the Church puts into the mouth of the priest, who is God's ambassador, a passage of Scripture, which, though not spoken by our Saviour with express reference to baptism, was anciently applied to it with manifest propriety, since it indicates that God is willing to receive infants into his favour, and hath declared them capable of that grace and glory, which, on his part, are promised in this baptismal covenant; wherefore, the sureties need not fear to make the stipulation on their part, since they have God's own word that there is no impediment in children to make them incapable of receiving that which he hath promised, and will surely perform. From all promises, the Church in THE BRIEF EXHORTATION WHICH FOLLOWS, concludes, that the sureties may cheerfully promise that which belongs to their part, since God, by His Son, hath given sufficient security that His part shall be accomplished.

The twenty-ninth Canon prohibits the parents from taking the office of sponsors, because they cannot engage in a higher responsibility than that which has already been assigned them by God; and to prevent people entering upon the charge who are incapable of understanding the trust they take upon themselves, or so heedless of a Christian's obligations as not to be a communicant in the distinguishing article of Christian worship, the Canon further provides, that "no person shall be admitted as such before they have received the holy Communion ;" and the rubric before the order for public baptism directs previous "notice to be given to the curate" of children being brought to be baptized, in order that he may ascertain the fitness of the spon

sors.

There is nothing strange or novel in taking security from the God-parents that the infant shall observe the conditions that are required of him. It was customary

amongst the Romans for a magistrate to take an oath for the performance of his office, by proxy, when a reason occurred for his not taking it in person. Amongst the Jews, a proselyte, if of age, made profession to the court, that he would keep the law of Moses; but in the case of minors, the court itself did profess, in their name, the same thing, just as in the Christian Church the sponsors do. When kings are crowned in their infancy, some of the nobility deputed to represent them, take the usual oaths; the same do ambassadors for their principals at the testifying of leagues and articles, and guardians for their minors, who are bound, when they are able, to perform what the guardians have contracted for them, for the law looks upon them, and not the guardians, as obliged; so does the Church account that those promises made by the God-parents in the name of the child, bind the child, as if in person he made it.

THE INTERROGATIONS used seem to have been practised in the days of the apostles. St. Peter calls baptism "the answer (or promise, in consequence of being asked) of a good conscience," 1 Pet. iii. 21, and in the primitive Church, as appears from several passages in Chrysostom, Cyprian, Tertullian, Cyril, and Augustine, queries were always put to the persons baptized, which persons of fit age answered themselves, and children by their representatives, who are therefore to answer in the first person, (as the advocate speaks in the person of his client,) because the contract is properly made with the child, who is consequently supposed to return the several answers made by the sureties.

The queries are suitable and proper: 1st, when we enter into covenant with God, we must have the same friends and enemies as He hath, especially when the same that are enemies to Him, are also enemies to our salvation; and therefore, since children are by nature

the slaves of the devil, and, though they have not yet been actually in his service, will nevertheless be apt to be drawn into it by the "pomps and glory of the world, and the carnal desires of the flesh;" it is necessary to secure them to God betimes, and to engage them to take all these for their enemies, since whoso loveth them, cannot love God, 1 John ii. 15. 2nd, Faith is a necessary qualification for baptism, Mark xvi. 16, and therefore before Philip would baptize the Eunuch, he asked him, "if he believed with all his heart?" and received his answer, "that he believed Jesus Christ to be the Son of God," Acts viii. 37: from which remarkable precedent, the Church hath ever since demanded of all those who enter the Christian profession, "if they believe all the articles" which are implied in that profession. 3rd, A desire to be joined to the society of Christians, is also necessary; wherefore, it is further demanded of the child, whether he will be baptized in this faith? because God will have no unwilling servants, nor ought men to be compelled by violence to religion; and yet the Christian religion is so reasonable and profitable, both as to this world and the next, that the God-parents may well answer for the child" that this is his desire," since if the child could understand the excellency of this religion, and speak its mind, it would, without doubt, be ready to make the same reply. Lastly, St. Paul tells us, that they that are baptized, must "walk in newness of life," Rom. vi. 4, for which reason the child is asked also, "if he will keep God's holy will and commandments, and walk in the same all the days of his life?" For since he now takes Christ for his Master and Lord, and lists himself under his banner, it is fit he should vow, in the words of this sacrament, to observe the commands of his general. Wherefore, as he promised to forsake all "evil" before, so he must now engage to do all that

is "good," without which, he cannot be admitted into the Christian Church.

For the better understanding of the queries, it should be observed, that when an adult is baptized, the queries are put to himself, and he himself returns the answers to them; so that there is a more express and formal covenant then made between God and the person baptized; God acting by his minister, and the person baptized acting in his own person. But infants are not capable of entering into covenant in their own persons, and yet they are obliged to the terms of the covenant when they come of age. Wherefore, that this may the more be effectually represented and shadowed forth to the congregation, the questions are put to the sureties, and the sureties do make answer in the infants' names. Not that the infants can be supposed actually to renounce, believe, &c., but all this is done to signify the engagements which the infants are brought under, and which they must actually perform when they are able so to do.

With regard to these demands and answers, the sponsors and the congregation have their respective duties. The sponsors should carefully read them over, together with the concluding address, not only before they engage in this holy undertaking, but through life afterwards, and when they come to answer, not, according to the too common practice, to assent by silence or only a consenting bow, but considering it a solemn covenant, they should speak with a plain and audible voice. The congregation are not to join in this part of the service, but should employ it, each to his spiritual advantage, by seriously recollecting what passed at his own baptism, and taking this proper opportunity of renewing the vows which were then made for himself.

It is objected that the sponsors have to promise

more than they are able to perform, and great ignorance and misconception unfortunately prevail respecting the nature of the duties intended by the Church to be imposed upon those who undertake this office at the baptism of infants, as if they were, in some way, made answerable for the sins of the child. Christ offers in baptism to make a covenant with us. Now, a covenant or agreement always supposes two parties, who mutually enter into it. Christ offers in baptism to make those who receive it, partakers of certain spiritual privileges, and demands from them a promise of obedience to his word and commandments. In the case of infants, who cannot enter into this agreement, or make this promise personally, certain friends are required to come forward and make a confession of faith, and a promise of obedience on their behalf, and the duty or responsibility which devolves upon them is, as they are admonished by the minister, to see that the "infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession, he hath here made by them;" after which admonition there follows some advice as to the course of instruction requisite; and those amongst the lower orders who may feel incompetent for the task, of entirely and adequately instructing their children, can almost always avail themselves of the privilege now so common, of sending them to the Sunday or week-day schools, which are everywhere established, in connexion with the established Church, for the benefit of the lower classes. There is, therefore, no snare for the conscience, no impossible requirement, and the child having been made acquainted with what has been agreed to respecting him, with the benefits as well as duties arising out of his baptismal engagements, must use his own mind and will, after he grows up to years of discretion. He may either ratify in his own person those engagements,