means of others, must be considered as acting for himself; and it is in vain to say that the commission did not in direct terms acknowledge the prince on the throne, when the very purpose for which it was granted, that of giving effect to his mandate, unavoidably implied a direct acknowledgment of his authority. At the same time, it is always found that a wide difference is made as to the feelings of a person concerned, whether he personally and directly performs an act, or whether, remaining aloof himself, he merely acquiesces in its being performed by others. In the present instance too, although the Archbishop did not choose himself to acknowledge the reigning authority, he may have felt unwilling directly to oppose himself to it; which would have been done by his refusing to consecrate. It has been stated,* that the nonjuring party afterwards complained of him for granting this commission; and that, in consequence, after the transaction was over, he contrived to have it withdrawn from the registrar's office."

(To be continued.)

For the Christian Journal.

Conversations of a Minister with a Parishioner, on Baptismal Regene

ration.

you

CONVERSATION 2d.

Parishioner. In our last interview, alluded to an answer in the Catechism, in which I acknowledged my having been made, by baptism, "a member of Christ, a child of God, and an inheritor of the kingdom of heaven." The impression of your remark, and my reflections induced by it, have made me wish to converse with you on the former subject, as it relates to the doctrines of our Church. For although I consider Scripture as the ground, on which I must finally settle my opinion, yet it would grieve me to leave the bosom of the Church in which I was born and educated. This, however, is a sacrifice which I would make; rather than continue in it, under the weight of material error.

"See Birch's Life of Tillotson."

Minister. In this determination, you are correct; but as to the Catechism, I might have cited from it more than that alluded to. When you were questioned as to the performance of the promises made for you by your sponsors, you answered with a determination to that effect; and you combined with it thanksgiving to God for having " called you to this state of salvation," and with a prayer for divine grace, that you might

continue in the same to your life's end:" which would have been absurd, and it may even be said profane, but on the supposition of your having been put into a state of salvation by baptism.

Parishioner. In my late review of the instrument, this language appeared to me very strong: but it has been suggested to me, that the recited sayings are grounded on the promises so made by the sponsors, as that the infant is supposed to promise in their persons. The promises are contemplated as sincerely made by the infant, and eventually performed. On this, the state of salvation is predicated.

Minister. This is like a fiction in law; to which the exigency of human affairs gives occasion; but which it were irreverent, to introduce into a transaction between God and his subject creatures. Besides, there is no analogy between what lies on the sponsors, and what is done for the infant. If it were a future benefit, predicated on future performance, it would be a different matter: but here, a present grace is pronounced, on the faith-you sayof promises relative to distant time, and which may never be performed. The charge to the sponsors explains what they are to do, in virtue of their promises. But independently on the performance of promises, either of the sponsors or of the infant, the latter is pronounced to be in a state of salvation; from which he may fall, in the event of non-performance. It is probable, you have been taught to account, in the same way, for the expressions used in the baptismal service for infants; wherein we pray for their regeneration, and afterwards, give thanks for its accomplishment.

Parishioner. The interpretation holds, as much in the one case as in the

other; and besides, it may be said to be the judgment of charity.

Minister. The plea is barred by the form of private baptism; in which thanks are given for the regeneration of the infant, without the stipulations of sponsors. But besides it would be a strange kind of charity, to presume concerning the person on whom it is exercised, that he is, what he cannot be by any effort of his own, and what there is no reason to consider as even probable, by any act done for him: and this, in devotional exercise at an interesting crisis. On the part of those who deny baptismal regeneration, although it is believed that there may be a moral change on the mind of the infant; yet they deny, that this always or even of ten happens, and that divine veracity is pledged to the effect. For my own part, I know of no moral change of the powers of the mind, in the case of in

fants.

Parishioner. This judgment of charity, seems to derive countenance from St. Paul's addressing of whole Churches as saints, as elect, and under the like expressions; although he could not have supposed that the description applied to all; and indeed, intimates the contrary in some instances. In like manner St. Peter (i. 2, 5) addresses all the dispersed Christians of the circumcision, as a spiritual house and holy priesthood."

Minister. The cases are different. It is common to address a collective body, as if all the members were what general profession comprehends, and what the several individuals ought to be. But in our service, regeneration is supposed by you to be predicated of each individual infant, without warrant of the word of God, and even in contrariety to what is generally to be expected. To add to the danger of the ungrounded expectation, it is put into the mouth of the child, to its extreme danger, as soon as it can lisp the Catechism. If we could grant, that the language used by the Church is the judgment of charity; the plea would not extend to the same language, put into the mouth of the baptized catecumen. From him it would be arrogant boasting; any further than his tender years

might excuse him, and throw the blame of deception on the Church.

Parishioner. You reject the notion of a moral change; which we think called for by the nature of the transaction, according to your theory. Does not the service speak of being " born in sin?" and consequently requiring such a change?

Minister. Yes, we are born in sin, as being subject to the penalty threatened to Adam of temporal death, with the appendages of disease, of wants, and of dispositions tending to sin, in consequence of the deterioration of our nature; agreeably to what is said" in Adam all die."

Parishioner. Do we not pray, in favour of the infant, for the remission of sin; or, as it is in the form of the Church of England, the best interpretative of the sense of the compilers, "of his sins;" with which agrees what we read in the exhortation to the sponsors; it being in the English form-"ye have prayed that God would *** release him of his sins."

Minister. How do you reconcile this with what is said in the address to the congregation, when, with reference to our Saviour's reception of infants, it is noticed, "how he exhorteth all men to follow their innocency?" And how will you reconcile it with what is said at the end of the English service—“ it is certain by God's word, that children which are baptized, dying before they commit actual sin, are undoubtedly saved ?"

Parishioner. Do you think then so irreverently of our venerable reformers, as to suppose that they have fallen into inconsistency on the subject?

Minister. I have no such thought; but this is one of the points, on which, for the right understanding of the decisions of our Church, it is necessary to have recourse to the state of controversy at the time of the reformation. The Roman Catholics contended, that the habit of sin, or a tendency to it, is not in itself sin: which they applied in various ways, to lessen the malignity of those sins which were the result of habit. On the contrary, our reformers held sinful disposition to be in itself sin; and under this apprehension, they

speak in the 9th article of "the fault and corruption of the nature of every man," which they affirm to "deserve God's wrath and damnation:" meaning not that which is eternal; for this would be inconsistent with what is elsewhere said of infantine innocency; but the condemnation due to contrariety to his holy nature. The Scriptures never speak of eternal damnation, as inflicted otherwise than for sin in act or in intention. Concerning the properties of human nature we may perceive, that however adjusted to their legitimate objects, they will assuredly issue in sinful practice, unless properly directed and governed by divine grace; or else kept under restraint by prudential considerations. This is what St. Paul means by "the carnal mind” which is enmity against God:" not that the man possessing it hates God, as this text is erroneously brought to prove; but because the carnality, thus personified, is in opposition to his holy law. Apply this to the present subject; and you will perceive the ground on which the Church of England distinguishes between sin in act, or even in thought having the property of act; and sin in disposition, which, unless directed by grace otherwise than as it would be put in motion by the temptations of the world, will produce sin both in thought and in act. This latitude in the use of the word, is familiar both in the Old Testament and in the New: the Hebrew and the Greek words answering to it, being often applied to legal impurity, and to imperfection or defect.

Parishioner. As you object to the interpretation of charitable judgment, applied to the regeneration of infants; perhaps you will do the like, ip regard to that of adults.

Minister. In our first conversation, I told you of my abhorrence of the supposition, that a person undergoing baptism in hypocrisy, is thereby regenerated: and I must repeat my surprise, that so much should have been said in conversation and in print, to refute an opinion not held by any, so far as I can learn. But as to charitable judgment, I think it may fairly be extended by the officiating minister to an adult, with whom he has previously

conversed, whom he has found possessed of a sufficiency of knowledge, in whose conduct he knows no cause of repulsion, and who is to take on his tongue the solemn professions and promises exacted by our service. But the same interpretative charity does not induce me to believe, that our reformers extended it to what they were not warranted to expect; or that when they adopted the collect for Christmas-Day, they intended it to be affirmed, in addresses to Almighty God, that the persons praying were regenerate in any other sense, than as applied to their baptism.

Parishioner. I hear, that in some books of devotion, written by eminent men of the Church of England confessedly orthodox, the collect is entitled "A Prayer for Regeneration."

Minister. This is to be lamented, and has probably been from inadvertence. Certainly, the Church does not so name it. Such a sense is inconsistent with the grammatical construction: and indeed it would have been highly incongruous, to have required twelve thousand congregations, which is about the number in England, to be praying for regeneration; to which, as would be implied, none of them had attained.

Parishioner. We pray for various blessings temporal and spiritual, although living in the possession of them.

Minister. Yes; where they are not limited to precise points of time, but continuance and increase in them are desirable.

Parishioner. May not the compilers have contemplated regeneration in the latter point of view, and as a work carried on throughout the Christian state?

the word of God, is to the point. So is the circumstance, that when young persons are presented for confirmation, the whole construction of the service speaks the sentiment, that it is presumed to be a continuation of a state of grace. In like manner, in the visitation of the sick, the exhortation prepared for the occasion is exceedingly defective; except on the presumption, that any sins which may have been committed are a departure from grace formerly given. In short, our whole system is erroneous, according to the notions which you have imbibed.

Parishioner. Not the articles; in which there have been given to me senses, not agreeable to the opinions which you have elicited from the other institutions. It is in the articles, that the compilers must be supposed to have aimed at the setting down of the truths of the Gospel, with the greatest care and circumspection.

Minister. This I concede, without the apprehension of loss to my argu

ment.

Parishioner. In the 25th article, it is said concerning the sacraments, that by them "God doth not only quicken, but strengthen and confirm our faith in him." Does not this imply, in regard to each of the two sacraments, that there must be the possession of faith, or at least capability of it, previous to the strengthening and confirming spoken of?

Minister. The position applies, according to the properties of the two sacraments severally. By the energy of grace given, they may quicken, that is, excite or bring into action; and the exercise of this principle, as of every other, confirms and strengthens, that is, renders stable and continues. Now a baptized infant, subsequently instructed, may have faith rendered both active and stable, under the operation of grace stipulated in the ordinance.

Parishioner. Does not the article proceed to say, that the sacraments have a wholesome effect, on "those only who worthily receive them ?”

Minister. It does; but the distinction can have no effect on the condition of infants. They receive worthily, if they are in similar circumstances to

those of the children of whom our Saviour said-suffer them to come unto me. If you and I did not receive worthily at our baptism, we have not since received worthily; and never shall without rebaptization. For otherwise, if we should be fit recipients hereafter, we come not within the meaning of the expression; which speaks of worthy reception at the time of baptism.

Parishioner. The 27th Article, which is expressly on baptism, associates it with prayer to God; by which, it is said, "faith is confirmed and grace increased."

Minister. Yes; confirmed and increased, but not begun. On the contrary, we read of baptism, that it is "a sign of regeneration 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." The like expressions had been used in the 25th Article, concerning sacraments generally: which are defined " sure witnesses and effectual signs of grace and God's good will towards us, by the which he doth work invisibly in us." It will not be said here, as concerning the baptismal services, that the strong expressions are suggested by hypothetical interpretation and by charitable judgment; being decisions on the subject considered abstractedly. Neither can they be foreign to the case of infants; since the lawfulness of infantine baptism is affirmed immediately after in the Article; which, therefore, contemplates them in connexion with the beneficial effects before described. While we are on the Articles, I will remind you, that the 11th, entitled "Of Justification," refers to a certain homily, known to have been composed with extraordinary care. In the third part of it, the word "baptized," is introduced as synonymous with "justified;" and thus there is recognized the truth that the state of justification, nearly synonymous with regeneration, takes place in baptism.

Parishioner. The comments which you have made on the services and on the articles, shall receive my most seri

ous consideration. And yet, so much does your opinion differ from that of other denominations, that even on this account, I hesitate to settle down in a system, which implies error in the great mass of my fellow Christians.

Minister. If you mean the religious denominations, with the members of which we are immediately conversant, you are perhaps correct: but if you include the Christian world in general, the matter is quite otherwise. This being a question of fact, we need not take much time to settle it.

Parishioner. I know that the Roman Catholics are in your favour, although they go further than you seem disposed to follow them in the theory. The corruptions which they have engrafted on Christianity, induce me to put them out of the account.

Minister. To them you might have added all the Greek Churches, which include immense numbers of professing Christians. In regard as well to the Greek as to the Roman Churches, I lay little stress on their holding of any doctrine; unless, as in the present case, they professed it before the rise of their corruptions. But of this, something shall be said bye and bye. To all these Churches, you must add the Lutheran, comprehending large kingdoms and principalities; and the ancient and very respectable Church, known by the name of “Unitas Fratrum." Again, you must add the Calvinistic Churches on the continent of Europe; all of which hold to the confession, which you may find professed by that body of Christians in this country, who derive their descent from the Church of the Netherlands. In that instrument, as also in the Heidelburg Catechism in use by the same Church, and in the service for the administering of baptism, our doctrine is as explicitly declared, as in the articles and the services of our Church. We need not wonder at this; when we find Calvin, on whose principles those Churches were modelled, teaching the same doctrine.

Parishioner. I have always supposed, that the doctrine is inconsistent with the tenets of Calvin.

Minister. To me, it seems so; and yet this celebrated man, in the 15th VOL. VI,

and 16th sections of his fourth book, uses the language of antiquity on the present subject; amounting to the point that in baptism there is implanted a principle of grace, to which he gives the name of regeneration. But in my estimation, the testimonies of all these Churches are of less weight than that of the primitive Church; which is ac knowledged to have preserved the Christian faith entire, for at least three hundred years. During all that time, what I contend for as truth, was held and taught without contradiction. This is an acknowledged fact.

Parishioner. I understand it to be so; but have heard it accounted for from the good lives of Christians in those early ages. It may have been safely supposed, that their Christian state commenced with their baptism; but the same notion, it is said, must be very pernicious in the present day; when we witness the degeneracy of so many, who were dedicated to God in their infancy.

Minister. There never was a time, when there was not abundance of dishonour of this sort, on the cause of Christ. We have sufficient evidence of it, in what it especially fell in with the views of ecclesiastical writers to mention the heresies infesting the early Church, and the vile deeds of the inventors of them; who had generally been born and educated in the bosom of the Church. There is a fact conspicuously to the purpose. Towards the middle of the third century, there took place the persecution of the Emperor Decius-more severe than any which had preceded. The Churches had enjoyed peace through a long tract of time; and when the reverse of their condition began, it was considered as the judgment of God on abounding wickedness, described in as glowing colours as could be given of the manners of any Church in Christendom at the present day. There remains especially an Epistle of Cyprian, the cele brated Bishop of Carthage, in which he sets forth in very strong terms the preceding sinful practices of professors. About half a century afterwards, there ensued the persecution of the Emperor Dioclesian. Eusebius, a cotemporary

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