O PRINCETON, N. J. *& Presented by Mr. Samuel Agnew of Philadelphia, Pa. Agncw Coll. on Baptism, No. 7y we receive the same, and a Pledge to assure us thereof." 2 Note 1. a. Sacrament. — The original meaning of Sacramextum, — " That by which a person solemnly binds himself or another to any thing, especially a Military Oath" — would seem to have occupied the minds of our Reformers, in the composition of the Baptismal Service ; as in the words — " We receive this child into the congregation of Christ's flock, and do sign him with the sign of the cross, in token that hereafter he shall not be ashamed to confess the Faith of Christ crucified, and manfully to fight under His banner, against sin, the world, and the devil ; and to continue Christ's faithful soldier and servant unto his life's end." But that meaning does not enter into any authorized Definitions of the word Sacrament. b. The most explicit Definition of this term is given in the 25th Article : — " Sacraments ordained of Christ be not only Badges or Tokens [notse] of Christian men's profession y but rather they be certain Sure 2 A CATECHISM [Qu. 1. Witnesses [certa testimonial and Effectual Signs [efficacia signa] of Grace and God's Good Will to- wards us, by the which He doth tcork invisibly in us, and doth not only quicken [excitat] but also strengthen and confirm [confimiat] our Faith in Him." c. The Homilies contain other Definitions, but of a more vague and general character : — " The common description of a Sacrament," &c. See Answer 3. " Now you shall hear how many Sacraments there be, that were instituted by our Saviour Christ, and are to be continued and received, of every Christian, in due time and order, and for such purpose as our Saviour Christ trilled them to be received. And as for the number of them, if they should be considered according to the exact signification of a Sacrament, namely, for the Visible Signs, expressly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sin, and of our holiness and joining in Christ, there be but two, namely, Baptism and the Supper of the Lord But in a general acceptio?i, the name of a Sacrament may be attributed to any thing whereby an holy thing is signified"* d. In explanation of those words, — "for such pur- pose as our Saviour Christ willed them to be received," — there is added,f "Both these exercises (Common Prayer and Administration of the Sacraments) were first insti- tuted, and are still continued, to the end that the Congregation of Christ might from time to time be put in remembrance of their unity in Christ, and that, as members all of one body, they ought, both in prayers and otherwise, to seek and desire one another's com- modity, and not their own without others." Hence Sacraments are Memorials both of our Christian privi- leges and Christian duties. e. Compare these Definitions and descriptions with that given in King Edward's Catechism, which was published, in English and Latin, one year after the issue of the Revised Prayer Book, a.d. 1553 : — " Master. Tell me what thou callest Sacraments. " Scholar. They are certain customable and reverent doings and ceremonies ordained by Christ; that by them * 2 Horn, ix., page 316. t page 317. Qu."2.] OF CHRISTIAN BAPTISM. 3 He might put us in remembrance of His benefits, and we might declare our profession that we be of the number of them which are partakers of the same benefits, and which fasten all their affiance in Him; and that we are not ashamed of the name of Christ, or to be termed Christ's Scholars."* Note 2. " An Outward and Visible Sign" 8fc. — This Definition from the Church Catechism, as it is the most comprehensive and precise, so it seems to embody all that can be attached to the term Sacrament from the above citations ; excepting only that it omits that vague mention of " the promise of free forgiveness of our sin" eye, as " annexed to the visible sign /"+ and it omits that cardinal doctrine which is not only declared in the 26th and 27th Articles, but also pervades the Liturgy and Homilies ; namely, that it must be " received by Faith and rightly.''' According, however, to the proper qualification supplied in other parts of the Church Catechism, the Definition should stand thus : — " A Sacrament is an Outward and Visible Sign of an Inward and Spiritual Grace given unto such as receive it xoith True Repentance and a Lively and Stedfast Faith, ordained by Christ," &c. For, in the Catechism, it is absolutely declared, that Repentance and Faith are required of them who come either to Baptism or the Lord's Supper; as will be more particularly shown hereafter. £ Question 2. What is meant by Sign, 1 as descriptive of a Sacrament ? Answer. Similitude, or Figurative Repre- sentation. 2 Note 1. a. Sign. — " We receive the Sacraments of the Church, — that is to say, certain sacred tokens and ceremonies, which Christ willed us to use, that He might by them place before our eyes the mysteries of our salvation, and the more powerfully confirm that our Faith which we have in His blood, and seal up His Grace in our hearts. And we call them with Tertullian, Origen, Ambrose, Augustine, Jerome, Chrysostom, Basil, Dionysius, and other Catholic Fathers, — Figures, Signs, * See Parker Society's " Documents in the reign of King Edward VI." page 516. t Note 1. c. X In Question* 19, 30, & 32. 4 A CATECHISM [Qu. 2. Symbols, Patterns, Antitypes, Forms, Seals, Impres- sions, Similitudes, Likenesses, Remembrances, Memo- morials. And we hesitate not to affirm with them, that they are certain Visible Words, Seals of righteousness, Tokens of Grace And we acknowledge Baptism to be the Sacrament of the Remission of Sins, and of that cleansing which we have in the Blood of Christ."* This illustration is valuable, as coming from a work of which Bp. Shortt says, — "It may be deemed a book authorized by the Church of England. It was pub- lished at the command of the Queen, and ordered to be set up in Churches. (Strype's Ann. III. i. 738.)" b. See also Augustine's Definition of Sign, adopted by Bp. Jewel : — " A Sign is a thing that, besides the form or sight that it offereth to our senses, causeth of itself some other thing to come to our knowledge."! " Signum est res praeter speciem, quam ingerit sensibus, aliud ali quid ex se faciens in cogitationem venire." § e. Augustine explains himself yet more particularly : — " Sunt autem alia Signa, quorum omnis usus in signifi- cando est, sicuti sunt verba. Nemo enim utitur verbis nisi aliquid significandi gratia. Ex quo intelligitur, quid appellem signa ; res eas videlicet, quae ad signifi- candum adhibentur."|| " There are other Signs [besides the types of the Old Testament] the whole use of which consists in signifying ; such, for instance, as Words. For no one makes use of words, but to signify some- thing. Hence you may learn what I mean by Signs ; namely, those things xohich are employed to signify something" And under this category, he enumerates, besides words, the footmarks of animals, the sounds of a military trumpet, and military banners, the cries of the brute creation, the actions of stage-players, the common expressions of human feeling by the countenance or otherwise, the types of the Old Testament, the Parables of the New, and the Sacraments of Baptism and the Lord's Supper. H * Jewel's Apology, Russell's translation, pp. 40, 42. Cambridge. t Ch. History, § 411, a. $ Jewel's reply to M. Harding, Art. 8. § Augustini de Doct. Christ, b. ii. c. 1. || Aug. de Doct Christ, b. ii. c. 2. f Aug. de Doct. Christ, b. ii. c. 1—3. fie b. iii. c. 0. Qll. 2.] OF CHRISTIAN BAPTISM. 5 Note 2. Representation. — A sufficient illustration of the representative nature of the Sacraments will be found in the forenamed Catechism of a. d. 1553* : — "Master. What doth Baptism represent and set before our eyes ? "Scholar. That we are, by the Spirit of dirist, New Born, and cleansed from sin : that we be members and parts of His Church, received into the Communion of Saints. For water signifieih the Spirit. Baptism is also a Figure of our Burial in Christ, and that we shall be raised up again with him in a new life, as I have before declared in Christ's resurrection." " Mag. Quam rem nobis reprcesentat et ob oculos ponit Baptismus ? " Aud. Nos esse, per Spiritum Christi renatos et mundatos a peccato, quodque simus membra et partes Ecclesiae ascripti in communionem sanctorum: aqua enim significat Spiritum. Baptismus etiam est Figura sepulturae nostrae in Christo, quodque cum illo una. renascitabimur in nova vita, ut superius tractavimus in resurrectione Christi." " Master. What declareth and betokeneth the Supper unto us, which we solemnly use in remembrance of the Lord ? "Scholar. The Supper, (as I have shewed a little before) is a certain thankful remembrance of the death of Christ : forasmuch as the Bread representeth His Body, betrayed to be crucified for us ; the Wine standeth in stead and place of His Blood, plenteously shed for us. And even as by Bread and Wine our natural bodies are sustained and nourished: so by the Body, that is the Flesh and Blood of Christ, the soul is fed through Faith, and quickened to the heavenly and godly life." " Mag. Quam rem significat et demonstrat nobis coena, quam celebramus in memoriam Domini ? "Aud. Ccena (sicuti paulo ante a nobis explicatur) est grata quaedam memoria mortis Christi, cum Panis reprcesentat Corpus Ejus ad crucifigendum pro nobis traditi, ^ Vinum autem ponatur vice et loco Sanguinis abunde pro nobis fusi. Ac quemadmodum Pane et Vino vita nostra naturalis sustinetur ac nutritur, sic Corpore, id est Carne et Sanguine Christi, anima per * Question 5, note 1. e. (pp. 517, 564.) 6 A CATECHISM [Qu. 3. Fidem nutritur et vegetatur ad vitam ccelestem et spiritalem." It must be obvious to every reader, that the words signify and represent are here treated as equivalent and convertible terms ; as also that Sign and Figure, in the description of a Sacrament, were accounted synonymous. Question 3. How does it appear that our Church employs the word Sign as of the same meaning with Similitude ? Answer. From the 9th Homily of the 2nd Book ; where it is said, — " St. Augustine 1 calleth Sacraments 'holy Signs.' And writing to Bonifacius of the Baptism of Infants, he saith, ' If Sacraments 2 had not a certain Similitude 3 of those things whereof they be Sacraments, they should be no Sacraments at all. And of this Similitude they do for the most part receive the names of the self- same things they signify.' By these words 3 of St. Augustine it appeareth, that he alloweth the common description of a Sacrament, which is, that it is a visible Sign of an Invisible Grace ; that is to say, that setteth out to the eyes and other outward senses the inward working of God's free mercy, and doth, as it were* seal in our hearts the promises of God." Note 1. " St. Augustine." — What weight of autho- rity our Church attaches to this man, may be gathered from two sentences respecting him, in the Homilies : — " A learned and godly Bishop in Africa."*...." A Doctor of great authority and also antiquity ."f And upon these grounds, an appeal is made to his judgment in the above- cited Homily. But, on the question of " Articles of the Faith necessary to salvation," our 6th Article excludes him, in common with all the Catholic Fathers and Ancient Bishops, unless his doctrine may be "read in Holy Scripture, or proved thereby." * 2 Horn, ii., page 188. t 2 Horn, vii., page 289. Qu. 3.] OF CHRISTIAN BAPTISM. 7 Note 2. a. " If Sacraments" 8fc. — See App. A. 1 — 3. The context there given will be the best exponent of Augustine's meaning, as well as of that of the Homily. b. It is almost needless to note here, but to anticipate a cavil, that to have a similitude is, according to Augustine, to be similar,* and so, to be a similitude ; which he has thus exemplified in another placet : — " Nihil aliud esse in Christo Baptismum nisi mortis Christi Similitudinem ; nihil autem aliud mortem Christi cru- cifixi, nisi remissionis peccati similitudinem." "Baptism into Christ is nothing else than the Similitude of the Death of Christ ; and the death of Christ crucified is nothing else than the similitude of the remission of sins." Note 3. " By these words," 8fc. — Augustine con- tends, that it is the very nature of a Sacrament to be a Similitude or Figurative Representation of that of which it is a" Holy Sign." Whence the Homily concludes, that he allows it to be such a Sign as " sets out to the eyes and other outward senses" 8fc. ; which is as much as to say, that Sign (as descriptive of a Sacrament) and Similitude are equivalent terms. Hence, to say — " a Sacrament is a Visible Sign of an Invisible Grace" — is equivalent to saying — A Sacrament is a visible Simi- litude or Figurative Representation of an Invisible Grace. Note 4. " As it were." — The following extract from Craxmer's Answer to Gardiner! will serve both to illus- trate the phrase used in the Homily, and to show what great caution was observed in the use of words, at the time of its compilation: — "But howsoever I report Origen, you captiously and very untruly do report me. For whereas I say, that in God's word, and in the Sacraments of Baptism and of the Lord's Supper, Christ is manifested and exhibited unto us, as it were face to face and sen- sibly, you, leaving out these words, ' as it were] make a quarrel to this word ' sensibly ;' or rather, you make that word ' sensibly' the foundation of all your weak building, as though there were no difference between ' sensibly' and ' as it were sensibly ;' and as it were all one thing a man to lie sleeping, and as he were sleeping ; or dead, and as he were dead. Do not I write thus in my first book, ' that the washing in the water of Baptism is as it were a showing of Christ before our eyes, and a sensible * See Appendix A. 2. + Ench. ad Laurent, c. 52. % Section 160. 8 A CATECHISM [Qu. 4. touching, feeling, and groping of Him ?' And do these words import that we see Him and grope Him indeed ? And further I say, 'that the eating and drinking of the Sacramental bread and wine is as it were a showing of Christ before our eyes, a smelling of Him with our noses, and a feeling and groping of Him with our hands.' And do we therefore see Him indeed with our corporal eyes, smell Him with our noses, and put our hands in His side, and feel His wounds ? If it were so indeed, I would not add these words, l as it were? For what speech were this, of a thing that is indeed to say, ' as it were? For these words, ' as it were? signify that it is not so indeed?'' Question 4. Of what is Baptism a Sign ? Answer. " Baptism is not only a Sign of Profession, and mark of difference, whereby Christian men are discerned from others that be not Christened, but it is also a Sign of Regeneration or New Birth." 1 Note 1. a. "Baptism," fyc. — Art. 27. The remain- der of this Article is here copied for future reference : — " Whereby, as by an Instrument [per quod, tanquam per Instrumentum] they that receive Baptism rightly [recte Baptismum suscipientes] are grafted into the Church : the Promises of the Forgiveness of sin, and of our Adoption to be the Sons of God by the Holy Ghost, are visibly signed and sealed ; [visibiliter obsignantur] Faith is confirmed, and Grace increased, by virtue of prayer unto God. " The Baptism of Young Children is in any wise to be retained in the Church, as most agreeable [optime congruat] with the Institution of Christ." b. In the Articles of a.d. 1552, instead of the last sen- tence, — " The Baptism of Young Children," &c, the words were — " The Custom of the Church for Baptising Young Children, is both to be commended, and by all means to be retained in the Church."* But the alteration since made (as above) sets aside the " Custom of the Church," as an absolute authority, and sets up that which is " most agreeable to the Institution of Christ" in its stead. * See Bp. Burnet's Collection, Hist, of Ref. pt. 2. b. 1, No. 55. Qll. 5.] OF CHRISTIAN BAPTISM. f) Question 5. How is Baptism a Sign of our Profession ? Answer. " Baptism doth represent unto us our Profession ; which is, to follow the ex- ample of our Saviour Christ, and to be made like unto Him ; that, as He died, and rose again for us, so should we, who are Baptized, die from sin, and rise again unto righteous- ness." 1 Note 1. a. "Baptism doth represent unto us our Profession" 8fc. — See P. B. I., Final Address. The word " represent" here employed, is conclusive in favor of the meaning of Sign given in Answer 2. Christian Baptism is a Sign or Similitude " that setteth out to the eyes and other outward senses' 1 ''* that Profession which is required of persons who are Baptized : — They must profess a willingness to follow our Saviour Christ, and to be conformed unto His image, by being Dead to Sin, and Living unto Righteousness. This declaration of the Church explains the use of those Interrogatories which are put alike in Infant and Adult Baptism: they are employed to carry out the representative character of the Sacrament by showing "what is required of Baptized" persons. b. This Profession, whether made by Sponsors or otherwise, is taken for a Promise, on the part of the Baptized, that they will, by the Grace of God, (for they are " not able to do these things of themselves, without His Special Grace" f) establish their title to this Sacra- ment, by a lively demonstration of " the Gift of Repent- ance, the Gift of Faith, the Gift of charity and good works, patience in adversity, lowliness in prospe'rity, and such other like Fruits of the Spirit, as hope, love, joy, peace, long-suffering, gentleness, goodness, meekness, and temperancy ; which things God requireth of all them that profess themselves to be His Children."! c. Hence it is said, §" By Holy Promises, [not formal promises, not customary promises, not promises made by others in our name, not lawful promises, but bond fide promises — " Holy promises" owned and accepted by * Answer 3. t Church Catechism. % 2 Horn. vii. 3, page 295. % 1 Horn. vii. 1, page 64. 10 A CATECHISM [Qu. 6. the Holy God Himself] with calling the name of God to witness, we he made Lively Members of Christ, when we profess [not 'in outward Profession only'*] His religion, receiving the Sacrament of Baptism." God's Promises make us " partakers of the Divine Nature ;"f and OUR Promises make us to be accounted Lively Members of Christ, when we receive (personally and voluntarily,) the Sacrament of Baptism, — not when we are Baptized without any will or consent on our own part. d. And it is because Baptism is a Similitude or Figurative Representation of our Christian Profession, that " The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays and other Holy-days, when the most number of people come together ; as well for that the Congregation there present may testify the receiving of them that be newly Baptized into the number of Christ's Church : as also because in the Baptism of Infants eveiy man present may be put in Remembrance of His own Profession made to God in his Baptism."! Question 6. And how is Baptism a Sign of Regeneration? 1 Answer. Baptism represents* to us " a Death nnto Sin, and a New Birth unto Righteousness." Note 1. Regeneration. — There is no other authori- tative Definition of this term given in the Articles or Prayer Book, besides that here cited from the Church Catechism : all else must be chiefly dependant upon Inferences. See Appendix B. Note 2. a. Represents. — Baptism is such a Sign as " sets out to the eyes and other outward senses^ the Inward Working of GocVs Free Mercy.' 1 '' And this " Inward Working" is " the Inward Regeneration and Sanctification of mankind" by the Holy Spirit of God.|| b. The Similitude is thus very clearly expressed by Abp. Cranmer : — " Our Saviour Christ ordained the Water of Baptism to signify unto us, that as that water washeth our bodies outwardly , so be we spiritually within washed by Christ from all our sins. And as the water is called * 1 Horn. iv. 1, page 30. \ 2 Pet. i. 4. t First Rubric, P. B. I. ^ Question 3, note 3. || 2 Horn. xvi. 1, page 409. Qll. 7.] OF CHRISTIAN BAPTISM. 11 Water of Regeneration or New Birth, so it declareth unto us, that through Christ we be Born Anew, and begin a new life towards God ; and that Christ is the beginning of this new life."* c. For a more complete account of the entire Bap- tismal Representation, consult Appendix C. Question 7. Upon what Scripture is that Similitude founded ? Answer. Upon Rom. vi. 3 — 5. "So many of us as were Baptized into Jesus Christ 1 were Baptized into His death. Therefore we are Buried with Him 2 by Baptism 3 into Death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in Newness of Life. For, if we have been planted in the Likeness 3 of His Death, we shall be also in the likeness of His Resur- rection." Note 1. "Baptized into Jesus Christ." — That is, into the name of Jesus Christ — according to the Insti- tution of Jesus Christ, so as to become His disciples and followers, publicly professing and calling ourselves Christians. f Note 2. " Buried with Him" — See Appendix A. 5. Note 3. a. " By Baptism." — St. Paul here employs the phrases " Baptism into Death" (ver. 4.) and " the Likeness of Death" as expressive of the same thing. For first, he says, — " We are Buried with Him by Baptism into Death." And then he adds, — not " If we have been [Baptized] together in the Likeness of His death," but, — " If we have been Planted together in the Likeness of His death." The corresponding terms, then, are, on the one side, " Buried with Him" and " Planted together /' and on the other, " By Baptism" and " In the Likeness." Accordingly, we might arrange the words thus : — " If we have been Buried (or Planted) with Him, by Baptism into (or in the Likeness of) His * Answer to the Rebels of Devon, Art. 7. t Question 5, note 1. a. 12 A CATECHISM [Qu. 7. Death." And the bearing of the 5th verse would be this : — " If we have been Planted together with Christ, in that Baptism which is a Similitude of His Death," &c Hence, to be " Baptized into Chrisfs Death," is to be figuratively likened unto Christ Dead ; i. e. Likened unto one " Dead to Sin." This is obvious from the Apostle's own application of his Metaphor in the 10th and 11th verses: — "For, in that He died, He died unto Si?i once : but, in that He liveth, He liveth nnto God, Likeicise reckon ye also yourselves to be Dead indeed unto Sin, but alive unto God through Jesus Christ our Lord." That is, — Consider that, by Baptism, you have been likened unto Christ Jesus, Who died unto Sin ; and that therefore it is required of you to realize that Likeness, by being yourselves, like Him, Dead to Sin. And this he adduces, to enforce what he had said before, (ver. 4.) respecting the significancy of the Rite : " Therefore we are Buried with Him by Baptism into Death : [to represent unto us] that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in Neic?iesss of Life." But St. Paul guards us against mistaking the sitnili- tude for the Reality, by the hypothetical — " IF we have been Planted; IF we be Dead with Christ." He did not identify the Sign with the Thing Signified. From this Scripture, then, we leam that Baptism is a Similitude or Figurative Representation of a " Death unto Sin," and " Newness of Life." And upon it our Church has founded that part of the Address which closes the Baptismal Service.* b. With this instance before us, of St. Paul's recog- nition of the Figurative character of Baptism, we may perhaps discover a more satisfactoiy interpretation of that controverted passage in 1 Cor. xv. 29, than is usually attached to it: — "Else what shall they do which are Baptized for the dead, if the dead rise not at all ? Why are they then Baptized for the dead ?" He had before proved, (vers. 13 — 18.) that " If there be no Resurrection, Christ is not risen ; and if Christ be not risen, all the dead in Adam and in Christ are, to all intents and purposes, for ever dead." Upon this hypo- thesis, he contemplated all mankind as " the dead." * Answer 5. Qu.8.] OF CHRISTIAN BAPTISM. 18 For if they had no hope of any Resurrection, they were dying daily, (ver. 31.) and then dead for ever. But, after confidently assuming that Christ is risen from the dead, and consequently that the dead in Christ shall rise again, he adds : — " Else ; [i. e. if it be untrue that there is such a Resurrection] what shall they who are Baptized do for the dead?'''' in other words, — What is the reasonableness or propriety of Christian Baptism in such a case ? For Baptism is a Similitude of the Death and Resurrection of Christ, teaching us to believe that "if we be dead with Him, we shall also live with Him," both in this world and in the world to come.* But if there be No Resurrection, then Baptism is the Similitude of a Nonentity ; and they who submit to or enjoin it will be figuring for themselves a state of being which they shall never enjoy. "Why are they then Baptized for the Dead?" — Why should the Christian Church retain a Rite which figures a Resurrection, for those who are, to all intents and purposes, irrecoverably Dead, and incapable of any such Resurrectioyi ? Hence the Apostle would argue, that the very institution of the Ordinance of Baptism is a Figurative Testimony to the truth of the Resurrection of the Dead. Question 8. What are the Two Parts into which the consideration 1 of the Sacrament of Baptism is divided ? Answer. One part is " the Outward Visible Sign or Form ;" that is " Water, wherein the person is Baptized in the name of the Father, and of the Son, and of the Holy Ghost" The other part is " the Inward Spi- ritual Grace ;" that is " a Death unto Sin, and a New Birth unto Righteousness, whereby 2 we are made the Children of Graced Note 1. Consideration of the Sacrament. — The Church Catechism does not ask — How many Parts are there OF a Sacrament ? or Of how many Parts does a Sacrament consist? but — "How many Pails are there IN a Sacrament ?" That is to say, — How many Parts or Subjects for consideration are thei-e connected with it ? * Rom. vi. 8. See last Note. 14 A CATECHISM [Qu. 8. A Sacrament is to be considered both as to ivhat it is, and what it signifies, — its material substance, and its spiritual signification. " For they be Signs of other things, being one thing, and signifying another." — " Aliud existentia, et alind significantia."* The Church Catechism, therefore, cannot be understood, in this particular, as instituting a Material Division of a Sacra- ment into its constituent Parts, but only a Formal Distribution of the Subject, so as to present it in two points of view, to be considered as to its essence, and as to its significance/. Otherwise we shall involve the Church in the utterance of a glaring absurdity ; as will be shown under the next Question. Note 2. a. Whereby. — See Church Catechism : — " Question. What is the Inward and Spiritual Grace [signified in Baptism] ? " Answer. A Death unto Sin, and a New Birth unto Righteousness ; for being by nature born in sin, and the children of wrath, we are hereby made the Children of Grace." The antithesis, in this answer, is not between what we are by Nature, and what we are by Baptism, but between what we are by Nature, and what we are by Grace. The fact — " For, [or because] being by Nature born in sin, and the Children of wrath, we are hereby [i. e. by the Grace in question] made the Children of Grace" — is adduced to prove that " the Imoard Spiritual Grace" Signified in Baptism is " a Death unto Sin, and a New Birth unto Righteousness" Here we have an incomplete Syllogism dependent upon an implied Premiss. Complete the Syllogism, and it will stand thus : — The Grace by which we are made the Children of Grace — is — a Death unto Sin, and a New Birth unto Righteousness. [But, the Inward Spiritual Grace Signified in Baptism — is — the Grace by which we are made the Children of Grace.] Therefore the Inward Spiritual Grace Signified in Baptism — is — a Death unto Sin, and a New Birth unto Righteousness. b. Some persons, however, contend that this word * See reference iu Question 0, note 1. Qu. 8.] OF CHRISTIAN BAPTISM. 15 " hereby" relates to the Sacrament itself, as if it were said, — By Baptism we are made the Children of Grace. Now, if it could be shown that our Church any where dogmatically affirms, that Baptism makes us the Children of Grace, we might justly venture upon such a conclusion. But since no such dogmatic sentence can be produced, we are rather bound to construe the words in their " literal and Grammatical sense ;" and so refer " hereby 1 '' to its proper Grammatical Antecedent, namely, — " A Death unto Sin, and a New Birth unto Righteousness." For this it is alone which, being the work of the Holy Spirit, makes us the Children of Grace. But further, to correct any error upon this point, the 27th Article is explicit, as to the proper effect of the Sacrament or Sign. It is there distinctly said, that " Baptism is a Sign tchereby they that receive Baptism rightly are Grafted into the Church.'"* Had that Article contained the expression, — whereby ice are made the Children of Grace, — it must have ruled our construc- tion of the Church Catechism to that effect. But, on the contrary, the Article and the Catechism, taken together, enforce upon us a Distinction which we can neither gainsay nor honestly resist ; — a Distinction between the Efficacy of the Sign and the Efficacy of the Thing Signified: — the Sacrament is that whereby we are Grafted into the Visible Church ; the Inward and Spiritual Grace alone is that whereby we are Made the Children of Grace. c. It is not unimportant also to remark that there is a difference of expression in the Catechism, which, if it imply any thing, must disfavor the reference of " herebxf to Baptism as its Antecedent : — In answer to the second question of the Church Catechism, it is said, — " In my Baptism ; where-ew (not where-fo/y' I was made a Member of Christ, the Child of God," &c. Now, had the word been, (instead of here-byj " we are [here-m] made the Children of Grace," we could not well have referred it to any other Antecedent than the forenamed Baptism ; for heve-in would have been an incorrect expression, as applied to the Spiritual Grace. But " here-Jy" seems to have been adopted advisedly, as more appropriate, and less liable to misconception. d. The same reference of Spiritual Benefit to Grace, * See Question 4, note 1. a. 16 A CATECHISM [Qu. 9. and not to the Sign, is maintained in the Church Catechism, with respect to the other Sacrament : — " The Sacrament of the Lord's Supper was ordained for the continual Remembrance of the Sacrifice of the Death of Christ, and of the Benefits which we receive thereby.'''' "What are the Benefits whereof we are partakers thereby ? The Strengthening and refreshing of our souls by the Body and Blood of Clirist, as our bodies are by the Bread and Wine." The relative word thereby must here be referred, not to the Bread and Wine — the mere Sacrament, — but to " the Sacrifice of the Death of Christ,. ...the Body and Blood of Christ received by the Faithful," of which the Bread and Wine are only a Sacramental " Remembrance." So also, in the Holy Communion Service,* it is said, — " the most comfortable Sacrament of the Body and Blood of Christ ; to be by them received in Remem- brance of His meritorious Cross and Passion ; whereby alone we obtain Remission of our Sins, and are made Partakers of the Kingdom of Heaven." In the Prayer Book of a. d. 1549, instead of "whereby" the words were " by the zohich Passion." But in the last Review (for what reasons, the Reviewers themselves best knew) the latter words were changed into " whereby ;" as it now stands. No one, however, would venture to deny that whereby there refers to the Passion of our Lord, and not to the Sacrament of it. The analogy is clear : — A Spiritual Effect is invariably referred to a Spiritual Cause. We are made Children of Grace only by Inward and Spiritual Grace. Question 9. Js the Inward Spiritual Grace a constituent Part of a Sacrament ? Answer. Not at all ! : — We are taught that Baptism with Water, when the Word is joined thereto, is a u full and perfect Sacra- ment," 2 whether Inward Spiritual Grace be imparted at the same time, or not. Nor would it agree with right reason, 3 to say that the Thing Signified is Part of the Sign which represents it. 4 * " When the Minister giveth warning," fee. Qu. 9.] OF CHRISTIAN BAPTISM. 17 Note 1. Not at all. — If the Inward Spiritual Grace had been accounted a constituent Part ; if, that is, the Grace Signified had been held so invariably to accompany the Rite as to be an essential Part of the Sacrament of Baptism, without which there could not be a perfect Sacrament, it had been more proper to define a Sacra- ment thus, — An Outward and Visible Sign AXD an Inward and Spiritual Grace. Instead of which, we have " OF * an Inward and Spiritual Grace." Words cannot be plainer, to prove that our Church holds, with Cranmer and Augustine, that "in Sacraments is to be considered, not what they be, but what they shew. For they be Signs of other things, being one tiling, and signifying another"^ " Ilaec enim Sacramenta sunt in quibus non quid sint, sed quid ostendant, semper attenditur: quoniam signa sunt rerum, aliud existeutia, et aliud significantia. August, contra Maximin. Lib. III. c. 22. p. xi." Note 2. " Fall and perfect Sacrament." — 2 Horn, xvi. 2, page 414. That which is perfect cannot be deficient of any of its parts. But if a Sacrament be "fall and perfect" with only Water and the Word, then the Grace Signified cannot be a Part of the Sacra- ment ; for such a Sacrament would be perfect without all its parts — an imperfect perfection ; which is an absurdity. Xote 3. Nor would it agree with right reason. — If the Inward Spiritual Grace be one Constituent Part of a Sacrament, and the Outward Visible Sign the other Part, then the other Part would contain the Whole ! For, let the Inward Spiritual Grace be a Constituent Part of a Sacrament: then the Sacrament contains the Inward Spiritual Grace. But the Sacrament is (according to the Church Catechism) X the Outward Visible Sign; that is to say, the Sacrament is the Other Part. Therefore the Other Part contains the Both parts ! — the Part con- tains the Whole ! which is absurd. Hence the Inward Spiritual Grace cannot be accounted a Constituent Part of a Sacrament, without involving the Church Catechism in the utterance of an absurdity. Note 4. Part of the Sign which represents it. — If the Thing Signified (Regenerating Grace) be a Part of that which represents it, then the Sign, whose whole use * Question 8, note I. > Ci anmer's Answer to Gardiner, Section 230. J: Answer I. B 18 A CATECHISM [Qll. 10. lies in its being the Similitude of something else,* is employed in representing a Part of itself; and the Thing Signified, being Part of the Sign, is Part of the likeness of itself. Shall we convict the Church Cate- chism of this irrationality ? Or shall we not rather give its compilers credit for Christian discretion and common sense, by admitting that what they meant by Sacrament was one thing, and what they meant by the Grace Signi- fied was altogether another thing, distinct from and only relatively connected with it ? Question 10. Is not, then, the Sacrament of Baptism itself Spiritual Regeneration ? Answer. Certainly not : To make Bap- tism itself Spiritual Regeneration is to take from it the very Nature of a Sacrament. l Nor does our Church affirm 2 that Baptism IS Spiritual Regeneration ; but only that it is the Sign or Sacrament of it. Note 1. a. To take from it the very nature of a Sacrament. — This may be illustrated from the 28th Article: — " Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ ; but is repugnant to the plain words of Scripture, overthroioeth the Nature of a Sacrament, and hath given occasion to many super- stitions." The Nature of a " Sacrament of the Gospel" is to be " a Visible Sign or Ceremony ordained of God,"f " that setteth out to the eyes and other outward senses the inward working of God's free mercy." % Such a Sign or Ceremony is the Lord's Supper ; and to account the Signs of Bread and Wine to be the Very Things Signified, — the very Body and Blood of Christ, — is to " overthrow the Nature of a Sacrament." So also, by analogy, to account Baptism that Very Spiritual Regene- ration which it represents, is to overthrow and take from it the very Nature of a Sacrament. If it be the Thing Signified, then it is no more a Sacrament ; otherwise the Thing Signified is no more the Thing Signified. But if it be a Sacrament, then it is no more the Thing Signified ; otherwise a Sacrament is no more a Sacrament. And * Note 1 ; & Question 2, note I. b. c. t Article 25. } Question 3, note 3. Qll. 10.] OF CHRISTIAN BAPTISM. 19 hence, because Baptism is defined — a Sacrament or Similitude of Regeneration, it cannot be itself Spiritual Regeneration. One would almost suppose that none could be so blind as to contradict this self-evident truth. And yet there are some who identify Baptism with Spiritual Regeneration ! b. See Jewel's Reply to Harding, Article 12 : — " Thus many ways these men have sought to make up a new kind of Figure, such as neither Grammarian, nor Rheto- rician, nor Divine ever understood before. Significat, It signifieth, is as much as to say, saith M. Harding, as continet, It containeth : It is a Figure, that is to say, It is the thing itself: It is a Figure,thatism conclusion, It is no Figure." Note 2. a. Nor does our Church affirm, 8fc. — The only Evidence in favor of such a dogma is a mere tissue of fallacious inferences. The 9th Article has been adduced, by some, as favoring the identity of Baptism with Regeneration : — " And this infection of nature (original sin) doth remain, yea in them that are Regene- rated [renatis] And although there is no condem- nation for them that believe and are Baptized [renatis et credentibus] ," &c. The argument is thus stated by one writer : — " In this sentence, the word renatis (or regenerate) in the Latin copy answers to the word Baptized in English ; which plainly shows that our Reformers, in conformity to the ancient doctrine, identified Regeneration with Baptism." But, on the contrary, a plainer evidence could hardly be found, to prove that our Reformers distinguished between the two. For if they had said, " this infection of nature doth remain in them that are Baptized" they well knew that they should have but half-stated the truth ; since, not only the Baptized, but even the truly Regenerate, have within them the remains of a sinful nature lusting against the Spirit of God. And therefore, they adopted the word Regenerated, to express something more than Baptized. But when they proceeded to Anglicize the words " renatis et credentibus," — words which implied that persons might be Regenerate (in the proper sense of the term) and not Believers, or Believers and not Regenerate, — they guarded against such an error by rendering the words (according to Holy Scripture) " believe and are Baptized ;".* thus showing that they * Mark xvi. 15. 20 A CATECHISM [Qll. 10. maintained an essential distinction between Baptism and Regeneration. b. Another writer infers from the same Article, that " Regenerated and Baptized were (in the contemplation of the compilers) convertible or equivalent terms." But, even if it were true, the fact would make nothing in favor of the identity of Baptism with Spiritual Regeneration. For then, upon this hypothesis, Baptized meant Regene- rated; and Regenerated meant Baptized. And therefore, when they said, — " Seeing now that this Child is Regenerate"* — they meant, — " this Child is Baptized /' and when they said — " Baptized or Justified,"t — they meant, — " Regenerated or Justified." Such an inference, therefore, as to the convertibility and equivalency of the terms, can have no other effect than that of lowering or neutralizing the Scriptural doctrine of Regeneration ; but, for the final adjustment of the real question in dispute, it is so indefinitely good that it is even good for nothing, except to serve as a double corner in a game for cavillists. c. Another argument in favor of the same identity is sometimes advanced, (but mthout proof J as derivable from the 15th Article : — " Christ in the truth of our nature was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh, and in His spirit But all we the rest, although Baptized and Bom again in Christ, yet offend in many tilings ;" &c. The latter clause is reputed, by one writer, to be " evidently speaking of our Regeneration in Baptism. 11 But the said evidence is such a mere conjectural straw, that none has found it convenient to show upon what principles it is based. Has the conjunctive axd the alchymic virtue of converting one word into another, or of transmuting the meaning of words ? Common sense does not teach us, that "Baptized and Born again in Christ" must of necessity be read — " Baptized, that is, Bom again in Christ." If indeed these words had been a translation of some one word in the Latin copy, (such as " concupiscence and lust [concupisccntiam]" in the 9th Article; "strengthen and confirm [confirmat]" in the 25th Article) there had been some reason for such P.B.I. See Question 1 1 , note 1 . \ 1 Horn. iii. 3, page 26. Qll. 10.] OF CHRISTIAN BAFTISM. 21 an inference. But tlie reverse is the fact : the Latin copy has "etiam Baptizati et in Christo Regenerati." And their conjunction evidences nothing more than that they are compatible terms ; i. e. expressive of attributes which may be either separately or co-existently affirmed of the same subject. Hence, our most rational conclusion is, that this Article also maintains a distinction between being Baptized and being Born again in Christ. Else, if their identity and equivalency had been universally acknowledged, either of them would have sufficed without the other. But the Authors of the Article evidently acknowledged the distinction, knew the difference of opinion, and introduced the two terais, in order to make their proposition as comprehensive as possible ; as in the former case.* The proper construction, then, to be put upon the words is probably this: — "But all we the rest (although we have been Baptized, — nay more, — even supposing that we have been also Born again in Christ) yet offend in many things." No man, however, who experimentally knows the Scriptural difference between the Outward Sign and the Inward Grace, can fail to dis- cern the proper interpretation of the Article. d. The 16th Article also has been pressed into the same service : — " Not every deadly sin willingly com- mitted after Baptism is sin against the Holy Ghost y and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. AFTER WE HAVE RECEIVED THE HOLY GHOST, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent." [ Observe : — A parallel passage in the Homily of Repentance f has, instead of " deadly" " some horrible sin;" which seems to be the Reformers' acceptation of the term.] One writer says, — " In this Article likewise, which treats of sin after Baptism, it is assumed, in conformity to the doctrine of the universal Church, that we receive the Holy Ghost in Baptism? But again he observes a wise discretion in allowing the bare assertion to stand in the place of proof. For, instead of any probable assunrp- * Note a. t 2 Horn. xx. 1, page 473. 22 A CATECHISM [Qu. 11. tion of such a dogma, there is nothing but the apparition of it hovering, in that Article, over its own grave. The compilers seem rather to have studied, by their phrase- ology, to discountenance the identity of Baptism with Spiritual Regeneration. It was very likely that persons who were ignorant enough to mistake the Sign for the Thing Signified, believing Baptism to be itself Spiritual Regeneration, and accounting that every Baptized person does, in and by Baptism, actually receive God's Holy Spirit, should naturally conclude that " every deadly sin willingly committed after Baptism is sin against the Holy Ghost" then given. Consequently, the Reformers, reasoning a priori, — not every Baptism is Spiritual Regeneration ; not every Baptized person does, in and by Baptism, receive God's Holy Spirit, — came to the conclusion, — " Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpar- donable." So that, instead of their " assuming that we receive the Holy Ghost in Baptism," they rather intimate their assumption — that "we do not receive the Holy Ghost in Baptism." But they had also another error to condemn : — " Then did one John Champneys, of Stratford on the Bow, abjure. He taught, and wrote and defended ; ' 1 . That a man, after he is Regenerate in Christ, cannot sin. 2. That the outward man might sin, but the inward man could not.'"* To meet this error, they took higher ground, and, arguing a majori, condemned both errors at once : — " After we have received the Holy Ghost, [not only after Baptism, as above, but after we have actually received God's Holy Spirit] we may depart from Grace given, and fall into sin, and by the Grace of God we may arise again and amend our lives. And therefore," not only " is the grant of repentance not to be denied to such as sin after Baptism," but " they are to be condemned who say that they cannot sin after receiving God's Holy Spirit." So that, instead of identifying the one with the other, this Article also establishes a broad distinction between Baptism and the Reception of God's Holy Spirit. Question 11. But does not our Church pronounce that every person Baptized accord- ing unto due order is Regenerate ? l * Strype's Cranmer; vol. II. ch. 8. Qu. 11.] OF CHRISTIAN BAPTISM. 23 Answer. Yes ; in the Ministration of Public Baptism, it is affirmed that the person is Regenerate, " by Baptism." 2 But it is not affirmed that he is Regenerate by God's Holy Spirit."* Note ] . Regenerate. — " Seeing now, dearly beloved brethren, that this Child is Regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these Benefits ; and with one accord make our prayers unto Him, that this Child may lead the rest of his life according to this beginning." P. B. I ; Fourth Address. Note 2. a. " By Baptism." — It is a significant fact, and worthy of investigation to account for it, that the Form cited in the preceding note is the same in all the Baptismal Offices, with the exception of these words, " by Baptism ;" which occur only after the Private Baptism of Infants : nor does it appear that they were inserted until the last Review, a. d. 1662. Now, if it be supposed, that their insertion at that time was exclusively intended to give absolute expression to the Doctrine that Baptism is the instrument or means by which Spiritual Regeneration is effected, then their omission in the other Forms would be both unaccountable and injudicious. But if it can be shown otherwise, that the nature of the case in which they appear required something explanatory, and that they were introduced in order to anticipate an error respecting the intention of the Supplemental Service itself, then there will be no such ground of censure, nor any great difficulty in arriving at the true meaning of the term, " by Baptism Regenerate." And the latter is the fact: — The express intent of the Service subsequent to Private Baptism is thus given in the Rubric, — " that the Congregation may be certified of the true Form of Baptism privately before used, that all things are done as they ought to be." But the particular wording of the Supplemental Form, — " Seeing now, that this Child is Regenerate," — might have given rise to an erroneous notion that the child could not have been pronounced Regenerate previously ; and that, therefore, some "part of the Substance of that Sacrament" had nolo been supplied, to render the former part effectual to Regeneration. Con- •24 A CATECHISM [Qu. J 1 . sequently, to guard against all error in the matter, the words " by Baptisni n were inserted, that they might show the only ground upon which the child is pronounced Regenerate ; as if it had heen said, — " We pronounce this Child Regenerate, not because of any Form which we have now added, but simply because we are certified that he has heen Baptized with Water, in the name of the Father and of the Son, and of the Holy Ghost."* Hence, the words, " BY Baptism" have the force of according to or on account of Baptism [" secundum quendam modum," "propter Sacramentum"t] ; — " Seeing now that this Child is Baptismally Regenerate." For it is a stubborn fact, that no mention is here made of Spiritual Regeneration : it is not said, — " This Child is by Baptism [spiritually] Regenerate," — but simply, " by Baptism Regenerate." " Baptism is a Sign of Regeneration, whereby, as by an Instrument, they that receive Baptism rightly are Grafted into the Church."% Hence, " By Baptism Regenerate" is equivalent to " Grafted into the Church." b. Another expression of a similar kind occurs in the beginning of the Service after Private Baptism : — " I certify you,§ &c by the Later of Regeneration in Baptism" That is, by that Barer of Regeneration which consists in the Outward and Visible Similitude ; by Baptismal Regeneration, as distinct from Spiritual Regeneration. Note 3. Not affirmed by GocPs Holy Spirit. — If it be contended, that the word Regenerate always ■implies — " by God's Holy Spirit ;" then it might be enough to answer, — The Church of England does not expressly say so in any of its Formularies. But again, the same icord, imply what it may, is used in the case of Adults, (without any express proviso or qualification) as well as in that of Infants. And it is confessed, by all parties, that Adults who come feignedly to the Sacrament are not Regenerated with God's Holy Spirit. Therefore the word Regenerate is, on some occasions, employed in a relative and modified sense, not implying " by God's Holy Spirit." But if the word Regenerate always imply Spiritual Regeneration, all Baptized Adidts are * Si thi "»t]i Paragraph of Canon 30, named in the last Rubric, P. B. I. t See Appendix A. 4. I Question 8, note 2. b. k Given at length in Question 19, note 3. Qll. 12.] OF CHRISTIAN BAPTISM. 25 (according to the Liturgy) Spiritually Regenerated. This, however, is positively denied. Therefore, all are not (according to the Liturgy) Spiritually Regenerated. To apply the term, then, in the same relative and modified acceptation, to Infants as well as to Adults ; is only to ,be in agreement with the practice of our Church. Question 12. Whose authority does our Church follow, in support of that distinction ? Answer. That of Bishop Augustine ; 1 who teaches that " the Sacraments receive the Names 2 of the self-same Things they signify, from a certain Similitude of those things of which they are Saraments." Hence, Baptism has been, by some 3 writers, called Regeneration ; and a Baptized person is, for the same reason, nominally Regenerate ; i. e. he is called Regenerate, because he has been Baptized, and so partaken of the Sign or Similitude of Regeneration. Note 1. Augustine. — The reader will bear in mind, that Augustine's doctrine is adduced here, not for any conclusive importance that might be attached to his authority, but simply as an illustration of the phraseology of our Church, in those points upon wliich he is cited by the Church itself. See Question 3, note 1. Note 2. a. " The Names" fyc. — See Answer 3 ; and read Appendix A. 1 — C. Augustine there contends that, " after a certain manner [secundum quendani modum] the Sacrament of Christ's Body and Blood is Christ's Body and Blood;" it is so denominated, on account of its significance/. So also, Baptism, which he there calls the "Sacrament of Conversion" is, " after a certain manner," (meta- phorically) Conversion ; that also is so denominated, because it is the Sign or Sacrament of Conversion from Sin to God. Again, calling Baptism the Sacrameut of Faith, [Fidci Sacramentum] he says "it makes the Child a Fidelis," (one of the Faithful, — a Believer) ; i. e. the mere Sacrament is the cause of the Child's being so denominated, not for any inward actual Faith supposed to be implanted in the Infant, but simply because of his 26 A CATECHISM [Qu. 12. participation in the Sacrament which represents it. Consequently, as the Sacraments receive the Names of the Very Things which they Figuratively Represent ; so also the Participants in the Sacraments receive the Name of those who partake of the Veiy Grace Signified. This view of the matter has been adopted by our Church, in the Homily above-cited. And it is here presumed to be the best illustration of the use of the term Regenerate, as applied to Infants and Adults, in the Baptismal Services. By analogy, then, the Sacrament of Regeneration is Regeneration ; that is, Baptism is so denominated, because it is the Similitude or Figurative Representation of that Grace : it talces the Name of the Thing Signified. And the Baptized person, whether Infant or Adult, is denominated Regenerate because of his participation in the Sacrament which represents Regeneration : he is Baptismally Regenerate.* But the Church does not presume to pronounce any one Spiritually Regenerate, without some evidence of the " Fruits of the Spirit." b. Archbishop Cranmer, who is supposed to have been the Author of the Homily in question, though it did not appear until after his martyrdom, has treated Augustine's opinion on this matter very largely, in his Answer to Gardiner. f And in another part of the same book % he gives this apposite illustration : — " And for their holy significations, they (the Sacraments) have the Name of holiness ; as Water in Baptism is called * aqua sanctificans,' ' unda regenerans,' — ' hallowing or regenerating Water, because it is the Sacrament of Regeneration and sanctification." Note 3. a. By some writers. — It cannot be strictly affirmed, that the Church of England has, in any one instance, expressly given to Baptism the name of Rege- neration ; unless we except one doubtful sentence in the Homilies. § " The Fountain of our Regeneration is there [in the Church] presented unto us." If this passage be supposed to allude to the Baptismal Font, it is only an illustration of Augustine's sentiments as adopted above. And if it relate to what is represented at the Font, it is only in keeping with the Church's proper Definition of * Question 11, note 2. a. t 3rd Book ; Sections 125, 126, 127. \ Section 156. \ J Horn. iii. page 244. Qll. 1*2.] OF CHRISTIAN BAPTISM. 27 Baptism — a Sign of Regeneration.* But, comparing it with another passage in the Homilies, t — "He hath saved us by the Fountain of the New Birth, and by the renewing of the Holy Ghost," — we are led to infer that it is only a Figurative Expression referring to that which Baptism represents. b. This figurative phraseology receives some support from a passage in St. Paul's Epistle to Titus, (iii. 5.) which has been sufficiently misrepresented by those who identify Baptism with Spiritual Regeneration : — " After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness, which we have done, but according to His mercy He saved us, by the tcashing of Regeneration, and renewing of the Holy Ghost [jtia \ov~pov TraXfyyet/ecrtas, Kai avaKatvwaews Wvev- /LU1709 'A^iovj . Now, every Greek scholar very well knows, that the Genitive case is not uncommonly used (especially by St. Paul) as an Adjective. It is perhaps the usage of all languages, certainly of the English. Hence, this passage of Scripture might very properly be translated, — "by the Regenerative and Renovative Washing of the Holy Ghost.' 1 '' But even if this construction be not admitted, at least we can confidently affirm that St. Paul does not say — "by the washing of Baptism." He says — "God saved us by the washing of Regeneration y" — not by the Regeneration of Washing, nor by the Regeneration of Baptism. He is there speaking not of material Baptism, but of That which Baptism figu- ratively represents, — Spiritual Regeneration. And, in accordance with the Sacrament ordained by Christ, he expresses himself in the appointed Figure, which is Washing or Baptism. Surely none can misunder- stand this simple metaphor of St. Paul, but "the natural man who receiveth not the things of the Spirit of God, neither can know them, because they are spiritually discerned V% Our Church adopts the same metaphorical language, while it makes a thorough distinction between the Figure and the Reality : — " We call upon Thee for this Infant, that he, coming to Thy holy Baptism, [the Outward Sign] may receive remission of his sins by Spiritual * Answer 4. t 2 Horn. xii. page 364. i 1 Cor. ii. 14. 28 A CATECHISM [Qu. 13. Regeneration [the Inward Grace Signified] that he may enjoy the everlasting benediction of Thy Heavenly Washing?* c. " Christ spake in Parables, Metaphors, Tropes, and Figures. But chiefly when He spake of the Sacraments, He used Figurative speeches. As when in Baptism He said ' that we must be Baptized with the Holy Ghost,' meaning of Spiritual Baptism. And like speech used St. John the Baptist, saying of Christ, * that He should Baptize with the Holy Ghost and fire.' And Christ said, ' that we must be Born again, or else we cannot see the Kingdom of God.' And said also, ' whosoever shall drink of that Water which I shall give him, he shall never be dry again. But the water which I shall give him shall be made within him a well, which shall spring into everlasting life.' And St. Paul saith, ' that in Baptism we clothe us with Christ ; and be buried with Him.' This Baptism and washing by the Fire and the Holy Ghost, this New Birth, this Water that springeth in a man, and floweth into everlasting life, and this Clothing and Burial, cannot he understand of any material Baptism, material Washing, material birth, clothing, and burial; but by translation of things visible into things invisible, they must be understand Spiritually and Figuratively r ."t Question 13. What correspondent autho- rity have we from Holy Scripture ? Answer. Our Saviour Christ, in His dis- course with Nicodemus, employs the terms — " Bom of Water" and " Bom of the Spirit" 1 Which seem to warrant those expressions of our Church Service, — " By Baptism Regene- rate" and "Regenerate with*' (God's) Holy Spirit" 2 Note 1. a. Bom of Water and Born of the Spirit. — Head the Third Chapter of the Gospel according to Saint John, from verse 1 to verse 8. Our Lord said to Nicodemus " Except a man be Born Again [or from above] he cannot see the kingdom of God." Si e P. B. I ; Second Prayer. 1 Cranmer's Answer to Gardiner, Section 13C Qu. 13.] OF CHRISTIAN BAPTISM. 29 But the Greek word (avwOcv, " again",) was of various import. Its primary meaning was "from above ;" as it is rendered in ver. 31. — " He that coineth/iww above? and explained — " He that cometh from Heaven." This also may be its meaning in Luke i. 3, instead of "from the very first." See also John xix. 11. — " Thou couldest have no power at all against me, except it were given thee from above." — James i. 17; iii. 15, 17; where it is "from above." It was also expressive of "from the beginning /' Acts xxvi. 5. Also of " again" or " over again;" as in Gal. iv. 9. And so Nicodemus understood it : — " Nicodemus saith unto Him, How can a man be born when he is old ? Can he enter the second time, (cewrepov) &C. b. Nicodemus, at the first, evidently attached but one meaning to the Lord's words ; and that was a carnal one, which he could not understand. His unenlightened mind, however, accustomed, under Pharisaic teaching to resolve all religion into " divers washings, and carnal ordinances,"* would probably have soon discovered an easy solution of his confessed difficulty in that Outward Rite which was then common to Jews and Christians. He was very likely to reason thus : — We apply the term " Bom Again" or Regenerate, to those Gentile Proselytes who have been admitted, by Circumcision and Baptism, into the Jewish Community.f And this Teacher also admits His followers to " the Kingdom of God," by Baptism. Surely, then, by "Bom Again" He means Baptized. But our Lord " knew what was in man," and " per- ceived his thoughts." To prevent him, therefore, from falling into such a fatal error, " Jesus answered, verily, verily, I say unto thee Except a man be Born of Water AND of the Spirit, he cannot enter into the Kingdom of God. "| — I am not speaking of the change effected by the Outward Form alone ; but of that Radical Change effected in the soul by Inward and Spiritual Grace. Our blessed Lord here affords us a practical illustration of His own Word :§ — " Every scribe which is instructed unto the Kingdom of Heaven is like unto a man that is a * Comp. Mark vii. 4. with Heb. ix. 10. \ .See Henry's Ancient Israelites, pt. 4. eh. 1; or Jahn's Biblical Antiquities, section 32.3 ; or Home's Introduction, vol. 3. pt. 3, ch. 2, § 1. t John hi. 5. ^ Matt. xiii. 52. 30 A CATECHISM [Qu. 13. householder, which bringeth forth out of his treasure things new and old." He spoke to Nicodemus of " earthly things'' (in language known and old, which Nicodemus, as a " Master of Israel," ought to have understood) that thereby He might teach him " heavenly things," new and utterly unknown to the natural man. " Behold a lively pattern of a fleshly and carnal man. He (Nicodemus) had little or no intelligence of the Holy Ghost, and therefore he goeth bluntly to work, and asketh how this thing were possible to be true : whereas otherwise if he had known the great power of the Holy Ghost in this behalf, that it is He tchich inwardly worketh the Regeneration and Neto Birth of mankind, he would never have marvelled at Christ's words, but would rather take occassion thereby to praise and glorify God."* c. Now, in this our Lord's discourse, although we have a direct sanction of the terms " Born of Water" and " Born of the Spirit" there is nothing to intimate that the one is inseparable from the other ; but rather the contrary. For the words imply, that it is not enough for any one to be " Bora of Water" (by Baptism) : he must be " Born of the Spirit also," or he cannot enter into the Kingdom of God. And, from the subsequent parts of the discourse, it is evident, that a Spiritual Birth ivas that which Christ exclusively insisted on : — " That which is Born of the Flesh is Flesh ; and that which is Bom of the Spirit is Spirit." f But again, to show that the Inward operation of the Spirit is entirely independent of all Visible and Outward Means, He added % — " The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth : so is every one that is Born of the Spirit." Note 2. Which seem to warrant, 8fc. — The words of our Saviour above-cited are brought forward, as a reason for Baptism, in the beginning of the Baptismal Service : — " Dearly beloved, forasmuch as all men are conceived and born in sin ; and that our Saviour Chiist saith, none can enter into the Kingdom of God except he be Regenerate and Born Anew of Water AND of the Holy Ghost ; I beseech you to call upon God the * 2 Hom.xvi. I, page 409. t Jolm iii. 6. % vcr. 8. Qu. 13.] OF CHRISTIAN BAPTISM. 31 Father, through our Lord Jesus Christ, that of His bounteous mercy He will grant to this Child that thing which by nature he cannot have ; that he may be Bap- tized with TVater AND Hie Holy Ghost, and received into Christ's Holy Church, and be made a lively member of the same." In the Prayer Book of a. d. 1549, the words of the latter clause were — " that thing which by nature they cannot have ; that is to say, they may be Baptized with the Holy Ghost" fyc. But, in the Review of a. d. 1552, it was altered to what we have now in use, as given above. The reason for this change is obvious : — The words of the former Service might have given rise to the erroneous notion that the Gift of the Holy Spirit was invariably connected with the Outward Form of Baptism ; as if the prayer had been — That the Gift of Thy Holy Spirit may be conveyed through the Baptism which is now to be performed. Whereas, by saying — "that he may be Baptized with Water and the Holy Ghost," — we are kept more closely to our Lord's own words, and express ourselves as praying that the Child may undergo not only the Baptism of Water, but that of the Spirit also ; thus making the Outward and Inward Baptism separable and distinct. For it cannot be supposed that our Church assumed it to be impossible for an Infant, in the ordinary course of nature, to obtain a washing of Water. On the contrary, the " Washing of Regeneration" by God's Holy Spirit is alone assumed to be the supernatural work ; and the prayer of the Church is, that it may be superadded to the Outward Form. And hence, in conformity with the early Christian wri- ters both Greek and Latin, (who commonly translated those words of our Lord, — " Born of Water and of the Spirit," as if the original had expressly signified — "Born Again" or as the Latins had it, — " Renatus ex aqua et Spiritu," though not in strict conformity with the literal phraseology of Holy Scripture) our Reformers adopted the terms — " Regenerate by Baptism"* and u Regenerate with God's Holy Spirit,'" as answering to those other terms which, according to the very words of Holy Scrip- ture, had been introduced into the former part of the Service, — " Baptized with Water," and "Baptized with the Holy Ghost." The latter, therefore, may be taken to explain the former. * Question 11, note 2. a. 32 A CATECHISM [Qll. 14. Question 14. How, then, does the Chris- tian Church 1 apply the term Regeneration? Answer. It is applied first to the work of Grace — " a Death unto Sin, and a New Birth unto Righteousness" — wrought in our souls 3 by the Holy Spirit of God ; which is properly called Spiritual Regeneration. Secondly, it is applied to Baptism, an Outward and Visible Sign ordained by Christ Himself, as a Similitude of that Grace ; which may be figuratively* called Baptismal 4 Regeneration. And it is evident, from Holy Scripture, that the one may take place apart from the other. Note 1. Christian Church. — It has already been premised, that the Church of England has not, in any one instance, expressly given to Baptism the Name of Regeneration* But such an usage has obtained in some portions of the Christian Church ; and that usage seems to have influenced the Compilers of our Liturgy, in their adoption of the term Regenerate, according to the authorized teaching of Augustine,t in a relative and modified sense. % Note 2. Wrought in our souls. — See Question 6, notes 1 & 2. a. Note 3. Figuratively. — See Question 12, notes 2 & 3. Regeneration and Regenerate, when put in the place of Baptism and Baptized, ai'e what Logicians denominate Analogous terms. That is to say, they are words properly expressive of a Real Grace wrought in the soul by the Holy Spirit of God, but transferred, on account of some figurative resemblance or relative agreement in that which is an acknowledged Sign or Similitude of the Reality ; as Circumcision was denominated the Covenant^ ; Moses called "a God to Pharaoh ;"|| the Rulers and Judges designated Gods ;% the name of Church given to the Material Building ,-** Grace used for Gospel, or " Word * Question 12, note 3. a. t Question 12, note 2. «. % Question 11, note 3. § Cen. xvii. 13. || Ex.vK. 1. % Ex. xxii. 28.-Ps. lxxxii. 1, G.-Jolm x. 31, 35. 1 : Aets xix. 37. Qu. 15.] OF CHRISTIAN BAPTISM. 33 of reconciliation ;"* and, the term " Sanctified in Christ Jesus" applied to the members of the Church at Corinth,f because they had been Baptized in the name of Christ, X although they had amongst their number some schismatic and ungodly ones who were of the " old leaven," and. not realty " sanctified in Christ Jesus. "§ Note 4. Baptismal. — See Question 11, note 2. a. Question 15. What Scripture proves that God's Holy Spirit may be imparted to the soul independently of Baptism ? Answer. The case of Cornelius 1 the Cen- turion, and his friends ; (in Acts x.) who were endued with the Holy Spirit, while Peter was preaching ; when that Apostle said, " Can any man forbid Water, that these should not be Baptized, which have received the Holy Ghost as well as we?" Note 1. Cornelius. — See another instance : — " The case of Lydia furnishes an example, as related Acts xvi. ' We sat down and spake unto the women who z'esorted to a place by a river side, where prayer was wont to be made. And a certain woman named Lydia heard us, whose heart the Lord opened, that she attended unto those things which were spoke of Paul.' Thus was she Born again of the Word of God declared by the mouth of Paul. And immediately the result appeared: her heart was filled with unfeigned love of the brethren. 'When she was Baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.' " H Question 16. And what Scripture proves that Baptism may be administered without Spiritual Regeneration ? Answer. The case of Simon 1 the Sorcerer; (in Acts viii.) who was Baptized, but not Born * Compare 2 Cor. vi. 1. with v. 19. t 1 Cor. i. 1. ♦ Acts xviii. 8. § 1 Cor. v. 1—7. f Abp. Sumner on 1 Pet. i. 23. C 34 A CATECHISM [Qu. 1G. Again of God's Holy Spirit : for Peter the Apostle said to him, " Thou hast neither part nor lot in this matter : for thy heart is not right in the sight of God. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." Note 1. a. Simon the Sorcerer. — " They went out from us, says St. John : they once seemed to be of us, being Baptized in the name of the Lord. But they were not of us indeed. This we see by the end. We thought them sincere, even as others : but the event has proved that they were not of us, otherwise they icould no dotibt have continued with us : we should not have found them opposing the faith which once they received. It was thus with Simon, (Acts viii. 13.) who witnessed the miracles performed by Peter, and, as we there read, ' believed also, and was Baptized.' Peter soon found occasion to say of him, ' Thou hast neither part nor lot in this matter.' Thou art not really of tis, nor ever wert, or thou wouldest not have desired to turn the gifts of the Holy Ghost to the purpose of thine own selfishness. In the sight of man a great change takes place when one turns aside from the Faith ; when one who had gladly received the word, ' in time of temptation falls away.' But no change really takes place in that man's condition. In the sight of God he was always what he now shows himself to be — unco?iverted. He had never been Justified before that all-seeing eye from which no secrets are hid."* b. See also Acts viii. 12 — 16. Simon was not the only one who had received Baptism without any accom- panying Gift of the Holy Spirit. "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were Baptized, both men and women." They gave credit to the testimony of Philip, and submitted to the Ceremony which signified Spiritual Regeneration ; but were still devoid of the Spirit of God. Nor would the Apostles leave them in this condition : — " They sent unto them Peter and John ; who when they were come down, prayed for them, that they might receive the Holy Ghost: for as yet He was fallen upon none of them : only they were Abp. Sumnrr on 1 John ii. 19. Qu. 17.] OF CHRISTIAN BAPTISM. 35 Baptized [that was all] in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." c. Other instances might be produced, to the same effect ; but those given above may suffice. And if any should object, that they are not cases strictly to the point, because they relate, not to the ordinary, but to the extra- ordinary and miraculous, Gift ; the answer is this : — What other historical evidence, beyond what is drawn from records of these Miraculous Gifts, can be adduced out of Holy Scripture, to prove that the Gift of the Holy Spirit ever accompanies Baptism at all ? Such as these are our only examples ; and if they teach us any thing as to the relation between Spiritual Regeneration and Bap- tism, it is simply this,' — that the one is the work of Man, and the other the icorh of God ; but that, in their nature and effects, they are Separable and Distinct. And it has been shewn that the Church of England also maintains the same Distinction.^- Question 17. How then can it be said, that Baptism is "a means 1 whereby we receive'" the Inward and Spiritual Grace? Answer. " To administer a Sacrament is, by the Outward Word and Element to preach to the receiver the Inward and Invisible Grace of God." 3 Baptism preaches 3 the For- giveness of Sin, through the blood of Christ ; teaches the necessity of Repentance and Faith ; and represents to us that ''Death unto Sin, and New Birth unto Righteousness," without which we cannot enter into the Kingdom of God. It is also a Witness and Fledge of God's Good Will towards all who repent and believe the Gospel. And thus Baptism is a Means of Grace, "by which God doth work invisiblv in us, and doth not only quicken, but "also strengthen and confirm our faith in Him " 4 * See Question 10, notes 1 k 2. 36 A CATECHISM [Qu. 17. Note 1. "Means" — Cli. Catechism. See Question 1 . Not THE means, but A means. " Here is THE Mean, whereby we must apply the fruits of Christ's death unto our deadly wound. Here is THE Mean, whereby we must obtain Eternal Life; namely FAITH the ONLY MEAN and Instrument of Salvation."* One writer, professing to give the distinctive tenets of the Church of England, has been daring enough to say — " Sacraments are signs tvhereby that Grace is given unto us — ' effectual signs' — signs whereby God giveih unto us that which is signified The 'outward sign' in Baptism is l Water ;' the ' inward spiritual Grace given unto us' by God, through the outward application of the ivater, is ' a death unto sin and a new birth unto righteousness.' " Our Church Catechism, however, has it, — "whereby we receive^ the same." And the 25th Article, — " effectual Signs of Grace and God's Good Will towards us, by the which He doth work invisibly in us."! We are not safe, in our exposition of Church Doctrine, unless we honestly confine ourselves to what the Church does expressly say. "Far better to keep exactly to what is written." For any change of expression implies that the literal one does not suit our purpose ; unless it be evident that the one is the true converse of the other. But we may deceive ourselves, as well as others, by our own fictitious equivalents. God " works invisibly," by the Sacraments ; and gives us His Grace, " after the counsel of His own will," inde- pendently of the Sacraments.§ But we receive, or profess our acceptance of it, by the Outward Visible Sign. Bp. Jewel is a better exponent of our Church's Doc- trine, when he says, — " The Grace of God is giveti unto us in the Sacraments, because it is represented and laid before us in the Sacraments." || Note 2. a. "To administer" 8fc. — 2 Horn. ix. p. 317. b. " Preach."— See 1 Cor. xi. 26 :— " As often as ye eat this Bread, and drink this Cup, ye do shew [ K aTay- rjeXXe-e, the same word which is rendered preach, in * 2 Horn. xiii. 2, pp. 382, 384. t See Answer 1, & Question 5, note 1. c. i Question 1, note \.b. % Questions 15 & 16, and notes. || Defence of Apology. Qu. 18.] OF CHRISTIAN BAPTISM. 37 ch. ix. 14.] the Lord's death till he come." And in the " Arguments of the Reformed Divines," at the Westmin- ster Conference, A. d. 1559, we find, — " The Ministrations of the Lord's Last Supper, and Baptism, are as it were Sermons of the Death and Resurrection of Christ."* Note 3. Preaches teaches Represents. — See Appendix C. Also Questions 5, note 1. a — c; 6, note 2 ; & 7, note 3. Note 4. " By which" Sfc. — See Question 1, note 1. b. A Sacrament cannot he said to preach to an Infant; nor are we at liberty to commit the Church to such an absurdity. Sacraments are " visible words" which preach to, and " God doth work invisibly in, and quicken, strengthen, and confirm the Faith of," those who are capable of Faith. f The Sacrament of Baptism preaches to the Congregation. And the Child's Sureties in that Congregation are required to preach to the Child, " so soon as he shall be able to learn," teaching him " what a solemn vow, promise, and profession" is required of all who are Baptized, and constantly reminding him of the " Death unto Sin, and New Birth unto Righteousness" which " Baptism doth represent. "% Question 18. — But is not some Spiritual Benefit always 1 attached to the Outward Form in Baptism ? Answer. Our Church makes it necessary to "receive Baptism rightly ;" 3 which implies that it may be received wrongly : when, of course, No Spiritual Benefit 3 can be attached to it. Note 1. Some Spiritual Benefit always attached. — The word "Effectual Signs," in the 25th Article, is frequently urged as an evidence that our Church attaches some infallible effect of Grace to the Outward Sign ; as if it meant (according to the interpretation of some persons) — " Signs accompanied with a conveyance of Grace and a Saving Efficacy upon the Sold y" e. g. in Baptism, — " a Sign through means of which the hiward * Cardwell's Hist, of Conferences ; p. 60. t See Question 5, note 1 . d. % See Questions 5 and (i. 38 A CATECHISM [Qu. 18. Grace of Regeneration is actually bestowed on us /" or, — " a Sign effecting that of which it is a Sig?i" The Church of England, however, recognizes no such con- struction ; nor can it be fairly inferred from legitimate sources. Let the Church be its own exponent : — " The Words of Holy Scripture be called Words of Everlasting Life : for they be God's Instrument, ordained for the same pur- pose. They have power to turn [or convert] through God's Promise, and they be effectual, through God's assistance, and (being received in a faithful heart) they have ever an Heavenly and Spiritual working in them."* The Sacrament of Baptism is "effectual™ in the same manner as the Word of God, and certainly not more so ; that is, effectual to whom it is ordained to be effectual, according to the spiritual condition of the recipients, — not absolutely, but relatively and conditionally, effectual. Like the Word of God, " it hath a wholesome effect or operation in such only as worthily receive the same ;" and in such, " God doth work invisibly by it, and doth quicken, and strengthen, and confirm their Faith in Him."f Note 2. " Rightly T — See 27th Article ; Question 4, note 1. Note 3. a. No Spiritual Benefit. — The knowledge of Christ through the Preaching of the Gospel may be received rightly ; when it will be " the savour of life unto life :" or wrongly ; when it will be " the savour of death unto death. "J b. The Sacrament of the Lord's Supper may also be received rightly (" worthily" §); when "the Benefit is great, if with a true penitent heart and lively Faith we receive that holy Sacrament ; for then we spiritually eat the Flesh of Christ, and drink His Blood ; then we dwell in Christ, and Christ in us ; we are one with Christ, and Christ with us." And it may be received wrongly ("unworthily") — without a true penitent heart and lively Faith ; when No Spiritual Benefit attends it, but the reverse : " for then we eat and drink our own damnation ; we kindle God's wrath against us." || * 2 Horn. i. 1, page 3. t Article 25. % 2 Cor. ii. 12—16. Compare also Heb. iv. 2. $ Article 25. || Holy Communion Service. Qll. 18.] 01' CHRISTIAN BAPTISM. 39 c. In like manner, Baptism also may be received Rightly; when undoubtedly some Spiritual Benefit attends it. Or it may be received Wrongly ; when, of course, No Spiritual Benefit is attached to it. In illus- tration of this fact, we need but study the analogies set forth by our Church in the First Prayer of the Baptismal Service: — " Almighty and everlasting God, Who of Thy great mercy didst save Noah and his family in the Ark from perishing by Water ; and also didst safely lead the Children of Israel Thy People through the Red Sea, figuring thereby Thy Holy Baptism." d. The first reference is to 1 Pet. iii. 20, 21. — " Eight souls [Noah and his family] were saved by water. [$ieow6r]ffai/ £*' vccnos, brought safely through the water.] The like Figure whereunto [w Km avrnvn-ov, correspond- dently with which] Baptism doth also now save us, (not the putting away of the filth of the flesh, but [eTrepwrrj/Lia, the requirement — that which Baptism requires of us] the answer of a good conscience towards God) by the resurrection of Jesus Christ." The Apostle here compares material Baptism to the appointed way by which Noah and his family were saved from perishing with the world of the ungodly ; and he says it is a " like Figure" It was not the being immersed in water, that saved them ; for the whole world of the ungodly were even more deeply immersed in Water, and perished. So also it is not the Outward Rite of Baptism that saves us ; for many are Baptized with Water, but not with God's Holy Spirit. What was it that saved Noah ? — " Noah found Grace in the eyes of the Lord. Noah was a just man and perfect, ("upright") and Noah walked with God."* He " held Faith and a good con- science."f This was what God required, and what He had, by Grace, given to Noah. And in this respect, Noah answered to God's requirement. And it saved him : not the Water, but Grace. So also it is, in Bap- tism : — St. Peter tells us what he means by the Baptism which saves : — " not the putting away of the filth of the flesh," [not the Outward and Formal Ordinance^ but the Thing Required and set before us by Baptism ; the " Good Conscience" with which God Himself purifies the soul by Faith ; — that which results from " a Death Gen. vi. 8, 9. + Heb. xi. 7.— 1 Tim. i. 19. 40 A CATECHISM [Qu. 18. unto Sin, and a New Birth unto Righteousness," without which there cannot be a good conscience. By this type, then, our Church assumes, — God "figured His Holy Baptism," Spiritual Baptism, — " Washing and Sanctifying with the Holy Ghost ;" — i. e. " the Washing of Regeneration and Renewing of the Holy Ghost."* It was not the mere Sacrament of Baptism which Noah's ordeal prefigured but that Inward and Spiritual Grace which Baptism, in a " like Figure" represents.f And as No Spiritual Benefit was vouchsafed to those who were merely Immersed in the flood of Waters ; for they perished, because they had not the Requirement : so also No Spiritual Benefit is attached to the Sacrament of Baptism, in the case of those who do not receive Baptism RIGHTLY. Like the antediluvian sinners, they may be Buried by Baptism into Death, and drowned in their sins, but never rise again to Newness of Life. e. The second reference is to 1 Cor. x. 1, 2, 5, 11 : — " Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the Cloud, and all passed through the Sea ; and were all Baptized unto Moses in the Cloud and in the Sea But with many of them God was not well pleased : for they were overthrown in the wilderness Now all these things happened unto them for ensamples [ivttoi, types or "figures"] '• and they are written for our admonition." All these Fathers, then, were partakers of the Outward and Visible Benefit which figured Spiritual Baptism ; and their Passing through the Sea was a " Pa?'able,%" a Similitude of " good things to come." But they " set not their heart aright"^ " They believed not in God and trusted not in His salvation." || " They flattered Him with their mouth, and they lied unto Him with their tongues : for their heart was not right with Him."H " So we see that they could not enter in because of unbelief."** "Howbeit not all that came out of Egypt by Moses"ft failed of the Grace which bringeth salvation. Some believed in God, followed the fiery cloudy pillar, and passed thi-ough the sea, with a faithful reliance upon God, had their heart aright with Him ; and so became partakers of the Spiritual Benefit. * Question 12, note 3. b. t Compare Question 12, note 3. c. X Ps. lxxviii. 2. § ver. 8. || ver. 22. 1f vers. 36, 37. ** Hcb. iii. li). tt ver. 16. Qu.li).] OF CHRISTIAN BAPTISM. 41 By this transaction also, our Church assumes, — God "figured His Holy Baptism /" — not the Outward Visible Sign, but the Inward Spiritual Grace — Spiritual Baptism. And this example also teaches us that the mere Sacrament conveys No Spiritual Benefit, and avails nothing unto salvation, if not received " Rtghtly." As those persons " were Baptized unto Moses in the Cloud and in the Sea" and yet found no Grace with God; because they "always erred in their heart /'* so also many are " Baptized unto Christ," with Water and the Word, who yet are not Baptized with God's Holy Spirit, partake of No Spiritual Benefit, and enter into No Spiritual Inheritance ; because they do not " receive Baptism Rightly :" they have only the Sign, without the Thing Signified ; being, like the Israelitish sinners, " reprobate concerning the Faith." f Question 19. What is it, to "receive 1 Baptism rightly 2 ?" Answer. As to the Ministry of the Church, it is — to receive it " according unto due order ;" 3 i. e. "according to Christ's Ordinance in all those things that of necessity are requisite to the same." 4 But, as to the Persons Baptized, it is — to receive it with "Repentance whereby they forsake sin, and Faith whereby they stedfastly believe the promises of God made to them in that Sacrament." 5 Note 1. " Receive.' 1 '' — This word would seem to bear a restricted acceptation, in the 27th Article. For, in the Baptism of Infants, the Child is not said to " receive" Baptism, but only " to be Baptized." Whereas Adults are addressed as "desiring to receive holy Baptism." And this distinction becomes more significant, upon consideration of the corresponding word in the Latin| : — " recte Baptismum suscipientes." For suscipere implies a personal and voluntary undertaking ; to which an Infant is incompetent. Hence it is a very justifiable inference, that Infants are not, according to the language of our Formularies, properly said to receive Baptism, until " they Themselves, being come to Years of Discre- * Heb. iii. 10. Comp. Question 16, note 1. a. t 2 Tim. iii. 8. t Question 4, note La. 42 A CATECHISM [Qu. 19. tion, with their Own mouth and Consent, openly before the Church, ratify and confirm the same."* Then it is that they " renew the Solemn Promise and Vow that was made in their name" and thus [" Bsuptismumsuscipientes,"] receive Baptism personally , in the way of acceptance, and acknowledgment, and personal appropriation. Note 2. a. " Rightly." — In the absence of any other Arbitrary Definition, the only safe course seemed to be that which is followed here, namely, to adopt the nearest approach to it, in the Church's own language. b. The explanation which is given by some, — "from the proper hands, and with proper qualifications" — is manifestly defective. For it would not meet the question of right Administration, on the part of the Minister. Our Church not only enquires, — " By whom was this Child Baptized ?" But also, " Because some things essential to this Sacrament may happen to be omitted through fear or haste," — " With what matter was this child Baptized ? With what words was this child Bap- tized ?"f Hence, Baptism may be received "from the proper hands" and yet not rightly. c. But the full meaning of " rightly" [recte] in the 27th Article, seems to have been anticipated in the 26th: — " by Faith and Rightly" [fide et rite] : where " rite" is equivalent to — " according unto due order" This word " rightly" then, has reference to two distinct subjects : — the Ministration and the Recipient ; rightly administered, and rightly received. In either case, the Word of God is the only standard of efficiency. See this illustrated in Acts xix. 1 — 5. The Ephesian converts had been Bap- tized " unto John's Baptism." They had not received Baptism rightly. Therefore St. Paul Baptized them " in the name of the Lord Jesus." And then it was (so far as regarded the Ministration) rightly administered. Note 3. "According unto due order? — Pr. B. I: — " I certify you, that in this case all is well done, and according unto due order, concerning the Baptizing of this Child ; who being born in original sin, and in the wrath of God, is now, by the laver of Regeneration in Baptism,\ received into the number of the children * Conf. Service ; given in Question 32, note 1. a. t Pr. B. I; Questions before receiving the Child into the Church. X Question 11, note 2. b. Qll. 19.] OF CHRISTIAN BAPTISM. 43 of God, and heirs of everlasting life : for our Lord Jesus Christ doth not deny His Grace and mercy to such Infants, hut most lovingly doth call them unto Him, as the Holy Gospel doth witness," &c. See also the 30th Canon : — " When the Minister, dipping the Infant in Water, or laying Water upon the face of it, (as the manner also is) hath pronounced these words, I Baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, the Infant is, fully and perfectly Baptized." Note 4. " According to -Christ's Ordinance" fyc. — Article 19; given in Answer 21. Note 5. a. "Repentance Faith" 8fc. — Church Catechism. Simon the Sorcerer was Baptized ; but he was devoid of both Repentance and Faith ; therefore he had not received Baptism rightly : hence he had "neither part nor lot in the matter."* Repentance and Faith are " required of Persons to be Baptized," either previously or subsequently to their Baptism, according to the doctrine of the Church of England. For Adults are admitted to that Sacrament, as " persons truly Repenting, and coming unto God by Faith "f And Infants are Baptized, " because they promise them both by their Sureties; i. e. because their Godfathers and Godmothers undertake " to see that they be taught, so soon as they shall be able to learn, what a solemn Vow, Promise,^ and Profession, (of Repentance and Faith)" is required of them. The Apostles§ preached, saying, — " Repent, and be Baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." But to show that Baptism w r as not enough, they enlarged their precept,|| — "Repent ye there- fore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." Our Lord alsoU said, — " He that believeth and is Bap- tized shall be saved ; but he that believeth not shall be damned ;" making it clear, that Baptism without Faith avails nothing. " He that believeth not [whether Baptized or not] shall be damned." Repentance, then, * Question 16, note I. a. t P. B. R. Y ; Second Address. t Question 5, note 1, b. k Acts ii. 38. || Acts iii. 19. % \lark xvi. 16. 44 A CATECHISM [Qu. 20. and Faith, are indispensable to Baptism, for tlie convey- ance of any Spiritual Benefit. Hence, to " receive Baptism rightly''' is — to receive it in Faith, with true Repentance, and in God's appointed way. b. But Repentance and Faith are God's Gifts : — " If after our fall we repent, it is By Him that we repent, ^Which reacheth forth His merciful hand to raise us up. If any will we have to rise, it is He that preventeth our will, and disposeth us thereto." " Faith is the Gift of God."* But further, " In the power and virtue of the Holy Ghost we be made meet and able to receive His Gifts and Graces."f Hence, we must actually be subjects of Spiritual Grace, before we can appropriate to ourselves the privileges of Christian Baptism. Therefore, to " receive Baptism rightly" we must first be " Children of Grace." Question 20. What is the Benefit to them who receive Baptism rightly ? Answer. " They are grafted into the Church." 1 Note 1. a. " Grafted into the CJiurch" — Article 27; See Question 4, note 1. a. This is the only Benefit which is dogmatically affirmed by our Church, as conse- quent upon the Outward Sign of Baptism. The subse- quent clauses of the Article are not expressive of the actual Benefits conferred upon the Baptized, but of the general significancy of the Sacrament. Had it been, — " the Forgiveness of their sin, and their Adoption to be the Sons of God," &c. — there had been some reason for believing that the Authors of the Article contemplated Forgiveness and Adoption as Appropriate Benefits thus conferred upon the recipients of Baptism. Instead of which, it is — " The Promises of Forgive- ness of Sin," (without specifying whose, and therefore leaving us to supply the only Scriptural implication, — of those who " Repent and Believe the Gospel") "and of our Adoption to be the Sons of God," &c. " Our Adoption" is but a general phrase, in very common use, equivalent to Man's Adoption. And the Article in * 2 Horn. xvii. 3, page 132. t Same Horn. pt. 1, page 421. Qll. 20.] OF CHRISTIAN BAPTISM. 45 question, by not being more specific, evidently binds us to this general acceptation. The 17th Article, however, may explain it: — "those whom He hath chosen in Christ out of mankind be made Sons of God by Adoption." Hence, " Our Adoption to be the Sons of God," &c, would be equivalent to — " the Adoption of those of us whom He hath chosen in Christ out of mankind." But even if it had been their, instead of " our" nothing more would then be affirmed, than that the " Pro?nises" of those Benefits were " signed and sealed." Promises are not the Things Promised ; nor are they given abso- lutely, as if necessarily annexed to the reception of the Sacrament, but only upon certain Conditions* Nor again are they said to be actually and really " signed and sealed ;" but only " Visibly" so : not Spiritually or mys- teriously, but Visibly, i. e. Outwardly, Formally, Appa- rently, signed and sealed. Let, however, the Conditions be fulfilled ; let there be Unfeigned Repentance and True Faith, in the recipients ; and our Church does not hesitate to pronounce — not only the Promises, but also the Very Things Promised — " Forgiveness of Sin, and Adoption to be the Sons of God," to be both Visibly, and Really, and Spiritually, Signed and Sealed by God Himself. b. " Grafted." — " Per quod, tanquam per Instrumen- tum, recte Baptismum suscipientes Ecclesise inseruntur" The fancy of some persons, — that " Instrument'''' here means " a legal instrument, which makes over to a man the freedom of a public body, or his title to any property or privilege," — is not in strict conformity either with the sense of the thing, or the teaching of the Church. Men are not accustomed to employ "legal instruments," in the process of Grafting. We are not wont to speak of grafting an Alderman or Burgess into a Municipal Corporation. It is much more agreeable to Holy Scripture, if we sup- pose that our Reformers adopted the metaphor of St. Paul,f and so made Baptism an Instrument in the same way as the Word of God is an Instrument. J By its representative character, it acts upon the Congregation in a similar way.§ And by its Outward and Visible Effect, the Baptized are " received into the Congregation * Question 19, note 5. a. 1 Rom. xi. 16—24. % Question 18, note 1. Compare Questions 8, note \. d. ; and 17, notes 1, 2, 4. 46 A CATECHISM [Qu. 21. of Christ's Flock ;"* — "into the number of the Children of God, and heirs of everlasting life ;"t as was Simon the Sorcerer, who nevertheless had " neither part nor lot in the matter."! It is an Outward and Visible Form and Sign which makes them to be numbered amongst the Members of the Church. But, to those who " receive Baptism rightly" it is a seal of the righteousness (or Justification) which they had being unbaptized : it makes them to be accounted by man what they really are in the sight of God,- — " Members of Christ, Children of God, and Inheritors of the Kingdom of Heaven." Baptism is an Act, (not a " legal instrument") by which the Administrator receives, and the Recipient enters, into the Visible Church of Christ. And its Efficacy depends as much upon the Spiritual condition of the latter, as upon the integrity of the Sacrament itself. So that, if the Recipients be devoid of the Grace of God, Baptism is an Instrument which produces no saving effect in them.^ But even supposing it to bear the character of a " legal instrument :" such a deed of conveyance would be null and void, if the person for whom it was executed were naturally and legally disqualified, by being an alien or otherwise. So also Baptism can convey No saving efficacy, No spiritual privilege, to those who are, in the sight of God, morally incapable of any saving change. c. If the Compilers of our Articles had believed that Spiritual Regeneration were an infallible Effect of the Sacrament of Baptism, (excepting only the case of some Adults) here, in this 27th Article, was certainly the place to have put it. They might have said, — " Baptism is a Sign, whereby, as by an Instrument, they that are Bap- tized are actually regenerated" &c. But they said no such thing. They stated the case very far wide of such a dogma. And we are naturally left to infer that they did not believe it ; and that, in the face of so much that is adverse to it, we are not justified in putting such a construction upon any one questionable sentence that might seem to savor of it.|| Question 21. And what is that Church 1 into which they are grafted ? * Question 11, note 1. t Question 10, note 3. J Question 16, note 1. a. $ Question 19, note 5. b. || See Question 11, note 2. Qll. 21.] CHRISTIAN BAPTISM. 47 Answer. " The Visible Church of Christ is a Congregation of Faithful men, in the which the pure Word of God is preached, and the Sacraments be duly administered according to Christ's ordinance in all those things that of necessity are requisite to the same. Note 1. That Church. — The terms of the Article, in the clause before-cited,* are significantly indefinite. What Church is meant, not being there defined, must be ascertained elsewhere. It is not even said, — " into the Church'''' of Christ ; — though that is implied. Much less, however, does it say or imply, — " Grafted into" Christ. For the Reformers well knew that all who are " Grafted into the Church," or Baptized, are not of necessity "very members incorporate in the mystical Body of God's dear Son." And this they make as clear as implication can speak, by the very indefiniteness here noted. Agreeably to which, the first Definition that occurs in the Prayer Book makes Church to consist in " all tcho prof ess and call themselves Christians ."f Note 2. a. " The Visible CJiurch of Christ" 8(c. — 19th Article. This is the only Authoritative Definition of Church. The very essence of the " Visible Church of Christ" is here asserted to consist in the Preaching of the Pure Word of God, and due Administration of the Sacraments. So that where these necessary constituents are not found, there is no Church of Christ. And where they are found, although the majority of its members be persons without Repentance and Faith, there is the Church of Christ, consisting in the Faithful and True members of it. This Definition represents the notion of " The Church" contemplated by our Formularies. It gives to the term its most comprehensive application, and is as much as to say, — When we speak of the Church generally, we mean what is defined in this 19th Article. b. Let any one attentively read the following extracts from Cranmer's works ; and the sense and drift of this Article must force itself upon him : — * Answer 20. t See " Prayer for all Conditions of Men." 48 A CATECHISM [Qu.21. " And here they deceive themselves, because they make no distinction or difference of the Church. For there are TWO manner of Churches, one true, perfect, and holy in the sight of God, and another false, imperfect, and ungodly. Truth it is that the True Church of God, being grounded and set upon His holy Word, (I mean the Gospel of Grace) cannot err unto damnation. But the other, how shining and glorious soever it appear, if it wander abroad, and be not contained within the com- pass and limits of the Word written, is no True, but a feigned and forged Church For they are not coupled to the Head Christ, Which is the Life, the Way, and the Truth."* " Now let us come to the New Testament, and see what the Visible and Known Church was under it. Who was the True Church, or how was it known to the people in Christ's time ? The High Priests, Bishops, Scribes, Pharisees, and Sadducees, which appeared outwardly and boasted themselves to be the Church of God, were indeed, as Christ calleth them, serpents, the generation of vipers, hypocrites, children of Hell, &c If you will then needs judge the Outward Visible Church, that sitteth in Moses' chair (though they do not as the chair requireth) to be the True Church of God, I pray you then tell me, who caused Constantius, the emperor, to banish Athanasius," &ct " If we shall allow them for the True Church of God, that appear to be the Visible and Outward Church, consisting of the Ordinary Succession of Bishops, then shall we make Christ, Which is an innocent Lamb with- out spot, and in Whom is found no guile, to be the Head of ungodly and disobedient members. Which thing is as impossible as to make God, which is only good, and nothing but goodness itself, to be the Author, original, and cause of all evil For as sweet agreeth with sour, black with white, darkness with light, and evil with good ; even so this Outward, seen, and visible Church, consisting of the Ordinary Succession of Bishops, agreeth with Christ."! " For God is not partial, nor regardeth any more a Pope than a Potter, a Cardinal than a Carter, a Bishop than a Butcher, a Priest than a Pedlar, except his Faith and Life be agi'eeable to God's will."§ * Cranmer's Confutation of Unwritten Verities ; Preface, Section 5. t The same ; Section 7. i The same ; Section 9. §The same ; Section 16. Qll. 21.] OF CHRISTIAN BAPTISM. 49 " But this Holy Church is so unknown to the world, that no man can discern it but God alone, Who only searcheth the hearts of all men, and knoweth His True children from other that be but bastards."* " Ecclesia praeter alias acceptiones in Scripturis duas habet praecipuas : imam qua Ecclesia accipitur pro Congregatione Omnium Sanctorum et vere Fidelium, qui Christo Capiti vere credunt et sanctificantur Spiritu Ejus. Hasc auteru Yivum est et cere Sanctum Christi Corpus mysticum, sed soli Dei cognitum, Qui hominum corda solus intuetur. Altera acceptio est, qua Ecclesia accipitur pro Congregatione Omnium hominum qui Bap- tizati sunt in Christo, et non palam abnegarunt Christum, nee juste et per Ejus verbum sunt excommunicati. Ista Ecclesiae acceptio congruit ejus statui in hac vita dun- taxat, in qua boni malis sunt admixti, et debet esse cog- nita ut possit audiri, juxta illud : ' Qui Ecclesiam non audierit,' &c. Cognoscitur autem per Professionem Evangelii et Communionem Sacramentorum. Hcec est Ecclesia Catholica et Apostolica, quae non episcopatus Romani aut cujusvis alterius ecclesia? finibus circum- scribitur, sed universas Totius Christianismi ecclesias, quae simul unam efficiunt Catholicam."f " Church, in Scripture, has, besides others, TWO principal acceptations : one, by which Church is taken for the Congregation of all Saints and truly Faithful who believe in Christ the Head, and are sanctified by His Spirit. And this is the Living and truly Holy mystical Body of Christ, but known to God alone, who alone searcheth the hearts of men. The other acceptation is that by which Church is taken for the Congregation of all those who have been Baptized into Christ, and have not openly denied Christ, nor been justly, and by His Word, excommunicated. This latter acceptation of Church agrees with its condition only here upon earth, where the evil are mixed with the good, and where it must be known, that it may be heard, according to that, — ' If he neglect to hear the Church,' &c. And it is known by Profession of the Gospel, and Administration of the Sacraments. This is the Catholic and Apostolic Church, which is not circumscribed by the limits of the Roman episcopate, or of any other Church, but compre- * Cranmer's Answer to Smith's Preface; Section 406. t Cranmer's Articles " De Unitate Dei," &c; Article 5. D 50 A CATECHISM [Qll. -22 . hends all the Clmrclies of Entire Christendom ; which collectively make up one Catholic Church." c. From these citations it is very clear, what was the general notion of " The Church," in the minds of our Reformers. Taking Cranmer as the representative of the party, we see that they employed the term with great latitude of signification, as comprehending both nominal and real Christians, recognizing also a vital distinction between the two. They contemplated what is not uncom- monly expressed by — " a Church within a Church? The one was held to be the True, perfect, holy, sanctified, faithful, living, mystical Body of Christ, unknown to Man, known only to God, consisting of those icho truly believe in Christ, and follow a life of Faith agreeably to God's will. The other was jmrtly composed of members False, imperfect, ungodly, outward, feigned, Visible, fi. e. apparent, or seen and known by Man J ; ivho were called Christians simply because they had been Bap- tized, and had not openly denied Christ, or been justly excommunicated, Bad mixed with Good, ivhose outward profession, and outward receiving of the Sacraments, and outward hearing of God's Word, constituted their only title to the Name. But, classing the whole together, as a Community to be named according to its Profession, they denominated that Mixed Multitude — " The Visible Church of Christ." And into this " Visible (i.e. outwardly appa- rent) Church" they held all persons to be received and enrolled, when they were Baptized. When, therefore, it is said, — " They who receive Bap- tism rightly are Grafted into the Church," nothing more is pronounced, in relation to their spiritual condition, than that they are admitted into a Community where they either are or are not True Christians ; all else depending on God's " Special Grace."* Question 22. Why do we name it the Visible Church ? Answer. To signify the just Distinction 1 between them who are Christians only in * Questions 5, note 1. ft. j 19, note 5. b. Qu. 22.] OF CHRISTIAN BAPTISM. 51 Name, and those who are Christians "indeed and in Truth. " The True Church is an universal Congregation or Fellowship of God's Faithful and Elect people, built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Head corner- stone." 2 But, " in the Visible Church, the Evil be ever mingled with the Good. "3 Note 1. Distinction. — That our Church does main- tain such a Distinction, — that is, between the Church Visible and the Church Spiritual, or, in other words, between those who merely belong to the Church, and those who also belong to Christ, — must be very evident to all intelligent and unprejudiced minds, from the constant use of distinctive epithets, wherever their omission might lead to confusion or error. See the following instances in the Homilies* : — " True Christian." 20. " Very Member of Christ." " Veiy Inheritor of the Everlasting Kingdom. " 83. " Grafted surely in Him." 85. " Men that be truly His." 87. "His True Children." 88. "Trite Christians and the chosen people of God." 144 & 306. " True and Faithfid Christians." 307. " True Ministers of His Word." 337. " Undoubted Children of God." 347. " He made all them that would receive Him truly, and believe His Word, good trees and good ground, fruitful and pleasant branches, children of light, citizens of Heaven, sheep of His fold, members of His Body, heirs of His kingdom, His True Friends and Brethren, sweet and lively bread, the Elect and Chosen people of God." 363. " True Christians indeed and not in word only." 370. " Members indeed of Christ's mystical Body." 400. Now, it may be reasonably asked, — For what purpose were all these qualifying expressions thrown in, but to imply that the Church consists of some persons (whether Baptized in Infancy or in Biper Years) who have never been other than Christians only in Name, and Not True Christians, — Grafted into the Church, but not surely grafted into Christ, — only accounted such, outwardly, apparently, and visibly such, — but not really, inwardly, and spiritually what their name properly imports ? * The Figures refer to the Page in the Oxford Edition of a. d. 1844. 52 A CATECHISM [Qu. 23. Note 2, " The True Church:" 8fc—2 Horn. xvi. 2, page 413. Note 3. " But in the Visible" 8fc— 26th Article. Question 23. Does not our Church, then, account all who have been Baptized accord- ing unto due order to be very Members of the True Church of Christ? Answer. Certainly not i 1 for we are taught to distinguish, amongst those who have been Baptized, " a True Christian man, who is the very Member of Christ, the temple of the Holy Ghost, the Son of God, and the very Inheritor of the Everlasting Kingdom of Heaven," 2 from " any man which in the Outward Profession of his mouth, and in his Outward Receiving of the Sacraments, in coming to the Church, and in all other Out- ward Appearances, seemeth to be a Christian man, and yet in his living and deeds sheweth the contrary. ," 3 Note 1. Certainly not. — The mere Sacrament of Baptism does not make them such ; for by that they are only " Grafted into the Visible Church."* Being Grafted into the Visible Church does not make them such ; for it only incorporates them with a mixed multitude, amongst whom they must exhibit some better Evidence to entitle them to so great a distinction.f Note 2. "A True Christian Man" 8fc. — 1 Horn. ix. 1, page 83. Note 3. " Any man which in the Outward" fyc. — 1 Horn. iii. 3, page 26. Question 24. What entitles us to the dis- tinction of True Christians ? Answer. " True Christian Faith." 1 * Answers 20 & 21. t Question 21, note 2. c. Qu.25.] OF CHRISTIAN BAPTISM. 53 Note 1. a. " True Christian Faith''' — 1 Horn. iv. 3, page 38 : — " It pertaineth to a Christian man to have this True Christian Faith, and to try himself whether he hath it or no, and to know what belongeth to it, and how it doth work in him." b. Such as our Faith is, such Christians shall we be. True Faith makes a True Christian ; feigned faith makes a feigned Christian ; a " devilish faith" makes a devilish Christian. A man may be as faithless a Chris- tian as Simon Magus, or as hypocritical a Christian as Ananias, or as devilish* a Christian as Judas Iscariot. The bare name of Faith without the Inward Reality, makes a man merely a nominal, not a real, Christian. If therefore we cannot be True Christians, without True Christian Faith, Baptism, without this Faith on our parts, can make us only Baptized Christians, and Not True Christians. Question. 25. What is True Christian Faith? Answer. " The Right and True Christian Faith is, not only to believe that Holy Scrip- ture and all the Articles of our Faith are true ; but also to have a sure Trust and Confidence in God's merciful promises, to be saved from everlasting damnation by Christ ; whereof doth follow a loving heart to obey His com- mandments." 1 Note 1. " The Right and True.... commandments.' 1 '' — 1 Horn. iii. 3, page 26. " This is the true, lively, and unfeigned Christian Faith, and is not in the mouth and outward profession only, but it liveth and stirreth inwardly in the heart."f The Homilies take us one step farther, requiring of us not merely a general, but also a special and appropriative Faith, — a personal assurance of our own salvation : — " A Sure and Constant Faith, not only that the Death of Christ is available for the Redemption of all the world, for the Remission of Sins, and reconciliation with God the Father ; but also that He hath made upon his Cross John vi. 70. t Same Horn.; page 30. 54 A CATECHISM [Qu. 26. a full and sufficient sacrifice for Thee, a perfect cleansing of Thy Sins, so that thou acknowledgest no other Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ only ; and that Thou mayest say with the Apostle, that He loved Thee, and gave Himself for Thee."* Question 26. How do we become pos- sessed of this Faith ? Answer. " St. Paul confesseth it plainly to be God's Gift, saying, Faith is the Gift of God. Eph. ii. 8." l Note 1 . " St. Paul;' 8fc.—2 Horn. xvii. 3, page 432. Question 27. May any one who does not possess this Faith be truly pronounced Re- generate with God's Holy Spirit ? Answer. Certainly not, according to the teaching of the Church of England. ! " The First Coming unto God is through Faith." 2 " Faith is the First Entry into the Christian Life ; without which no man can please God." 3 " Faith giveth Life to the Soul ; and they be as much Dead to God that lack Faith, as they be to the world whose bodies lack souls" i Note 1. Certainly not, 8fc. — Repentance and Faith are " required of persons to be Baptized."f And if they come to Baptism without these requisites, they can have, in that Sacrament, only the " Outward and Visible Sign" of that Grace which produces Inward and Spiritual Repentance and Faith. Such persons are therefore Outwardly and Visibly (or Sacramentally) Regenerate, but not truly and Spiritually so.J " Faith it is that doth commend the work to God : for, as St. Augustine saith, whether thou wilt or no, that work that cometh not of Faith is naught : where the Faith of Christ is not the foundation, there is no good work, [whether it be Baptism or any thing else] what building soever we make. There is one work, in the which be all 2 Horn. xv. 1, pap' 899. i Question !!•, note 5. n. \ Questions 11 , note 2 ; 12, note 2. ". Qll.27.] OF CHRISTIAN BAPTISM. 55 good works, that is Faith, which worketh by Charity: if thou have it, thou hast the ground of all good works ; for the virtues of strength, wisdom, temperance, and justice, be all referred unto this same Faith. Without this Faith we have not them, but only the names and shadows of them ; as St. Augustine saith, All the life of them that lack the True Faith is sin, and nothing is good without Him that is the Author of goodness : where He is not, there is but feigned virtue, although it be in the best works.* Note 2. " The First Coming" c^c. — 1 Horn. iv. 1, page 29. Hence, it may be demonstrated, that Baptism is not the First coming unto God; for there cannot be Two First Comings. An Adult Baptized without Faith, and an Infant Baptized incapable of Faith, are both equally far from the " First Coming unto God." Unless " God's Gift" of Faith be subsequently added to the Outward Rite of Baptism, they never " come to God" at all.t This fact will enable us to explain those words of the Baptismal Service : — " Let us make our prayers unto Him, that this Child may lead the rest of his life according to this Beginning. "J " This Beginning" of ivhat ? See the next note. Note 3. a. "Faith is the First Entry,'"' 8fc. — 2 Horn, xvii. 3, page 432. If Baptism were the " First entry" (or beginning) of a truly Christian Life, in the case of an Infant, who is incapable of Faith ; then Faith could not be the "First Entry." But here Faith is declared to be the " First Entry :" therefore Baptism cannot be the First Entry into the Christian Life. It may be called the Second Entry, or the Formal entry ; but it is not the First. For, in fact, Baptism is properly the consequence of Faith. That is to say, a man is Baptized, because he believes the Gospel ; he comes to God, in Baptism, because he has the Gift of Faith. He is not said to have Faith, because he has been Baptized. And so, Adults are accounted as " coming unto God by Faith," — " desiring to receive Holy Baptism." They make their First Entiy into the Christian life by Faith ; and then seal it with the Sign of Baptism. Infants, on the con- 1 Horn. v. 1 , page 42. f Question 19, note 5. b. i See Question 11, note 1. 56 A CATECHISM [Qu. 28. trary, have the " Beginning''' of their natural Life signed with the Christian name, in Baptism ; and when Faith comes, they enter into the reality of the Christian life. b. Again : " Faith is the First Entry into the Christian Life." In other words, — They who do not possess Faith have not entered into the Christian Life. It will be admitted, that — All who are Regenerate with God's Holy Spirit have entered into the Christian Life : the converse of which is — None who have not entered into the Chris- tian Life are Regenerate toith God's Holy Spirit. But — They who do not possess Faith are such as have not entered into the Christian Life. Therefore, — They who do not possess Faith are not Regenerate with God's Holy Spirit. Note 4. — " Bead to God" 8fc. — 1 Horn. v. 1, page 41. A dead person is not Regenerate : they who lack Faith are dead; therefore, they who lack Faith are not Regene- rate. But they who lack Faith are " dead to God /" and therefore, not Regenerate with God's Holy Spirit. Question 28. Can Infants 1 possess this Faith? Answer. We have no Scriptural authority 2 to affirm that they can. And our Church assumes that, " by reason of their tender age they cannot." 3 Note 1. Infants. — The meaning of this term is restricted here to that indicated by the Rubric at the end of the Office " for such as are of Riper Years" : — " If any persons not Baptized in their Infancy shall be brought to be Baptized before they come to years of discretion to ansiver for themselves ; it may suffice to use the Office for Public Baptism of Infants ; only changing the word Infant, for Child ox Person, as, occasion requireth." Infant is there distinguished from Child, as unquestion- ably incapable of answering, in its own person, to the requirements of Baptism, — a Babe. Note 2. No Scriptural Authority, fyc. — Denning the term Infant as above, this needs no proof. What Omnipotent Grace can effect upon the mind and heart of Babes and Sucklings, is not the question in dispute. The Lord Jesus is undoubtedly able to qualify the " little Qu.29.] OF CHRISTIAN BAPTISM. 57 ones," as well as their elders, for His Heavenly Kingdom ; and that, by Gifts and Graces as perfect and active as any bestowed upon His most mature saints. But Holy Scripture does not teach us, that Infants, in the proper acceptation, can possess this Gift of Faith, either in its fulness, or as a latent genu. Nor are we wan-anted in the supposition, that the Gifts of God are wasted upon utter impotency. Note 3. "Cannot."''' — Church Catechism: — "Why then are Infants Baptized, when by reason of their tender age thev cannot perform them [i. e. Repentance and Faith] ?" The word perform seems to be here employed as expressive of exhibit-coid-exercise y that is to say, Infants can neither inwardly experience, nor outwardly profess and evince either the Gift of Repentance, or the Gift of Faith. Question 29. What, then, can be said of the Spiritual Regeneration and Salvation of Baptized Infants ? ! Answer. " Being persuaded of the good will of our Heavenly Father towards Infants, declared by his Son Jesus Christ, and nothing doubting but that he favorably alloweth the charitable work of bringing them to His Holy Baptism ;" 2 our Church teaches that " Infants, being Baptized, and dying in their Infancy, 3 are by Chris fs Sacrifice 4 washed from their sins, brought to God's favor, and made His chil- dren, and inheritors of His kingdom of Heaven." Note 1. Baptized Infants. — Our Church does not pronounce any thing respecting the salvation of unbap- tized Infants ; because the Word of God is silent on the subject. Nor, on the other hand, does it ground its reasons for Infant -Bd^t\snx upon the necessity of the Sacrament to their salvation. But the specific reason for administering the Rite to them is given in the 27th Article.* * See Question 4, note 1 . b. 58 A CATECHISM [Qu. '29. Note 2. " Being persuaded Baptism" — P. B. I ; Second Address. Without this persuasion, founded upon Holy Scripture, our Reformers heeded neither " the will of reason, the trade of Custom, the path of the Fathers, [nor] the practice of the Church ;"* all had been as valueless as the exorcisms of the seven sons of Sceva. Note 3. a. " Dying in their Infancy." — 1 Horn iii. 1, page 17. This is a most important, as well as significant, qualification. A similar statement is made in the Rubric at the end of P. B. I : — " It is certain by God's word, that Children which are Baptized, dying before they commit actual sin, are undoubtedly saved." Our Reformers were exceedingly wary of committing the Church to any Universal Proposition respecting the Spiritual condition of Baptized Infants. If they had believed, that Saving Grace infallibly accompanied Infant Baptism, surely we might expect the intimation of such a belief in the only sentences which treat specially on the matter, in our Prayer Book and Homilies. But, instead of any thing of the kind, they actually circumscribed the limits of each predication, by those clauses, — " dying before they com?nit actual sin" or, " dying in their Infancy T Con- sequently, it was not held by them, nor is it by the Church of England, that all Infants, being Baptized, (whether they die in Infancy or not) are undoubtedly saved. Nor that all Infants, (without exception) being Baptized, are, by Christ's Sacrifice, washed from their sins, brought into God's favor, and made his Children, and Inheritors of His Kingdom of Heaven. b. And yet, some persons adduce the fore-cited words of the Homily, as if they were of unlimited application,, and related to all Baptized Infants without distinction : — " Here it is assumed," says one, " that Infants are, in virtue of Christ's sacrifice, washed from their sins in Baptism." Whereas nothing can be plainer to common sense, than that some Infants only, and not all, are there intended. If the Compilers of the Homily had designed to include all Baptized Infants, they would not have inserted the clause, — " dying in their Infancy.'''' But by this insertion, they indicated some such exception as this : — We speak not of all Infants, but of those only who die in their Infancy : not of those who do not die in their Infancy, and come to Years of Discretion ; for • -J Horn. wii. :*. page 135. Qll. 29.] OF CHRISTIAN BAPTISM. 59 they must perform the requirements* giving evidence of Repentance and Faith, hefore such a character can be affirmed of them. c. To prove the importance of those qualifying clauses, consider the following facts : — In the Prayer Book of a. d. 1549, the Rubric before Confirmation, had the words, — " And that no man shall think that any detriment shall come to Children by deferring of their Confirmation ; he shall know for truth, that it is certain by God's Word, that Children being Baptized (if they depart out of this life in their Infancy J are undoubtedly saved." In the the Reviewed Prayer Book of a. d. 1552, the parenthetical clause ("if they depart out of this life in their Infancy" ) was omitted; and in its place was added, — " have all things necessary for their salvation, and be undoubtedly saved.'''' How this came to pass, may be more easily guessed than known, from considering the " old leaven" which still adulterated the Reformer's bread. • But in the last Review, (a. d. 1562) that unwarrantable expression — "have all things necessary for their salvation" — was expunged, and the qualifying clause reinstated, — " dying before they commit actual sin" It appears that the place was fought for, as a redoubt too valuable to be surrendered. The conclusion is obvious : — Our Reformers did not believe that any Infant had, in Baptism, " all things necessary for his salvation :" because they held Repentance and Faith to be indispensably necessary to the Efficacy of Baptism. And therefore they restored the qualifying clause, to distinguish the class of Infants to whom their words applied. Note 4. "By Chrisfs Sacrifice."" — See Appendix A. 8. Our Church was not content, in this particular, to adopt the teaching of Augustine. He says, — " by the Sacrament itself" Our Homily, — " By Chrisfs Sacri- fice." It is not admitted that there is any saving virtue in the mere Sacrament. This observation is of more weight, from the fact that, in other respects, the sentences are substantially the same. Again : some persons might have mistaken the parallel declaration in the Rubric,t as implying that the salvation of the said Infants was effected by means of Baptism. But such misconception is carefully precluded, in the Question 19, note 5. a . t See last note, a. 60 A CATECHISM [Qu. 30. Homily, by a specific mention of the only foundation of hope upon which their salvation could he assumed : — not their Baptism, but, — " the Sacrifice of CJxristr Because " The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the lohole world, both original and actual ;"* it is inferred, that "Infants and Children, being Baptized agreeably with the Institution of Christ, and dying in their Infancy, or before they commit actual sin, are, by His Sacrifice, washed from their Sins, &c, and undoubtedly saved;" while no presumption is hazarded respecting what becomes of them, if they die wwbaptized. Hence, these declarations of the Church, instead of being in- tended to specify any Saving Benefit, as attached to the Baptism of Infants, are rather made only to show that we are right in Baptizing them ; because, even if they die in Infancy, they are capable of the Benefit of Christ's Sacrifice. Question 30. But if they do not die in their Infancy, if they live after Baptism, and come to Years of Discretion, is their Baptism alone accounted sufficient Evidence of their Spiritual Regeneration ? Answer. Certainly not : l The Evidence of Repentance and Faith is indispensably necessary. For, in their Baptism, " they promise 2 them both by their Sureties; which Promise, when they come to age, themselves are Bound to Perform." 3 And therefore, until that Promise has been duly performed, there can be No Evidence that they are "God's True Children." 4 Note 1. a. Certainly not. — The Sacrament of Bap- tism is not itself Spiritual Regeneration, but only the Sign or Similitude of that Grace.f Therefore, to be Baptized, is not, of itself, to be Spiritually Regenerated. Hence, the mere Outward Baptism of Infants is No Evidence of their Spiritual Regeneration. * Article 31. t Answer 10. Qll. 30.] OF CHRISTIAN BAPTISM. (i I Again : to be accompanied by any Spiritual Benefit, Baptism must be received " rightly /' i. e. with Repent- ance and Faith.* But Infants cannot perform Repentance and Faith ;f and, without them, cannot be truly pro- nounced Regenerate with God's Holy Spirit. J Therefore, their Baptism alone is No Evidence of their Spiritual Regeneration. b. This may be corroborated, by reference to " The Order for the Visitation of the Sick :" — [" If the person visited be very Sick," &c] — " Now therefore, taking your sickness, which is thus profitable for you, patiently, I exhort you, in the Name of God, to remember the Profession which you made unto God in your Bap- tism." The Sick man is not reminded of his Spiritual Regeneration, but of his Profession. No : for Spiritual Regeneration could not be so confidently avouched ; but the Profession was a plain matter of Fact.§ Note 2. " Promise" 8fc. — This answer is given, in the Church Catechism, as a reason " Why Infants are Baptized," being incapable of Repentance and Faith. || But it has not escaped observation, that this reason is literally inapplicable to the case of Private Baptism ; wherein it is declared, " that the Child is lawfully and sufficiently Baptized ;"H though no Sponsors are required to make such a Promise. Hence, either the Church Catechism is egregiously faulty in this particular, (since its answer does not reach the case of Private Baptism) ; or we must concede a peculiar latitude of meaning to the words, — " they promise them both by their Sureties? To make the Church Catechism meet the both cases, we must adopt some such explanation as this : — Although Infants are incapable of Repentance and Faith, because of their tender age, the Church is content to wait for the future exhibition of those Gifts which constitute a right reception of Baptism, without depriving them of parti- cipation in that Sacrament from which they are not excluded by Christ himself. And therefore they are Baptized, upon the express condition, as indicated by the responses of Godfathers and Godmothers, — that, when they come to years of discretion, they shall fulfil those Requirements thus laid upon them. * Answer 19. t Answer 28. % Answer 27. § Question 5, note 1. b. c. || Question 28, note 3. % 5th Rubric, Pr. B. I. &2 A CATECHISM [Qll. 30. For it cannot be supposed, that our Reformers admitted the possibility of executing the terms of salvation by proxy. " Works of Supererogation," — " to satisfy not only for their own sins, but also for all other their benefactors, brothers, and sisters, of religion,"* — are plainly repudiated, in the 14th Article. The Promise (or Profession) which is here named must have reference rather to what the Sponsors represent, as expected and required of those who are Baptized, than to what is understood to have actually been made on the part of the Infants. They are Baptized, and thereby " Grafted into the Church," upon the express Condition that they shall subsequently give Evidence of that which is required for admission to the Rite, — namely, Repent- ance and Faith. If they fail to fulfil those Requirements, they fail of the Essentials to a right reception of the Sacrament of Baptism,f and are therefore, as to their own will, unbaptized and unregenerate. By unconversion, impenitence, and faithlessness, in after life, they virtually annul the Promise made in their name ; and their Baptism, in such a case, instead of being an Evidence of Spiritual Regeneration, is only " an effectual Sign of Grace" rejected, and a " Sure Witness ,of God's Good Will" despised. " Such is the answer of the conscience towards God, which renders Baptism a lively ordinance, and not a dead and uselsss Form. Such is the meaning of those Pro- ?nises which when Infants are Baptized are given for them by their sureties : and which, when they come to age, they take upon themselves. And having thus entered into the Ark, they enjoy that deliverance of which the deliverance of Noah affords a striking emblem."! Note 3. " Bound to perform." — That is, — to render Baptism any thing more than a " Dead and useless Form," they must inwardly experience and outwardly profess and evince genuine Repentance and true Faith. § Perform the conditions ; and the contract is complete : leave them unfulfilled ; and it is null an void. They who fail of these requirements are as much heathens and unregenerate as if they had never been Baptized. * 1 Horn. v. 3, page 50. t Question 19, note 5. a. i See Abp. Sumner on 1 Pet. iii. 21. Compare Question 18, note 3. d. ^ Question 28, note .'). Qu. 31.] OF CHRISTIAN BAPTISM. 63 Note 4. "God's True Children" — See Question -2-2, note 1. See also Abp. Sumner on James i. 18 : — " Such, in substance, is the operation of the Word of Truth upon the heart. It speaks to the heart; and under the influence of the Holy Spirit the heart responds. But it does respond. It is not se?iseless, passive, inanimate. Whilst it receives, it also takes * There is an active stretching out of the hand of Faith, to lay hold of what God offers and bestows. And thus men become, indeed, God's creatures : not merely by creation, of which they were unconscious ; but by adoption, in which they have exercised a part, and their own will has had a share. Why then are Infants Baptized, and received into cove- nant with Christ, when, by reason of their tender age, they cannot exercise this Faith ? Because they promise it by their sureties, which Promise, when they come to age, themselves are bound to perform. No man who has arrived at years of understanding, has Scriptural ground, to he satisfied with his state, without a sense of this adoption : a consciousness that the Word of Truth hath said to him, Here is eternal life ; and that the answer of his heart has been, True, Lord, ' this is life eternal, to know Thee, the only true God, and Jesus Christ Whom Thou hast sent.' Lord, we believe ; help Thou our unbelief, and enable us to prove in ourselves the power of Thy salvation." Question 31. Why are the Godfathers and Godmothers called Sureties ? Answer. Because "it is their Parts and Duties, to see that the Infant be taught, so soon as he shall be able to learn, what a solemn Vow, Promise, and Profession, they made in his name, 2 at his Baptism ; that he may learn all things which a Christian ought to know and believe to his Soul's health, and be virtuously brought up to lead a godly and a Christian life ;" until he come of age to take upon himself the solemn act of Confir- mation. Hence, they are called Sureties, because they afford a Security for the Child's Christian Education. * Compare Question If), note 1. 64 A CATECHISM [Qu.31. Note 1. a: " Their Parts and Duties" fyc. — See Final Address, P. B. I. But for this explanation, the Congregation might naturally enough have fallen into the vulgar error, that the Godfathers and Godmothers set their own Faith and Repentance to the account of the Infant, and undertake to fulfil, in his stead, those requi- sites of a Christian life which he cannot fulfil for himself. For the tenor of the foregoing portions of the Baptismal Office would superficially warrant such a conjecture.* To obviate which, our Reformers very judiciously sub- joined a special Definition of what the Sureties really undertake. Of course, what they undertake is what the Church appoints to them under that relation. And what the Church appoints to them, as their "Parts and Duties," is the Child's Christian Education ; as set forth in this Final Address. What they undertake, therefore, is — to secure, as far as lieth in them, the Child's Education in all that relates to the Faith and Duty of one who has been received by Baptism into the Christian Church. b. To this end also, as it would seem, the Second Rubric, in the Office P. B. I, makes it requisite, — " That there shall be, for every Male Child to be Baptized, two Godfathers, and one Godmother ; and for every Female, one Godfather, and two Godmothers." So that, if the Parents should happen to be Sponsors for their own children, and either fail of their duty, or die before the Infants come to Years of Discretion, there might still be at least one who should be Surety for the Child's Christian Education. This Rubric seems to have been added without regard to the spirit of the 29th Canon of a. d. 1603; which prohibits the Parent from being " Godfather for his own Child y" leaving it open to the Mother, to be the Sponsor. And again, the 68th Canon threatens a " Three years' Suspension" to any Minister who " shall refuse or delay to Christen any Child accordiny to the Form of the Book of Common Prayer." The Prayer Book, however, makes no exception against Parents as Sponsors for their own children. So that the 68th Canon virtually sets the 29th aside ; and thus Parents may happen to be Godfathers and Godmothers for their own children. Note 2. a. "In his name." — See the Interrogatories : — " Dost thou, in the name of this child" &c. The " Vow, ' See Question 30, note 2. Qu.32.] OF CHRISTIAN BAPTISM. 65 Promise, and Profession," which they make "in his name," i. e. on his behalf, — -for his sake, — he is said to have made by them ; — not by them as his Substitute or Proxy* to supply his lack of Repentance and Faith, but simply to Jill up, on his behalf, that part of the Sacra- mental Form which he could not perform for himself, in order to his admission into the Church ; because that " solemn Vow, Promise, and Profession," is necessary to the due Administration and right Reception of Baptism.f b. "Baptism doth represent unto us our Profession." % And of this Sacramental Representation the Answers appointed for the Sponsors form a very important part.§ By them, the Godfathers and Godmothers " put every man in remembrance of his own Profession made to God in His Baptism ;"|| and thus also they present an appear- ance to the Church (if they be such as they ought to be) that they are qualified to become Sureties for the Child's Christian Education. Question 32. And when are they, who have been Baptized in Infancy, required to give Public Evidence of their Repentance and Faith ? Answer. When they " come to years of Discretion, and have learnt what their God- fathers and Godmothers promised for them in Baptism," they are required, " with their own mouth and consent, openly before the Church, to Ratify and Confirm the same." l Note I. a. When they come, 8fc. — See Conf. Service. The Rite of Confirmation affords a very clear illustration of our Church's Doctrine, as to the Sacramental Efficacy of Baptism. It was ordained, — " to the end, that Chil- dren, being now come to the Years of Discretion, and having learned what their Godfathers and Godmothers promised for them in Baptism, they may themselves, with their own mouth and consent, openly before the Church, * Question 30, note 2. t See Appendix A. 4 ; and Question 19, note o. a. X Question 5, note 1. a. ^ See Appendix C. || Question 5, note 1. d. E 66 A CATECHISM [Qu. 32. ratify and Confirm the same ; and also promise, that by the Grace of God they will evermore endeavour themselves faithfully to observe such things as they, by their own confession, have assented unto." This is the special end and object of the Rite of Confirmation, according to the dogmatic teaching of the Church of England. It is, in eifect, the Man's Confirmation, in Riper Years, of the Baptism which he had in Infancy. By this Public Act, a sort of Supplemental Rite, he personally accepts and appropriates the Sacrament of Baptism, as administered at a time when he had no will of his own in the matter. Then is put that awful and momentous Question, — " Do ye here, in the pre- sence of God, and of this congregation, reneio the solemn Promise and Vow that was made in your name* at your Baptism ; ratifying and confirming the same in your own persons, and acknowledging yourselves bound to believe and to do, all those things which your Godfathers and Godmothers then undertook for you ?" Now, if any one refuse to say — " I do," to this question, " Shall we think that he had God's Holy Spirit within him, and not rather the Devil ?" Our Church does not presume to say that any one who will not substantially assent to this requirement is Regenerate with God's Holy Spirit. No : until that question has been answered in the affirmative, it dares not directly and unequivocally to assert, (as in the Confirmation Service) that " God has vouchsafed to Regenerate the Baptized, with Water and the Holy Ghost." And even then this assertion must not be taken absolutely. For they also who have been Baptized in Riper Years are required to submit to the Rite of Con- firmation. And it is admitted, by all parties, that Adults who come to Baptism without the requisite Repentance and Faith receive No Spiritual Benefit from that Sacra- ment. So also, if they come to Confirmation with the same lack, it is no Means of Grace to them : the Church's charitable assumption is, in their case, an empty name. Let what will be said of them, they are not Regenerate with God's Holy Spirit. And yet the same terms are applied to all, without distinction. Hence, the Church of England, though, in this case, speaking as it were directly and unequivocally, still speaks conditionally, that is, with an implied proviso, that the persons confirmed be sincere in their profession of Repentance and Faith. * See Question 31 , note 2. Qll. 3-2.] OF CHRISTIAN BAPTISM. 67 b. But further, our Church declares, — " There shall none be admitted to the Holy Communion, until such time as he be Confirmed, or be ready and desirous to be con- firmed.''' 1 * Surely such an exclusion would be exceedingly questionable, (since Confirmation is " no Sacrament of the Gospel"f) if it were held that all Baptized Infants " are washed from their sins, brought into God's favor, and made His Children and Inheritors of His Kingdom of Heaven."! For, what better qualification could they have, to entitle them to the Lord's Supper ? Why, then, is this exclusion observed ? Because it is " required of them who come to the Lord's Supper, to examine them- selves, whether they Repent them truly of their former sins, stedfastly purposing to lead a new life ; have a lively Faith in God's mercy through Christ," &c.§ Baptism alone, then, is no evidence of a meetness for the Lord's Supper. The Outward Visible Sign must be followed by some Public Evidence of the Inward Spirit- ual Grace signified. But Repentance and Faith are the sure Evidences of a " Death unto Sin, and a New Birth unto Righteousness." And therefore, the Public Pro- fession of Repentance and Faith, in our own persons, is made indispensable (either in deed or in will) to our admission to the Holy Communion. And our Church does not pronounce, of such as do not make this Pro- fession, that " God has vouchsafed to Regenerate them with Water and the Holy Ghost :" nor does it account them " Very Members incorporate in the Mystical Body of Christ ;" || for the absence of such a Profession excludes them from Holy Communion with those who bear that name ; and the lack of sincerity in the Profession itself deprives them of all Spiritual Benefit, if they do communicate.il c. It should be observed, that the " Order of Confirm- ation" is literally inapplicable to those who have been " Baptized in Riper Years.''' That Service is expressly intended for such as have been Baptized in Childhood and Infancy. To these, it is in effect the Co?ifirmation of their Baptism. 1 ** But it is thought expedient, that * Last Rubric, Confirmation Service. t See Article 25. X See Question 29, note 3. a—c. ^ Church Catechism. || Holy Communion Service ; 3rd Prayer after the Administration. H Question 18, note 3. b. ** Note a. 68 A CATECHISM [Qu. 33. Adults should also submit to the same Rite ; although no part of the Service is addressed specially to them. Hence, what it is to the Infant it becomes to the Adult, — a Confirmation of Baptism. Infants, when arrived at Years of Discretion, are required, in their own persons, to ratify and Confirm what was undertaken for them ; and Adults are equally required, " in the presence of God, and of the Congregation," to ratify and Confirm what they had, in Baptism, undertaken themselves. In either case, if they be ready and willing to ratify and Confirm their Baptism, they are admitted to the Lord's Supper. But if, in either case, they refuse to do so, they are excluded. Why ? Because such refusal gives Evidence of the lack of True Repentance and Stedfast Faith : evidence that No Spiritual Regeneration has taken place. Question 33. But what must be said of those who make that solemn Profession of Repentance and Faith only in Outward Ap- pearance, and not from the Heart? Answer. They are Christians "in Out- ward Profession only," l and not True Chris- tians. 2 "A man may soon deceive himself, and think in his own phantasy that he by Faith knoweth God, loveth Him, feareth Him, and belongeth to Him, when in very deed he doth nothing less." 3 Note 1. " In Outward Profession only." — Question 23, note 3. Note 2. "Not True Christians." — See Questions 22, note 1 ; 24, note 1. b. Note 3. " A man may soon deceive" 8fc. — 1 Horn, iv. 3, page 37. "The devils and evil people be nothing the better for their counterfeit Faith."* Question 34. It is not, then, a Doctrine of the Church of England, that every Baptized Infant is, in and by Baptism, l Regenerate with God's Holy Spirit ? * Same Horn, page 39. Qll. 34.] OF CHRISTIAN BATTISM. 69 Answer. No such doctrine is definitely" affirmed, in the Articles of Religion, in the Homilies, or in the Liturgy. 3 And there is but One Expression, in the Baptism of In- fants, which through misapprehension would seem literally to favor it. 4 Note 1. In and by Baptism. — These words, with others of like speciality, e. g. — " by the Sacrament of Baptism" — " by the virtue of that holy Sacrament" — are to be found in the " Articles about Religion," pub- lished a. d. 1536, by Authority of Henry VIII. ; where it is absolutely asserted, that the Baptized, — "not only such as have the use of reason, but also Infants, Innocents, and Children, do obtain Remission of their Sins, the Grace and Favor of God, and be made thereby the very Sons and Children of God."* But all this parade of daring and unfounded dogmatism was repudiated by our Reformers ; and in its place, we have the more Scriptural declarations of the 25th, 26th, and 27th Articles ; where we may look in vain for any thing approaching to it. Note 2. a. Definitely. — That is, precisely, dogmati- cally f and in express and unequivocal terms. What is here meant by definitely may be illustrated from the wording of the 6th Article : — " Holy Scripture containeth all things necessary to salvation : so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed, as an Article of the Faith, nor be thought requisite or neces- sary to salvation." These words are definite, as to the only Authoritative Source to which our Church directs its Ministers, in matters of Christian Doctrine. So that no man who has honestly subscribed this Article can consistently appeal to " The Fathers," or " The Catholic Church," as an Authority for any " Article of the Faith" which is not contained in Holy Scripture. b. Another instance is afforded in the 11th Article : — " We are accounted Righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wlierefore, that we are Justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is * See Afpendix D. 70 A CATECHISM [Qu. 34. expressed in the Homily of Justification."* No man who lias honestly subscribed this Article can consistently preach that any one, whether Infant or Adult, is Justified by Baptism. For if we be Justified by Faith only, then we cannot be Justified without Faith. And if we cannot be Justified without Faith, then Baptism without Faith is not Justification ; and the Baptized without Faith is not Justified. Had the Reformers stopped short at — " We are Justified by Faith," there might have been some room for the quibble, that Faith is one of the means of our Justification ; but the terms, " by Faith ONLY," are too definite to allow " any varying or departing in the least degree." Note 3. No such doctrine Liturgy. — If it had been as definitely and dogmatically affirmed, by our Church, as it is too frequently assumed and enforced by some persons, — " That every Infant, Baptized by a lawful Minister with IVater in the name of the Father, and of the Son, and of the Holy Ghost, is made by God in such Baptism a Member of Christ, a Child of God, and an Inheritor of the Kingdom oj' Heaven" — there had been no room for any dispute on the matter. Such a Question as — " Does our Church hold, and do you hold," &c. were a mere supererogation. For the Doc- trine would be ready at hand, found in some Article of the Faith, and so expressed by competent authority. All that the Inquisitor could then require, with any shadow of reason, would be a statement of such express icords of the Church, and an avowal of Consent. But such is not the fact. And the very subterfuges of the maintainers of that dogma are their most powerful opponents. By abandoning the express language of our Church, and coining another phraseology of their own, out of the reprobate literature of dark ages, they tacitly confess, that the dogmatic teaching of the Church does not suit their purpose. Let such a Dogma be shown to exist, not by fallacious Inferences, but in* express and unequivocal terms, in any Authoritative Document of the Church of England ; and then they who do not assent to it are in conscience bound to retire from its Ministry. But until it can be shown, that our Church has so dogmatically and definitely given utterance to the Doctrine, let those who would arrogantly * That is, in 1 Horn. iii. " Of the Salvation of all Mankind." Qll.35.] 01- CHRISTIAN BAPTISM. 71 impose their own conceits upon it, and accuse their neighbours of dishonesty, for not submitting to their dictation, rather leam to practise more of the " meekness of wisdom." Note 4. But One Expression literally to favor it. — The only other Expression which is supposed to exhibit this doctrine, or at least to imply it, has been already disposed of.* But that Expression does not literally favor the doctrine ; for the words — " With God's Holy Spirit" — are no part of it. Question 35. What is that Expression ? Answer. " We yield Thee hearty thanks. ' Most Merciful Father, that it hath pleased' 1 Thee to Regenerate this Infant with Thy Holy Spirit." In these words, our Church assumes, that " it has pleased God to Regenerate" the Infant ; but it does not expressly affirm, that He has actually done so. Note 1. a. " We Yield Thee;' 8fc.— P. B. I ; 6th Prayer. " We yield Thee hearty thanks, most merciful Father, that it hath pleased Thee to Regenerate this Infant with Thy Holy Spirit, to receive him for Thine own Child by Adoption, and to incorporate him into Thy holy Church. And humbly we beseech Thee to grant, that he being Dead unto Sin, and Living unto Righteous- ness, and being Buried with Christ in His Death, may crucify the old man, and utterly abolish the whole body of sin ; and that, as he is made partaker of the Death of Thy Son, he may also be partaker of His Resurrection ; so that finally, with the residue of thy holy Church, he may be an Inheiitor of Thine everlasting kingdom, through Christ our Lord." b. In these words, we "give thanks unto Almighty God for ( certain) Benefits."t But " these Benefits," for which we are exhorted to " give thanks," are only a part of this general Thanksgiving. All that is before expressly declared concerning the Child, is — " received into the Congregation of Christ's Flock".... 11 Regenerate, and Grafted into the Body of Christ's Church^ No Question 11, notc3 1—3. ^ See Question 11, note 1. 72 A CATECHISM [Qu. 35. mention is made previously, of its having been Regene- rated with God's Holy Spirit, or received for His own Child by Adoption. Consequently " These Benefits," for which we are exhorted to " give thanks," are — that the Infant has been "received into the Congregation" " Regenerate 1 '' in a certain acceptation* " and Grafted into the Visible Churchr\ For to these Benefits alone is especial reference made in this place. But the Service takes a more comprehensive range, and thanks God, not only for the specified Benefits actually confer 'red, but also for His declared Good Will and Pleasure, respecting the Child's Spiritual Regeneration ; which is our only warrant for the Prayer that immediately follows : — ["And humbly we beseech Thee," &c] So also in that Prayer, it is not positively assumed, that Inward and Spiritual Grace has been already imparted to the Child; but the language is conditional or hypothetical, with reference to the future : — " Grant that he, being Dead to Sin, and Living unto Righteousness, and being Buried with Christ in His Death," &c. That is, — by dying, by living, by burial; {ox being has commonly the force oiivheti he shall be. The participle must here be taken in a future, or, at the utmost, in a hypothetical sense. Else we make the Church to say, that an Infant, who " cannot exercise Repentance and Faith," is notwithstanding actually "living unto Righteousness;" and we weaken all the expressions relative to the Christian's Spiritual condition. But they who contend, that being should be construed here as having been, will find some difficulty to prove that it has not the same co?istruction in the Prayer before Baptism : — "that he, being delivered from Thy wrath, and being stedfast in Faith, joyful through hope, and rooted in Charity," &c. Does this imply that the Infant is actually " delivered from God's wrath, and stedfast in the Faith," before Baptism ? No. But if they give it a future sense in one place, they cannot, without better cause than has yet been shown, deny it in another. c. There is a change of expression in the Baptismal Services, which has been thus handled by one writer : — " In the Office for receiving Children privately Bap- tized into the Church, instead of praying to God to ' give His Holy Spirit to the Infant, that he may be Born * Question 11, note -2. * Question 26, note 1. a. Qu. 35.] OF CHRISTIAN BAPTISM. 73 Again,' [according to the Form for Public Baptism] we beseech Him to ' give the Infant His Holy Spirit, that he, being Born Again,' that is, hatting been already Born Again, token he teas Baptized, 'may continue His servant, and attain His promises :' plainly expressing our firm persuasion that Baptism is the point in which the New Birth takes place." But if our Church positively assumed, that the Gift of God's Holy Spirit had been already actually conveyed to the Child, through the instrumentality of the Private Baptism, why should that Gift be here prayed for, as if there were a possibility that it had not ? We are not required, in any of our Formularies, to ask for something to be done yesterday. If, however, we concede to the words in question the meaning thus assigned to them, they will amount to this : — " Give Thy Holy Spirit to this Infant, that he, hating been already Bom Again, when he icas Baptized, may continue Thy Servant," &c. And if such language did not impress the reader with a notion, that " Born Again" and " Gifted tcith the Holy Spirit," were accounted two separable and distinct things, he must be obtuse indeed. But, although such a dis- tinction might harmonize tolerably with the equivocal application of the term Regenerate,* it utterly subverts the very identity for which the said writer contends. On the contrary, give to the word, being, its proper conditional or future- contingent acceptation ; and the language will be consistent and intelligible. For the fact is, that the Prayer that it " may be " is presumed to have been already offered ;f and therefore it is not repeated. But the " being Bora Again, and being Made an Heir of Everlasting Salvation," is a consequence believed to depend entirely, not upon the Outward Sign of Baptism, performed on the body, but upon the actual Gift of God's Holy Spirit wrought in the soul. This very Prayer, therefore, implies, that our Church ascribes no such infal- libly Spiritual Efficacy to the mere Sacrament, as "the point in which the New Birth takes place," but looks away to the Holy Spirit of God, as the sole Agent of that Grace which Baptism Figuratively Represents. The doc- trine here involved may be thus rendered : — We have said, that " this Child is now, by the laver of Regenera- See Questions 11, note 2. a. ; 10, note 3. t See 3rd Rubric, Pr. B. I. 71 A CATECHISM [Qu. 35. tion in Baptism, (that is, by that Later of Regeneration which consists in the Outward and Visible Similitude'*) received into the number of the Children of God, and Heirs of Everlasting Life :" But we do not presume to say, that God has actually given His Holy Spirit to this Child. That efficacious Gift we pray for now ; that, if it have not been already vouchsafed, it may yet he granted, as it shall please the Almighty and Everlasting God. When the Child is Bom Again Inwardly and Spiritually, he will " continue God's servant, and attain His Promises." And therefore we pray to Him, for his being so Born Again. d. But further, if these participles (being, living, Sfc.J be not expressive of a future contingent, why were the words — " Bei?ig Dead unto Sin, and living unto Right- eousness, and being Buried zoith Christ in His Death," — entirely omitted, in the Office for Private Baptism ? Surely, if they had been expressive of a past effect [" having been"] resulting from the Sacrament of Baptism, they were as appropriate to the Private as to the Public Administration. But they were omitted, because they expressed a future contingent which was not likely to occur, under the circumstance that Private Baptism takes place only " with great cause and necessity," (i. e. in the prospect of the Child's premature death) and there- fore, as supposing an improbability. But when it is found that the child lives, is likely to live, and is brought into the Church, the whole Fomi is used, as no longer sup- posing an improbable future contingent. Note 2. a. " It hath pleased" — With this we may compare Num. xxiv. 1 : — " When Balaam saw that it pleased the Lord to bless Israel." These words are not equivalent to — Balaam saw that the Lord blessed Israel. But, as he had " received Commandment to bless, and God had blessed," t he saw that it pleased the Lord, that he should bless. IT (i. e. to bless Israel) pleased the Lord. And he did so, because to do so pleased the Lord. Also, Judges xiii. 23 : — "But his wife said unto him, If the Lord were pleased to kill us, He would not have received a burnt offering and a meat offering at our hands." None would construe this as — If the Lord hilled (or were killing J us ; but, — if He purposed to do so ; if IT (i.e. " to kill us") were pleasing to Him. * See Question 11, note 2. b. t ch. xxiii. 20. Qu. 36.] OF CHRISTIAN BAPTISM. 7") Also, 1 Sam. xviii. 26 : — " And when his servants told David these words, it pleased David well to he the king's son-in-law." But he was not at that time " the king's son-in-law ;" only IT (i. e. to be the king's son-in-law, at some future time) pleased David. Also, 1 Cor. i. 21 : — "Itpleased God, [evcoK?](xevoQeoi\ by the foolishness of preaching, to save them that believe." This cannot be rendered — God saved them that believe. For "them that believe" was predicated of generations yet unborn ; and, of course, they were not actually saved, when it pleased God to save them. " IT (i. e. " to save them that believe") pleased God." b. Other instances might be accumulated ; but these, from the Authorized Version of Holy Scripture, are sufficient to illustrate the construction here put upon the words — •" It hath pleased Thee to Regenerate this Infant with Thy Holy Spirit." — IT (i. e. " to Regenerate this Infant with Thy Holy Spirit") has, pleasedTh.ee, — has been generally declared to be in accordance toith Thy Will and Pleasure. All that is claimed, in support of this construction, is that which the Prayer Book (in its Preface) claims for itself: — that it " be allowed such just and favorable con- struction as in common equity ought to be alloived to all human writings, especially such as are set forth by Authority, and even to the very best translations of the Holy Scripture itself." Hence, the words — " It hath pleased Thee to Regenerate," &c. do not, of necessity, imply that God has actually done so. Question 36. But are not the words, " It hath pleased Thee to Regenerate," equivalent to — Thou hast Regenerated ? Answer. Not in this place. 1 There is a material difference between the two expres- sions ; which is also very evident, 2 from the fact that the one was changed for the other, at the Second Review of the Liturgy, in the reign of King Edward the Sixth. Note 1. Not in this place. — It is not here contended, that the words — " It hath pleased Thee to Regenerate" — could not, under any circumstances, betaken for a peri- 70 A CATECHISM [Qu. 36. phrasis of — Thou hast Regenerated. But the preceding note affords sufficient evidence that other constructions are applicable. If indeed any Authoritative Document could be produced, in which it were definitely and unequivocally asserted, as a Doctrine of the Church of England, that every Child Baptized according unto due order is, in and by Baptism, Regenerate with God's Holy Spirit, we should be bound to rule the interpretation of the words in question by the Doctrine so stated. But since no such dogma can be shown so to exist, we are rather bound, by the plainest rules of Christian honesty, and upon the most rational principles, to adhere to such an acceptation as shall be in harmony with our Church's general teaching. And that General Teaching, by its Definitions,* its Distinctions^ and its Require- ments,! excludes the vulgar acceptation of the words, and ties us down to a stricter construction than that of mere periphrasis. Note 2. a. Which is also very evident, 8fc. — Our Reformers tell us, in their Preface to the Book of Com- mon Prayer, (both that of a. d. 1552, and the last) that "they left out many things, whereof some be untrue, some uncertain, some vain and superstitious ; and nothing is ordained to be read, but the Very Pure Word of God, the Holy Scriptures, or that which is evidently grounded, upon the same? Consequently, we must suppose them to have been devoid either of common understanding or of common honesty, if they admitted so complete an alteration without sufficient reasons. They found words equivalent to — Thou hast Regenerated : and they changed them for — " It hath pleased Thee to Regenerated If the two Expressions were equivalent, why did they alter them ? Could they have supposed that a periphrastic sentence was more positive and unequivocal than a simple and direct one ? Certainly not : by their alteration, they prac- tically admitted, that the two expressions were not equi- valent : the former stated that which was "untrue" or " uncertain ;" the latter, that which they " grounded upon the Pure Word of God" And they substituted the latter, because it did not commit the Church of Eng- land to an unscriptural dogma which had been rejected :§ Questions 1—8, ami 17. 1 Questions 9— 16. % Questions 18— 88. See Question 'M, note 1. Qu. 37.] OF CHRISTIAN BAPTISM. 77 b. A similar alteration was made, at the same time, in the Burial Service: — The Prayer Book of a. d. 1549, had it thus, — " Almighty God, we give Thee hearty thanks for this Thy servant, whom Thou hast delivered from the miseries of this wretched world, from the body of death, and all temptation : and, as we trust, has brought his soul, which he committed into Thy Holy hands, into sure consolation and rest." But the Reviewed Prayer Book of a. d. 1552, had it altered thus, — " Forasmuch as it hath pleased Almighty God of His great mercy to take unto himself the soul of our dear brother here de- parted :" and, — " We give Thee hearty thanks, for that it hath pleased Thee to deliver this our brother out of the miseries of this sinful world." What was gained by this alteration ? They avoided the more positive and unequivocal declaration of a state- ment which they could not unexceptionably hold; and substituted for it one which was more agreeable to that general declaration of God's Pleasure, in the "Very Pure Word of God :" — " As I live, saith the Lord God, I have no Pleasure in the death of the wicked ; but [I have Pleasure] that the wicked turn from his way and live;"* and " that which is evidently grounded upon the same :" — " Almighty God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather [desireth] that He may turn from his wickedness, and live."f c. The Reformers of those days were not so positive as some of our modern masters. On the side of Truth, >they could not express so much as they would, being pestered by some whose whole religion consisted in attempts to strangle it. On the side of Error, they suppressed as much as they could ; and even an equivocal expression of Truth was at least preferable to a glaring statement of Falsehood. Question 37. What were the words of the Former Service, which were then changed? Answer. After the act of Baptism, the Priest addressed the Infant, saying "Almighty God, the Father of our Lord Jesus Christ, Who hath Regenerate Thee by water and the Holy * Ezek. xxxiii. 11. t See " The Absolution :" Morning and Evening Prayer. 78 A CATECHISM [Qu. 37. Ghost" l Those words left no room for doubt or dispute, 2 that the Church so speaking held the doctrine, That Every Infant duly Baptized was, in the Sacrament of Baptism, Regenerated by God with His Holy Spirit. But they were changed for the present Thanksgiving, that " it hath pleased God to Regenerate. " Note 1. a. "Almighty" 8fc. — See Prayer Book of a. d. 1549 : — " Almighty God, the Father of our Lord Jesus Christ, who hath Regenerate thee by Water and the Holy Ghost, and hath given unto thee Eemission of All thy Sins : He vouchsafe to anoint thee with the unction of His Holy Spirit, and bring thee to the inheritance of everlasting life. Amen." b. This Form was evidently copied from the Roman Ritual : — " Deus Omnipotens, Pater Domini nostri Jesu Cbristi, Qui te Regeneraiit ex aqua et Spiritu Sancto, Quique dedit tibi Remissionem Omnium Peccatorum, Ipse te liniat chrismate salutis in eodem Christo Jesu Domino nostro, in vitam aeternam. Amen." c. Nothing was left of this Form, in the Second Prayer Book of a. d. 1552. The Reviewers were content with the Prayer, — "that they (the Infants) may receive Remission of their Sins by Spiritual Regeneration ;"* and they eschewed the " uncertain" Declaration. And, instead of absolutely making God Himself an Agent in the Outward Form of Baptism, they distinguished between the Ministerial Act, and God's Work of Grace : — " Grant that whosoever is here Dedicated to Thee by our Office and Ministry may also [neither appointing the time, nor tying God to the Sacrament] be endued with Heavenly virtues, and everlastingly rewarded, through Thy Mercy, O blessed Lord God, Who dost live and govern all things, world without end. Amen."t Note 2. No Room for doubt or dispute. — The admission of such a Form of words, in the absence of any other construction than that which had been given in the Articles of a. d. 1536,^ was virtually an adoption of the Romish Doctrine of Baptism. None can deny, * P. B. I ; Second Prayer. t P. B. I ; Fourth Prayer. J See Question 34, nofp 1 . Qu. 38.] OF CHRISTIAN BAPTISM. 79 with any shadow of reason, that the words — " Who hath Regenerate" — were more positive and unequivocal than — " It hath pleased Thee to Regenerate." If the former phraseology had remained, it might still have been con- tended, in spite of all the other conflicting doctrines,* that the Church of England positively identified Bap- tism with Spiritual Regeneration, and held that God the Father did, in the Sacrament of Baptism, cause the Inward and Spiritual Grace, invariably to accompany the Outward Sign, whenever an Infant was duly Baptized. But our Reformers knew well the meaning of words, and employed them discreetly. If they had believed, that Spiritual Regeneration always accompanies Infant Bap- tism, they certainly need not have entirely rejected such phraseology, but might, at least, have substantially retained it thus, — "We yield Thee heaity thanks, most merciful Father, that Thou hast Regenerated this Infant with Water and Thy Holy Spirit" But they did not so render it. And why they did not, is a question most satisfactorily answered by those who assume, that they believed such an expression to be either " untrue" or " uncertain." \ Question 38. But what is the material difference between the two Expressions ? Answer. The one, — He " hath Regenerated" — is expressive of a past and perfect Act. l But the other, — " It hath pleased Him to Re- generate," — taken in its literal and gram- matical sense, affirms nothing more than His Good Will or Pleasure revealed in time past, 2 to act at some Indefinite Time. 3 Note 1. a. Past a?id Perfect Act gram, sense. — This is one of the simplest grammatical truths. But it is strange, that some of the advocates of the Identity in dispute seem to have forgotten their grammar, in their ardent pursuit of the shadows of an argument. For instance, one writer professes toprove, that — " This is the Church's doctrine of Baptismal Regeneration, namely, that every child, duly Baptized according to her form- See Questions 34, note 2. a. b ; 36, note 1 . t Question 36, note 2. a. 80 A CATECHISM [Qu. 38. ularies, is Regenerated by God's Holy Spirit." And in support of his position, he notes the sentence thus : — "We yield Thee hearty thanks, most merciful Father, that it hath pleased Thee to Regenerate this infant tcith Thy Holy Spirit ,*" as if the auxiliary verb, " hath," were attached to " Regenerate" instead of to "pleased." What hath ? IT hath. What hath IT ? PLEASED. If it had been — THOU hast Regenei'ated, the Nomi- native had been THOU. But, in the case before us, the Nominative is IT. And what is the real Nominative of which IT is the Pronoun ? To Regenerate : — " TO RE- GENERATE this Infant HATH PLEASED Thee."* The emphasis, therefore in the latter sentence is not properly upon hath, but on pleased ; for it is indis- putable, (as shown in Answer 37.) that our Church removed the auxiliary hath from Regenerate, where they found it, and placed it in such a position as to destroy its original connexion and force.f h. If, on the contrary, the old phraseology had been substantial!} 7 retained, and, instead of the present Fomi,;{; we had been required to say, — Seeing now, dearly be- loved brethren, that God hath Regenei'ated this Infant with His Holy Spirit,.... let us give thanks unto Almighty God for these Benefits We yield Thee hearty thanks, Most Merciful Father, that Thou hast Regenerated this Infant with Thy Holy Spirit, &c. ; — there would have been a positive and unequivocal declaration of a past and p>erfect Act done by God Himself. And the only ques- tion that could then be raised upon the case, would be, — not, what meaning was to be attached to the sentence, — but, ichether it were true or false. Of one event, however, we may be very sure, — that if such a passage had a place in our Church's Formularies, " it hath pleased" Sfc. would be but of secondary con- sideration, as the basis of an argument, on the question of Church Doctrine ; as witness the subterfuges of those who strive to press this latter passage into their sendee : they are not content with it; for they fabricate others. § It is not forcible enough of itself to express the doctrine which they would graft upon it. They practically admit, then, that " it hath jrfeased" fyc. is not so forcible an * Question 35, note 2. a. b. t See Question 37, note 2. t Question 33, note 1. a. b. § Question 34, note 3. Qll. 38.] OF CHRISTIAN BAPTISM. 81 expression, as "hath Regenerated ;" that is, not so forcible as the other that was rejected. Note 2. a. Good will or Pleasure. — According to' the usage of the writers cotemporary with the Revision of the Prayer Book, Will and Pleasure were synonymous terms, having the force of the Latin telle and voluntas. The following phrases, out of the Catechism of a. d. 1553, will serve to exemplify the fact :* — " God's will was to declare His secret pleasure." 500. " Velit Deus arcanam aninii sui voluntatem significare." 549. " God's pleasure was." 500 " Voluit Deus." 550. "I will obey your pleasure." 501. "Sequar voluntatem tuam." 550. " Your pleasure is." 513. " Tu vis." 5G1. "Neither was it Christ's pleasure. 1 " 519. "Ne Christus quidem Ipse voluit.' 1 '' 566. " Moreover, sith it is the children's duty to frame their life to their father's will, [voluntatem] and not the father's to bow to the children's pleasure [voluntates]." 520,567. " Why was it Christ's pleasure ?" 523 " Cur voluit Christus ?" 569. " According to His pleasure.'''' 523. " Pro sua volun- later 570. b. Compare 1 Cor. i. 21. f — " it pleased God," — with Luke xii. 32. — " it is your Father's good pleasure [evSoKrj- aev o Uanjp] to give you the kingdom." Compare also 1 Cor. xv. 38. — " Ka0w9 t]9e\riae" — as translated in the Prayer Book of a. d. 1552, — "at his pleasure" — with the present Authorized Version, — "as it hath pleased Him." Hence, what God has declared His Will to do, and what it hath pleased Him to do, were accounted as expressive of the same thing. And to say, — it hath pleased Him, or, — it is according to His Pleasure, was with them an equivalent expression. Accordingly, as, by the 25th Article, Sacraments are " Signs of God's Good Will towards usj [signa bones in nos voluntatis Dei] ;" so also, in the Office of Public * The Figures refer to the page of the Book named in Question 1, note 1. e. t See Question 35, note 2. a. \ Question 1, note 1. b. F 82 A CATECHISM [Qu. 38. Baptism, it is assumed, that this " Good Witt" has been "declared towards Infants."* And the transition from Good Will, to Pleasure, — i. e. from what God had de- clared it His good icill to do, to what it pleased Him to do, — was consistent with the usage. And hence, it is not only in keeping with the peculiar meaning of the words, and with the spirit of the Liturgy, to construe that expression, — " it hath pleased Thee to Regenerate" — as equivalent to — it is according to Thy declared Good Will and Pleasure — to Regenerate this Infant with Thy Holy Spirit; but it cannot justly be construed otherwise. \ c. What it Imth pleased one to do, and what he actually does, are not the same things. In the Baptismal Service, the Church " speaks after the manner of men." It is there inferred, from the Word and Deed of Christ, that " it hath pleased God the Father to Regenerate with his Holy Spirit" such% Infants as are brought to be Baptized according to Iris ordinance. But our Church does not assume, nor has it any Scriptural Authority to assume, more than this : — " The Good Will of God towards Infants has been generally declared ; what it hath pleased Him to do for them is generally set forth in Holy Scripture. And therefore we pray, and trust that He icills, and is pleased to do, for the special Infant Bap- tized, what He has graciously declared of Baptized Infants in general.' 1 '' Note 3. Indefinite Time. — See Question 35, note 2. a. " To Regenerate'''' is, according to Grammarians, the Infinitive, that is, Indefinite mood. And this Infinitive is frequently employed, and properly considered, as an Abstract Noun.§ The verb " To save" in 1 Cor. i. 21.|| affords an instance to the same effect. When God shall " save them that believe," must be left to the " counsel of His own Will." St. Paul's words do not limit the time of the verb " to save" but only that of the verb "pleased" So also our Church's languagelf does not limit the time of the verb " to Regenerate," but only that of the verb " hath pleased" The case would have been very different, if they had said — Thou hast Regenerated,** — or, — "It hath pleased Thee to Regenerate" wow, or in See Answer 29. t See Question 36, note 1. % Question 19, note 3. § See Question 38, note La. || See Question 35, note 2. a. f Question 35, note 1. a. ** Note 1, a, b. I Qu. 39.] OF CHRISTIAN BAPTISM. 83 and by this Baptism. This would have limited the Act to some Definite Time. But our Reformers knew better than to do so ; and therefore left it, as it is, Indefinite. Question 39. How may we exemplify this difference ? Answer. It would be correct, according to the language of our Liturgy, 1 to say, — It hath pleased God to save all men. But it would not be equally correct to say, — There- fore, God hath saved all men. 2 Note 1. According to the language of our Liturgy. — See Ezek. xxxiii. 11. illustrated in Question 36, note 2. b. See also the Collect for Good Friday: — "O Mer- ciful God, who hast made all men, and hatest nothing that Thou hast made, nor icoiddest the Death of a Sinner, but rather [tvouldest] that He should be converted and live." What it has been God's revealed Will to do, and what it has pleased Him to do, are here contemplated as the same.* Note 2. Not be equally correct, 8fc. — We should not be warranted in thus construing the phrase as a simple periphrasis. Neither are we at liberty, under the circum- stances^ to deal with the words of the Baptismal Form, — " it hath pleased Thee to" — as if they meant nothing more nor less than — " Thou hast.'''' Question 40. What reason have we for believing that our Reformers rejected these words, — *' Who hath Regenerate,''' — purposely to avoid the Doctrine which they involved ? Answer. Because they had " ordained nothing to be read [in the Order of Prayer] but the very Pure Word of God, the Holy Scriptures, or thatwhich is evidently grounded upon the same." 1 And therefore, as they could not affirm the doctrine, — " That Every Infant duly Baptized is, in and by Baptism, Re- generate with God's Holy Spirit," — to be either * Question 38, note 2. b. + Question 36, note I. M A CATECHISM [Qu. 41. the Pure Word of God, 2 or evidently grounded upon it, they changed 3 the Ex- pression which implied that doctrine, for one which resolved the whole question into God's declared Good Will and Pleasure. 4 Note 1 . " Ordained nothing to be read" fyc* — Besides which, they had now bound themselves by the Article of A. d. 1552: — "Holy Scripture containeth all things necessary to salvation : so that whatsoever is neither read therein, nor may be proved thereby, although it be sometime received of the faithful, as godly, and profitable for an order and comeliness ; yet no man ought to be constrained to believe it as an Article of Faith, or repute it requisite to the necessity of salvation." t Note 2. The Pare Word of God. — No man will contend, that the doctiine so stated is to be found, in express words, in Holy Scripture. In fact so foreign is the doctrine, in any form, from " the Pure Word of God," that one of the ablest of its modern advocates has found it necessary to proceed " a priori, previous to any enquiry into the Scriptural proof," through the writings of " the Fathers and ancient Christians." But our Reformers studied to lead us away from the " puddles of men's traditions," to Holy Scripture itself, as the "fountain and well of Truth." % Note 3. Changed, 8fc. — See Questions 36, 37 ; and notes. Note 4. Good Will and Pleasure. — See Question 38, note 2. b. Question 41. But upon what Authority does our Church assume, that the Spiritual Regeneration of every Infant brought to be Baptized is pleasing to God the Father ? Answer. Upon the " Words and Deed of our Saviour Christ," recorded by Mark, ch. x. * Question 36, note 2. a. t Sec Parker Society's " Documents in the reign of King Edward VI." 5th Article ; page 527. It is there given both in English and Latin. The copy in Bishop Burnet's Collection differs a little from this. t 1 Ilom.i. l.pp. 1 &2. Qu.4l.] OF CHRISTIAN BAPTISM. 85 13 — 16 : " He commanded the Children to be brought unto Him ; He blamed those that would have kept them from Him ;" l saying, " of such a (children) is the kingdom of God." " By his outward gesture and deed He de- clared His Good Will toward them ; for He embraced them in His arms, He laid His hands upon them, and blessed them." 1 Note 1. " He commanded" fyc. — See P.B.I; Second Address. Note 2. " Of such Children" 8fc. — Mark x. 14. as quoted in P. B. I. It is to be particularly observed here, that our Lord did not say — Of all Children brought unto me is the Kingdom of God ; — but only, " of such" Chil- dren. Not all such, but some such : — " The Kingdom of God is (composed in part) of such Little Children ;" i. e. Out of the number of such. Children, there are some which constitute a part of the Kingdom of God. This, therefore, is a partial (or what logicians denominate a particular ) proposition, from which we cannot legiti- mately draw an universal conclusion. It may authorize the persuasion, that no Infants are excluded from God's Kingdom. And again, it may reasonably be taken to war- rant our bringing all such to Christian Baptism. But it does not warrant the assertion, that all such are by that Sacrament constituted a part of the Spiritual Kingdom of God. It is a general, but not an universal, declaration ; and therefore does not necessarily apply to all Children that are brought to Christ by their Parents or Friends. But it does apply to some, without specification. And therefore, our Church administers Baptism to all " such Infants," without exception ; prays for Spiritual Benefits upon all, with the charitable hope that they will be granted ;* and confers the derivative Namef of the Grace Signified upon all who have been made partakers of the Sign, without distinction. If they die in their Infancy, they are trusted to the efficacy of Christ's Sacrifice.^ But if they live to years of Discretion, their real title to " the Kingdom of God " is tested by the undoubted Evidence of " True Repentance and Stedfast Faith."§ Question 38, note 2. c. t Question 12, note 2. a. t Question 20, note 4. § Question 30, note 2. 86 A CATECHISM [Qu. 42. Question 42. And what Exhortation is grounded upon that warrant of Holy Scrip- ture? Answer. " Doubt ye not therefore, but ear- nestly believe, that He will likewise favorably receive this present Infant ; that He will em- brace him with the arms of His mercy : that He will give unto him the blessing of eternal life, and make him partaker of His everlast- ing kingdom." 1 Note 1. " Doubt ye not" 8fc. — See P. B. I ; Second Address. Question 43. But how can these Infer- ences from Holy Scripture justify the belief that God will Regenerate Baptized Infants with His Holy Spirit ? Answer. The Word and Deed 1 of our Saviour Christ are taken for a Declaration of the Good Will 2 of our Heavenly Father towards Infants in general* that are brought unto Him in His Holy Baptism. Therefore our Church concludes, that it hath pleased 1 Him, to " receive them favorably, to embrace them with the arms of His mercy, to give unto them the blessing of eternal life, and to make them partakers of His everlasting Kingdom " b But, as " None can enter into the Kingdom of God, except he be Regenerate, and Born Anew of Water and of the Holy Ghost ;" 6 it is further assumed, that, to fulfil His own Good Will and Pleasure towards them, it hath pleased Him also to Regenerate "such 7 Infants" with His Holy Spirit, and so to fit them for His Kingdom. 8 Note 1. Word and Deed, fyc. — Question 41, note 1. Note 2. Good Will. — See Question 38, note 2. a. Note 8. Infants in general. — Question 41, note 2. Qu. 44.] OF CHRISTIAN BAPTISM. 87 Note 4. It hath pleased. — See Question 38, note 2. b. Note 5. " Receive them favorably "8{c. — Answer 42. Note 6. " No?ie can enter" 8fc. — See Question 13, note 2. Note 7. " Such Infants." — See Question 19, note 3. Note 8. Fit them for His Kingdom. — If such In- fants were incapable of the Grace and Mercy of Christ, they would be also incapable of a part in the Kingdom of God. But since our Lord has declared, that " The Kingdom of God is (composed in part) of such Little Children"* our Church takes it for granted, that He also qualifies them for that Inheritance, by the only Grace which can entitle them to it, namely, by Spiritual Regeneration.^ The Argument may be stated thus : — " None who are not Born Again of Water and of the Holy Ghost can enter into the Kingdom of God." The converse of which is — All who can enter into the Kingdom of God are Bom Again of Water and of the Holy Ghost. But such Infants can enter into the Kingdom of God. [For our Lord has said, " Of such is the Kingdom of God."] Therefore, Such Infants are Born Again of Water and of the Holy Ghost. That is to say, it is according to God^s declared Good Will and Pleasure, to Regenerate such Infants with His Holy Spirit.^ Question 44. But, by saying — " it hath pleased Thee to Regenerate this Infant with Thy Holy Spirit," — our Liturgy specifies every 1 Baptized Infant, as included by the Word of Christ. What, then, is the Doctrine which establishes such an interpretation of Holy Scripture ? Answer. According to the 17th Article, " we must receive God's Promises in such wise as they be generally set forth to us in * Question 41, note 2. + Question 13, notes 1. & 2. X Question 38, note 2. b. 88 A CATECHISM [Qu. 44. Holy Scripture : and in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God." Hence, upon the supposition, that the Promise — to make Little Children partakers of His everlasitng Kingdom by Spiritual Rege- neration — is "generally 2 set forth to us in Holy Scripture," our Church follows the assumed "Will 3 of God," when it includes every Bap- tized Infant as having an interest in that General Promise. And because " our Lord Jesus Christ doth not deny His Grace and Mercy unto any such Infants," it is presumed that our Prayers for all such are acceptable to God the Father, and that we may "receive them into the number of the Children of God." 4 Note 1. Every Infant.—" This Infant," or " This Child," is said in every case of Infant Baptism, whether Public or Private. And it has been objected, by some persons, that such a specific presumption of God's gracious purposes, without any express condition or qualification, is inconsistent with the Doctrine of Predes- tination and Election ; unless we suppose that every Baptized Infant or Child is one of the Elect. To this it may be replied, that, if we fettered ourselves by scruples respecting the secret counsel of God, we should not be at liberty to pray for any one, or any thing, without casting a shade of doubt and uncertainty over every prayer of Faith. But there is an implied condition which pervades the whole of our Liturgical Services ; — i. e. provided our petitions " be Agreeable to God's most holy Will ;" — "Let us learn. ...to be earnest and fervent in prayer, assuring ourselves, that whatsoever we aslc of God the Father, in the name of His Son Christ, and according to His will, He will undoubtedly grant it."* " Let us not therefore any thing mistrust His Good- ness, let us not fear to come before the throne of His ■ l II oin. vii. 1, page ~87. Qu. 41.] OF CHRISTIAN' BAPTISM. 89 mercy, let us not seek the aid and help of saints, but let us come boldly ourselves, nothing doubting but God for Christ's sake, in whom He is well pleased, will hear us without a spokesman, and accomplish our desire in all such things as shall be Agreeable to His most Holy Will."* " Which thing we shall best do [that is chiefly respect the honor and glory of God in our Prayers] if we follow the example of our Saviour Christ, who praying that the bitter cup of death might pass from Him, would not therein have His own will fulfilled, but referred the whole matter to the Good Will and Pleasure of His Father ."f On this point, however, the Church sufficiently explains itself, in the 17th Article ; as shown in the next note. Note 2. " Generally:' — The last clause of the 17th Article anticipates an exception that might be made against the use of Public Services which are of general application to all engaged in them, while the Elect alone derive any saving benefit from them ; thus, — " We must receive God's Promises as they be generally set forth to us." And the implied argument would seem to be as follows : — The term " Such Children" does not necessarily in- clude all Infants. But " our Lord Jesus Christ doth not deny His Grace and Mercy unto such Infants." There- fore, we are not at liberty to make a distinction which our Lord Himself has not made, in His Written Word. He 2>romises His Grace to such : He does not deny it to any. But a Promise which includes some, and excludes none, must be taken for a General Promise. " The secret things belong unto the Lord our God : but those things which are revealed belong unto us and to our Children. "| Note 3. TJie assumed " Will of GocV — See Ques- tion 38, note 2. b. Note 4. And because, fyc. — Compare the Second Address, P. B. I, and Prayer following, with the Certifi- cation, in Question 19, note 3. The Persuasion of God's Good Will, and the assurance that No Infants are expressly excluded from His Kingdom, are there set forth * Same Horn. ; page 293. t Same Horn. ; page 297. See also Question 40, note 4. X Deut. xxix. 29. 90 A CATECHISM [Qu. 45. as the encouragement to such prayers for every one of them, and the reason for admitting all such Children into the Church by Baptism. Question 45. For what Benefits do we pray, on behalf of the Baptized Infant ? Answer. " That our Lord Jesus Christ would vouchsafe to receive him, to release him of his sins, (by Spiritual Regeneration *) to sanctify him with the Holy Ghost, to give him the Kingdom of Heaven and Everlasting Life." 2 Note 1. " By Spiritual Regeneration" — See Question 37, note 1. c. Note 2. " That our Lord. life."— V.B.I; Third Address. Question 46. And what reason have we to hope that our prayers will be granted ? Answer. " Our Lord Jesus Christ hath promised in his Gospel, to grant all these things," 1 "saying, Ask, and ye shall have; seek, and ye shall find ; knock, and it shall be opened unto you." 3 Note 1. " Our Lord. things." P. B. I ; Third Address. Note 2. " Saying Ash you" — P.B.I; Second Prayer. Question 47. But if these Benefits be not granted at the very time of the Infants' Bap- tism, when may we expect our Prayers to be fulfilled? Answer. " They which be endued with so excellent a benefit of God be called accord- ing to God's purpose by His Spirit working in due season: they through Grace obey the calling : they be Justified freely : they be made Sons of God by Adoption : they be Qll. 48.] OF CHRISTIAN BAPTISM. 91 made like the image of His only begotten Son Jesus Christ : they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity." 1 Note 1. " They which be endued .felicity." — Article 17. If it be objected, that the quotation here made is inapplicable ; because it does not relate to the Sacrament of Baptism ; the reply is, that the ground of this objection is the very reason why the words of the Article are strictly applicable. For the Church of Eng- land does not authorize the term " Baptismal Grace y" but it does speak of " Spiritual Grace y" which is the very thing in question. And there is not a better Defini- tion to be found (apart from Holy Scripture) than that which is here given of the incipient and progressive work of Spiritual Grace upon the Soul. The Spirit, says our Church, works "in due season,' 1 '' not restricted by the limits of the Sacrament of Baptism, or any other Outward Rite. And they who are called, whether Baptized in Infancy, or in Riper years, are called, " according to God's purpose, by His Spirit." And then, when the Bap- tized "through Grace obey the calling," "the path of the Justified by Faith shines brighter and brighter unto per- fect day." For, " Faith is the First Entry into the Christian Life.* And "the end of their Faith is the salvation of their souls." t Question 48. How, then, can we say, — " In my Baptism I was made a Member of Christ, the Child of God, and an Inheritor of the Kingdom of Heaven V l Answer. "If it be allowed such just and favorable construction as in common equity ought to be allowed to all human writings," 2 the word Made, like Regenerate, 3 must bear a twofold signification. That is to say, — it is one thing, to be made a Member of Christ and Child of God, Outwardly and Visibly ; it is another thing, to be so made, Inwardly and Spiritually . \ * Question 27, note 3. t 1 Pet. i. 9. 92 A CATECHISM [Qu. 48. Note 1. a. " In my Baptism I was made" 8fc. — See Church Catechism : — " Question. Who gave you your name ? " Ansivcr. My Godfathers and Godmothers in my Baptism ; wherein* I was made a Member of Christ, the Child of God, and an Inheritor of the Kindom of Heaven." It cannot be denied, that, in order to ascertain the proper meaning of these words, our most legitimate course is to recur to the Baptismal Services ; where we might reasonably expect to find the very words which the Child is thus taught to say. But the fact is, that no such phraseology is to be found in our present Baptismal Service. We may discover something distantly approach- ing to it, but not the express words. The old Form, however, of A. d. 1549, when this part of the Catechism was compiled, contained the words almost to the very letter :f — (i.) " Whom our Lord Jesus Christ hath vouchsafed to call to His holy Baptism, to be made Members of His Body." (ii.) " Now, by the Laver of Regeneration in Baptism, made the Child of God." (iii.) " That He hath given unto him the blessing of eternal life, and made him partaker of His etwlasting kingdom." [This was in the Service after Private Baptism, and continued until the last Review.] And the Catechism, compiled from such a source, was very nearly a literal rendering of its original. b. But in the Review of a. d. 1552, two of these phrases underwent a material alteration. (i.) The first was swept away altogether ; it was part of that superstitious Exorcism of the Devil which is still retained in the Roman Ritual. And all that we have resembling it, in the present service, is that sentence, — "Seeing now, that this Child is Grafted into the Body of Christ's Church." % (ii.) The second was changed for — "received into the number of the Children of God."§ * See Question 8, note 2. c. t See Cardwell's Liturgies of King Edwanl VI. pp. 328, 338. t Se< Question 11, note 1. ^ Question ID, note 3. Qu. 48.] OF CHRISTIAN BAPTISM. 93 (iii.) And the third, in the Review of a. d. 1002, stands thus : — " And as (he hath promised in His holy Word) loill give [not hath given~\ unto him the blessing of eternal life, and [will] make [not hath made] him partaker of His everlasting Kingdom." Hence, although the Reformers did not think it neces- sary to alter the Church Catechism, to bring it into a more literal conformity with the New Prayer Book ; yet, by all that is reasonable, and just, and honest, ice are bound to explain that Catechism, not according to the phraseology ichich they cast aioay, but agreeably to that sense ichich is exhibited by their alterations of its original. Note 2. " If it be allowed writings.''' 1 — See Question 35, note 2. b. Note 3. Regenerate. — See Question 11, note 2. Note 4. It is one thing, 8fc. — See Questions 8, note 2. a. b ; 10, note 2. a. — d. ; and Questions 15, 1G, 18, 19, 23; with notes. The Effect must be judged by the Cause. An Infallible Cause has an Infallible Effect ; an Uncertain Cause has an Uncertain Effect. A Real Cause produces a Real Effect ; a Fictitious Cause produces a Fictitious Effect. And a Symbolical Cause produces a Symbolical Effect. So also that which is the Figure of a thing has not the same effect as the Thing Represented ; but only an effect proportioned to its power, — a Figurative Effect. But, to be " made a Member of Christ," &c. by Baptism, is to be so made by a Figure,* — Figuratively or Relatively. Baptism is " an Outward and Visible" as distinguished from "an Inward and Spiritual" Cause ; which, there- fore, in the nature of the case, produces a distinctively Outward and Visible Effect. But the Grace Signified by Baptism is an " Inward and Spiritual" Cause pro- ducing an "Inward and Spiritual" Effect. The Baptismal Sign or Seal impresses on the Baptized the Likeness of " Member of Christ, the Child of God, and an Inheritor of the Kingdom of Heaven," by Similitude. But " a Death unto Sin, and a New Birth unto Righteousness" actually makes (as an Infallible Cause producing an Infallible Effect) the Baptized the Real " Member of Christ," &c. A Sign cannot do more than Signify ; and a Reality cannot do less than realize. * See Question 7, note 3. 94 A CATECHISM [Qu. 49. Question 49. What is it, to be made " a Member of Christ, the Child of God, and an Inheritor of the Kingdom of Heaven," Out- wardly and Visibly 1 Answer. It is to be received by Baptism into the Visible ' Church of Christ, and counted 2 as one of them who are such in Outward Profession. Note 1. Received by Baptism into the Visible Church. — See Question 35, note 1. b. Note 2. a. Counted as one, 8fc. — See Questions 20, note 1. b. ; 21, note 2. c. Upon the principles of interpretation suggested under the last Question,* the words of the Church Catechism — (i.) " made a Member of Christ" — signify " received into or grafted into Christ's Church /" the Visible Church, of course.f (ii.) " Made the Child of God" — signify " received into the number of the Children of God." (iii.) " Made an Inheritor of the Kingdom of Heaven," — signify received into the number of those who " doubt not but earnestly believe that God will [it is His Good Pleasure to|] make them (as He hath promised in His Holy Word) partakers of His everlasting Kingdom." Hence, the word made, in this place, takes the force of — counted as one ; not actually made so, but numbered amongst those who are so, and named according to their Profession. In this way, Judas was made an Apostle : he was "numbered with" them.§ Christ Jesus was " made sin for us :"|| " Pie was numbered with the transgressors,"H and counted as a Sinner, for our sakes, and in our stead. If a man seek to be Justified by any thing but the Faith of Christ, after subscribing to the doctrine " that we are Justified by Faith only," he "makes himself a trans- gressor :"** that is, he practically condemns his former * Notel.rt. b. t See Question 21, note 2. a. X Luke xii. 32. See Question 38, note 2. 6. ^ Acts i. 17. || 2 Cor. v. 21. f I*. liii. 12. ** Gal. ii. 16—18. Qu. 49.] OF CHRISTIAN BAPTISM. 95 subscription, and counts himself as a transgressor, for having submitted to it. In the same way, Augustine says, — " The Sacrament of Faith makes a Child one of the Faithful :"* it causes him to be numbered loith them. And so, by analogy, (according to the language of our Liturgy) the Sacrament of Regeneration makes a Child Regenerate :f it causes him to be counted as one of those who are " Members of Christ, Children of God, and Inheritors of the Kingdom of Heaven," in Outward Profession.! b. Some persons imagine, that the term — " this state of salvation" in the Church Catechism, has exclusive respect to a presumed state of Grace into which the Child is supposed to be brought by Baptism y as if we were taught to say, — " I heartily thank our Heavenly Father, that He hath," in and by the Sacrament of Bap- tism, brought me into this state of " being a Member of CJirist, the Child of God, and an Inheritor of the King- dom of Heaven.'''' But let the context be fairly examined, and it will be evident, that the Catechism neither teaches nor implies any thing of the kind : — " Question. Dost thou not think that thou art bound to believe, and to do, as they have promised for thee ? [That is, Bomid truly to Repent of Sin, to have a lively Faith in God's mercy through Christ, and to lead a New Life, following the commandments of God, and walking from henceforth in His holy ways.]§ " Answer. Yes, verily ; [I do think that I am bound to believe and to do as my Godfathers and Godmothers promised for me] and by God's help so I vnll [believe and do]." [Here is an avowed sense of duty, and a resolution to follow it. And if the respondent be sincere in this avowal, he is, without doubt, " called to a state of salvation y" which consists in his present Disposition of heart towards God.] "And I heartily thank our Heavenly Father, that He hath called me to this state of salvation, [this sense of my duty, and this resolution to yield to it, — this Dis- position of heart to believe and to do as my Godfathers and Godmothers have promised for me] through Jesus Appendix A. 6. t Question 12, note 2.a. \ Question 21, note 2. c. § See Question 30, notes 2 & 3. i)0' A CATECHISM [Qll. 50. Christ our Saviour. And I pray unto God to give me His Grace, that I may continue in the same [Dispositio?i so to believe and do] unto my life's end." Should any one object to the explanation here sug- gested, he has equal liberty to try another ; but let it be remembered, that there are three ambiguities in this Answer of the Church Catechism : — 1. The word " called to" may be taken to signify either invited to, or, invested with and brought into. 2 The word 'this," may refer either to the condition of one who is presumed to be " a Member of Christ, the Child of God, and an Inheritor of the Kingdom of Heaven, in Baptism /' or, to the state of salvation which Baptism represents ; or, to the avowed Disposition of heart in the respondent. 3. The clause — " Through Jesus Christ our Saviour" — may be connected either with " thank ,•" or, with " called/''' or, with " salvation^ And it must be obvious, that the correctness of our conception of the meaning of any part will materially depend upon our distinct acceptation of every one of these particulars. In a general sense, every one who has " learned what his Godfathers and Godmothers promised for him in Baptism," and what " Baptism doth represent unto us," is, through the Sacrament of Baptism, " called (by God) to a state of salvation." But the meaning of this term is more properly to be limited by the immediate object which the Question has in view ; and that is — the Inward Dis- position of the respondent. Question 50. And what is it, to be In- wardly and Spiritually so made ? Answer. It is — to be Converted, by " a Death unto Sin, and a New Birth unto Righteous- ness," into " the very Member of Christ, the Temple of the Holy Ghost, the Son of God, and the very Inheritor of the Everlasting Kingdom of Heaven.'' * " Such is the power of the Holy Ghost to Regenerate men, and as it were to bring them forth Anew, so that they shall be nothing like the men that they were before." 2 Note 1. " The very" Sec. — 1 Horn. ix. 1, page 83. Note 2. " Such is" 8fc. — 2 Horn. xvi. 1, page 410. Qu. 51.] OF CHRISTIAN BAPTISM. 97 Question 51. What is the best Evidence, by which to assure ourselves and others, that we have been truly Born Again of God's Holy Spirit, and so made, Inwardly and Spiritually, the Members of Christ, Children of God, and Inheritors of the Kingdom of Heaven ? Answer. " Let us prove and try ourselves unfeignedly, without flattering ourselves, whether we be Plants of the Fruitful Olive, Living Branches of the True Vine, Members indeed of Christ's mystical Body, whether God hath purified our Hearts by Faith, to the sincere acknowledging of His Gospel, and embracing of His mercies in Christ Jesus." l " For, the Trial of all these things is a very Godly and Christian Life." 2 Note 1 . " Let us prove and try" fyc. — 2 Horn. xv. 1, page 400. Note 2. " For the Trial;' 8fc.—\ Horn. iv. 3, page 37. Shew me thy Spiritual Regeneration without thy Repent- ance and Faith ; and I will shew thee my Spiritual Regeneration, by my Repentance and Faith. END OF THE CATECHISM AND NOTES. 98 APPENDIX A. " AUG USTINUS Bonifacio episcopo, respondent Quomodo Susceptores in Baptismo respondeant illos Credere, cum Parmdi revera non credant, et incertum sit, an sint credituri ? Epistola XXIII." 1. " Nempe saspe ita loquhnur, ut Pascha propinquante dicamus Crastinam vel Perendinam esse Domini Passio- nem ; cum tam multos annos passus sit, nee omnino nisi semel ilia passio facta sit. Nempe ipso Die Dominico dicimus, Hodie Dominus Resurrexit ; cum ex quo resur- rexit tot anni transierint. Cur nemo tam ineptus est ut nos ita loquentes arguat esse mentitos, nisi quia istos dies secundum illorum quibus haec gesta sunt Similitudinem nuncupamus ? 2. " Ut dicatur Ipse Dies qui non est Ipse, sed revolu- tione temporis Similis ejus : et dicatur illo die fieri, propter Sacramenti celebrationem, quod non illo die sed jam olim factum est. Nonne semel immolatus est Christus in Seipso? Et tamen in Sacramento non solum per omnes Paschae solennitates, sed omni die populis immolatur. Nee utique mentitur qui interrogatus Eum respondent immolari. 3. "Si enim Sacramenta quandam Similitudinem earum Rerum quarum Sacramenta sunt non haberent, omnino Sacramenta non essent. Ex hac autem Similitudine plerunque etiam Ipsarum Rerum Nomina accipiunt. 4. " Sicut ergo secundum quendam modum Sacramen- tum Corporis Christi Corpus Christi est, Sacramentum Sanguinis Christi Sanguis Christi est; ita Sacramentum 99 APPENDIX A. TRANSLATION of part of AUGUSTINE'S Letter to Bp. Boniface, (about a. d. 408.^ in reply to the Question, — Why do the Sureties, in the Baptism of Infants, answer, that those Infants Believe, 8fc. ; when in reality they do Not Believe, and it is uncertain whether they ever will ? L. For example, then, we frequently say, in ordinary talk, on the approach of Good Friday, — To-morrow, or the Day after To-morrow, is the Lord's Suffering; although He suffered so many years before, and in fact that Suffering never took place but once. Again : on the Lord's Day, we say, — To-day the Lord JRose Again ; although so many years have elapsed since the day on which He did rise again. Why is there none so foolish as to charge us with deliberate falsehood, for so speaking, but because we name these days after the Similitude (or resemblance) of those in which the said events were accomplished ? 2. So that the Day which is not The Very one, but similar to it in the period of time, is called The Day ; and what took place, not on the day in question, but a long time before, is said to be done on that day, because of the celebration of the Sacrament. Was not Christ offered, in His own person, once for all ? And yet, in a Sacrament, (or Representation) not only on the annual festivals, but every day, He is offered by, to, for, and in His people. And he therefore who, in answer to the question, [Is Christ offered to-day] says, He is offered, is not guilty of deliberate falsehood. 3. For if Sacraments had not a certain Similitude of the Things of which they are Sacraments, they would not be Sacraments at all. And from this Similitude they commonly take the Names of the Very Things Them- selves. 4. As therefore, after a certain manner, the Sacrament of Christ's Body is Christ's Body, and the Sacrament of Christ's Blood is Christ's Blood ; so [«. e. after a certain 100 APPENDIX A. Fidei Fides est. Nihil est autem aliud Credere quam Fidem habere. Ac per hoc cum respondetur Parvulum Credere, qui Fidei nondum habet affectum ; respondetur Fidem habere, propter Fidei Sacramentum, et Convertere se ad Deum, propter Conversionis Sacramentum : quia et ipsa Responsio ad celebrationem pertinet Sacramenti. 5. " Sicut de ipso Baptismo, Apostolus : Consepulti, inquit, sumus Christo per Baptismum in mortem. Non ait, Sepulturam signifi camus ; sed prorsus ait, Consepulti sumus. Sacramentum ergo tantae Rei non nisi Ejusdem Rei Vocabulo nuncupavit. 6. " Itaque Parvulum, etsi nondum Fides ilia quae in credentium voluntate consistit, jam tamen Ipsius Fidei Sacramentum Fidelem facit. Nam sicut Credere respond- etur, ita etiam Fidelis vocatur, non Rem Ipsam Mente annuendo, sed Ipsius Rei Sacramentum percipiendo. 7. " Cum autem homo sapere cceperit, non illud Sacra- mentum repetit, sed intelligit : ejusque Veritati, consona etiam voluntate, coaptabitur. 8. " Hoc quamdiu non potest, valebit Sacramentum ad ejus tutelam adversus contrarias potestates: et tantum valebit, ut, si ante rationis usum ex hac vita emigraverit, per Ipsum Sacramentum, commendante Ecclesiee chari- tate, ab ilia condemnatione qua? per unum hominem intravit mundum, Christiano adjutorio liberetur." APPENDIX A. 101 manner] the Sacrament of Faith is Faith. But, to believe, is nothing else than to have Faith. And on this account, when it is answered, that a little Child Believes, who still has not the disposition for Faith ; that answer, that he has Faith, is given for the sake of the Sacrament of Faith ; and, that he turns to God, for the sake of the Sacrament of Conversion ; even because that answer is requisite to the celebration of the Sacrament. 5. So also speaks the Apostle, [Rom. vi. 4.] respecting this very Baptism: — We are Buried with Christ by Baptism into Death. He does not say, — We signify Burial, but, without any qualification, he says, — ' We are Buried with.' And thus he gives to the Sacrament of so great a thing the Name which properly belongs to the Thing Itself. 6. And thus it is, that the Sacrament of Faith makes an Infant one of the Faithful, [a Believer] although he does not yet possess that Faith which consists in the Inward Will and Affection of those whose Belief and Trust are in lively exercise. But, as it is answered, [by Sureties] — He does believe ; [for the sake of supplying that answer which is requisite to the celebration of the Sacrament] so also, for the like reason, he is denomi- nated Faithful, — not because of his inward and mental agreement in the Actual Faith Itself, — but, because of his participation in the Sacrament of That Tiling. 7. And when the person [Baptized in Infancy] arrives at the age of Discretion, he does not repeat that Sacra- ment, but apprehends it ; and should his Will and Inward Disposition be such as is required, he will be conformed to the True Meaning of it. 8. As long as he is incapable of this, the Sacrament will avail for his protection against adverse powers ; and so much will it avail, that, if he depart out of this life before the use of reason, he is, by means of the Sacra- ment itself, combined with the Church's charitable work of dedicating him, freed, by Christian instrumentality and aid, from that condemnation which through one man entered into the world. 102 APPENDIX B. The Nature of the Change effected by SPIRITUAL REGENERA TION ; as exhibited in those passages of the Baptismal Services, Catechism, and Articles which depict man's Natural or Unregenerate condi- tion, in contrast with those which describe his Spiritual or Regenerate state. Unregenerate. Regenerate. " Conceived and Born in (original) sin." " Bora Anew of the Holy Ghost." "The Old Adam is so Buried that the New Man is raised up." "Born in Sin, and Children of Wrath." Ch. Ca. " In the Wrath of God." " Deserving God's Wrath and Damnation." Art. 9. " Receive Remission of Sins by Spi- ritual Regeneration." " Delivered from God's Wrath." " Made Children of Grace." Ch. Ca. " Receive the Fulness of God's Grace." " Cannot please God, but live in Sin." " Cannot turn and prepare themselves by their own natural strength and good works, to Faith, and calling upon God.... " No power to do good works pleasant and acceptable to God." Art. 10. " Received for God's own Children by Adoption." "Dead unto Sin, and Living unto Righteousness." APPENDIX B. lOo Unregenerate. Regenerate. " Made the Children of God and of the Light, by Faith in Jesus Christ." " Endued with Heavenly virtues." " Have Power and Strength to have victory, and to triumph against the devil, the world, and the flesh." " Remain in the number of God's Faithful and Elect Children." " Cannot enter into the Kingdom of God." " Inheritors and partakers of God's Everlasting Kingdom." " Made Heirs of Everlasting Sal- vation." " Inclined to evil, so that the flesh lusteth always contrary to the Spirit." Art. 9. " Washed and sanctified with the Holy Ghost," " Receive the Everlasting Benedic- tion of God's Heavenly Washing." " All carnal affections die, and all things belonging to the Spirit live and grow." " There is No Condemnation for them." Art. 9. 104 APPENDIX C. The Formal REPRESENTATION of Spiritual Regeneration, as embodied in the Office for Public Baptism of Infants, according to the Order of the Church of England. 1 . The Introductory Address sets forth — The Necessity of a New and Spiritual Birth, by reason of the sinful and corrupt nature of all mankind, and upon the express warrant of the Word of Christ, that none can enter into God's kingdom, unless he be so Born Anew. It also represents to us the utter inability of man to produce this gracious change, and points us away to " God the Father, through our Lord Jesus Christ," intimating that it cannot be obtained in any other way than as the absolute effect of "His Bounteous Mercy." 2. The First Prayer denotes — The typical character of Noah's deliverance, in the Ark, from the deluge, and of the Israelites' safe passage through the Sea, as combining with the Christian Institution of Baptism, which is " a mystical [i. e. figurative] washing away of sin," to repre- sent the Necessity of our being washed and sanctified with the Holy Ghost, in order to our deliverance from God's wrath, our reception into Christ's Church, and our final attainment of everlasting life. 3. The Second Prayer represents — The Necessity of the Remission of our Sins, (both original and actual) as the consequence of Spiritual Regeneration ; and sets before us the truth, that unless God's " Heavenly Wash- ing," which conveys an " Everlasting Benediction," be superadded to the Outward Baptism, we cannot be received by Almighty God, or come to the eternal kingdom pro- mised bv Christ our Lord. APPENDIX C. 105 4. The Word of the Gospel, denoting the interest which all, even little Children, have in the Work of Christ, and the Disposition of Heart which must exist in all who enter God's Kingdom, is made the ground of — 5. The Second Address, which represents — Christ's Good Will towards Infants in general, and, by con- sequence, our Heavenly Father's Good Will towards the special Infant then Baptized ; and that, unless God Himself favorably receive us, and embrace us with the arms of His Mercy, and give unto us the blessing of Eternal Life, and make us partakers of His Everlasting- Kingdom, we have no title to that Inheritance. 6. The Third Prayer represents — The whole Benefit of Spiritual Regeneration as a Work of God's Grace, and the Faith which results from it as His Gift ; and then represents the Gift of God's Holy Spirit as the only cause of our being Born Again and made Heirs of Ever- lasting Salvation. 7. The Third Address, — after recapitulating the Bles- sings which result from Spiritual Regeneration, and the Divine Source from Whom, and the ground upon which, we may hope they shall be granted, — calls upon the Godfathers and Godmothers to do their part in the For- mal Representation. 8. TJie Interrogatories represent — The Profession of Repentance and Faith, which is " required of persons to be Baptized." And the Godfathers and Godmothers, by their Re- sponses, represent the Disposition of Heart which charac- terizes those who are Spiritually Regenerated : — namely, Repentance, — a Renunciation of the devil and all his works, with the vain pomp and glory of the world, and all the covetous desires of the same, and the carnal desires of the flesh, so that they will not follow nor be led by them ; — and Faith, — a stedfast belief in all the articles of Faith which are grounded upon the Pure Word of God ; together with a sincere will and desire to walk in the way of God's commandments. And this they do, — " that the Congregation there pre- sent may, every one, be put in remembrance of his own Profession made to God in his Baptism." 106" APPENDIX C. 9. The Fourth Prayer represents — The Necessity of the death of the Old Adam, or fallen human nature, and the death of all carnal affections ; and of the creation of the New Man, or a New and Spiritual Condition ; and of the New Life, and growth of all things that belong to the Spirit ; the Grant of Divine power to overcome the devil, the world, and the flesh ; and the necessity of being endued with Heavenly virtues ; in order to acceptance with God the Father. 10. The Fifth Prayer represents to us — The precious Blood of Christ, as the effectual means by which the Holy Spirit cleanses our souls from the stains of sin ; in relation to which, the Baptism then to be administered is contemplated as a mystical (i. e. figurative, symbolical, or emblematic) washing away of sin. And " the Fulness of God's Grace" is shown to be necessary to our existence as members of God's family. 11. The Dipping or Immersion in the Water (which is enjoined by the Church) represents — Our being plunged in the Fountain of Christ's Blood. Or the " laying water on the face (as the manner also is)" represents " the sprinkling of the Blood of Jesus Christ," for the washing away of sin, and cleansing of the soul from all guilt. And, as the Immersion, or application of water, signifies our Burial with Christ in His Death unto sin, so also the j aising again out of the water (or that which is allowed in the place of it) represents our being raised again to Newness of Life. 12. The Declaration of the Child's Reception into the Congregation of Christ's Flock represents — Our Adoption to be the Children of God, and the holy boldness of character which belongs to such. 13. The Fourth Address represents, in Figurative language, — The thankworthy blessedness of such a Saving Change ; and points to Spiritual Regeneration, as the Beginning of the Christian Life. 14. The Lord's Prayer following represents — The New Relation of a Regenerate Soul to God, and to those who have been begotten of Him, as " Our Father ;" and intimates our continual need of His Saving Grace. APPENDIX C. 107 15. Tlie Sixth Prayer and Thanksgiving sums up and repeats — The Necessity of a Spiritual New Birth, of God's Acceptance, of Incorporation into God's Church, of a Death unto Sin, and New Life unto Righteousness, of Burial into Christ's Death, and of the Crucifixion and utter Abolition of our Sinful Nature ; in order to our final Resurrection with Christ, and Inheritance in his Ever- lasting Kingdom. 16. The Final Address, after detailing the Parts and Duties which the Godfathers and Godmothers have under- taken, showing that they are bound to secure the Child's Christian Education in all that relates to the soul's health, and stamping a real value upon Sermons of Christian Doctrine, — " represents unto us our Profession ; which is, to follow the example of our Saviour Christ, and to be made like unto Him ; that, as He died, and rose again for us, so should we, who are Baptized, Die from Sin, and Rise Again unto Righteousness ;" and closes with the Necessity of the Confirmation of this our Profession. 108 APPENDIX D. The Article on BAPTISM published by Authority of King HENRY VIII, a. d. 1536, as set out by the Convocation, in their Articles about Religion ; which was afterwards superseded and virtually condemned, by the XXXIX Articles of a. d. 1562. " The Sacrament of Baptism. " Secondly, As touching the Holy Sacrament of Bap- tism, we will that all Bishops and Preachers shall instruct and teach our people committed by us unto their Spiritual Charge, that they ought and must of necessity believe certainly all those things, which hath been always by the whole consent of the Church approved, received and used in the Sacrament of Baptism ; that is to say, that the Sacrament of Baptism was instituted and ordained in the New Testament by our Saviour Jesus Christ as a thing necessary for the attaining of everlasting life, according to the saying of Christ, Nisi quis renatus fuerit ex Aqua et Spiritu Sancto, non potest intrare in Regnum ccelorum* " Item, That it is offered unto all men, as well Infants as such as have the use of Reason, that by Baptism they shall have Remission of Sins, and the grace and favour of God, according to the saying of St. John,\ Qui crediderit et Baptizatus fuerit Salvus erit. " Item, That the promise of Grace and Everlasting Life, which promise is adjoyned unto the Sacrament of Baptism, pertaineth not only unto such as have the use of Reason, but also to Infants, Innocents, and Children ; and they ought therefore and must needs be Baptized : and that by the Sacrament of Baptism they do also obtain remission of their Sins, the grace and favour of God, and be made thereby the very Sons and Children of God, insomuch as Infants and Children dying in their Infancy shall undoubtedly be saved thereby, or else not. John iii. o. Sec Question 13, uolc '2. t Not John, but Mark x\i. 16. APPENDIX D. 10JJ " Item, That Infants must needs be Christened because they be born in Original Sin, which Sin must needs be remitted ; which cannot be done but by the Sacrament of Baptism, rchereby they receive the Holy Ghost which exerciseth his Grace and Efficacy in them, and cleanseth and purifieth them from Sin by his most secret vertue and operation. " Item, That Men or Children having the use of Reason, and willing and desiring to be Baptized, shall by the vertue of that holy Sacrament obtain the grace and remission of all their Sins, if they shall come there- unto perfectly and truly repentant and contrite of all their Sins before committed, and also perfectly and con- stantly confessing and believing all the Articles of our Faith, according as it was mentioned in the Article before, or else not. " And finally, if they shall also have firm credence and trust in the promise of God adjoyned to the said Sacrament, that is to say, that in and by this said Sacra- ment, which they shall receive, God the Father giveth unto them for his Son Jesus Christ's sake, remission of all their Sins, and the Grace of the Holy Ghost, whereby they be newly regenerated and made the very Children of God, according to the saying of Christ and his Apostle St. Peter, Pcenitentiam agite et Baptizetur unusquisque vestrum in nomine Jesu Christi in remissionem peccat- orum, et accipietis donum Spiritus Sancti* and according also to the saying of St. Paul ad Titum 3. Non ex operibus justitice quce fecimus nos, sed secundum suam misericordiam, salvos nos fecit per lavacrum regene- rations et renotationis Spiritus Sancti, quern effudit in nos opulenter per Jesum Christum servatorem nostrum, ut justificati Hints gratia hceredes efficiamur juxta spem vitce eternal \ * Acta ii. 38. t Tit. iii. 5—7. Ill CITATIONS FROM The Ministration of Public Baptism of Infants." [The first Figure refers to the Question ; the next, inul licated by n, to the Notes.] First Rubric: — "The people are to be admonished, ....Baptism." 5, n 1. d. Second Rubric : — " And note, that there shall be," &c. 31, n 1. b. First Address : — " Dearly beloved, forasmuch as.... None can enter, 43 Bom Anew of Water and of the Holy Ghost.. ..Baptized with Water and the Holy Ghost." 13, n 2. First Prayer: — "Almighty and everlasting God,.... figuring.. ..Baptism, n 3. c. d. e Mystical washing away of Sin. Appendix C. 2. & 10 being delivered. ...being stedfast," &c. 35, n 1. b. Second Prayer: — "Almighty and immortal God.... saying, Ask, and ye shall have, &c. 46 by Spiritual Regeneration.. ..Thy Heavenly Washing." 12, n 3. b. — 37, n 1. c. The Gospel : — " Mark x. 14. Of such is the King- dom of God." 41, n 2.-44, n 2. Second Address: — "Beloved, ye hear.. ..He com- manded. ...blessed them. 41 Doubt ye not therefore.... kingdom. 42, & 43 Wherefore we being thus persuaded ....Baptism." 29, n 2. Third Prayer : — " Almighty and everlasting.... Give Thy Holy Spirit to this Infant, that he may be Born Again." 35, n 1. c. 112 INDEX OF REFERENCES. Third Address : — " Dearly beloved, ye have. ...to be Baptized, 19, n 1 ye have prayed, 45 ye have heard. ...promised to grant, 46 this Infant.... promise by you that are his Sureties, 31, n 2. a until he come of age to take it upon himself." 31. The Interrogatories: — 5, nl.«. b. — 30, n 2 " In the name of this child." 31, n 2. a. b. Fourth Prayer : — " O Merciful God, Dedicated to Thee by our Office and Ministry." 37, n 1. c. Fifth Prayer : — "Almighty, everliving.... Sanctify this Water to the Mystical Washing awav of Sin." Appendix C. 10. Declaration of the Child's Reception: — "We receive this Child into the Congregation of Christ's Flock, 20, n 1. b.— 35, n 1. 5.-49, n 2. a .fight under His banner.. ..Christ's faithful Soldier and servant." 1, n 1. a. Fourth Address : — " Seeing now,. ...that this Child is Regenerate, 10, n 2. b. — 11, nn 1. & 2. a. — 49, n 2. a. Grafted into the body of Christ's Church, 35, n 1. b. — 48, n 1. b these Benefits, 35, n 1. b this Beginning." 27, nn 2. & 3. a. Sixth Prayer : — " We yield Thee hearty thanks, 35, n 1. a. b that it hath pleased, n 2. a. b. — 36, n n 1. & 2. a.— 37, n 2.-38, nn 1. 2. & 3.-39, n 2.— 40 this Infant, 44, nn 1. 2 &4 being dead unto sin, and living unto righteousness, and being buried with Christ." 7, nn 2. & 3. a. 5.-35, nl.b.c. d. Final Address : — " Forasmuch as this Child hath promised by you his Sureties, 5, n 1. b. c. — 30, n 2. — 31, n 2. a. b it is your Parts and Duties, 17, n 4. — 31, n 1 Baptism doth represent unto us our Pro- fession." 5, n 1. — Appendix C. Last Rubric : — " It is certain. ...Children dying before thev commit actual sin." 29, n n 3. a. b. c. & 4. 113 CITATIONS PROM " The Ministration of Private Baptism of Children." Third Rubric : — " So many of the Collects appointed to be said before in the Form of Public Baptism." 35, n 1. c. Fifth and Seventh Rubrics : — " The Child is law- fully and sufficiently Baptized," 30, n 2. "That the Congregation may be certified of the true Form,. ...all things as they ought to be." 11, n 2. a. Certification: — "I certify according unto due order, 19, n 3 by the Laver of Regeneration in Bap- tism, 11, n 2. b received into the number of the children of God, and heirs of everlasting life, 20, n 1. b. — 48, n 1. b. — 49, n 2. a doth not deny His Grace and Mercy to such Infants." 41 n 2. — 43, n 8. — 44, n n 2. &4. Preliminary Questions : — 19, n 2. b. Second Address : — " Beloved, ye hear....W/£ give unto him the blessing of eternal life, and make him par- taker of His everlasting kingdom." 48, n 1 . b. First Prayer after the Lord's Prayer : — " Almighty and everlasting... .Give Thy Holy Spirit to this Infant, that he, being Born Again, and being made an Heir of everlasting salvation." 35, n 1 c. Third Address: — " Seeing now,. ...by Baptism Rege- nerate." 11, n 2. a. — Compare 7, n 3. a. 114 CITATIONS " The Ministration of Baptism to such as are of Riper Years." Second Address : — " Beloved, ye hear.... that He will favorably receive these present persons truly Repenting, and coming unto Him by Faith" 19, n 5. a. Third Address : — " Well-beloved, who are come hither desiring to receive Holy Baptism." 19, n 1. — 27, n 3. a. Rubric : — " It is expedient that every person, thus Baptized, should be Confirmed by the Bishop." 32, n 1. c. " If any persons not Baptized in their Infancy.... changing the word Infant, for Child, or Person." 28, n 1. CITATIONS FROM " The Order of Confirmation" First Address: — "To the end that Confirmation.... to the end that Children. ...assented unto." 19, n 1 Second Address: — "Do ye here undertook for you." First Prayer : — " Almighty and everliving God, Who hast vouchsafed to Regenerate these Thy Servants by Water and the Holy Ghost." 32, n 1. a. Last Rubric : — " None shall be admitted to the Holy Communion. ...until Confirmed." 32, n 1. b. 115 CITATIONS From the Church Catechism. 2nd Answer : — " In my Baptism ; wherein, 8, n 2. c. made a Member of Christ," &c. 20, n 1. b. — 48, nn 1. & 4.— 49, n 2. a. 4th Question : — " Bound to believe and do as they have promised" 30, n 3. Answer : — " This state of salvation," 49, n 2. b. 12th Question : — " Not able to do these things.... without His Special Grace" 5, n 1. b. — 21, n 2. c. 15th Answer: — "An Outward and Visible Sign, 1, n 2 of an Inward and Spiritual Grace, 9, n 1 given unto us, 17, n 1. Bp. Jewel as a Means, 17, nn 1. & 2 whereby we receive the same." 17, n 1. — 30, n 4. 16th Question : — " In a Sacrament." 8, u 1. 17th Answer : — 8. 18th Answer : — " A death unto Sin, &c. 6. nn 1. & 2. hereby made Children of Grace." 8, n 2. a. b. c. 19th Answer: — "Repentance and Faith required." 1, n 2.— 27, nn 1. 2. & 3. 20th Question: — " Cannot perform them." 28, n 3. Answer: — " Because they promise them, 19, n 5. a. — 30, n 2 by their Sureties, 31, n 2. a bound to perform." 30, n 3. 24th Question : — " What are the benefits whereof we are partakers thereby 2" 8, n. 2. d. 25th Answer : — " Repentance and Faith required of them who come to the Lord's Supper." 32, n 1. b. 116 CITATIONS Other Parts of the Prayer Book. Preface: — "If it shall be allowed such just and favorable construction. ...Scripture itself." 35, n 2. b. — 48. "Left out many tilings. ...some untrue, some uncertain, ....nothing ordained to be read, but the very pure Word." 36, n 2. a.— 40, n 1. The Absolution : — " Almighty. ...Who desireth not the death of a Sinner, but.. ..live." 36, n 2. b. Prayer for all Conditions of Men : — " The Catholic Church... .all who profess and call themselves Christians." 21, n 1. Collect for Good Friday : — " O Merciful God,.... nor wouldest the death of a Sinner." 39, n 1. Ministration of the Lord's Supper: — Warning for the Celebration "His meritorious Cross and Passion ; whereby alone," &c. 8, n 2. d. "At the time of the Celebratio?i" ..." Dearly beloved in the Lord,.. ..the Benefit is great, if with a true peni- tent heart and lively faith. ...so is the danger great, if.... unworthily," &c. 18, n 3. b. Second Prayer following the Communion : — " Very Members....Son." 21, n 1.— 32, n 1. b. Visitation of the Sick : — Exhortation..." Remember your Profession.... in your Baptism." 30, n 1. b. Burial : — " Forasmuch as it hath pleased Almighty God.. ..to take unto himself the soul" "We give Thee heai*ty thanks,.. ..for that it hath pleased Thee to deliver this our brother," &c. 36, n2.i. 117 CITATIONS FROM The Articles of Religion of the Church of England, Article VI. — "Holy Scripture. ...necessary to salva- tion." 3, n 1.— 34, n 2. a. IX. — " Regenerated. ...Baptized." 10, n 2. a. b. XI.—" Justified by Faith only." 34, n 2. b. XIV. — " Works of Supererogation cannot be taught." 30, n 2. XV. — " Baptized & Born Again in Christ." 10, n 2. c. XVI. — " Not every deadly sin....after Baptism.... After we have received the Holy Ghost repent." 10, n 2. d. XVII. — " Those whom He hath chosen in Christ out of mankind be made Sons of God by Adoption. 20, n 1. a They which be endued.... felicity. 47, n 1 We must receive God's Promises. ...generally." 44, n 2. XIX.—" The Visible Church, &c. 21, n 2. a. b. c. according to Christ's ordinance," &c. 19. XXV. — " Sacraments ordained of Christ, 1, n 1. b Effectual Signs, 18, n 1 doth work invisibly.... quicken, &c. 17, nn 1 & 4 Confirmation no Sacra- ment of the Gospel, 32, n 1. b Nature of Sacraments ....have visible Sign, &c. 10, n 1. a wholesome effect ....receive worthily." 18, nn 1. & 3. b. XXVI.—" In the Visible Church the evil, &c. 22 by Faith and Rightly." 1, n 2.— 19, n 2. c. XXVII. — " Baptism is not only a Sign, &c. 4, n 1. a. they that receive, 19, n 1 Rightly, 18, n 3. a. b. c. d. e. — 19, nn 2. a. b. c. & 5. « Grafted into the Church, 8, n 2. b. — 11, n 2. a. — 20, n 1. a. b. c. The Baptism of Young Children," &c. 4, n 1 a. b. — 29, n 1. XXVIII. — " Overthroweth the Nature of a Sacrament.'' 10, n 1. a. XXXI.—" The Offering," &c. 29, n 4. 118 CITATIONS FROM THE HOMILIES. Book I. 1st Homily : — Part I, pages 1,2," Fountain and well of truth.. ..puddles of man's tradition." 40, n 2 .page 3, " The Words of Holy Scripture....Effectual," &c. 18, n 1. 3rd Homily : — Part 1, page 17, "Infants being Bap- tized.. ..washed from their sins," &c. 29, nn 3. & 4. — 32, n 1. b Part 3, page 26, " Baptized or Justified." 10, n 2. b " in the Outward Profession contrary." 23.-33. 4th Homily : — Part 1, page 29, " The First Coming unto God is through Faith." 27, n 2 .page 30, " This ....Faith,... .in the heart." 25, n 1 Part 3, page 37, "A man may soon deceive himself," &c. 33 "For the trial of all these things," &c. 51 page 38, " It pertaineth to a Christian man. ...True Christian Faith." 24, n 1 page 39, "The devils and evil people." 33, n 3. 5th Homily : — Part 1, page 41, "Dead to God that lack Faith." 27, n 4 page 42, " Faith it is that doth commend the work. ...best works." 27, n 1 Part 3, page 50, "to satisfy not only for their own sins," &c. 30, n 2. 7th Homily : — Part I, page 64, " By Holy Promises.... made Lively Members of Christ.. ..receiving the Sacra- ment of Baptism." 5, n 1. c. 9th Homily : — Part 1, page 83, "A True Christian man, who is the very Member," &c. 23. — 50 Part 2, page 88, " His True Children." 30, n 4. Book II. 2nd Homily : — Part 2, page 188, " Augustine. ...a learned and godly bishop in Africa." 3, n 1 . 3rd Homily : — page 244, " The Fountain of our Regeneration." 12, n 3. a. 7th Homily: — Part 1, page 287, "Let us learn.... prayer. ...according to His Will." 44, n 1 Part 2, page 289, " Augustin, a doctor of great authority," &c. 3, n 1 page 293, "He will accomplish our desire in 11!) all such things as shall be Agreeable to His most Holy Will." 44, n 1 Part 3, page 295, " Gift of Repent- ance, the Gift of Faith.. ..requireth of.. ..His Children." 5, n 1. b .page 297, "referred the whole matter to the Good Will and Pleasure of His Father." 44, n 1. 9th Homily : — page 313, " St. Augustine calleth Sacra- ments Holy Signs. ...If Sacraments had not a certain Similitude," &c. 3, n 2. & 3 And of this Similitude.... receive the Names, 12, n 2. a that setteth out to the eyes and outward senses," 6, n 2. a. — 10, n 1. a page 316," Sacraments.... Visible Signs," &c. 1, n 1. c. d. page 317, " to administer a Sacrament is to preach, to the end that the Congregation.... remembrance," &c. 1, n 1. d.— 17, nn 2. b. & 4. 12th Homily : — page 364, " He hath saved us by the Fountain of the New Birth." 12, n 3. a. 13th Homily .-—Past 2, pages 382, 384, "The Mean of Salvation....Faith." 17, n 1. 15^ Homily : — Part I, page 399, "A Sure and Con- stant Faith," &c. 25, n 1 page 400, "Let us prove and try ourselves," &c. 51. 16th Homily .—Part 1, page 409, " The Inward Regeneration," &c. 6, n 2. a. — 13, n 1. b page 410, " Such is the power of the Holy Ghost," &c. 50 Part 2, page 413, " The True Church," &c. 22 page 414, " full and perfect Sacrament." 9, n 2. 17th Homily : — Part l,page 421. " In the power and virtue of the Holy Ghost we be made meet and able to receive His Graces." 19, n 5. b Part 3, page 432, "Faith, the First Entry into the Christian Life." 27, n 3. a. 6.-47, n 1 "Faith is the Gift of God....If after our fall we repent, it is by Him," &c. 19, n 5. b. — 26 page 435, " The will of reason," &c. 29, n 2. 20^ Homily- — Part 1, page 473, "some horrible sin." 10, n 2. d. 120 CITATIONS FROM HOLY SCRIPTURE. Gen. vi. 8, 9 18, n 3. d. Deut. xxix. 29 44, n 2. Psalm lxxviii. 2, 8, 22, 36, 37 18, n 3. e. Ezek. xxxiii. 11 36, n 2. b.~ 39. Mark vii. 4 13, n 1. b. x. 13—16 41, n 2.-44, n 8. xvi. 16 19, n 5. a. John iii. 1 — 8 13, n 1. a. b. c. vi. 70 24, n 1. b. Acts ii. 38. ) in _ ... , ft } 19,n5. a. in. 19. ) ' viii. 12—23 16, n 1. a. b. c— 19, n 5. a. x. 44—48 15. xvi. 14, 15 15, n 1. xix. 1—5 19, n 2. c. Rom. vi. 3—5 7, n 3. xi. 16—24 20,n 1. b. 1 Cor. ii. 14 12, n 3. b. x. 1, 2, 5, 11 18, n 3. e. xv. 29 7, n 3. b. 2 Cor. ii. 12—16 18, n 3. « Eph. ii. 8 19, n 5. b.— 26. 1 Tim. i. 19 18, n 3. d. Titus iii. 5 12, n 3. b- Hcb. iii. 10, 16, 19 18, n 3. c. iv. 2 18, n 3. a. ix. 10 13, n 1. b. xi. 7 18, n 3. d. 121 James i. 18 30, n 4. 1 Pet. i. 9 47, n 1. i. 23 15, n 1. iii. 20, 21 18, n 3. £—30, n 2. 2 Pet. i. 4 5, n 1. c. Illustrating the Figurative usage of the word Regenerate. Gen. xvii. 13.— Ex. vii. 1. — xxii. 28. — Ps. lxxxii. 1, 6. —John x. 34, 35.— Acts xix. 37.-2 Cor. vi. 1.— 1 Cor. i. 1 14, n 3. Illustrating the peculiar Acceptation of " It hath Pleased." Num. xxiv. 1. — Judges xiii. 23. — 1 Sam. xviii. 26. — 1 Cor. i. 21 35, n 2. a. — 38, n 3. Lukexii. 32.— 1 Cor. xv. 38 38, n 2. b. Illustrating the peculiar Acceptation of the word Made. Acts i. 17. — 2 Cor. v. 21. compared with Isaiah liii. 12.— Gal. ii. 16—18 , 49, n 2. a. 123 INDEX AGAIN : — meaning of the Greek word avtvOev, 13, n 1. a. ALTERATIONS made by the Reformers, 13, n 2.— 37, n 1. a — c. — 48, n 1. a. ; what may be inferred from them, 36, n 2. a. ; rule by which they were made, 40 . ARTICLE on Baptism, King Henry VHIth's, 34, n 1 . — Appendix D. AUGUSTINE'S Definition, &c. of Sign, 2, n 1. b. c. ; what Authority conceded to him by the Church of England, 3, n 1 ; explanation as to Signs taking the Names of Things Signified, Appendix A; why cited in this book, 12, n 1 ; argument founded upon the Names being given to the Signs applied to the term Regene- rate, 12, n 2. a. ; Sacraments are Signs of other things, 9, n 1. BAPTISM : — Definition of, 4, 5, and 6 ; represents our Profession, 5 ; why administered in full Congregation, 5, n l.d.'j represents Regeneration, 6 ; not itself Spi- ritual Regeneration, — 10, n 1. a. b. ; but separable from it, 13, n 1. c. — Distinguished into Outward and Spiritual, 13, n 2 ; not expressly called Regeneration by Church of England, 14, n 1 ; without Spiritual Regeneration, 16 ; not all Baptized are very members of Christ, 23, n 1 ; not First Entry into Christian Life, 27, n 3. a. ; no evidence of Spiritual Regene- ration without Repentance and Faith, 30 ; must be received rightly, to convey Benefit, 30, n 1. a. ; Bap- tized, are heathens and unregenerate, without Repent- ance and Faith, 30, n 3 ; not admitted to Lord's Sup- per without public profession of Repentance and Faith, in Confirmation, 32, nlJ. BEGINNING of Christian Life, 27, n 3. BENEFIT :— of receiving Baptism rightly, 20 ; what sought for Infants, 45 ; Spiritual, not necessarily joined to Baptism, 18. CANONS cited:— the 29th and 68th, 31, n 1. b. ; the 30th, 11, n 2. a.— 19, n 3. CATECHISM:— King Edward's, on the Sacraments, 1, n 1. e— 2, n 2. 124 INDEX. CATHOLIC CONSENT:— set aside, 29, n 2.-33, n 2. a. CHURCH:— True and Apparent, 21, n 2. a.b.c— 22. CONDITIONS, 20, n 1. «.— 30, n 2. 3. CONFIRMATION :— a Public Profession of Repent- ance and Faith, 32 ; the Man's Confirmation of his Infant Baptism, n 1 . a. ; Service inapplicable to Adults, n 1. c. CRANMER'S — use of " as it zvere," explained, 3, n 4 ; illustration of Baptismal Similitude, 6, n 2. b. — Sacra- ments Signs of other things, 9, n 1 ; on " Augustine to Boniface," 12, n 2. b. ; doctrine respecting Figurative language, 12, n 3. c. ; " The Church," 21, n 2. b. CUSTOM of the Church set aside, 4, n 1. 5.-29, n 2. DEFINITION :— of a Sacrament, 1, n 1. a— c; of Regeneration, 0, n 1. DEFINITELY : — identity of Baptism with Spiritual Regeneration not so expressed, 34 ; meaning of, and illustrations, n 2. a — b. ; absence of it shown by the practice of those who maintain it, n 3. — 38, n 1. b. DISTINCTION : — between efficacy of the Sign, and efficacy of Grace, 8, n 2. b. ; of Sign from Thing Sig- nified, 9, n 4 ; between Baptism and Spiritual Rege- neration, 10, n 2. a — d. — 12, n 3. b. ; of Baptism into Outward and Inward or Spiritual, 13, n 2 ; of Members of the Visible Church, 22, n 1 ; between Infants and Adults, in the word receive Baptism, 19, n 1 ; between the Ministerial Act, & God's Work of Grace, 37, nl.c EFFECTUAL SIGNS :— how effectual, 18, n 1. EFFICACY: — of Sign one thing, efficacy of Grace another, 8, n 2. b. ; Outward and Visible, 20, n 1. b.; not held to be infallibly spiritual, c. ; illustrated by Con- firmation Service, 32, n 1. a. ELECTION and Predestination : — in 17th Art. how made to agree with Public Prayers in general, 44, nn 1. & 2. EQUIVOCAL expression preferable to plain untruth, 36, n 2. c. ERRORS relative to Baptism controverted in the 16th Article, 10, n 2. d. FAITH : — Requisite for right reception of Baptism, 19, n 5. a. ; True, defined, 25, nl; it is God's Gift, 26 ; they who are not possessed of it are not Rege- nerate with God's Holy Spirit, 27. INDEX. 1-25 FATHERS (so called) of the Church, no absolute Authority in Doctrines of the Faith, .'3. n 1. — 29, n 2. —34, n 2. a.— 40. nn 1. & 2. FIGURE : — Baptism so called in Scripture, 18, n 3. d. e. FIGURATIVE :— explained, 14, n 3. FORGIVENESS of Sin not necessarily annexed to Baptism, 20, n I. a. GENERAL Promises, in Art. 17, how made to apply to Infant Baptism, 44, n 2. GOD not declared to be an Agent in the Sacrament of Baptism, as in the old Form, 37, n I.e.; not tied to Sacraments, 47, n 1. GODFATHERS AND GODMOTHERS :— what the nature of their suretyship, 19, n 5. a, — 31, nn 1. & 2 ; why called sureties, 31 ; represent the requirements of Baptism, 31, n 2. b. GOOD WILL : — same as Pleasure, exemplified, 38, n 2. a. GRACE : — how made Children of, 8, n 2. b. ; not a con- stituent Part of a Sacrament, else an absurdity, 9, nn 2. 3. 4 ; given independently of Baptism, 15 ; must be Children of, before we can appropriate the Benefits of Baptism, 19, n 5. b. ; omnipotent, 28, n 2 ; Bap- tismal, no such thing countenanced by Church of England, 47, n. 1. IDENTITY of Baptism with Spiritual Regeneration disproved, 10, n 1. a. b. — n 2. a^—d.; Reformers did not admit it, 29, n 3. c. IN AND BY BAPTISM :— rejected by Reformers, 34, n 1. INFANTS : — cannot possess Faith, 28 ; defined to mean Babes, 28, n 1 ; reason for Baptizing, 29, nn 1. & 4 ; dying in Infancy, what their condition, 29, n 3. a. ; not all Baptized accounted to be undoubtedly saved, 29, n 3. b. ; why believed to be capable of Spiritual Regeneration, 43, n 8 ; not said to receive Baptism, 19, n. 1. INSTRUMENT :— in Art. 27, not " legal instrument," 20, n 1. b. INTERROGATORIES :— represent what is required of Baptized persons, 5, n 1. a. — and 31, u 2. b. 126 INDEX. JEWEL, Bishop, on Sacraments: — 2, n 1. a. b. ; his "New Figure," 10, n 1. b. ; how Grace is said to be given us in Sacraments, 17, n 1. JUSTIFICATION :— not by Baptism, 34, n 2. b. LIKENESS : — St. Paul makes Baptism a likeness or Similitude of Christ's Death, and of our Death to Sin aud New Life, 7, n 3. MEANS : — Why a Sacrament is so called, 17. NAMES of Things Signified given to the Sacraments, 12. ONE Expression only which literally favors identity of Spiritual Regeneration with Infant Baptism, 34, n 4. PARENTS may be Sponsors, 31, n 1. b. PERSUASION of God's Good Will the ground of Church's Prayers, 42. PRAYERS : — in Baptism of Infants, what reason for hoping they will be granted, 46 ; when we may expect the grant, 47. PROFESSION :— what, in Baptism, 5, n 1. a. ; taken for Promise, 5, n 1. b. ; alluded to in Visitation of Sick, 30, n 1. b. ; without profession of Repentance and Faith, in Confirmation, none admitted to the Lord's Supper, 32, n 1 . b. ; they who make it insincerely, not true Christians, 33. PROMISE :— " Holy Promises," how understood, 5, n 1. c. ; how made by Sponsors, 30, n 2. — 31, n 2. a. ; in the Church Catechism, inapplicable to Private Baptism, 30, n 2. PROXY : — Baptismal Sureties not, 30, n 2. — 31, n 1. a. REGENERATE : — and Baptized, not convertible terms, 10, n 2. b. ; " by Baptism," shown to mean Bap- tismally, 11, n 2. a. ; does not always imply by God's Holy Spirit, but must be taken in a. relative and modified sense, 11, n 3 ; Scriptural Authority for such an usage, 1 3 ; an analogous word or Figurative speech, 12, n 2. a. b. — 14, n 3; not Spiritually, without Faith, 27 ; none pronounced Regenerate with God's Holy Spirit, till Confirmation, 32, n 1. a. REGENERATION :— the only authorized Definition of, 6, n 1 ; Baptism called water of, 6, n 2. b.; figurative usage in Christian Church, 14 ; Baptismal, separable INDEX. 127 from Spiritual, 14 ; proved from Scripture, 15, & 16 ' Spiritual, of Infants, 29 ; not said to be effected by God in Infant Baptism, 35 ; Spiritual, of Infants, why supposed to be pleasing to God, 41. — 43. REPENTANCE :— requisite to the right reception of Baptism, 19, n 5. a. REPRESENTATION :— by Sponsors, 31, n 2. b. 5 made in Baptism, Appendix C. REQUIREMENTS of Baptism, 18, n 3. d.— 19, n 5. a. failing of them, we fail of right reception, 30, n 2. RESURRECTION :— figured by Baptism, 7, n 3. b. SACRAMENT: — original meaning of, 1, n 1. a. ; Defi- nitions of, 1, n 1. a — c; Purpose of, d. ; considered, 8, n 1 ; proper Definition of, l,n2; nature of, 3,n3; overthrown by identifying it with the Thing Signified, 10, n 1. a. ; " full and perfect," without the grace signified, 9, n2; how a means of Grace, 17; Sacra- ments accounted Sermons, by the Reformed Divines, 17, n 2. b. SIGN : — means Similitude or Figurative Representation, 2 ; shown to mean Representation, 3, n 3, SIGNIFY and REPRESENT :— synonymous, 2, n 2 SIMILITUDE : — in Baptism, shown from Scripture, 7, n3. SPIRITUAL Birth insisted on by Christ, 13, n 1. e. SUMNER on Acts xvi. — 15, n 1 ; on Acts viii. 13, — 16, n 1. a. ; on James i. 18. — 30, n 4 ; on 1 Peter iii. 21,-30, n 2. UNBAPTIZED Infants :— nothing pronounced of, 29, n 1 ; they who are devoid of Repentance and Faith are so, as to their own will, 30, n 2. VISIBLE : — Church, how understood by our Reformers, 21, n 2. a — c ; why so called, 22.