other persons were procured to undertake it also; not to excuse the parents from that care, from which nothing can excuse them, but only in a case of such consequence, to provide an additional security for it. If, then, the parents give due instruction, and the child follow it, the godfathers have nothing to do, but to be heartily glad. But if, on either side, 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 Nor is this to be done only till young persons take their baptismal vow upon themselves, at confirmation, but ever after. For, to that end, even they who were baptized 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 occasion, "what a solemn profession they have "made before these their chosen witnesses."1

success.

This, then, is the nature, and these are the reasons of that promise, which the sureties of children baptized make in their name; which promise, therefore, may, without question, be safely and usefully made, provided it be afterwards religiously kept. But they who, probably, will be wanted to perform their promise, and yet will neglect it, should 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 soever it be commonly considered as such.

2. The second question is, on what account we are bound by what was promised at our Baptism, since we neither consented to that engagement, nor knew of it. Now, certainly, we are not bound to do whatever any other person shall take

(1) Office of Baptism.

upon him to promise in our name. But if the
thing promised be part of an agreement advan-
tageous to us, we are plainly bound in point of
interest, and, indeed, of conscience too, for we
ought to consult our own happiness. Even by
the laws of men, persons, unable to
express their
consent, are yet presumed to consent to what is
for their own good; 2 and obligations are under-
stood to lie upon them, from such presumed con-
sent, ever after; especially if there be a represen-
tative acting for them, who is empowered so to
do. And parents are empowered by nature to
act for their children, and by Scripture to do it in
this very case; and therefore may employ others
to do it under them. But further still, the things
promised in Baptism would have been absolutely
incumbent on us, whether they had been pro-
mised or not. For it is incumbent on all persons
to believe and to do what God commands.
the tie is made stronger by the care then taken,
that we shall be taught our duty. And when we
have acknowledged ourselves to have learnt it, and
have solemnly engaged ourselves to perform it, as
we do when we are Confirmed, then the obligation
is complete.

Only

But, perhaps, it will be asked, how shall all persons, 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 once it is duly proposed to them, they may perceive to he so, by the light of their own reason and conscience; as I doubt not to show you. Such points, indeed, as depend not on reason, but on the revelation made in Scripture, cannot all of them be

(2) The first foundation of obligations, quasi ex contractu, is that Quisque præsumitur consentire in id, quod Utilitatem affert. Bee Eden, El. Jur. Civ. 1. 3. tit. 28. p. 206.

(3) Of stipulations in another's name. See Inst. 3, 20.

:

proved in so short a way, nor, perhaps, to an equal degree of plainness; but, to a sufficient degree, they may, as I hope to show you also. And in such matters, they, who have but small abilities or opportunities for knowledge, must, where they connot do better for themselves, rely on those who have more; not blindly and absolutely, but so far as is prudent and fit; just as, in common business, and the very weightiest of our worldly concerns, we all trust, on many occasions, to one another's judgment and integrity; nor could the affairs of human life go on, if we did not. And, though in this method of proceeding, some will have far less light than others; yet, all will have enough to direct their steps; and they who have the least, are as much obliged to follow that carefully, as if they had the most; and will be as surely led by it to a happy end. Hearken, therefore, to instruction diligently, and consider of it seriously, and judge of it uprightly; and fear not at all after this, but that when you are asked, whether "you think yourselves bound to believe "and to do what was promised in your name," you will be well able, and on good grounds, to answer in the first place, "Yes, verily."

But your answer must not stop here. When you are thus persuaded, your next concern is, immediately to act accordingly to that persuasion. Now, as this depends on two things, our own resolution and assistance from above, so both are expressed in the following words of the answer,

and by God's help, so I will." Further, because our own resolution is best supported by our sense of the advantage of keeping it; therefore, the person instructed, goes on in the same answer, to acknowledge that the state in which he is placed by Baptism, is a state of salvation; and because assistance from above is best obtained by thankfulness of God's mercy hitherto, and

66

prayer for it hereafter, he concludes, by "thanking our heavenly Father, for calling him to this "state, and praying for his grace, that he may "continue in the same to his life's end."

Now, the necessity and nature of God's grace, and of prayer and other means to obtain it, will be explained in their proper places. The two points, therefore, of which it remains to speak at present, are, the need of good resolution, and of thankfulness for that happy state in which Baptism hath placed us.

In every thing that we attempt, much depends on a deliberate and fixed purpose of mind. But particularly in religion, when once we are thoroughly convinced that whatever it requires must be done; and have determined accordingly, that though we know there will be labour and difficulty in going on, and many solicitations and enticements to leave off, yet we will set about the work, and persevere in it; obstacles and discouragements, that till then appeared very threatening, will, a great part of them, vanish into nothing; and those which remain will serve only to exercise our courage, and make our triumph glorious; provided we keep our resolution alive and in vigour, by frequently repeating it in a proper manner; that is, in a strong sense of God's presence, and an humble dependence on his blessing. For, if we trust in ourselves, we shall fail. And, if we pretend to trust in God, without exerting ourselves, we shall fail equally. In either case, the good impressions made on our minds will be continually growing fainter of course; and multitudes of things will conspire to wear them quite out. Pleasures will soften us into dissoluteness, or amusements into neglect of every serious attention. Love of riches, or power or applause, will engage us in wrong methods of attaining them, or the cares of life will banish the duties of

it from our thoughts. Vehement passions will overset our virtue, or insinuating temptations undermine it as effectually. Some of these things must happen, unless we preserve a steady and watchful, a modest and religious resolution against them, ever fresh on our minds.

And nothing will contribute more to our doing this, than reflecting often, with due thankfulness, that the state "to which God hath called us, (is) 66 a state of salvation," a state of deliverance from the present slavery of sin, and the future punishment of it; a state of the truest happiness that this life can afford, introducing us to perfect and everlasting happiness in the next. Such is the condition in which, through the mercy of God, we Christians are placed; and in which, by a Christian behaviour, we may secure ourselves; and not only preserve, but continually enlarge our share of its blessings. But if we now neglect to do for ourselves what we ought, all that hath been done for us by others, will be of no avail. Neither our Baptism, nor our instruction, nor our learning ever so exactly, or understanding ever so distinctly, or remembering ever so particularly, what we were instructed in, can possibly have any effect, but to increase our condemnation, unless we faithfully continue in the practice of every part of it to our life's end. This, therefore, let us determine to make our constant and most earnest care, with humble gratitude to God, our heavenly Fa ther, for his undeserved mercy to us; and with such confidence, that if we be not wanting to ourselves, "he that hath begun a good work in us, "will perform it, until the day of Jesus Christ."

(4) Phil. i. 6.