and is baptifed, fhall be faved; but he that belie-. veth not shall be damned." The vifible badges of Christianity are the facraments, baptifm, and the Lord's Supper; by partaking of these, we are diftinguished from Pagans; but there is an invisible grace, without which these avail nothing to falvation.-For,


1. One may be baptifed in the name of Chrift, and yet be no true Christian, but even at the last only an outside one; as in our text, "For he is not a Jew which is one outwardly, neither is that circumcifion which is outward in the flesh." We find fome have been bred Jews or Pagans, and, by their own free choice, have turned Christians, and received the feal of the covenant, and after all been naught: Acts, viii. 13. 21. " Then Simon himself believed alfo; and when he was baptifed, he continued with Philip, and wondered, beholding the miracles and signs that were done. But Peter faid to him, Thou haft neither part nor lot in this matter, for thy heart is not right in the fight of God!" How much more may perfons amongst us be fuch, who were baptifed in their infancy with water, which was not their choice, but a benefit they had by their parent's care, and from Christianity's being the religion of our country! And how little it avails many, and what good they make of it, may be learnt from this, that the impreffions of their baptifmal engagements are fo flight on them, that they never mind them, many baptifed perfons pafs year after year, without preparing themselves for the Lord's table. But he is a true Chriftian, who has the invisible grace fignified by baptifm. See the difference betwixt outfide and infide Christians in this, Matth. iii. 11. “I indeed baptise you with water unto repentance; but he that cometh after me is greater

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than I, whofe fhoes I am not worthy to bear; he shall baptise you with the Holy Ghost, and with fire." 1 Pec. iii. 21. "The like figure whereunto even baptifm doth also now fave us, (not the putting away of the filth of the flesh, but the anfwer of a good confcience towards God), by the refurrection of Jefus Chrift." The outfide Chriftian may be baptifed with water, but the infide is baptifed with the Holy Ghoft, working like fire, burning up the lufts of the flesh. He is born of water, and the Spirit, working like water, to the washing away of the natural filthiness of the spirit with which he was born, on whose confcience Chrift's blood is fprinkled, on whose foul Chrift's fpirit has favingly operated to his fpiritual cleanfing. In this the infide goes beyond the outfide Christian.

2. In like manner, perfons may be admitted to the Lord's table, and yet not be true Chriftians. Though this be only the privilege of faints, yet a perfon may be a communicant, who is nothing more than an outfide Christian. While others are debarred, they may be admitted to an external partaking of the children's bread, and yet be but dogs in the fight of the heart-fearching God: Luke, xii. 26. Then fhall ye begin to fay, We have eaten and have drunk in thy presence, and thou haft taught in our streets." Matth. xxii. 13. " And he faith unto him, Friend, how cameft thou in hither, not having a wedding-garment? and he was speechlefs. Then faid the King to the fervants, Bind him hand and foot, and take him away, and caft him into outer darkness, there fhall be wailing and gnashing of teeth." A competency of knowledge, with an appearance of seriousnefs, of an holy life, will entitle persons to this privilege before the church, who can judge only


by the outward appearance; but he is a true Christian, who is admitted to communion with God in that ordinance : Cant. v. 1. "I am come into my garden, my fifter, my spouse, I have gathered my myrrh with my fpice, I have eaten my honeycomb with my honey. Eat, O friends, drink, yea, drink abundantly, O beloved." In this matter, the infide Christian goes beyond the outside one. The outside Chriftian gets the token from men, the infide Chriftian has alfo the Lord's token. The one only eats the bread of the Lord, the other, with it, eats that bread which is the Lord John, vi. 57. "He that eateth me, he fhalllive by me;" he feeds by faith on a crucified Christ, unites with him, as partaking of his Spirit, of all the benefits of his purchase, to his fpiritual nourifhment, and growth in grace. The one is heldin the outer court, the other is admitted into the inner, and is there feafted in greater or lefler meafures. The lufts of the former are ftrengthened: by the abuse of that ordinance, those of the latter are weakened by the holy use of it.—I observe,

II. THAT he is not a true Chriftian, whofe outward man only is cleansed from the grofs pol-. lutions of the world, but he whose inward man is. alfo cleanfed. Saving grace penetrates to the infide, and stays not in the outfide only: Pfal. xxiv. 34. "Who fhall afcend into the hill of the Lord ? and who fhall ftand in his holy place? He that hath clean hands, and a pure heart, who hath not lifted up his foul unto vanity, nor fworn deceit fully." A perfon may be clean from grofs pollutions of the outward man, and yet be but an outfide Christian; no fwearer, liar, Sabbath-breaker, fornicator, &c. and yet no Christian, Luke, xxviii. II. Negative holiness and outside religion, though

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the want of it will damn the profane, 1 Cor. vi. 9. 10. yet the having it will not keep the outfide Chriftian from ruin. A blameless life in the world, though good in itself, yet comes not the length of true Christianity. There are several things befide faving grace, that may in fome meafure cleanse the converfation from grofs pollutions. -Among others, there is,

1. Good education, and good company, as in the cafe of Joafh under the tutorage of Jehoiada. This may chain men's lufts, though it cannot change their nature; their heart is of an apish nature, apt to follow example. Though readily the worst example is the moft taking, yet good example has a mighty influence, especially when perfons are brought up with it from their childhood. -There is,

2. A good natural temper and difpofition. MaBy a person is more indebted to his natural temper, than to the tenderness of his confcience, for his cleannefs from grofs pollutions. It is evident, that several persons who have no real religion, nay, nor even the form of it, may be sober, as it would be a pain and a torment to them to go to the extravagant courfes in which others indulge themfelves. But no man is born a true Christian, as he is with his natural temper; religion in reality is a fupernatural temper: 2 Pet. i. 4. "Whereby are given unto us exceeding great and precious promises, that by these ye may be partakers of the divine nature, having escaped the corruption that is in the world through luft."-There is,

3. Their being kept out of the way of tempta tion. It is a mercy to be fo kept; but while people's corruptions are not tried with a fuitable bait, they cannot fo well know what influence the commandment has or has not upon them. The cleannefs

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cleannefs of the outward converfation of many is owing more to those circumstances in which they were placed in the world, than to any gracious difpofition; as may appear from the cafe of fome who kept right as long as they were not tried, but fo foon as the trial of their corruptions comes, they give way.-There is,

4. The workings of a natural confcience under the common influences and convictions of the Spirit, and a rousing ministry: Mark, vi. 20. « For Herod feared John, knowing that he was a juft man, and an holy, and observed him; and when he heard him, he did many things, and heard him gladly." The preaching of the word fometimes ferves to embalm dead fouls, who are never by it quickened. It alfo fets the natural confcience aworking to purify the outward man, while the inner is never renewed. It brings on many fo far, as that they are not far from the kingdom of God, who yet never have power to go forward to it.

5. Self-love may do it, in fo far as a regard to their foul or body, credit or reputation, may move men to all this. Fear of punishment, and hope of reward, are powerful incentives, where God's authority is but little valued; nay, fome reigning luft, as covetoufnefs, pride, or ambition: Matth. vi. 2. "Therefore, when thou doft thine alms, do not found a trumpet before thee, as the hypocrites do in the fynagogues, and in the streets, that they may have glory of men. Verily, I fay unto you, they have their reward." But what avails all this to falvation, while the hidden man of the heart is funk in pollutions before the all-feeing God, while the man is as a painted fepulchre, fair without, but within full of rottennefs: Ezek. viii. 12. "Then faid he unto me, Son of man, haft thou feen what the ancients of the house of Ifrael

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