M^xvi ot t^« ^fc^'-Hw ^„^. "»< % PRINCETON, N. J. BX 5930 .H64 Hopkins, John Henry, 1792- 1868. The primitive churoh •5"^^ coit^ared with the c •^ '^^)Uzia-ht^iu . v5n^- .\^N! •V' 'fcvj ^, THE PRIMITIVE CHURCH, COMPARED WITH THE PROTESTANT EPISCOPAL CHURCH, OF THE PRESENT DAY : BEING AN EXAMINATION OF THE ORDINARY OBJECTIONS AGAINST THE CHURCH, IN DOCTRINE, WORSHIP AND GOVERNMENT, DESIGNED FOR POPULAR USE ; WITH A DISSERTATION ON SUNDRY POINTS OF THEOLOGY AND PRACTICE, CONNECTED WITH THE SUBJECT OF EPISCOPACY. BY JOHN HENRY^HOPKINS, D, D. Bishop of the Protestant Episcopal Cliaich in the Diocese of Vermont. Thus saith the Lord, Stand ye in the ways, and see, and ask for the OLD PATHS, WHERE IS THE GOOD WAY, AND WALK THEREIN. — JeR. VI. 16. BURLINGTON : SMITH AND HARRINGTON. 1835. Entered according to act of Congress, in the year 1835, By Smith & Harrington, in the Clerk's office of the district of Vermont. TO THE CAUSE OF APOSTOLIC ORDER, AS IT WAS RECORDED IN THE SCRIPTURES OF TRUTH, ESTABLISHED IN THE PRIMITIVE CHURCH, AND STILL REMAINS IN ALL ITS ESSENTIAL PRINCIPLES, WITH THE PROMISE OF CHRIST TO INSURE ITS PERPETUITY, THIS VOLUME, AN IMPERFECT OFFSPRING OF A ZEALOUS WILL, (S DKOICATEO BY THE AUTHOR. Digitized by tine Internet Arciiive in 2009 witii funding from Princeton Tlieological Seminary Library littp://www.arcli ive.org/details/primitivecliurclicOOIiopk .BEC, I'HSGLOGIGlo/ PREFACE. The main design of the following book, was to give informa- tion to the very many persons in the author's field of labor, whose ideas of the Protestant Episcopal Church have been of the most erroneous, and consequently unfavorable character. Hence, he has endeavored to state the common objections to the Church, as they actually exist, and has confined himself, in answering them, to the kind of argument which he had found most satisfactory in the course of his past experience. The author is well aware that there are several valuable works in print, admirably adapted to the same end, and the more deserving of encouragement because they are the pro- ductions of our own writers. The apology of the late lament- ed Bishop Hobart, Dr. Bowden's letters to Dr. Miller, Dr. Cooke's excellent Essay, the popular Sermons of Dr. Chapman, the Episcopal Manual of the late pious Dr. Wilmer, are all works of merit, with the usefulness and acceptableness of which, the present volume is neither designed nor expected to interfere. The views of the author, however, are not, in all respects, the same with some of these highly esteemed writers ; and the train of reflection which he has presented in the dis- cussion of the nature and powers of the Episcopal oifice, al- though familiar to his thoughts and frequently expressed by him in conversation for many years, has not hitherto received so prominent a place in our publications, as it seems to re- quire. He is also aware that some of his opinions will be found un- acceptable to numbers of good and respectable men, as well within as without his own communion, and he knows of nopar- ty, to whom, as a whole, he can turn, with the confidence of receiving commendation. His views on the Baptismal office, on Revivals, on the Temperance Society, on Episcopacy, and on sundry important questions discussed in the Dissertation, will be found objectionable to many : to some for one cause, and to some for another ; but perhaps to most, for the very com- mon reason, that they have always thought differently. Nor will the censure of such judges, either surprise or grieve the author. He has not lived so long without discovering, that the majority of men are too indolent or too prejudiced to re-ex- amine an opinion which they have once adopted and expres- sed ; and, hence, their estimate of other minds, like Swift's playful definition of orthodoxy, turns upon the simple ques- tion, Does the writer think as I do? or does he think like those who lead the party to which I choose to belong ? If yea — he speaks like an oracle. If nay — ' there is no truth in him.' In the face, however, of this danger, the author has con- ceived it his duty to proceed ; not because he is insensible to praise, or regardless of censure, but because the ' Soldiers of Christ' may not be turned aside from the maintenance of his truth, by any suggestion of a personal nature. The subjects on which his ideas may be thought most peculiar, have been under his examination for years, not only with the best atten- tion in his power, but with all the helps he could derive from the learned labors of others. The opinions here presented. PREFACE, Vli therefore, are not hasty nor crude, nor are they in any respect, netv doctrines. But they are results derived, as he conceives, from the Fountain of Truth, approved by the primitive Church, and sustained by the principles of the reformation ; and he puts them forth because he believes them to be the truth, and because he is fully persuaded that the interests of truth are identical with the interests of the Gospel. But although the ideas expressed in the following pages, are neither new nor hastily adopted by the author, yet he has to acknowledge that they have been somewhat hastily put togeth- er : — too hastily for his own satisfaction, and — it may be — for the satisfaction of his friends. His apology rests upon his strong desire, that the chapters contained in the latter part of the dissertation, and treating on our ecclesiastical judiciary system, might be placed before the Church some months previ- ous to the approaching General Convention, in the hope that some course may there be taken which might save his own diocese the trouble of any particular legislation on the subject, and enable our clergy and our people to arrive at definite con- clusions on a class of topics, always of high practical impor- tance to the peace, the order, and the character of the Church, hut only felt to be of consequence, unhappily, during those occasional emergencies, which occur but rarely, and do not continue long. Doubtless, this is one reason why the subject has not been fully provided for before. Surely, however, since the Church possesses a constitution and laws, it is high time that all should know, who are the judges, whose official duty it is to construe them. Surely, since we have Governors or Presidents appointed over our dioceses, and justly charac- terize them as having descended from the original Apostolic platform, it is high time to understand what powers they have via PREFACE. derived from that primitive source, and how they are to be sustained in exercising them. And as these topics involve principles of equal interest to every partof the Church, it seems fit that they should not be asserted in any particular diocese, until the whole Church has had an opportunity of acting, un- derstandingly, upon them. Separated, as we are, from each other, throughout the wide extent of the United States, and each continually occupied by those daily duties which may not be slighted nor postponed, the author had no method within his reach, more likely to turn the attention of the General Convention to the defects of our ecclesiastical judiciary system, than an early publication of this volume. Let this be accepted as his motive for a mea- sure of haste, which under other circumstances, he would himself have deprecated ; although he does not aspire to that class of authorship, which finds a stimulus for protracted la- bor, in the hope of wide renown, or in the anticipated praises of posterity. The writer has but one word to add, and that is on the sub- ject of his authorities. He thought it better to confine himself to a few distinguished names in two particular periods — the first, the period of the primitive Church before the Nicene Council — the second, the period connected with, and immediately succeeding the reformation. Irena^us, Tertullian, Cyprian and Eusebius, of the first, — Luther, Melancthon, Calvin, Hooker, Chillingworth, Burnet, &/C.of the second, are chiefly cited. The notes were in no instance taken at second hand ; and therefore, he considers himself altogether responsible for their entire fidelity : and the originals are added, at the foot of the page, in order that all who prefer it may make their own translation. The limits assigned to the book, which it PREFACE. was important to confine within a moderate compass, obliged the author to adopt this course, instead of undertaking to ex- patiate at large through the immense field of learning, which has been cultivated — and sometimes unprofitably enough — on the subjects in question. Nor even upon this plan, has he given place to more than a small part of the passages which he had noted for insertion ; although, if he is not greatly de- ceived, there will be found an ample sufficiency of the best authority on every point which called for its support. He commits his humble work to the candid consideration of his readers ; and especially to the blessing of Him, who is the Great Head of the Church, and who has promised to be with it, ' alicay, even to the end of the world.' Burlington, Vermont, \ May M, 1835. ] CONTENTS. Lecture I. The command to come to Christ — Obediencf rendered to it by uniting with his Apostles — The Church established by them still exists — And the necessity for uni- ting with it is still the same — How is this to be done in our day, when the Church is so much divided — All sects can- not be equally near the Apostolic system — Christians are therefore bound to examine and select that Church which is the most Scriptural and Primitive — We may not con- demn our Christian brethren, since God is the Judge — But it is, nevertheless, absurd to say, that error is equally safe with truth — The society of Friends — The Svvedenborgi- ans — The Roman Catholics — Our own branch of the uni- versal Church is the nearest to the Apostolic pattern — Rea- sons for the present undertaking. . . 1 — 12 Lecture IL The Protestant Episcopal Church misunder- stood and therefore misrepresented — The particular accu- sations popularly brought against it — First, that Episcopali- ans do not believe in any spiritual change of heart — an inference drawn from our baptismal office — Quotations from the Liturgy — The Catechism — The twenty seventh article, — Regeneration in baptism — What is this regeneration — What is a change of heart — It is synonymous with the re- pentance and faith required of those who receive adult bap- tism — Modern theologians have confounded regeneration with this change, whereas they are distinct things — Regen- Xll CONTENTS. eration is the act of our adoption to be the children of God — The ordinance appointed to seal the promise of this ad- option is baptism — In the case of adults to be baptised, the change of heart must precede baptism — In the case of in- fants this change must follow — Analogy drawn from the ancient laws regarding the adoption of the children of oth- ers — What benefit do infants derive from baptism — What is the quality of the divine blessing granted to them in bap- tism — The Church contemplates and requires that children should receive a religious education. . . 13 — 34 Lecture III. The objection made to sponsors in baptism — Explanation of the sponsor's duty — Analogy from the prin- ciples of human law — Brief sketch of the history of infant dedication — The rite of circumcision — Its true character — Examination of the argument of our Baptist brethren — The circumstances of the Apostles in reference to the Mo- saic system — The analogy of the two dispensations — Au- thority of the New Testament on the nature and privilege of baptism — Sentiments of the primitive fathers — Irenaeus — Tertullian — Cyprian — The same on sprinkling or affu- sion — Sentiments of the Reformers — Luther — Calvin — The Confession of Augsburg — Melancthon — Hooker — Recapit- ulation — Conclusion. ..... 35 — 69 Lecture IV. Confirmation — Definition of this ordinance — Antiquity of the laying on of hands, in token of a benedic- tion — Apostles laid their hands on all who were baptised — Calvin's objection examined — Its absurdity demonstrated — True principle laid down elsewhere by Calvin himself — The primitive Church on Confirmation — Tertullian — Cyp- rian — Urban — The Council of Aries — The Reformers on Confirmation — Luther retained it in his system— Calvin praised its primitive use and wished it restored — He denied that it was of Apostolic origin in his first work, but admitted it in his last — Objection that it is a Popish prac- tice, considered and answered — The folly of quarrelling with CONTENTS. the Bible and the Apostles for the sake of differing with the Church of Rome — Distinction between the doctrine of that Church and ours upon the subject of confirmation — (Qualifications for confirmation are repentance and faith, or a change of heart— Proved from the Liturgy and Catechism — Objections to certain expressions in the Liturgy answer- ed — Other objections answered — Review — Conclusion. 70-103 Lecture V. The charges brought against the Church on the score of missions — The Bible Society — Prayer meet- ings — Revivals — Dangers of the modern revival system — The good effected by it can be done as well and more safe- ly in the old way — The defect of the ministry lies in the private rather than in i\\e public walk of their official duty — Mode of exciting the zeal of our people most to be com- mended — The defect and the proper remedy. 104 — 125 Lecture VL The progress of the age — The Temperance Society-^The Episcopal Church, as a body, accused of not uniting with it — Reasons assigned at large. 126 — 152 Lecture VIL The privilege of worshipping the Almighty — Our mode the subject of many objections — The use of min- isterial garments justified by Scripture and the primi- tive Church — The surplice — Biblical proof — Primitive practice — Spiritual associations — Objection that it is a rem- nant of Popery, and derived from the priests of Isis, an- swered — Forms of prayer — The Old Testament — Our Lord's example — The Lord's prayer — Practice of the Jew- ish synagogue — Buxtorf's testimony — Cyprian on the Lord's prayer — Chrysostom on the Lord's prayer — The primitive liturgies — Impossibility of liturgies being universally adop- ted if the Apostolic Church had been accustomed to ex- temporaneous worship — Principle on which the English re- formers proceeded — The proper mode of conducting the service — Preparatory prayer — Postures — Responses — Mu- XIV CONTENTS. sic — The spirit of piety essential — The approbation of Calvin, Baxter, Wesley — The experience of all Christen- dom for fifteen centuries, and the greater part of it to this day in favor of liturgies — The testimony of those who have tried both modes — Conclusion. . . 153 — 184 Lecture VIII. Government necessary in all the relations of the social state — Church government a subject which ought to interest every Christian — Oar system misrepre- sented as being unscriptural, Popish, hostile to liberty, and out of character with republican institutions — Four kinds of Church government — The Episcopalian is the middle between extremes — The general ground of the Episcopal doctrine on this subject — The patriarchal system — The Aaronic priesthood — The Saviour, the Apostles, and the Seventy — The Apostles, the Presbyters, and the Deacons — The Apostles closed their labours by putting men in their own othce to ordain and govern particular districts — Coun- cils assembled in cases of difficulty — The progress of Po- pery after the time of Constanstine — The Church of Eng- land and the Protestant Episcopal Church of the United States possess the ecclesiastical government of the primi- tive system, the latter being reformed to the earliest mo- del. Objections of Dr. Miller, the champion of Presbyte- rianism, discussed and refuted in their order — His error with respect to the Apostolic commission — Futility of the argument derived from the interchange of the names bishop and presbyter — Error of his assertion that the government of the Church was committed to Presbyters — Error of his assertion that presbyters ordained — Error of his assertion that the synagogue was the model of the Christian Church — General view of the priestly office — The true analogy of the Church is to be sought for in the Aaronic priesthood — Buxtorf on the Jewish synagogue — Testimony of Scripture directly opposed to Dr. Miller's hypothesis — Leading princi- ples of the priesthood designed to be the lasting heritage of CONTEXTS. XV the redeemed — Correspondence of the threefold ministry with spiritual principle 185 — 236 Lecture IX. The testimony of the primitive Church in fa- vour of the Episcopal system — Irenteus — Tertullian — Cyp- rian — Extent of the bishoprick of Rome in the time of Cyp- rian — Eusebius' testimony of the state of the Church prior to the conversion of Constantine — Calvin's praise of prim- itive Episcopacy — Contrast between Calvin and his suc- cessors on this subject — Luther and Melancthon on Epis- copacy — Le Clerc on Episcopacy — rGrotius on the same — Recapitulation — Conclusion. . . . 237 — 266 Lecture X. The accordance of the government of the Protestant Episcopal Church, with republican principle — The Federal unity of the Church — The districts allotted to the bishops — The official character of a bishop, threefold, including that of a father, of a governor and of a judge — The term father explained — It is a name of love — but has no connexion with power — The office of governor defined — That of judge demonstrated more at large, first from the reasonableness of such an office in every government of law and order, secondly from Scripture — Proved from the Epis- tles to Timothy and Titus — from the Apocalypse — from the Apostolic succession — Cyprian quoted on this point — Cal- vin's admission of the same principle — Boehmer's state- ment of the canon law on the same — Hooker — Jeremy Taylor — Archbishop Potter on the same— Power of the Diocesan and General Conventions — Difference in this re- spect between the Church of England and the American system of Episcopacy — The responsibility of bishops is the same with the responsibility of the civil judge — Con- trast between the Episcopal and the Roman system — In- justice of classing them together — Conclusion. Lecture XL Importance of Christian unity — Difficulty at- tending the common methods of attempting it — No unity I CONTENTS. of people without unity of ministers — This is impossible in the present distracted state of religious sentiment — Illus- trations of this position — Folly of attempting to effect un- ion with other denominations by departing from the rules of the Church — Bigotry and intolerance condemned — But •zeal and frankness in the defence of religious truth are es- sential — What is the course of duty in the selection of our Church, under the difficulties of sectarian discord — We must try the claims of each sect by the Apostolic rule, and chuse accordingly — The idea of the restoration of primi- itive unity pursued — How it seems alone possible to ac- complish such a result — A reverie on this subject — Conclu- sion 293—310 CONTENTS OF THE DISSERTATION. CHAPTER I. Is Episcopacy a divine or a human institution ? Answer, di- vine — First proof from the appointment of Christ. Second proof from the authority of the Apostles. Quotation from Hooker. 312-315 CHAPTER II. Is Episcopacy essential to the being of a Church ? Answer, that it would not seem so — Without it, the Church is maim- ed or mutilated to a very serious extent, but may exist not- withstanding, in all respects that are absolutely essential — Bishops not the head of the Church, but Christ — The no- tion of any earthly head leads to Popery. Theiefore the necessity for councils when any agreement of the whole is required. Hooker's definition of the Church universal — Schismatics are a part of it — And even heretics them- selves. 316—320 CHAPTER III. How does this doctrine quadrate with the nineteenth and twenty third articles? Those articles set forth, and also the preface to the. ordinal — Explanation of the difference — Quotation trom bishop Burnet on the articles — Quotation from Hooker — Quotation from Chillingworth. 321 — 330 CHAPTER IV. What effect has this doctrine upon the subject of the sacra- ments ? Tlfe essentials of the sacraments consist of the el- ements, the words, and the grace attached to them — The XVni CONTENTS. minister is of the ordrr and not of the essence of the sac- rament — Different views entertained on this point — It is a sin of the nature of sacrilege, for any but the regularly com- missioned ministry to administer the sacraments, unless un- der the plea of reasonable necessity, but the sacrament is not thereby destroyed — Doctrine of lay baptism advocated by Hooker —Argument drawn from the supposed analogy of the acts of a judge being void unless he has a regular commission, answered by Hooker — Bishop Burnet on the same subject — Bishop White on the same — The practice of the Church both in England and in the United States in favor of the validity of lay baptism. 331 — 338 CHAPTER V. What light does St. Paul shed on this subject; in his Epistle to th€ Corinthians ? The condition of the Gentile Church- es — They must have been destitute of any settled regular ministry for a few years after theii first organization — Un- der those circumstances of real necessity, they were allow- ed to administer the sacraments without distinction, until they could have a ministry ordained — The opinion of Arch- bishop Potter examined — Hooker's opinion that prophets as such, had no authority in the ministerial offices — Proof that the prophets among the Corinthians were not invested with any ofiicial distinction, because the apostle tells them that they may all prophesy one by one— But this state of things was not designed for a continuance — It was a state of un- avoidable imperfection arising from and only justified by necessity — The error of those sects who take their model from this stage of the ecclesiastical system — The second stage of the Apostles' work was when presbyters and dea- cons were ordained for those Churches — and the third stage was when there were governors appointed over districts like Timothy and Titus, with Apostolic powers — We are bound by the last, because it was the perfection of the Apostolic work. 339 — 346 CONTENTS. XlX CHAPTER VI. If the non-episcopal Churches have a ministry and the sub- stance of the sacraments, along with the general truth of the Gospel, what advantage hath episcopacy 1 The advan- tage of a perfect over an imperfect system-^-of best over good and better — Of manhood over childhood, &c. — The difficulty of the exclusive doctrine — ^Calvin, Melancthon andBeza. 347—351 CHAPTER VII. From what source are we to derive our ideas of the official character and powers of bishops ? From the Scripture, the primitive Church, and the Church of England, modified and restrained in those respects which are provided for in our constitution and canons — The theory that the bishops have no power except what our own constitution and canons p-ive them, shewn to be in utter hostility with all episcopal prin- ciple, with the ordination office, and with the history of the American Church — Extracts from the correspondence be- tween our Church and the English prelates, previous to the consecration of our bishops. Dangers of party strife — 7^en- dency to it in the political atmosphere of our country. 352—362 CHAPTER VIII. Is it safe to commit the judicial power to the hands of the bishops ? It is there already, and can be nowhere else on true episcopal principles. But the presbyters are the bish- op's council, by official right. The privilege of appeal ought to be guarantied to every one, from the judgment of a sin- gle bishop, to the house of bishops, by analogy with the course of the primitive Church, and the Church of England. Reasons in favor of such a provision. . 363 — 367 CHAPTER IX. In what manner should Ecclesiastical trials be conducted, so as to insure the attainment of justice, with a due regard to XX CONTENTS. the rights of the accused, and the order of the proceedings? The civil and canon law. Proctors or advocates. Jurisdic- tion of the court. Measure of publicity. Extract from Hooker. . 367—373 CHAPTER X. Is it not better for the Church that their general convention should legislate for the whole body, on all subjects of uni- versal concern ? Analogy between the Federal and State governments does not apply here. Conclusion. 374 — 380 LECTURE I. 1 Thess. v. 21. PROVE ALL THINGS, HOLD FAST THAT WHICH IS GOOD. ' Come unto me all ye that are weary and heavy laden, and I will give you rest,' is the gracious command and sure promise of the Redeemer. And the mode in which we are to obey the command so as to obtain the fulfilment of the promise, was set forth by the Apostle Peter, on the day of Pentecost, when he said to the conscience-stricken mul- titude, ' Repent and be baptised every one of you, for the remission of sins, and ye shall receive the Holy Ghost.' Of those who heard this exhortation, three thousand converts yielded their hearts to Christ Jesus without delay, acknow- ledging him as the Lord of life and glory. They were baptised forthwith, and taken into communion with the Apostles ; and thus was formed the Church of God under the Gospel dispensation, to which we are told ' the Lord ad- ded daily such as should be saved.' That Church, my brethren, still exists, to attest the truth and power of its divine Master. Compared, in the begin- ning, to a grain of mustard seed, it has become a great tree, with many branches. And still, those who would be saved must be added unto it, must profess the same repentance and faith, and receive the same ordinances, and hold communion with its ministry, for there is no other mode revealed whereby we may enter the kingdom of heaven. 1 2 THE VARIETY OF SECTS LECTURE 1. But how is this to be done satisfactorily, in our day ? At first, the Church was one ; the Apostles were united; yea, the thousands who were converted by their preaching, were of one heart and one soul, and no man desirous of coming to Christ could mistake the body to which he should attach himself. Would to heaven that It were so still ! But, un- happily, the same depravity of nature, which, since the fall, has always striven against the truth of God, in process of time obscured, and almost obliterated the features of the Apostolic system. As the Church under the patriarchal dispensation became corrupted by idolatry — as Israel, al- though favored by the miraculous interpositions and re- corded institutions of the Lord, fell into the same snare, — so the lapse of a few centuries brought upon the Apostolic Church, a flood of superstition and of error, which rolled onwards, continually swelling to its height, under the influ- ence of popery, until it was checked and driven back by the reformation. Then, led by the Spirit of Truth, and faithfully endeavoring to be guided by the Scriptures, Lu- ther, and Calvin, and Zuinglius, and the martyrs of the Church of England, did, indeed, victoriously resist the usurpations and expose the sophistry of the Church of Rome. They did succeed in rescuing multitudes from the yoke of priestly tyranny, and in establishing a far purer and more Scriptural system. But to restore the primitive union of the Church of Christ was impossible. Nay, they could not even establish union amongst themselves ; for although, in the fundamental articles of faith, there was a very close and true agreement, yet in the doctrine of the sacraments, in the mode of worship, and in the ministry, there were difterences not capable of reconcilement. Nor was this un- happy diversity the extent of the evil ; for, since the days of the reformers, the propensity to discord has increased, LECTURE 1. PRODUCTIVE OF DIFFICULTY. 3 untilit passes the learning of most men to count the variety of sects, or trace the causes of their separation. It is an unfaihng ground of humble thankfulness with those who belong to the English branch of the reformation, that this grievows multiplication of schisms did not arise in the communion of that Church. Thanks be to God, that the principles of primitive order which her martyred re- formers were led to adopt, remain to this hour, undisturbed by any religious commotion, firmer from every assault, and brighter from every examination. Above all, we would render our praises to his gracious Providence, that amongst the free institutions of this favored country, the only de- scendant from the Church of England — the Protestant Episcopal Church of the United States — stands unconnect- ed with any civil government, untrammelled by any union of Church and State, on the simple foundation of Scriptu- ral truth and Apostolic sanction. No other foundation do we desire ; no other sanction do we ask ; for it was to the Apostolic Church the promise of the Saviour was given, * Lo I am with you alway, even to the end of the world.' But although we are justified in thus disclaiming all part or lot in the dissentions and divisions of the Church of Christ, still the fact that these dissentions and divisions ex- ist, is not the less a stunnbliflg block in the way of those who desire to be united to the Saviour. The intelligent believer cannot help knowing, that in the variety of reli- gious opinions he is liable to be led astray. He cannot ■suppose that all the sects are equally nght, when he finds them mutually opposed in the bitter animosity of polemic warfare. He cannot think that the Prince of peace de- signed his followers to be thus divided into hostile bands, who should be held back from the conquest of the world, by their constant feuds amongst each other. And the dan- 4 DUTY OF CHRISTIANS LECTURE 1. ger is not seldom to be apprehended, that the distraction of judgment — the difficulty of choice amongst the various par- ties in the Lord's household may keep many a willing heart in suspense, and serve as an apology for procrastination, until the hour of decision has gone by, and perhaps until the very day of grace has departed. Under these circumstances, it is no wonder that the choice of the awakened mind is commonly a matter of cus- tom, or of caprice, or of personal partiality. The convert desires to devote himself to Christ, and seek his favor in the way of his own divine appointment ; but instead of pa- tiently examining whicli of the various denominations around him agrees best with the Apostolic Church, he determines his selection in favor of that particular sect in which he was brought up, or which happens to be most convenient, or with the minister of which he may be most pleased. Manifestly, however, this course is not reconcilable with sound judgment or right reason. It is the express com- mand of the Apostle that we ' prove all things, and hold fast that which is good.' And if this precept was neces- sary at a time when there was but one controversy in the Church, how much more necessary must it be when there are so many ! But perhaps the most simple mode in which we can de- nionstrate the importance of this point, is the following. If we had lived during the ministry of the Saviour upon earth, and desired to come unto him that we might have life, it is plain that we should have approached him in person, and have left all that we might follow him, as did his other dis- ciples. Before he ascended into heaven, he constituted the Apostles his representatives, saying expressly, 'Behold I give unto you the keys of the kingdom of heaven, whose- soever sins ye remit, they are remitted to them, and whose- LECTURE 1. TO EXAMINE. 5 soever sins ye retain, they are retained.' • As my Fatlier hath sent me, even so send I you.' ' Whoso receiveth you receiveth me, and whoso receiveth me, receiveth him that $ent me.' ' Go ye into all the world, and preach the Gos- pel', 'Teaching all nations, and baptising them in the name of the Father, and of the Son, and of the Holy Ghost, and lo ! I am with you alway even to the end of the world.' Of course, had we lived in the days of the Apostles, our only mode of coming to Christ would have been to come to them, his appointed representatives, professing our pen-- itence and faith, receiving baptism, and uniting ourselves to their visible communion or fellowship. Suppose, however, that we had lived in the age next fol' lowing the Apostles, when the Church was no longer fa- vored with their personal ministry, but only with the min- istry of those whom they had ordained to succeed them, is it not plain that we should have come to Christ by uniting with these successors of the Apostles, who were thus set in their place and acted by their express authority ? And if, in that age, we found some societies called Christian, w4io had de- parted from the Apostles' doctrine or fellowship in any re- spect, should we not have avoided them, and preferred uni- ting with those Churches which continued faithful to the Apostolic rule in all things ? And should we not have con- sidered ourselves bound to act upon the same principle, whether we had lived in the second age after the Apostles, or the third, or the fourth, or the nineteenth century of the Christian era ? But now that Christendom is divided into so many sects, is not the path of our duty the same, although the mode of discovering it may be more troublesome ? Are we not still required to use all the diligence in our power to select our Church according to its adherence to the Apostles ? And if 1* b ALL SECTS CANXOT BE LECTURE 1 . through presumption, or carelessness, or indolence, or the gratification of fancy, or the mere influence of prejudice or habit, we decline this investigation, do we not expose our- selves to the charge of wilful neglect on a point which may, for aught we know, be of unspeakable importance to the spiritual welfare, not only of ourselves, but of the whole Israel of God ? I am well aware that men are apt to save themselves the trouble of this examination, and satisfy their consciences by saying, it is all the same thing what church they join, if they are only faithful and sincere. But they do not talk thus on any other subject of comparison. Even if it be taken for granted that the various sects are only so many ways to the same place, yet there must be a ground of selection among them. One way must needs be the best. Even if it be conceded that the various sects are only as so many hous- es in the same village, yet it ought not to be a question of indifference which of these houses we should choose to make our home. These illustrations, however, do not meet the question fairly, because no sober minded reader of the Scriptures can believe, that the Apostles formed a variety of Churches, such as we see at the present day, filled with mu- tual dislike and animosity. Nor can it be denied, that the promises of Christ were given only to the Apostles, and to the Church of their planting. The way prescribed by them, was one way to the kingdom of heaven — not many. The body which they intended the disciples of Christ to form, was one body — not many. And although I shall not dis- pute the title of any society of professing Christians to be accounted a part of the catholic or universal Church — nay, while I prefer the most liberal definition of the term, and rejoice in the hope that the Church above will include the true hearted amongst them all — yet I cannot in honesty LECTURE 1. EQUALLY SAFE. 7 conceal that there must be both sin and danger in despising the rule of Apostolic conformity, and in presumptuously placing upon an equality in the sight of heaven, those who cannot commune together upon earth. A wise man, receiving medicine for the body from the hands of his physician, keeps close to all the directions of the prescription. Can he be wise in the judgment of God, who deals less prudently with the medicine for the soul ? The bodily medicine may cure, it is true, even when many of the directions are disregarded ; but would any man of prudence venture upon the experiment, if it could be help- ed ? So the doctrine of the Gospel may save, when many of the Apostolic rules are overlooked, but who would trifle with a question of such solemn moment, or exchange a sure promise for a probability ? But the difficulty presented by this question, may require farther reflection before it is fully understood. Let us, then, endeavor to ascertain, whether the common doctrine that all denominations are equally safe, will bear examination. The respectable society of Friends, frequently called Quakers, are well known, as professing Christianity, and as being on some points remarkably zealous followers of the precepts of the Gospel. Their love of peace — their order — their patient endurance of persecution — what more love- ly exhibition of practical religion have modern days to boast, than this remarkable people have displayed in these par- ticulars ? But they have adopted the erroneous idea that a purer dispensation of the Gospel was committed to George Fox, the founder of this sect, which superseded in some re- spects the directions of Apostolic rule, and hence they have no order of the ministry, no water baptism, no administra- tion of the communion. Their women are allowed to teach in public equally with men, and they are strong opponents in 8 WE HAVE NO RIGHT LECTURE 1. all these points, of the Church established by the Apostles. Now is it competent for us to say, that the pious and sin- cere Quaker shall be cast out of the kingdom of Christ, on account of these serious errors in his system ? God forbid. We are not the judges of our fellows. Nay, it is the voice of the Redeemer himself which saith, 'Judge not, that ye be not judged.' On the other hand, shall we admit that the pious Quaker is on an equality with those, who, being equally sincere, have retained faithfully the whole system of the Book of God ? Surely not, for this would be an absurdity. It is preposterous to say, that the man who is in error can be on an equality with him that is not in er- ror. It is preposterous to say that he who departs from the rules of the Christian Church, is as safe, as he who dili- gently keeps them. Consequently, while we behold the Quaker with all benevolence of feeling, and willingly praise every thing in his faith and practice which accords with the Word of God, we hesitate not to declare, plainly and une- quivocally, that he has fallen into error on the points speci- fied; that in this error, we cannot take any part, nor can we give it either allowance or encoui-agement ; while, neverthe- less, we do not undertake to define the peril to which it exposes him before God, but leave him to that tribunal before which we must all stand, at the day of final retribu- tion. The Swedenborgians are another sect, not so generally known, but, in some respects, equally peculiar. They discard the Trinity, insisting that there is but one Person in the Godhead, although they differ most decidedly from the other opponents of the Trinity, because they conceive our Lord Jesus Christ to be the incarnation of that one Person, the Father Almighty, and therefore not only worship and adore him, but him alone. Their leader in this and a great LECTURE 1. TO CONDEMN ANY. 9 variety of Other points not necessary to be noticed here, was the celebrated Baron Emanuel Swedenborg, whose book? they receive as an immediate revelation from heaven, and in obedience to whose authority, they construe the Bible in a manner which makes it truly a sealed book to the ordinary reader. But are we competent to deny the fellowship of Christ to the sincere Swedenborgian, on account of his er- rors, plain and grievous as we may hold them to be ? Nay, my brethren. The power of this judgment is the prero- gative of our divine Master. Or shall we presume to say that there is no peril in his doctrines — that he is as safe as if he had remained steadfastly in the whole truth of God, prescribed in the only infallible directory ? Impossible ! for this would be an equally presumptuous and unauthorized decision. So that here, again, as in the other case, we may feel the kindness of Christian charity and indulge the anticipation of Christian hope ; but it is not for us to confound truth with error, or undertake to promise salvation on any other conditions than those, which the blessed Author of salvation has himself proclaimed through his connnissioned agents. The Roman Catholic, on the other hand, while he stands boldly prominent as the defender of Apostolical authority, has been led to mingle with the doctrines of primitive truth, a vast mass of superstition. The worship of the Virgin and the saints — the tenet of transubstantiation — the de- priving the laity of the sacramental cup — the priestly power of absolution — the purgatorial punishments, over which the Pope is supposed to exercise uncontrolled dominion — with many other human additions to the pure faith of the Apostolic day, — all shew the sad propensity of the mind of fallen man to wander from the heavenly simplicity of the Gospel. But shall these errors deprive the pious and sin- 10 THERE IS ALWAYS DANGER LECTURE 1. cere Roman Catholic of the ultimate favor of the Re- deemer ? Far be it from us to say so. Nay, we doubt not, that many of that corrupt Church have found their way to the mercy of Christ, notwithstanding the grievous heresies of their system. Shall we, however, for this rea- son, presume to say that there is no danger in these errors, or place the maintainers of them on an equality with those who have been faithful to the original platform erected by Apostolic liands? As little right have we to say this as the other. It behoves us solemnly and carefully to search for truth in every thing connected with our religious du- ties, and to hold it steadfast when we have found it. In the truth alone can we be safe. There is always danger in error. And although we cannot draw the line where the portion of error may prove fatal, and therefore, most carefully abstain from pronouncing a sentence of exclusion, which belongs, not to us, but to the Eternal Judge, yet we must never presume, in the exercise of our charity, to disregard the authority and regulations of his Word ; nor may we expect an equal portion of his favor upon conflicting sys- tems, which are not equally directed by the counsel of his will. It is very manifest that the same simple principle runs through the whole question of sectarian controversy. The Apostles of Christ were the only persons commissioned by him to establish the laws of his Church for all time to come. For this work they had the special guidance of the Holy Spirit. The Church, as established by them, was doubtless, one, and not many. And as the various divis^ ions of our day cannot be all equally near that standard, and as the divine promises were given to no other, it re- sults, that just in proportion as we are in accordance with the Apostles, we have our part in that blessing, and no LECTURE 1. IN ERROR. 11 farther. And, of course, the notion that all are equal in the divine judgment, and that it matters not to which we attach ourselves, can neither be justified by reason nor Scripture. I conclude, therefore, that notwithstanding the variety of sects into which the Christian community is divided; notwithstanding the kindest judgment of charity and hope toward them all, the obligation to examine which, amongst them, has adhered the most closely to the Apostolic rule, is binding upon every man who possesses intelligence ancf opportunity to make the examination. The only apology which can excuse from the performance of this duty, must be derived from a deficiency of the information required to determine the question. Such inforn:iation, however, we possess, in the Scriptures of divine truth, and in the history of the Primitive Church ; and if I do not greatly deceive myself, the evidence derived from these sources, as exhibi- ted in the following lectures, will be found abundantly sufficient to prove, that the Protestant Episcopal Churchy as now existing in the United States, is the most closely conformed to the Church of the Apostles, in the doctrines of faith, in worship and discipline, in ordination and gov- ernment, which include all that belongs to the most com- prehensive description of the Church of Christ. If any special reasons be desired for the present under- taking, let them be derived from the fact, that the Pro- testant Episcopal Church is greatly misunderstood, and, therefore grievously misrepresented, by a large portion of the Christian conmiunity; that her government is accused of being monarchical ; that her worship is styled an exhi- bition of popish formality ; that her doctrines are said to deny the necessity of any spiritual change of heart ; that her communion is supposed to be open to the licentious 12 CONCLUSION. LECTURE 1. and profane, as much as to the faithful and consistent ; and that she is reported to be the foe of vital piety, and of evangelical religion. There are very few persons in our country, who have not had many opportunities of hear- ing more or less of these railing accusations ; and deeply is it to be lamented, that they sometimes proceed from those, whom we feel every disposition to respect and esteem as Christian brethren. In the spirit of meekness, as I trust, though not of fear, I offer to disprove these charges, with such little measure of ability as it hath pleased God to en- dow me withal ; not desiring to return railing for railing, or to repel these unkind and unjust aspersions by casting re- proach or censure on other parts of the Christian commu- nity, but simply to speak the words of truth and soberness, in the hope that, however humble the work may be, he who is the God of truth, will give it his blessing. LECTURE II. John hi. 5. EXCEPT A MAN BE BORN OF WATER, AND OF THE SPIRIT, HE CANNOT ENTER INTO THE KINGDOM OF GOD. Having shewn, ray brethren, in my first lecture, the great principle which should guide us in the selection of our Church, in these days of sectarian division, namely, that the Church which is truly identified with the Apostolic pat- tern, is that in which we have the most perfect assurance of the divine blessing ; I have now to enter upon the next part of my undertaking, the proving that our own branch of the universal Church, taken as a whole, possesses this unspeakable privilege, beyond any other portion of the Christian community. And I beseech you to remember, that my design is not to assault or trouble the choice of others, but to defend and justify our own, so as to furnish, to every candid and inquiring mind, a satisfactory refutation of the injurious accusations which many of our pious but mistaken brethren have brought against us. I do not de- sire to believe, I confess to you, that our accusers wish to do us wrong. I cannot bring myself to the point of charging good men with intentional calumny. Fain would I suppose that they misrepresent us, either through igno- rance, which better information would dispel, or through an erroneous system of thought in relation to the question at issue ; and, therefore, I cannot deny myself the hope 2 14 OBJECTIONS TO THE DOCTRINE [LECTURE 2. that more correct views and kindlier feelings may be the result of my course, however far I may be from doing the subject the justice it deserves. The first topic to which I shall direct your attention, is the all-important question of evangelical doctrine. . It is not denied, that we maintain, in their fullest latitude, the cardinal points of the Trinity, the divinity of Christ, his incarnation, his perfect obedience to the law, and the bles- sed atonement rendered for our sins by his sacrifice upon the cross, through which alone we are justified before God, by faith. The corruption of the human heart by nature, since the fall, and the necessity of the divine influence of the Holy Spirit, to every good thought, desire, and action, are also admitted to be held by us, and for the most part, in their true scriptural extent of meaning. Butitis averred that we retain many gross errors notwithstanding ; for ex- ample, that all persons, whether infants or adults, are bom again in baptism, without any regard to a change of heart; that our bishops can forgive sins, and confer the Holy Ghost in the ordinance of confirmation, for which no other qualification is required than a mere verbal repetition of the creed, the Lord's prayer, the ten commandments, and the catechism ; that all who are baptised and confirmed may come to the holy communion without any examination, any relation of experience, or any renunciation of worldly pleasure ; and thus, that although we profess, in our articles, all the fundamental points of sound Christian doctrine, we have only the form of godliness, being destitute of its power ; so that with ' a name to live,' we are, in fact, dead to all true sense of vital religion. In farther cor- roboration of these serious charges, it is said that our clergy, as a body, are indifferent to missionary efforts, and to the Bible society ; that they are opposed to prayer LECTURE 2.] OF THE CHURCH. 15 meetings, and revivals ; and that they are hostile to the temperance re form . Now here is, truly, a mass of accusation ; enough, in all reason, to alarm any simple soul who can be induced to believe it just ; and more than enough to account for the very evil repute in which we are said to stand with a large number of our brethren, who, hearing their spiritual guides repeat these charges, take it very naturally for granted that we deserve all the opprobrium cast upon us. But let us patiently examine the catalogue, separate what is false from what is true, and bring the result to the standard of the Scriptures; and we fear not to assure you, that we shall not be found wanting in any doctrine, provided our friends will be content to weigh our sentiments in the balance of the sanctuary. Of the various topics, however, which I have mentioned, a portion only of the first can be disposed of within the limits of the present lecture, al- though I design to notice them all before the course is closed. The allegation, then, which I shall first answer, is the charge, that according to our views, regeneration, or the new birth, takes place in baptism; from which our accusers deduce this inference, that we do not require or expect any spiritual change of heart in the Christian profession. To this I reply, that I admit the charge, but totally de- ny the inference. I admit that the Church connects the new birth, or regeneration, with baptism ; but I deny that we dispense with the requisition of a spiritual change of heart. So far from it, that no body of Christians upon earth insist more strongly on the necessity of this change : none can hold more plainly, that if any man be in Christ he is a new creature : none can set forth more clearly, that without holiness no man shall see the Lord. 16 • REGENERATION [LECTURE 2. In order, however, to be fully understood upon a subject, which has been greatly obscured by many of those who have undertaken to explain it, let me first cite those por- tions of our public formulary which bear upon the question. In the exhortation of the baptismal office, the minister quotes the declaration of Christ, that ' none can enter the kingdom of God, except he be regenerate and born anew, of water and the Holy Ghost,' and calls upon the congrega- tion to offer their prayers, that the child or adult may be bap- tised ' with water and tiie Holy Ghost, received into Christ's holy Church, and made a lively member of the same.' In the prayer which follows, the Lord is besought to wash and sanctify the individual, whether child or adult, with the Holy Ghost. In the exhortation delivered immediately before the baptism, the minister is directed to say, ' Ye have prayed that our Lord Jesus Christ would vouchsafe to receive this individual, to release him from sin, to sanctify him with the Holy Ghost, to give him the kingdom of heaven and everlasting life. Ye have heard also, that our Lord Jesus Christ hath promised in his Gospel, to grant all those things that ye have prayed for, which promise he, for his part, will most surely keep and perform.' In tlie prayer just before the baptism, it is asked that the Lord ' would sanctify this water to the mystical washing away of sin.' After tlie baptism, the minister is directed to say, that the individual baptised is now, ' regenerate, and grafted into the body of Christ's Church,' and in the prayer which follows the baptism of infants, these words occur, ' 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.' LECTURE 2.] CONFERRED IN BAPTISM. 17 In the supplication after the baptism of adults, the min- ister uses this language : ' Give thy Holy Spirit to this person, that being now born again, and made an heir of everlasting salvation, through our Lord Jesus Christ, he may continue thy servant, and attain thy promises.' And in the concluding exhortation, the minister addres- ses the person baptised, in these words : ' And as for you, who have now by baptism put on Christ, it is your part and duty also, being made the child of God and of the light, by faith in Jesus Christ, to walk answerably to your Christian calling, and as becometh the children of light.' In addition to all this, it is appointed for those who repeat the catechism, to say, that in baptism they were made ' members of Christ, children of God, and inheritors of the kingdom of heaven ;' and in answer to the question in the same catechism, 'What is the inward and spiritual grace in baptism?' we read this reply: ' A death unto sin, and a new birth unto righteousness : for being by nature born in sin, we are hereby made the children of grace.' If any thing more is required to shew our doctrine on this question, it is furnished by the explicit language of the 27th article, where we read that ' baptism is a sign of re^ generation, or new birth, whereby, as by an instrument, they that receive baptism rightly, 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 ; faith is confirmed, and grace increased by virtue of prayer unto God.' Now these various passages concur in the doctrine, that regeneration, or the new birth, is granted in baptism. I know that much ingenuity and labor have been spent in the effort to extract some other meaning from them, but in my mind, with no other effect than to shew how good 18 WHAT TS REGENERATION ? [LECTURE 2. men may waste their strength in support of any favorite theological error. For myself, I consider the doctrine of the Church too clear for equivocation. Let us next try whether it be Apostolic doctrine ; and this we shall find an easy subject of inquiry, if we only prosecute it rightly. But in order to arrive at definite ideas upon the various points involved in the discussion, we shall consider, First, What is regeneration, or the new birth. Secondly, What is a change of heart. And Thirdly, What place do we assign to this change of heart in relation to baptism. 1. Regeneration, as presented to us in Scripture, signi- fies that act of divine grace, through Jesus Christ, in which we are received as the sons of God by adoption. By our first generation, we are born the children of wrath, in con- sequence of our corrupt and sinful nature ; and we must be born again in order to become the children of God. This second generation is our regeneration. The great authority on this question is our Lord's assu- rance to Nicodemus, ' Verily, verily,' saith he, ' except a man be born again, he cannot see the kingdom of God.' And when Nicodemus wonders how this second birth could be, the Saviour explains his meaning, by saying ' 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.' Now we have here the express declaration of Christ himself, that in the new birth, or the regeneration of the sinner, he is born of water, and of the Spirit ; in which it is remarkable that the water is placed first, as if to prove incontestably that the spiritual adoption follows the application of the water, instead of preceding it. 2. Lei us next turn to the question, what is a change of heart ? The heart, as you all know, is a figure of LECTURE 2.] WHAT IS A CHANGE OF HEART ? 19 speech, by which we mean the state of the affections. In popular phraseology, we say, that the head is the seat of judgment, and the heart of feeling. And when we speak of a change of heart in a religious sense, we mean much the same as the Apostle more correctly describes under the terms, ' repentance towards God, and faith in our Lord Jesus Christ.' Indeed, repentance, in the original Greek, signifies a change of mind ; and in its full applica- tion to the sinner, it would import all that the modern, and somewhat unscriptural phrase, change of heart, is supposed to mean. Before repentance, we think well of ourselves, and lightly of the Redeemer. We love sin and folly, and dislike the restraints which the divine law imposes on the gratification of our appetites and inclinations. We devote our hearts, and with them our thoughts, and time, and sub- stance, to the lust of the flesh, and the lust of the eye, and the pride of life, without any dread of the divine con- demnation. We are not sorry for our transgressions : we do not confess them before God ; we drive away all thoughts of a future state. We do not feel disposed to seek the Lord : His Word is a w'earisome study to us : His Gen tJiey are fulfilled, it seems easy to perceive why circumct- sion and the Paschal sacrifice should be abolished, when Christ, 'our Passover,' was sacrificed ; and baptism, and tire Lord's Supper should take their place. But yet the de- sign of the new sacraments corresponded with the design of the old, for baptism, like circumcision, was intended to mark the admission of the infant into the covenant of God, LECTURE 3.] BAPTISM AND CIRCUMCISION. 45 to be the seal of the righteousness of faith, and to be a sym- bol of that change by which the filthiness of the flesh was cast away. And as the Paschal lamb was a type of the death of Christ, to keep the Israelite in mind of that great sacrifice until it should be actually offered, so St. Paul saith of the Eucharist, that as often as we eat of that bread, and drink of that cup, we do show the Lord's death until he come. Now when we reflect that the Apostles were all Jews, nay, that our Lord, himself, was a Jew, according to the flesh ; that the Mosaic system was of divine origin and obli- gation, and that nothing could exceed the reverence with which the people of Israel regarded it ; that circumcision, especially, was of the highest antiquity, having been ap- pointed more than four hundred years before the time of Moses; and that no law or principle could be found for the application of baptism, entitled to so much regard as that which was suggested by the correspondent ordinance of cir- cumcision ; it seems obvious that the Apostles would apply the new rite to infants as well as to adidts ; because such had been the express will of God, in the case of circumci- sion, for nearly two thousand years before ; and because whatever change was to be made, should be in favor of en- largement, ratlier than restriction ; for otherwise it could hardly accord with the spirit of that Gospel, which was now to be preached to every creature. If, indeed, as our Baptist brethren suppose, our Lord bad not been willing that infants should be dedicated to him by a religious ordinance any longer — if, after having com- manded for twenty centuries before his coming, that they should be brought into his covenant at eight days old, he had now designed to exclude them until they reached ma- turity — can any reflecting mind doubt that he would have 46 ANALOGY BETWEEN [LECTURE 3. said so ? Instead of that gracious sentence, ' SufFer the little ones to come unto me, and forbid them not, for of such is the kingdom of heaven ;' would he not haA-e said, ' Take heed, henceforth, that ye do not admit infants into my covenant by the same ordinance which you apply to men. It bath indeed been ordained of old time, that the man and die infant should be consecrated to my service, by the same sacramental rite of circumcision ; but for the future, infants must have no religious rite applied to them ; and, therefore, when ye baptise all nations, do not apply baptism as exten- sively as ye have been commanded to apply circumcision, but pass the children by, until they are men.' Is it not manifest, that if a change of so serious a nature had been designed, it would have been mentioned ; and does it not follow, irresistibly, that as there was no such intimation given to the Apostles, there could have been no such alter- ation contemplated ; and, of course, that the Apostles, being directed to baptise instead of to circumcise, would apply laaptism at least as extensively as circumcision. Now the error of our Baptist brethren arises from the mistaken supposition, that the Old Testament cannot be applied to the New in any respect, except in the way of history and prediction. Hence they take up this subject from the language of the New Testament alone, forgetting that the Church of Christ is one, although under sundry dispensations, and that the Gentiles are grafted on the stock of Abraham. Hence they reason, as if the Apostles were cliosen among the heathen, as if the two portions of Scrip- ture differed so widely in their scope that there could be no common principles between them, or as if it was not the same unchangeable Being, who was the God both of Jew and Gentile. But the true and only rational mode of viewing this or any other religious subject, is to take the LECTURE 3.] BAPTISM AND CIRCUMCJSION. 47 whole divine system of revealed truth in its own sacred order ; and thus hring the knowledge of the Old Testament aJong with us, to the interpretation of the New ; remem- bering that the Apostles were acquainted with no other Scriptures, and reasoned from no other for many years ; md that every principle of religion, habit, and feehng, would incline them to pay all possible regard to that only Revelation, in which the Deity had ever condescended to lay down a minute detail for the worship of his people. Having thus considered the analogy of faith which the inti'oductory dispensation furnishes in the Old Testament, let us next proceed to notice those passages of the New Testament, in which the necessity and the true nature of baptism are plainly set forth. First, we have the solemn declaration of our Lord, already mentioned, * Verily, verily, except a man be born of water, and of the Spirit, he cannot enter the kingdom of heaven ;' and again, ^ He tliat believeth and is baptised, shall be saved,' in both of which, baptism is directly connected with salvation ; and, surely, what God hath joined together, man may not pre- sume to put asunder. On the day of Pentecost, when the multitude, who were struck with remorse at the declaration of Peter, that they had crucified the Lord of life and glory, asked vrhat they should do, the Apostle replied, and said, ' Repent and be l^aptised, every one of you, for the remission of sins, and ye shall receive the Holy Ghost.' Here we see that baptism is introductory to the remission of sins, and, of course, to the privilege of adoption ; for we can hardly conceive of God adopting any as his children, whose sins were not forgiven. In the remarkable case of the Apostle Paul, we read that the Lord converted him by a marvellous vision, as be 48 SCRIPTURAL PROOFS. [LECTURE 3. was in the way to Damascus. He submitted himself forth- with, saying, ' Lord, what wilt thou have me to do ?' He prayed fervently : — he passed three days without eating or drinking : and then Ananias, being instructed by a vision, came in unto him, saying, ' Arise and be baptised, and wash away thy sins.' (Acts xxii. 16.) In close correspondence with this, is the language of the Apostle Peter, (I Pet. iii. 20, 21,) where, after referring to the ark of Noah, in which ' eight souls were saved by water,' he adds, ' The like figure whereunto, even baptism, doth also now save us.' And yet, in order to prevent any from supposing that the mere application of water could have this efficacy, as by a charm, he proceeds to say, ' Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, by the resurrec- tion of Jesus Christ.' That is, the baptism which saves us is not the washing of the body, merely : for the ordinance appointed by Christ, and made effectual by the power of his resurrection, demands that the sinner be born of water, and of the Spirit ; divine grace enabling him to make the an- swer of a good conscience towards God, by repentance and faith, and the promise of holy obedience. The same connexion meets us again, in St. Paul's Epis- tle to Titus, (iii. 5.) where he saith, that 'After the kind- ness and love of God, our Saviour, toward man, appeared, not by works of righteousness wdiich we have done, but ac- cording to his mercy he saved us, by the washing of regen- eration and renewing of the Holy Ghost,' — a remarkable passage, plainly illustrative of the birth of water and of the Spirit of which our Saviour speaks, and confirmatory of the whole doctrine. But perhaps there is nothing more decisive on the sub- ject of the necessity and privileges of Baptism, than the LECTURE 3.] SCRIPTURAL PROOFS. 49 case of Cornelius, related in the tenth chapter of the Acts of the Apostles. We read that he was ' a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God alway.' An angel was commissioned to address him in a vision, telling him that his prayers and his alms had come up for a me- morial before God, and that he should send messengers without delay for the Apostle Peter, who should teach him what he ought to do. Accordingly, Cornelius sent two devout soldiers for Peter ; and he, being directed by the Spirit of God, went to him, and preached the Gospel. And while Peter was speaking, the Holy Ghost fell on all them that heard the word, and they spake with tongues and magnified God. Then Peter said, ' Can any man forbid water, that these should not be baptised, which have re- ceived the Holy Ghost, as well as we? And he commanded them to be baptised in the name of the Lord.' We see here a practical comment on the doctrine of the same Apostle, where he said that ' baptism doth now save us.' For he applies it, as necessary even to those on whom the miraculous influence of the Holy Spirit had fall- en. Cornelius was a devout man, his prayers and his alms were accepted before God, he was favored with an angelic vision, he believed the Gospel of Christ as soon as he heard it, and the approbation of the Lord was forthwith declared by the extraordinary powers with which he was endowed from on high ; yet the Apostle does not think all this sufficient for his admission into the kingdom of heaven, but proceeds to have him baptised for the remission of sins, that he might be born of water and of the Spirit, and adopt- ed as the child of God, in the solemn sacrament of resen- eration. Now in these several parts of the word of inspira- tion, we see baptism connected with the new birth ; we 5 50 OPINIONS OF THE FATHERS, [LECTURE 3. find it called the washing of regeneration in connexion with the renewing of the Holy Ghost : we are said to be saved by it, when it is applied with the answer of a good con- science ; and it is commanded for the purpose of obtaining the remisssion of sins. And the cases of Saul and Cornelius seem to prove that a change of heart does not suffice for the remission of sins without baptism : for Saul was cer- tainly a penitent believer before Ananias came to him. He addressed him by the title ' Brother Saul,' he laid his hands on the eyes of Saul and removed his blindness, and said to him, ' The God of our fathers hath chosen thee, that thou shouldst know his will, and see that Just One, and shouldest hear the voice of his mouth. For thou shalt be his witness unto all men of what thou hast seen and heard.' And yet, though Saul was thus converted and changed, the subject of a miraculous cure and of this peculiar privi- lege of being a chosen vessel, still his sins were not forgiven without baptism ; for immediately after this, Ananias saith to him, ' And now why tarriest thou ? Arise and be bap- tised, and luash aicay thy sins.^ The case of Cornehus is perhaps still stronger in proof of the same doctrine ; and the whole, taken together, seems to my mind conclusive, that the language of the Church in her baptismal offices, is warranted most fidly by the analogy of the Old, and the authority of the New Testament dispensation. 3. I am, in the third place, to shew, that these views accord with the sentiments of the Primitive Christians, and with those of the great lights of the reformation. Of the early Christian Fathers, I shall first cite Irena^us, the Bishop of Lyons, who flourished about fift}- years after the death of St. John. ( a) ' The Lord,' saith this primitive saint, ' gave to his (a) Com. Hares. Lib. 3. Cap. 17. § 1. ' Et iterumpotestatem regen- LECTURE 3.] ON BAPTISM. 51 Apostles the power of regenerating men to God, saying to them, go ye and teach all nations, bajjiising them in the name of the Father, and of the Son, and of the Holy Ghost.' A little farther on, he uses this language on the effects of baptism: (b) 'For as we cannot make one mass or one bread of dry wheat without moisture,' saith he, ' neither can we, being many, be made one in Christ Jesus, without the water which is of heaven ; and as the dry ground cannot be fruitful without rain, neither should we, being at first dry wood, ever be rendered fruitful unto life, without the voluntary showers of grace. For our bodies have received this unity in Christ, throvgh that laver of baptism, which is to immortality , but our souls through the Spirit.^ Tertullian, the celebrated presbyter of Carthage, flour- ished about thirty years later. From his treatise on baptism I cite a few passages, which are very strong and express upon the subject of the character and effects of baptism. (c) ' O happy sacrament of water,' saith he, 'in which, being washed from the sins of our former blindness, we are delivered to eternal Hfe.' (d) And again, saith he, ' We are born in water, according to Christ.' A little farther on, erationis in Deum dans discipulis ; dicebat eis : Euntes docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et^Spiritus Sancti.' (b) Ibid. § 2. ' Sicut enim de arido tritico massa una fieri non potest sine huniore, neque unus panis : ita nee nos multi unum fieri in Christo Jesu poteramus, sine aqua qua; de cobIo est. Et sicut arida terra, si non percipiat humorem, non frucfificat ; sic et nos, lignum aridum ex- istentes primum, nunquam fructificarenius vitani, sine sujierna voluntaria pluvia. Corpora enim nostra per kivacrum illud, quod est ad incorrup- tionem, uiiitatem acceperunt, animee autem per Spiritum.' (c) Tertul. Jc Baptism. § 1. 'Felix Sacramentum aqure nofitree, qu