due fubordination to the higher principles within us: but when these bounds are tranfgreffed there begins fin. All fuch indulgence therefore in eating or drinking, as obfcures the reason of persons, inflames their paffions, hurts their health, impairs their fortunes, or wastes their time; all floth, indolence, and luxurious delicacy; all wantonnefs, impurity, and indecency, with whatever tempts to it; these are renounced under this head and not thefe only; but every other fin, that hath its first rife within our hearts. For, in the language of religion, as the spirit fignifies the inward principle of all good, fo doth the flesh that of all evil. Therefore vanity and selfconceit, immoderate anger, ill temper and hard-heartedness, repining at the good of others, or even at our own difadvantages; in fhort, whatever difpofition of our fouls is dishonourable to God, prejudicial to our neighbour, or unreasonable in itself, falls under the fame denomination with the aforementioned vices. For the works of the flesh, faith the apostle, are manifeft: adultery, fornication, uncleanness, hatred, variance, wrath, ftrife, feditions, envyings, and fuch like of the which I tell you before, as I also told you in time paff, that they who do fuch things, shall not inherit the kingdom of God. Let us therefore fear, left a promife being left us of entering into his reft, any of you fhould come short of it. And let us diligently and frequently examine our hearts, whether we use every proper method to cleanse ourselves from all filthiness of flesh and spirit, perfecting bolinefs in the fear of God t

But before I conclude, I must defire you to obferve, concerning each of the things, which we renounce in baptiím, that we do not undertake what is beyond our power; that the temptations of the devil fhall never befet and moleft us; that the vain fhew of the world fall never appear inviting to us'; that our own corrupt nature fhall never prompt or incline us to evil: but we undertake, what, through the grace of God, though not without it, is in our power; that we will not, either defignedly or carelessly, give these our spiritual enemies needlefs advantages against us; and that, with whatever advantage they may at any time attack us, we will never yield to them, but always refift them with our utmost prudence and

ftrength.

Ii 2

Gal. xv. 19,-21

† Heb. iv. I.

2 Cor. vii. 1,

ftrength. This is the renunciation here meant; and the office of baptifm expreffeth it more fully; where we engage Jo to renounce the devil, the world and the flesh, that we will not follow nor be led by them. Now God grant us all, faithfully to make this engagement good, that after we have done his will, we may receive his promife

*

Ο

LECTURE IV.

Obligation to believe and to do, &c.

UR Catechifm, in the answer to its third queftion, teaches, that three things are promised in our name, when we are baptized: that we shall renounce what God forbids, believe what he makes known, and do what he commands. The first of these hath been explained to you. The second and third shall be explained, God willing, hereafter. But before the catechifm proceeds to them, it puts a fourth question, and a very natural one, confidering that children do not, as they cannot, promise these things for themfelves, but their godfathers and godmothers in their names. It asks them therefore, whether they think they are bound to believe and to do, as they have promised for them. And to this the person instructed anfwers, Yes verily: the fitnefs of which anfwer will appear by enquiring.

1. In what fenfe, and for what reafon, they promised these things in our names.

2. On what account we are bound to make their promifes good.

1. In what fenfe, and these things in our names, this matter clearly.

for what reafon, they promised A little attention will fhew you

Heb. x. 36.

The

The perfons who began the profeffion of Christianity in the world, must have been fuch, as were of age to make it their own free choice. And when they entered into the covenant of baptifm, they undoubtedly both had the privileges of it declared to them, and engaged to perform the obligations of it, in fome manner, equivalent to that, which we now use. When these were admitted, by baptifm, into the Chriftian church, their children had a right to be fo too, as will be proved in the fequel of these lectures: at prefent let it be suppofed. But if baptifm had been adminiftered to children, without any thing faid to exprefs its meaning, it would have had too much the appearance of an infignificant ceremony, or a fuperftitious charm. And if only the privileges, to which it intitled, had been rehearsed; they might seem annexed to it abfolutely, without any conditions to be obferved on the childrens part. It was therefore needful to exprefs the conditions alfo. Now it would naturally appear the strongest and liveliest way of expreffing them, to reprefent the infant, as promifing by others then, what he was to promise by and for himself, as foon as he could. So the form, ufed already for perfons grown up, was applied, with a few changes, to children also. And though, by fuch application, fome words and phrafes muft appear a little ftrange, if they were strictly interpreted: yet the intention of them was and is understood to be a very proper one; declaring in the fulleft manner what the child is to do hereafter, by a figure and representation made of it at prefent.

But then, as baptifm is adminiftered only on the prefumption, that this representation is to become in due time a reality: fo the perfons, who thus promise in the child's name, are and always have been looked on as promifing, by the same words, in their own name, not indeed abfolutely, that the child shall fulfil their engagements, which no body can promise; but that, fo far as need requires, they will endeavour that he fhall on which it may be reasonably supposed, that he will. Anciently the parents were the perfons, who, at baptism, both represented their children, and promifed for their instruction and admonition. But it was confidered afterwards, that they were obliged to it without promifing it and therefore other perfons were procured to undertake it also: not to excuse the parents from that care, from which nothing can excuse them.

:

but

1

but only, in a case of such confequence, to provide an additional fecurity for it. If then the parents give due inftruction, and the child follows it, the godfathers have nothing to do, but to be heartily glad. But if on either fide there be a failure, it is then their part and duty to interpose, as far as they have ability and opportunity with any prospect of fuccefs. Nor is this to be done only till young perfons take their baptismal vow upon themselves at confirmation, but ever after. For to that end, even they, who are baptifed in their riper years, must have godfathers and godmothers present: not to represent them, or to promise for them, neither being wanted; but to remind them, if there be occafion, what a folemn profeffion they have made before thefe their chofen witneffes*.

This then is the nature, and these are the reafons of that promife, which the fureties of children baptized make in their name: which promise therefore may without question be safely and usually made, provided it be afterwards religiously kept. But they, who probably will be wanted to perform their promife, and yet will neglect it, fhould not be invited to enter into it and if they are, should refuse. Let every one concerned think seriously, whether he hath observed these rules, or not for evidently it is a serious matter, how little foever it be commonly confidered as fuch.

2. The fecond question is, On what account we are bound by what was promised at our baptism, fince we neither confented to that engagement, nor knew of it. Now certainly we are not bound to do whatever any other person shall take upon him to promife in our name. But if the thing promised be part of an agreement advantageous to us, we are plainly bound in point of interest; and indeed of conscience too: for we ought to confult our own happiness. Even by the laws of men, perfons, unable to express their confent, are yet pre fumed to consent to what is for their own good+: and obligations are understood to lie upon them from fuch prefumed confent ever after: especially if there be a representative acting

* Office of Baptifm.

+ The firft foundation of obligations quafi ex contracta is, that Quifque præfumitur confentire in id, quod Utilitatem affert. See Eden, El. Jer Cir, 1. 3. tit. 28. p. 206.

ing for them, who is empowered fo to do*. And parents are empowered by Nature to act for their children; and by fcripture to do it in this very cafe; and therefore may employ others to do it under them. But further ftill: the things, promised in baptism, would have been absolutely incumbent on us, whether they had been promifed or not. For it is incumbent on all perfons to believe and do what God commands. Only the tie is made stronger by the care then taken, that we fhall be taught our duty. And when we have acknowledged ourfelves to have learnt it, and have folemnly engaged ourfelves to perform it, as we do when we are confirmed, then the obligation is complete.

But perhaps it will be asked, How fhall all perfons, especially the poor and unlearned, know, that what they are taught to believe is really true; and what they are taught to do, really their duty. I answer: The greatest part of it, when onee it is duly proposed to them, they may perceive to be so, by the light of their own reason and confcience; as I doubt not to show you. Such points indeed as depend not on reafon, but on the revelation made in fcripture, cannot all of them be proved in fo fhort a way, nor perhaps to an equal degree of plainnefs but to a fufficient degree they may; as I hope to fhew you also. And in fuch matters, they, who have but fmall abilities or opportunities for knowledge, muft, where they cannot do better for themselves, rely on those who have more: not blindly and abfolutely, but fo far as is prudent and fit: juft as, in common bufinefs, and the very weightiest of our worldly concerns, we all truft, on many occafions, to one anothers judgment and integrity: nor could the affairs of human life go on, if we did not. And though in this method of proceeding, fome will have far lefs light than others; yet all will have enough to direct their steps: and they who have the leaft, are as much obliged to follow that carefully, as if they had the moft; and will be as furely led by it to a happy end. Hearken therefore to inftruction diligently, and confider of it feriously, and judge of it uprightly: and fear not at all after this, but that when you are afked, whether you think yourfelves bound to believe and to do what was promifed in your name,

*Of Stipulations in another's name, fee Inft. 3. 20. 20.

you