who appear to be grossly ignorant of the thing signified in bap tism, who seem to engage in it, as though it were not a divine institution, concluding it to be little more than an external rite or form to be used in giving the child a name, being induced hereto rather by custom, than a sense of the obligation they are under, to give up their children to God by faith therein; se there are others who attribute too much to it, when they assert, that infants are hereby regenerated; and that if they die before they commit actual sin, they are undoubtedly saved, inasmuch as they are hereby made members of Christ, children of God, and heirs of the kingdom of heaven: This seems to be an ascribing that to the ordinance, which is rather expected or desired, than conferred thereby.

As for the child's being signed with the sign of the cross, signifying hereby that he should not be ashamed to confess the faith of Christ crucified, but manfully to fight under his banner against sin, the world, and the devil; how much soever this may be a branch of that baptismal obligation, which he is professedly under; yet I cannot see what warrant persons have to make use of this external sign and symbol, which can be reckoned no other than an ordinance for their faith, though destitute of a divine institution.

There is also another thing practised by some in baptism, that is greatly abused, namely, the requiring that some should be appointed as sureties for the child, by whom it is personated; and they engage, in a solemn manner, in its behalf, that it shall fulfil the obligation that it is laid under, which is not only more than what is in their power to perform; but it is to be feared, that the greatest part of these sureties hardly think themselves obliged to shew any concern about them afterward. And that which is farther exceptionable in this matter, is that the parents, who are more immediately obliged to give up their children to God, seem to be, as it were, excluded from having any hand in this matter.

I have nothing to except against the first rise of this practice; which was in the second century, when the church was under persecution; and the design thereof was laudable and good, namely, that if the parents should die before the child came of age; whereby it would be in danger of being seized on by the Heathen, and trained up in their superstitious and idolatrous mode of worship, the sureties promised, that, in this case, they would deal with it as though it were their own child, and bring it up in the Christian religion; which kind and pious concern for its welfare, might have been better expressed at some other time than in baptism, lest this should be thought an appendix to that ordinance: However, through the goodness of God, the children of believing parents are no

reduced to those hazardous circumstances; and therefore the obligation to do this, is less needful; but to vow, and not perform, is not only useless to the child, but renders that only a matter of form, which they promise to do in this sacred ordinance.

The only thing that I shall add under this answer, is, that if we have been baptized, either in our infancy, or when adult, we are obliged, in faithfulness, as we value our own souls, to improve it to the glory of God, and our spiritual welfare in the whole conduct of our lives. And this leads us to what is contained in the following answer.

QUEST. CLXVII. How is baptism to be improved by us? ANSW. The needful, but much neglected duty of improving our baptism, is to be performed by us all our life long; especially in the time of temptation, and when we are present at the administration of it to others, by serious and thankful consideration of the nature of it, and of the ends for which Christ instituted it, the privileges and benefits conferred and sealed thereby, and our solemn vow made therein, by being humbled for our sinful defilement, our falling short of, and walking contrary to the grace of baptism and our engagements, by growing up to assurance of pardon of sin, and of all other blessings sealed to us in that sacrament, by drawing strength from the death and resurrection of Christ, into whom we are baptized, for the mortifying of sin, and quickening of grace, and by endeavouring to live by faith, to have our conversation in holiness and righteousness, as those that have therein given up their names to Christ, and to walk in brotherly love, as being baptized by the same Spirit, into one body.

N this answer we may observe,

IN

I. That our baptism, together with the engagements which we are therein laid under to be the Lord's, is to be improved by us; though this duty be too much neglected. That it ought to be improved is evident, inasmuch as it is an ordinance, or means of grace, for our attaining spiritual blessings; therefore we are not only guilty of a sinful neglect, but we lose the advantage that might be expected thereby, if we do not improve it so as to answer the valuable end thereof; and when we con sider it as a professed dedication to God, as has been before observed, or a bond and obligation laid on us, to be entirely, and for ever, his, it cannot but be reckoned the highest affront offered to the divine Majesty, and a being unstedfast in his co

venant, for us practically to disown the engagement, or, in effect, to deny his right to us. Now, it is farther observed, that this duty is much neglected, and the reason hereof is,

1. Because many have very low thoughts of this ordinance, and understand not the spiritual intent or meaning thereof, nor what it is to improve it. These reckon it no more than an external rite, established by custom, and commonly observed in a Christian nation, without duly weighing the end and design for which it was instituted, or what is signified thereby.

2. Others suppose, that there is nothing in it but a public declaration, that the person baptized is made a Christian, or has that character put upon him; but they know not what it is to be a Christian indeed, being utter strangers to the life and power of religion, and the spiritual blessings hoped for, or, through the grace of God, consequent upon our baptismal dedication.

3. Others have, indeed, right apprehensions of the sign and the thing signified thereby, yet through the prevalency of corruption, and the pride and deceitfulness of their hearts, they do not fiducially give up themselves to God, nor desire the spiritual and saving blessings of the covenant of grace. These therefore do not improve their baptism; and, it is to be feared, that this is the condition and character of the greatest number of professors: Which leads us to consider,

II. How baptism is to be improved by us, and that in sever

al cases,

ers.

1. When we are present, at the administration of it to othWe are not, indeed, at that time, so immediately concerned in the ordinance, as the person who is publicly devoted to God therein. Nevertheless, we are not to behave ourselves as unconcerned spectators; and therefore,

(1.) We are to join herein with suitable acts of faith and prayer, as the nature of the ordinance calls for them, and to adore the persons of the Godhead whose name and glory is mentioned therein. And we are to apply ourselves to God, for the grace of the covenant, that is signified thereby, that he would be our God, as well as the God of the person who is particularly given up to him in baptism. We are also to bewail the universal depravity of human nature, and that guilt which we bring with us into the world, which is signified in infant-baptism; and this, together with the habits of sin, which we have contracted, is confessed by those who are baptized when adult, which we cannot but see a great deal of, in our daily experience. We ought also to entertain becoming thoughts of the virtue of the blood of Christ, and of the pow er of the Holy Ghost, which alone can take away the guilt of sin, and render this ordinance effectual to salvation; which we

are not only to desire with respect to the person baptized, but that we ourselves may be made partakers of that grace, which we equally stand in need of.

(2.) We ought to confess before God, with sorrow and shame, how defective we have been, as to the improvement of our baptismal engagements; so that, though we have been devoted to him, our hearts and affections have been very prone to depart from him; and we ought to adore and acknowledge the goodness and faithfulness of God, in that, though we have been unstedfast in his covenant, through the treachery and deceitfulness of our hearts; yet he has been ever mindful thereof, and made good the promises contained therein, to all his servants who have put their trust in him.

2. Our baptism is to be improved by us in the time of temptation, in order to our resisting it, and preventing our being entangled and overcome thereby.

(1.) If the temptation takes its rise from the world, or we are thereby induced to lay aside, or be remiss in our duty to God, from the prosperous circumstances in which we are therein, we should consider, that in having been devoted to God in our infancy, or given up ourselves professedly to him, when adult, it has been intimated and acknowledged, that he is our portion, better to us than all we can enjoy in the world; and therefore we ought to acquiesce in him as such, and say, Whom have I in heaven but thee; and there is none, or nothing, upon the earth that I desire besides thee, Psal. lxxiii. 25.

Moreover, if we are tempted to be uneasy, and repine at the providence of God, by reason of the many evils that befal us in the world, we ought to consider, that when we were given up to God, this implied in it an obligation to be content to be at his disposal, and to be satisfied with whatever he allots for us, as not questioning the care and justice of his providence, in which we were under an indispensable obligation to acquiesce. Therefore when God tries us, by bringing us under various afflictions, our baptismal engagement obliges us to say, It is the Lord, let him do with us what seemeth good in his sight.

(2.) If we are exposed to the temptations of Satan, or those inward suggestions, whereby sinful objects are presented to our thoughts, and a false gloss put upon them, to induce us to a compliance therewith, we are to improve our baptismal engagement, by considering that it contains a solemn acknowledgment of God's right to us, exclusive of all others: therefore, we cannot but dread the thoughts of submitting to be vassals to Satan, which is, in effect, to disown that allegiance which we owe to God, and to say, that other lords shall have dominjon over us. This will have a tendency to induce us to ad

here stedfastly to God, as the result of our having been devor ted to him in this ordinance.

And if we are afraid of being ensnared by those wiles and methods of deceit, which Satan often makes use of, that are not always discerned by us, we are to consider ourselves as having been devoted to Christ; and, pursuant thereunto, if we have, in any instance, improved this solemn transaction, we have given up ourselves to him, in hope of being under his protection, and interested in his intercession, so that though we are sifted as wheat, our faith may not fail, Luke xxii. 31, 32.

Moreover, when we are assaulted, and, as it were, wounded with Satan's fiery darts, whereby great discouragements are thrown in our way, the guilt of sin magnified, as though it were unpardonable, and the stain and pollution thereof such, as can never be washed away: And when we are ready to conclude from hence, that our state is hopeless, and the comforts we once enjoyed, irrecoverably lost; this is, indeed, an afflictive case. Nevertheless, our baptism is to be improved by us, as considering that remission of sins was the blessing desired and hoped for, inasmuch as it was signified thereby; so that we are to be sensible that the blood of Christ cleanseth from all sin; and that, as we were given up to him, in hope of obtaining this privilege, and have been enabled since then, to give up ourselves to him by faith, and therein to improve our baptismal engagement; we therefore trust, that he will appear for us, rebuke the adversary, establish our comforts, and enable us to walk as those, who desire to recommend his grace to others, that they may be encouraged to adhere to him, by the comfortable sense which we have of his love shed abroad in our hearts, by the Holy Ghost.

3. Our baptismal engagement is to be improved by us, before and after we are brought into a converted state.

(1.) Unregenerate persons are to improve it, as it should afford them matter of deep humiliation, that though they have been devoted to God, and thereby were called by his name, and made partakers of the external blessings of his covenant; yet they have been alienated from the life of God, and strangers to the internal saving blessings thereof. There was a profession made, in baptism, that they stood in need of Christ's mediation, to deliver them from the guilt of sin, and of being cleansed from the pollution thereof, which is of a spreading nature; but they have, notwithstanding, given way to it; and, how pure soever they have been in their own eyes, are not yet washed from their filthiness, Prov. xxx. 12. Now such may take occasion from hence to plead earnestly with God for converting grace; which is the only means whereby they may know that he has accepted of their solemn dedication to him;