SERMON IV.

1 PETER, iii. 21.

"THE LIKE Figure WHEREUNTO EVEN BAPTISM DOTH ALSO NOW SAVE us, (not the PUTTING AWAY OF THE FILTH OF THE FLESH, BUT THE ANSWER OF A GOOD CONSCIENCE TOWARD GOD,) BY THE RESURRECTION OF JESUS CHRIST."

IN calling your attention to this passage of Scripture on a former occasion, after showing the force and propriety of the Apostle's comparison, and the sense in which his assertion, that "Baptism doth now save us," is to be understood, I endeavoured to explain the nature and benefits of this Holy Sacrament, and to point out the difference between the highly privileged and responsible state into which every baptized person is necessarily admitted, and the inward spiritual change of heart and disposition, called spiritual regeneration, of which baptism is a means, as well as a sign or pledge, but which experience teaches us, does not always take place in baptism, although without it no one can enter the kingdom of Heaven.

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I proceed now to the second point proposed for consideration, viz., what is requisite on our part, in save us by the resurrection of Jesus Christ." This the Apostle states to be, the answer of a good conscience towards God."

order that baptism may

It was customary in the early Church, as it is now in the Church of England, to cause all persons presented for baptism to be solemnly questioned as to whether they were willing to renounce the Devil, the world, and the flesh, and to keep God's holy will and commandments; and whether they believed all the articles of the Christian faith as held by the Church Catholic. And without an answer to these questions in the affirmative, and public profession of faith, either by the persons themselves if grown up, or by their sureties, if in the case of infants, the Church would not suffer baptism to be administered either then or in the present day. As I am now in the course of explaining the baptismal vow at some length to the candidates for confirmation, and to any others who choose to attend, I shall not enter into the different parts of that solemn engagement.

It is not so much to the meaning of the vow, as to the feeling and intention with which it is made, that I wish now to direct your attention. It is evident indeed, from the nature of the thing, as well as from the Apostle's words in my text, that upon the sincerity of our purposes to keep these engagements, and the vigour of our efforts to do so, must depend the efficacy of baptism as well as of the other Sacrament,

to which we are afterwards admitted. The answer required to be given implies on the part of every one who makes it, "repentance towards God and faith towards our Lord Jesus Christ," or as our Church Catechism expresses it, "Repentance whereby they forsake sin, and faith whereby they steadfastly believe the promises of God made to them in that Sacrament." And where this repentance is truly experienced as well as professed, i.e., where the sorrow for past sin is genuine, the purposes of amendment by God's help sincere, where there is a firm belief in the efficacy of Christ's blood to cleanse from all sin, and a sense of the infinite debt of gratitude due to Him, where, in short, there is a lively faith, such as will influence the heart, and life, and conduct, in this case God will certainly not suffer us to lose the full benefit of this ordinance of his own appointment. For no one can make this answer sincerely unless his heart is already in some degree influenced by the Spirit of God. And we may, therefore, rest assured, that all who, being of an age to understand and exercise repentance and faith, come to be baptized, and make this answer sincerely for themselves, are not only engrafted into the body of Christ's visible Church, but do receive the spiritual benefits of which baptism is the sign and seal; and these are the forgiveness of sins, adoption into the family of God, sanctification by the Holy Spirit, and a covenanted right and title to eternal happiness. And we may be equally assured that those who are dedicated to

God by baptism in their infancy, and make this answer by their sureties, if as they grow up under the influence of a sound religious education, they manifest not a profane contempt for this holy ordinance to which they have been brought in infancy, but a sincere desire and purpose to abide by their baptismal engagements, and steady endeavours to do so, they too will undoubtedly be saved by the resurrection of Jesus Christ; as children of God by adoption and grace they will be put into possession of all the blessings of the Christian covenant, purchased for them by the death of their Lord and Saviour, who has proved himself to be the "Son of God with power by the resurrection from the dead." But without this sincerity of purpose, without this answer of a good conscience towards God, we shall not only lose the benefit of baptism; but the privileges it opens and the obligations it lays upon us will only aggravate our guilt and increase our condemnation. In vain shall we have received the outward ordinance, in vain shall we partake of the Lord's Supper which was designed to increase and strengthen the grace of baptism, unless we can declare not once only or twice, but habitually and as in the presence of God, that it is our own desire and endeavour to become "holy as God is holy, and to purify ourselves even as He is pure."

These considerations naturally suggest the question contained in our Church Catechism, "Why then are infants baptized, when by reason of their tender

age they cannot perform the duties of repentance and faith, and themselves make the answer of a good conscience towards God?" And it may, therefore, be useful here to state the main grounds on which the Reformed Church of England, in accordance with the Church Catholic in every age, has retained the practice of infant baptism. On these points, however, I shall be as brief as the subject will admit of; and must endeavour to be clear. We have seen that baptism is the only appointed door of entrance into the ark of Christ's Church. It is that by which we are transplanted from the uncovenanted state of the world at large, into the privileged state of Christ's professed soldiers and servants to whom all the blessings of the Christian covenant are opened. Those who receive it are required to make certain promises and engagements, and to make a sound profession of faith. It is true that infants cannot do this for themselves. But the Church requires sureties to do it for them, who engage that they shall be suitably instructed in the truths of the Christian religion, and taught the meaning of the vows that have been made in their name. And since infants though not yet accountable beings, have souls that must live for ever in Heaven or in Hell, we dare not, on the ground of their inability to answer, exclude them from the blessings of the Christian covenant. And since though they have as yet no actual sins to repent of, they are "by nature children of wrath," and have the guilt of original sin