as succeeding in the natural right of children, as just now affirmed by St. Paul, and thus following the regular order of things; and, secondly, by virtue of HIS PROMISE who is both able and faithful to perform, and who hath given us all things for the sake of his beloved Son, who hath made us free. I shall conclude with this short remark upon all that has been said to you at this time, viz. "The proper subject of the institution of baptism, you have been shown, is to include every thing that is generally necessary to be known by all persons in order to their truly serving God here, and to their being saved hereafter. And they may be reduced to these two heads-the knowledge of the Gospel covenant (that is, of the promises made to man through Jesus Christ); and the condition on which we may become partakers of them*." For we are not to suppose that the mere outward ceremony of being baptized with water entitles us to these benefits, if, when we grow up, we neglect the things we then "are bound to perform." No! we most certainly shall have no part in them, unless we practically observe what was then " pro"mised in our name," by partaking of the inward grace of which the water in baptism is only the sign: the first to purify our souls, as the latter to * Archbishop Wake. cleanse our flesh. For baptism, as at first shown you, being introduced in the room of circumcision, the same may be said of one as St. Paul does of the other, Rom. ii. 25: Circumcision (or, in our case, baptism) verily profiteth if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision:and so likewise it may be said of baptism. May God enlighten your minds to understand and retain what has now been said for your spiritual instruction, for the sake of Jesus Christ, our blessed Lord and Saviour! To whom, with the Father and the Holy Spirit, be ascribed all power and praise for ever! Amen, LECTURE II. 2 TIMOTHY, II. 19. Let every one that nameth the name of Christ depart from iniquity. Ir has been most clearly and fully shown you, my brethren, in my Discourse upon the answers to the two first questions in our Church Catechism, that when we enter into the Christian covenant, or, in other words, are made members of Christ, &c. we obtain a claim, by that act or ceremony, to all the benefits of that holy sacrament, on condition of our keeping the promises made for us, or in our names, at that time; the consideration of which leads immediately to the third question in the Catechism, viz. “What did your godfathers and godmothers "then for you?" or, What promise did they make in your name? To which the answer is, They did promise and vow three things in 66 my name: first, that I should renounce the devil "and all his works, the pomps and vanities of "this wicked world, and all the sinful lusts of "the flesh; secondly, that I should believe all "the articles of the Christian faith; and, third ly, that I should keep Goa's holy will and com"mandments, and walk in the same all the days "of my life." important a nature, and of the censure all those deserve who are so regardless of their word and oath as to take no further care of the children for whom they became sureties. "The particulars of their fault are these: (1.) They break their faith with the church, which, upon * trust of their virtue, admitted them to be sponsors for the infants at their baptism: (2.) they become in some measure answerable to God for the ignorance and wickedness of those whom they ought to have instructed, or seen taught and corrected: and, (3.) they are instrumental in adding to the prejudices and false arguments of those persons who are not friendly to the good custom of having sponsors or sureties in baptism, and who have little to support their opinion but the unhappy observation of this neglect in too many, who, though they have taken such a sacred trust upon themselves, do yet make but little conscience of fulfilling it as they ought to do*." The method I have thought most likely to give you a thorough knowledge of the several things contained in the Catechism, is, as I proceed, continually to define to you the meaning of the chief word in every sentence, or religious proposition. We will first inquire, then, what is meant by renouncing any thing? This word * Archbishop Wake. signifies to forsake, or have nothing to do with, any particular matter; to declare our hatred or dislike to it; and that we will not be governed or led by it. If, therefore, we keep firm to the promise made for us concerning these following articles; if we faithfully use the word in its genuine sense, by resisting the devil, our chief enemy; if we will forsake his works; be carefully on the watch not to be seduced by the pomps and vanities of this wicked world; and equally fearful of being surprised by, and of yielding to the carnal lusts of the flesh (to which good end it will be necessary, with many, to keep the body in due subjection); then, we may be truly said to have renounced these things. The devil is that evil spirit who brought sin and death into the world by his treacherous temptation of our first parents; which are entailed upon us their posterity, in that we were born after their fall from innocence and due obedience to God's righteous law. The name given to our bitter enemy signifies in the original tongue whence it is taken, the accuser, the slanderer, or liar; and this is the character given him by our blessed Lord himself, in St. John, viii. 44: Ye are of your father the devil, and the lusts (the desires or works) of your father ye will do. He was a murderer (i. e. a destroyer) from the beginning, and abode not in the truth; because there is no |