Remember Your Baptism

John Willison, A Sacramental Catechism, pp. 56-59:

Q. How is it, that we ought to improve our baptism?

A. 1. Be sensible of the greatness of the privilege and dignity conferred upon you, in being baptized in the name of Christ, and sacramentally sprinkled with his blood for the remission of sin; and think much upon it. Alas, there are many who never think on Christ, or his blood, and put no value upon their baptism. I have read of Lucian a scoffing Atheist, when he apostasized from the profession of Christianity, he mocked at his baptism, saying, 'He got nothing by it, but a syllable to his name; he was Lucian before, and at baptism was called Lucianus.' And what do many get by their baptism, but a name? Why, they undervalue their baptism, never think on it, nor study any way to improve it.

2. You ought personally and explicitly to renew your covenant and solemn dedication to God sealed at baptism. It is not enough that you are Christians by your parents dedication, but you must be so by your own also, by ratifying your parents deed, when ye are of age; otherwise your baptism will profit you nothing; nay, instead of profiting you, it will be a witness against you, if you do not personally transact with God in Christ, and give away yourselves to the Lord in truth and sincerity.

3. Improve your baptism, by labouring to secure and clear up your interest in the pardon of sin, adoption, sanctifying grace, and other blessings sealed to you in that sacrament. Remember, that these blessings were only sealed to you conditionally, upon your believing in Christ; and that they are not actually conferred, till you be sensible of sin, and close with Christ and his righteousness. Go then, O penitent sinner, apply to the blood of Christ by faith, which was sacraementally applied to you at baptism as a strong argument for it, say, "Lord, have I not thy seal, as well as thy promise for my pardon? God I not a pledge of it from thee at my baptism? Behold thy ring and thy bracelets; are they not thine? Lord, make good thy word, thy sealed promise;" I believe, Lord, help my unbelief.

4. Press also for the joyful sense of this benefit of pardon sealed to you in baptism; the having whereof, is the most comfortable thing in the world. We see the Eunuch, when he had got this seal of baptism, "went on his way rejoicing: O now (thought he) my case is blessed, I am a pardoned man, God hath received me into his family, and taken me into covenant with himself, and implanted me a member of his mystical body: I that was the plant of a strange vine, am now ingrafted into a noble stock: and shall I not be glad and rejoice in his salvation?" Thus, O believer, improve the seal of baptism, in order to your growing up to the comfortable assurance of your pardon of sin, and adoption into God's family: seeing these blessings are irreversibly promised and sealed to you in that sacrament.

5. Improve your baptism as a spur to holiness and diligence in Christ's service; forget not him whose name you bear, whose livery you wear, and whose colours you are sworn to. Seeing you are solemnly dedicated to God, and all you have is consecrated to him at baptism; O then live as these who are not your own; spend your strength and time, not in serving sin and the world, but in worshipping of God, in loving, praising and glorifying him, whose you are, and whom you ought to serve. Alas, there are many, who lift themselves into God's service by baptism, and yet turn deserters, and go over to the devil's camp, taking on to fight against their King and Lord to whom they are sworn. They live as if they had been solemnly devoted to, and baptized in the name of the cursed trinity of hell, the devil, the world, and the flesh, instead of the ever blessed and glorious Trinity of heaven: Alas, they live as if they had renounced that, and not the other; which is certainly a most fearful guilt, and cannot miss to be attended with a severe doom.

6. Be humbled for your manifold pollutions, your falling so much short of the grace of baptism, and walking unsuitably to your solemn engagements. Have you not cause to lament before God, for forgetting and slighting the free love of God manifested to you in baptism; and for having so little recourse to the fountain that was opened to you therein, for sin, and for uncleanness; and that you feel so little of the efficacy of the precious blood of your Redeemer (which was represented and applied to you in that ordinance) for melting of your hearts, cleansing you from sin, and quickening you to holiness.

7. Improve your baptism as a shield against Satan's temptations; 1. Are you tempted to despairing thoughts of mercy, or troubled with perplexing doubts and fears? Then remember the seal of free love you got in baptism. Christ himself was tempted after his baptism, to doubt of his filiation and sonship; but gave Satan a peremptory repulse; teaching us thereby to do the same. Luther saith, that all his answer to the devil, when he tempted him to despair, was, baptizatus sum, et credo in Christum, I am baptized into the belief of Christ. 2. Are you at any time tempted to sin? Then remember your baptism: Luther also tells of a holy virgin, that when she was tempted to sin, replied, baptizata sum, I am baptized. And indeed this is a sufficient answer to all Satan's temptations, "I am baptized and dedicate[d] solemnly to God; I am not my own but the Lord's; I am sworn to Christ, and how shall I serve the devil?" Profanity in a Christian is apostacy from Christ, and on the matter a renouncing of his baptism, which is a fearful, nay, a devilish sin.

8. Improve it as an argument to courage and resolution in time of danger or persecution. Stedfastly adhere to the doctrine of the Trinity, in whose name you are baptized; be not ashamed of Christ or his truths, seeing his name is called upon you, and you solemnly owned him before the whole congregation. "He that is ashamed of me (saith Christ) and of my words, in this sinful and adulterous generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels," Mark viii. 38. Dionysia, encouraged Majoricus her son, an African martyr, when he was going to die, with these words, "Remember, son, that thou was baptized in the name of the Father, Son, and Holy Ghost."

Lastly, Do not trust to your baptism, and your having the name of Christ called upon you: an empty name and profession of Christianity will not save you; Simon Magus was baptized, and yet perished: many go with baptismal water on their faces, and sacramental bread in their mouths to hell at last. Kings have both their common and privy seals. Rest not in the outward seal, but seek the inward seal of God's Spirit, changing your natures, and applying the blood of Christ for cleansing your souls.

That We Might Love God More, Self Less

Edward Reynolds, Meditations on the Rising and Fall of Peter in Works, Vol. 4, p. 13:

Meditation VII

I cannot wonder that Peter should fall off, being tempted, who is already, though unquestioned, so far behind; that he should tremble at the terror of death, who cannot endure the trouble of a watch. He must learn more to deny himself, before he can take up his cross. The nights of a resolved martyr must be spent in the studies of patience, not in security and ease; he must first be a persecutor of himself, and exercise a holy cruelty on his own flesh, by crucifying the lusts thereof, before he can be able to overcome the wit, and most exquisite inventions of his tormentors, in a holy and undaunted patience. The soul must be first raised unto heaven, before the body can be willing to go down into the earth. Had Peter watched and accompanied his Master, he might have received further encouragement in his resolution to die for him, and learned from the extremity of his anguish, if not to hate life, which could make a man subject to such expressless sorrow; yet at least willingly to embrace the present opportunity of glorifying God by a constant death; even for this respect, that thereby he might be freed from the capacity and danger of those afflictions, which he should there have seen flesh and blood liable unto. Of how many precious occasions of good, does the too great love of our flesh and ease deprive us! Every man would love God more, if he could be more out of love with himself.

Prayer, Meditation, and Temptation

William Cunningham, Theological Lectures, pp. 59-62:

Luther was accustomed to say that there were three things that were necessary to make a theologian, viz., prayer, meditation, and temptation or experience. Under the head of meditation, he, of course, comprehended reading, to which the apostle enjoined Timothy to give attendance; but by including it under the head of meditation, he showed very emphatically the strength of his conviction, that it was not the mere perusal of books that was in itself of any very great value, unless men’s faculties were really brought to bear upon the subjects of the books read. There must be reading, much reading; but this reading must not be the mere devouring of books. It must be accompanied with such a careful weighing and digesting of what is read, that it should rather be called meditation than reading.
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The necessity of combining reading and meditation, or reflection, is thus happily expressed by a celebrated writer, Gerhard John Vossius [1577-1649], the father of the equally celebrated Isaac Voss [1618-1689]: - "[English translation of the Latin remarks given here:] Reading and meditation ought to be very closely and intimately combined; for even reading does not penetrate into the mind, there being a necessity for attention while reading, and for meditation after it, that we may perceive the reasons and grounds of the particular statements made, and be able to apply what we read to other things of a similar kind. Without this what is read is not understood, and the small portion that may be comprehended will produce no fruit, because it has no root. It will also soon be forgotten, just as we see that what is not fixed deep in the earth is generally carried away by the wind. So that it is not be wondered at that men of extensive and multifarious reading are sometimes possessed of little or no judgment. The reason is, that they merely load their memories, and do not sharpen their judgment by exercising it. But as many 'helluones librorum' err on one side, devouring much and digesting nothing, so they err in an opposite extreme who, despising the labours of others, spend their time wholly in meditation, and because they are ignorant of what others have written, though much more true and excellent than anything they could have written, though much more true and excellent than anything they could produce, they often embrace their won dreams and fancies for oracles." - Gerhard Vossius, quoted in [Johann Buddeus' Isagoge historica-theologica ad theologiam universam 1727], p. 89.)