the common good. If we do meet with difficult trials in our way, as they are of God's choosing for us, we are not to fly from them improperly, but trust in him for ability to go through them well. And they, who resolve to retire out of the reach of all such temptations, seldom fail to run into more dangerous ones of their own creating. We ought not, therefore, to shun what our Maker hath appointed us to engage in ; but then we ought to engage in it only in such a manner as he hath appointed; and to recollect continually, "that we are of God, and the whole world lieth "in wickedness."2 Not only the Heathen world had its idolatrous pomps, or public spectacles, and its immoral vanities, which were peculiarly meant in this renunciation at first; but that, which calls itself Christian, is full of things, from which a true Christian must abstain. All methods of being powerful or popular, inconsistent with our integrity; all arts of being agreeable at the expence or hazard of our innocence; all ways of encroaching on the properties of others, and all immoderate desires of adding to our own; all diversions, entertainments, and acquaintances, that have a tendency to hurt our morals or our piety; making common practice the rule of our conduct, without considering whether it be right or wrong; filling our time in such manner, either with business or amusements, (be they ever so innocent in themselves) as not to leave room for the main business of life, the improvement of our hearts in virtue, the serious exercise of religion, and a principal attention to the great concerns of eternity; these are the things, in which consists "friendship with "the world," which is "enmity with God;" "and if any man love it" thus, "the love of the "Father is not in him." Which, then, do you (2) 1 John v. 19. (3) James iv. 4. (4) 1 John i. 15. с renounce, and which do you choose? The world, or the Maker of it? Surely you will adopt the Psalmist's words: "I cried unto thee, O Lord, “and said, thou art my hope, and my portion "in the land of the living."5" 3. We renounce, at our Baptism, "all the " sinful lusts of the flesh;" that is, every unreasonable and forbidden gratification of any appetite or aversion that belongs to the human frame. Whatever inclination is truly primitive in our na ture, may be innocently gratified, provided it be in a lawful manner, and a due subordination to the higher principles within us; but when these bounds are transgressed, there begins sin. All such indulgence, therefore, in eating and drinking, as obscures the reason of persons, inflames their passions, hurts their healths, impairs their fortunes, or wastes their time; all sloth, indo lence, and luxurious delicacy; all wantonness, impurity, and indecency, with whatever tempts to it; these are renounced under this head; and not these only, but every other sin, that hath its first rise within our hearts. For, in the language of religion, as the spirit signifies the inward principle of all good, so doth the flesh that of all evil. Therefore, vanity and self-conceit, immoderate anger, ill-temper and hard-heartedness, repining at the good of others, or at our own disadvantages; in short, whatever disposition of our souls is dishonourable to God, prejudicial to our neighbour, or unreasonable in itself, falls under the same denomination with the aforementioned vices. For "the works of the flesh (saith the Apostle) are manifest; adultery, fornication, uncleanness, hatred, variance, wrath, strife, seditions, envy ings, and such like; of the which I tell you "before, as I also told you in time past, that 66 (5) Psal. cxlii. 6. 66 they who do such things, shall not inherit the kingdom of God."6 "Let us, therefore, fear, "lest a promise being left us of entering into his 66 rest, any of you should come short of it."7 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 holiness in the fear of God." 8 But, before I conclude, I must desire you to observe, concerning each of the things, which we renounce in Baptism, that we do not undertake what is beyond our power; that the temptations of the devil shall never beset and molest us; that the vain show of the world shall never appear inviting to us; that our own corrupt nature shall 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 designedly or carelessly, give these our spiritual enemies needless advantages against us; and that, with whatever advantage they may at any time attack us, we will never yield to them, but always resist them with our utmost prudence and strength. This is the renunciation here meant; and the office of Baptism expresseth it more fully; where we engage 66 so 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 "promises."9 66 (6) Gal. v. 19-21. (7) Heb. iv. 1. LECTURE IV. Obligation to Believe and to Do, &c. OUR Catechism, in the answer to its third question, 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 second and third shall be explained, God willing, hereafter. But before the Catechism proceeds to them, it puts a fourth question, and a very natural one, considering that children do not, as they cannot, promise these things for themselves, but their godfathers and god-mothers in their names. It asks them, therefore, "whether they think they are "bound to believe and to do, as they have pro"mised for them." And to this the person instructed answers, "Yes, verily ;" the fitness of which answer will appear by inquiring, 1. In what sense, and for what reason, they promised these things in our names. 2. On what account we are bound to make these promises good. 1. In what sense, and for what reason, they promised these things in our names. A little attention will show you this matter clearly. And, The persons who began the profession of Christianity in the world, must have been such as were of age to make it their own free choice. when they entered into the covenant of Baptism, they undoubtedly both had the privileges of it declared to them, and engaged to perform the obligations of it, in some manner, equivalent to that which we now use. When these were admitted by Baptism into the Christian Church, their children had a right to be so too, as will be proved in the sequel of these Lectures; at present let it be supposed. But if Baptism had been administered to children, without any thing said to express its meaning, it would have had too much the appearance of an insignificant ceremony, or superstitious charm. And, if only the privileges, to which it entitled, had been rehearsed, they might seem annexed to it absolutely, without any conditions to be observed on the children's part. It was, therefore, needful to express the conditions also. Now, it would naturally appear the strongest and liveliest way of expressing them, to represent the infant, as promising by others then, what he was to promise by and for himself, as soon as he could. So the form used already for persons grown up, was applied, with a few changes, to children also. And though, by such application, some words and phrases must appear a little strange, if they were strictly interpreted; yet, the intention of them was, and is understood to be, a very proper one; declaring, in the fullest manner, what the child is to do hereafter, by a figure and representation made of it at present. But, then, as Baptism is administered only on the presumption, that this representation is to become, in due time, a reality; so the persons who thus promise in the child's name, are, and always have been, looked on as promising, by the same words in their own name, not indeed, absolutely, that the child shall fulfil their engagements, which nobody can promise; but that so far as need requires, they will endeavour that he shall, on which it may be reasonably supposed that he will. Anciently the parents were the persons who, at Baptism, both represented their children, and promised for their instruction and admonition. But it was considered afterwards, that they were obliged to it without promising it; and therefore, |