,transcribed from the #ahfe ,hatchard ,co4 edition by ,david ,price1 email ccx#jgdpglaf4org ,,baptism ,,as ,,taught ,,in ,the ,bible and the ,prayer ,book4 99 99 99 99 99 ,,by ,,edward ,,hoare1 ,m4,a41 ,,incumbent ,,of ,,trinity ,,church1 ,,tunbridge ,,wells4 99 99 99 99 99 8,sanctify the ,lord ,god in your hearts2 and be ready always to give an answer to every man that asketh you a reason of the hope that is in you1 with meekness and fear2 having a good conscience40--#a ,peter iii4 #ae1 #af4 99 99 99 99 99 99 99 99 99 99 ,,sixth ,,edition4 99 99 99 99 99 99 99 99 99 99 ,,london3 ,,hatchard ,,co41 #ahg1 ,,piccadilly1 ,w4 ,booksellers to ,h4,r4,h4 the ,princess of ,wales4 #ahfe4 99 99 99 99 99 ,,baptism ,,as ,,taught ,,in ,,the ,,bible ,,and ,,the ,,prayer ,,book4 ,,by ,,edward ,,hoare1 ,m4,a41 ,,incumbent ,,of ,,trinity ,,church1 ,,tunbridge ,,wells4 ,,few subjects have occasioned greater controversy than that of baptism1 and few have been discussed with greater eagerness4 ,the baptismal service of the ,church of ,england has been a stumbling-block to many without her pale1 and been made the basis of the extreme views entertained by many of those within4 ,some have thought it unscriptural1 and have resolved in consequence upon separation from our ,church2 while others have regarded it as containing the ,church's principles more distinctly than the ,articles1 and have founded upon it the doctrine of spiritual regeneration as invariably connected with the sacrament4 ,the object of the present tract is to compare the ,prayer ,book with the ,bible3 in doing which it will be needless to attempt any statement of the various opinions expressed upon the subject2 our simpler and safer course will be to turn at once to the books themselves4 ,,the ,,bible of course must claim precedence1 and our endeavour will be to ascertain ,i4 ,what is the inward and spiritual blessing connected with the sacrament of baptism in ,scripture8 ,,ii4 ,what is the nature of the connexion8 ,i4 ,that there are certain high and rich gifts connected with baptism in sacred ,scripture must be acknowledged by all who study it in a childlike spirit4 ,men may entertain different opinions as to the connexion1 and even as to the nature of the gifts1 but that there are such gifts it is surely impossible to deny4 ,few words may suffice to shew that the sum and substance of these gifts is a saving union with our ,lord ,jesus ,christ4 ,in #a ,cor4 xii4 #ac1 it is written1 8,for by one ,spirit are we all baptized into one body1 whether we be ,jews or ,gentiles1 whether we be bond or free2 and have been all made to drink into one ,spirit40 ,that these words apply to the inward and spiritual grace of which baptism is a sign and means1 lies on their very surface4 ,they are plainly speaking of an inward and spiritual work1 for they ascribe it to the agency of the ,holy ,ghost himself--8,by one ,spirit are ye all baptized20 while the use of the word 8baptized0 is proof of a connexion between this inward change and the outward sacrament4 ,the inward grace is the subject of the passage1 and this grace is connected by the language with the outward sign4 ,we are1 therefore1 fully warranted in employing this text as a description of that blessing with which baptism is connected4 ,it does not teach us the nature of the connection1 but it does teach us the nature of the gift4 ,and what is this blessing8 ,the formation of a union with ,christ ,jesus2 an engrafting into the living vine2 an incorporation amongst the members of ,his body4 ,the agent who forms this union is the ,holy ,ghost4 8,by one ,spirit40 ,and the body with which the union is established is the mystical body of the ,lord ,jesus ,christ2 the body of which the ,apostle speaks when he says1 8,and gave ,him to be the ,head over all things to the ,church1 which is ,his body40 7,eph4 i4 #bb1 #bc47 ,it is of the utmost importance that all should bear in mind that this is the great1 grand gift to be sought in baptism4 ,the ,bible says not a word of the implanting of a principle which may or may not grow in after life2 it speaks of nothing short of a union with our ,lord in its highest1 holiest1 and most efficacious sense4 ,if the grace be really given1 in the fullest sense in which the words can be used we are made members of the body of our ,lord4 ,the same appears from many other passages4 ,in ,gal4 iii4 #bf1 #bg1 we read1 8,for ye are all the children of ,god by faith in ,jesus ,christ4 ,for as many of you as have been baptized into ,christ have put on ,christ40 ,and again1 ,rom4 vi #c1 #d1 8,know ye not1 that so many of us as were baptized into ,jesus ,christ were baptized into ,his death8 ,therefore we are buried with ,him by baptism into death40 ,these words are sometimes thought to apply simply to the profession made4 ,as we are not now inquiring into the nature of the connexion1 we need not pause to discuss that question3 our only object at present is to shew that a union with ,christ is the inward blessing with which baptism is connected in ,scripture4 ,and this appears plainly in both passages1 for the words are1 8,ye have put on ,christ40 8,ye are baptized into ,jesus ,christ40 ,if this be plain1 the remainder of our present inquiry will be easy3 for there are two changes immediately produced when this union with ,christ is formed1 viz41 a change of condition and a change of heart4 ,,change ,,of ,,condition4 ,no sooner is a union with ,christ established1 than there is a complete change in our position before ,god4 ,when a man is not in ,christ1 he stands alone1 and bears the whole weight of sin1 both original and actual4 ,he is like the manslayer outside the city of refuge1 or like those who saw the waters of the flood arising1 but were themselves outside the ark4 ,those that are 8without ,christ0 are 8without hope10 for it is written1 7,eph4 ii4 #ab17 8,that at that time ye were without ,christ0 7separate from ,christ1 not in union with ,him71 8being aliens from the commonwealth of ,israel1 and strangers from the covenants of promise1 having no hope1 and without ,god in the world4 ,but now in ,christ ,jesus1 ye who sometimes were far off are made nigh by the blood of ,christ40 ,nothing can be plainer than the contrast here drawn between men without ,christ and men in ,christ4 ,those without ,him are strangers from the covenant2 but those in ,him are reconciled1 or made nigh by ,his blood4 ,in ,christ they are justified from all things4 ,they are no longer under the curse1 because ,his atonement has removed it from their head4 8,in ,him we have redemption through ,his blood1 the forgiveness of sins40 7,coloss4 i4 #ad47 ,they are no more regarded as sinners1 for as their sin has been laid on ,christ1 so ,his righteousness is imputed unto them4 8,he hath made ,him to be sin for us who knew no sin1 that we might be made the righteousness of ,god in ,him40 ,,change ,,of ,,heart4 ,but there will also be a change of heart4 ,it is wholly impossible that there should be a union so close1 so intimate1 so rich in gifts as this is1 without the likeness of our ,lord being formed in the heart of ,him that is so united to him4 ,the member of ,christ must be like ,him4 ,this seems so obvious as scarcely to require proof4 ,if we be so made one with ,christ as to be accepted in ,him1 to share the love shewn ,him1 to be regarded in all respects as members of ,his body1 we must be moulded after ,his likeness1 and changed by the ,holy ,ghost after ,his image4 ,the words of ,st4 ,paul1 8,he that is joined to the ,lord is one spirit10 set this question at rest at once4 ,they shew that there must be a change of heart whenever there is a union with the ,lord4 ,the same appears from #b ,cor4 v1 #ag1 #ah1 8,therefore if any man be in ,christ1 he is a new creature1 c40 ,the change here spoken of is not one of condition1 or of covenant relationship with ,god2 but a new creation of the soul1 a renovation of the habit of the mind1 of the thoughts1 of the affections1 of the whole bearing of the new created spirit4 8,old things are passed away1 behold all things are become new40 ,none1 therefore1 can claim a union with ,christ in whom no such change has taken place4 ,the careless1 thoughtless1 prayerless professor may be in outward fellowship with the ,church2 but he is not1 he cannot be1 partaker of a union with ,jesus4 ,no system of man can dethrone from their sovereign authority those awakening words of sacred ,scripture1 8,if any man have not the ,spirit of ,christ1 he is none of ,his40 ,a union with ,christ1 therefore1 involves invariably a change of condition and a change of nature2 it only remains that we examine whether these change are connected in the word of ,god with baptism4 ,if our first conclusion were correct1 that a union with ,christ is the blessing connected with the sacrament1 it ought to follow that these two gifts are connected with it likewise4 ,what then saith the ,scripture respecting the change of condition1 or the pardon of our sins8 ,in ,acts ii4 #ch1 we read1 8,repent and be baptized every one of you in the name of ,jesus ,christ for the remission of sins1 and ye shall receive the gift of the ,holy ,ghost40 ,and in ,acts xxii #af1 8,arise1 and be baptized1 and wash away thy sins1 calling on the name of the ,lord40 ,can anything be clearer than that there is a connexion in these passages between baptism and forgiveness8 ,a similar connexion may be observed between baptism and a change of heart4 ,in ,john iii #e1 believers are said to be 8born of water and of the ,spirit40 ,in the passage above referred to1 ,acts ii4 #ch1 the gift of the ,holy ,ghost is described as a gift consequent on baptism4 8,ye shall receive the gift of the ,holy ,ghost40 ,in ,eph4 v4 #bf1 there is a clear connexion between baptism and the cleansing power of the word4 8,that ,he might sanctify it with the washing of water by the word40 7,see also ,rom4 vi47 ,the whole of ,scripture1 therefore1 is harmonious4 ,the great1 grand1 primary gift is a union with ,jesus2 and as this is inseparably connected with forgiveness of sin and renewal of heart1 so these two blessings are connected with the sacrament of baptism4 ,this is the sense in which throughout the following pages we employ the term 8regeneration40 ,it is important that this definition should be borne in mind1 for1 if we are not agreed as to the meaning of terms1 there can be no hope of agreement in our conclusions4 ,when1 therefore1 the word regeneration is used in this tract it is in the higher sense just described4 ,it is not used for that admission into the visible church with all its privileges and responsibilities which invariably takes place at baptism2 nor is it spoken of as the sowing of a certain seed1 which may or may not grow in after life2 but it is employed to express the commencement of a new life in the ,lord ,jesus ,christ invariably accompanied by justification and change of heart4 ,i am anxious that there should be no mistake on this point2 for those who do not believe in the invariability of baptismal grace are sometimes said to take low views of the sacrament of baptism4 ,but nothing can be further from the fact1 for it is just because we take high views of the spiritual grace connected with it that we believe that spiritual grace to be incompatible with the ungodly lives of too many of the baptized4 ,we have thus far spoken of these spiritual blessings without attempting to define their connexion with the outward sign4 ,our only concern1 hitherto1 has been to shew that there is such a connexion clearly pointed out in the word of ,god4 ,it now behoves us to examine-- ,,ii4 ,into the nature of that connexion4 #a4 ,and first we may remark1 that the connexion is of such a character as to lead the ,apostles when addressing their converts to assume the spiritual gift to have been received wherever the outward sacrament had been administered4 ,the language of ,st4 ,paul to the ,corinthians may illustrate what we mean4 ,he is addressing a body of professing ,christians1 of persons baptized in the name of ,jesus1 and he assumes without the least caution or qualification that they were really what they professed to be1 true1 devoted1 regenerate believers4 8,unto the church of ,god which is at ,corinth1 to them that are sanctified in ,christ ,jesus1 called to be saints1 with all that in every place call upon the name of ,jesus ,christ our ,lord1 both theirs and ours40 7#a ,cor4 i4 #b47 ,so also1 as baptism was the visible act of union1 he assumes that the ,holy ,spirit had been pleased to accompany it1 and that they had been really united to their ,lord2 as1 for example1 when he says 8,by one ,spirit are ye all baptized into one body40 ,the same remark may be made of almost every passage in which mention is made to believers of their baptism4 ,the ,apostles gave free scope to their affectionate and hopeful interest2 they addressed professors on the assumption that they were in fact what they were in profession2 that they had received the gift of which they had received the sign and seal4 #b4 ,but secondly we may remark1 that in the doctrinal statements of the ,word of ,god the spiritual grace is proved to be separable from the outward sign4 ,as there are some passages where baptized believers are addressed1 so there are others in which the doctrines of the gospel are defined and taught4 ,the former correspond to the ,liturgy1 the latter to the ,articles of our ,church4 ,it is very important to observe this distinction2 for in the different classes of passages different modes of expression must be expected4 ,of course the whole of sacred ,scripture1 being inspired by the same ,spirit1 speaks the same truth2 but it is one of the perfections of the ,bible that it conveys truth in every form both of statement and application4 ,we are bound1 therefore1 to study these various forms2 and without doing so1 we can never hope either to receive or convey the mind of ,god4 ,now it is obvious we should naturally look for the principle of assumption in that class of passages in which our baptismal privileges are made the subject of personal appeal4 ,if regeneration were not assumed1 the appeal would be altogether powerless4 ,if the writer were to pause to fence in his argument1 and check himself by his expository cautions1 the whole address would be stripped of force and interest4 ,when ,st4 ,paul1 e4g41 with an overflowing heart1 writes to the ,colossians1 8,put on therefore as the elect of ,god1 holy and beloved1 bowels of mercies1 c410 he cannot stop to caution them against presumption1 or to point out the necessary signs of their election4 ,just so in addressing baptized persons1 he appeals to them as regenerate without destroying the force of his address by cautions as to the nature of regeneration4 ,such cautions are given in the doctrinal passages of the ,scriptures4 ,to these1 therefore1 we must turn for exact and dogmatical statements of ,christian truth4 ,now1 as in the hortatory addresses of the ,apostles1 regeneration is invariably assumed until sad facts prove the contrary2 so in the doctrinal statements of the ,bible invariable grace is no less explicitly denied4 7#a47 ,in such passages it is laid down as a general law of ,god's kingdom that no outward ordinances whatever can invariably convey divine grace4 ,it is our privilege1 as believers1 to expect ,his presence while in the way of ,his judgments we wait for ,his blessing2 but 8,god is a ,spirit and they that worship must worship ,him in spirit and in truth10 nor are we anywhere warranted in asserting that any act on man's part is invariably accompanied with any gift on ,god's part4 ,he does not bind ,his gifts to our actions1 even if those actions be hallowed by ,his own authority4 ,only examine his language respecting all ,his appointed ordinances4 ,circumcision4 8,he is not a ,jew1 which is one outwardly2 neither is that circumcision1 which is outward in the flesh2 but he is a ,jew1 which is one inwardly2 and circumcision is that of the heart1 in the spirit1 and not in the letter2 whose praise is not of men1 but of ,god40 7,rom4 ii4 #bh1 #bi47 ,sacrifice4 ,great blessings were attached to sacrifices1 but not invariably2 for 8,the sacrifice of the wicked is abomination3 how much more when he bringeth it with a wicked mind40 7,prov4 xxi4 #bg47 ,prayer4 ,we know the rich promises attached by ,god to prayer2 but prayer itself may be powerless2 for 8,he that turneth away his ear from hearing the law1 even his prayer shall be abomination40 7,prov4 xxviii4 #i47 ,preaching4 ,there is scarcely any ordinance to which such language is applied as is used of preaching4 ,it is 8the power of ,god0 7#a ,cor4 i4 #ah72 the channel by which 8faith cometh0 7,rom x4 #ag72 an instrument of the new birth 7#a ,peter i4 #bc1 #be72 and nothing less than a means of salvation to the hearer 7#a ,tim4 iv4 #af74 ,yet we must not argue even from this that the personal benefit is invariable2 for 8,the preaching of the cross is to them that perish foolishness40 7#a ,cor4 i4 #ah47 ,but are not the two sacraments an exception8 ,certainly not that of the ,lord's ,supper4 ,the blessing connected with this sacrament is the highest and choicest of which the ,christian soul is capable1 even the communion of the body and blood of ,christ our ,saviour4 ,but this is not invariably given1 for in some cases the communion is a curse and not a blessing4 8,for he that eateth and drinketh unworthily1 eateth and drinketh damnation to himself1 not discerning the ,lord's body40 7#a ,cor4 xi4 #bi47 ,we should gather1 therefore1 from the harmony of ,god's dealings1 that the spiritual grace was not invariably attached to the outward sign in ,baptism4 ,we find that under every dispensation ,he attached certain moral conditions1 such as faith and repentance1 which were pre-requisites1 to any special grace conveyed by ,his ordinances4 ,if ,baptism be an exception to this general law we should expect to find some statement to this effect in sacred ,scripture4 ,if there be any deviation from ,god's wonted principles of religious government we should naturally expect to find the deviation explicitly taught4 ,we might reasonably look for some dogmatical passage in which it is declared that every baptized person is invariably made one with ,christ4 ,but it we look in vain for such a passage4 ,there are texts in which the connexion is assumed1 but we may safely assert that there is not one single passage in which1 as a matter of doctrine1 invariability is either taught or proved4 ,if1 however1 it be an exception to the general law1 it must be so from one of two causes4 ,either there must be something peculiar in its nature as a sacrament1 which makes the connexion sacramentally invariable without reference to moral character1 or there must be something in the moral character of the recipient which invariably insures the blessing4 ,that there is nothing peculiar in its nature as a sacrament is amply proved by the language of ,st4 ,peter4 8,the like figure whereunto baptism doth also now save us 7not the putting away of the filth of the flesh1 but the answer of a good conscience towards ,god71 by the resurrection of ,jesus ,christ40 7#a ,pet iii4 #ba74 ,a certain character is here asserted to be needful in the recipient3 the blessing is not given unless there be the answer of a good conscience towards ,god2 and there is no sacramental peculiarity which excepts ,baptism from the general law1 and attaches the gift invariably to the sign4 ,it is argued1 however1 that infants oppose no obstacle to the operation of ,divine grace1 and1 therefore that in their case the moral character of the recipient invariably insures the blessing4 ,we are not about to discuss this question1 for it is not amongst 8the things that are written40 ,there is not a word upon the subject in the ,scriptures1 and1 therefore1 we can only expect to be perplexed and led astray when we attempt to define and to determine4 ,this1 only1 we would remark--that there is no argument drawn from the moral innocence of infants to prove their invariable regeneration1 which would not equally prove that ,esau was as much a child of ,god as ,jacob4 ,they were born on the same day1 and of the same parents2 they were circumcised by the same persons under the same circumstances1 and we leave it to those who believe ,god's gifts to become invariable through the moral innocence of infants to explain the words of ,god himself1 8,jacob have ,i loved1 but ,esau have ,i hated40 7,rom4 ix4 #ac47 7#b47 ,again1 ,in all the doctrinal passages of ,scripture the new birth is said to be invariably accompanied by holiness of personal character4 ,only refer to the first epistle of ,st4 ,john1 8,whosoever is born of ,god doth not commit sin1 for his seed remaineth in him2 and he cannot sin1 because he is born of ,god4 ,in this the children of ,god are manifest1 and the children of the devil3 whosoever doeth not righteousness is not of ,god1 neither he that loveth not his brother40 7#a ,john iii4 #i1 #aj47 8,everyone that loveth is born of ,god1 and knoweth ,god4 ,he that loveth not1 knoweth not ,god2 for ,god is love40 7#a ,john iv4 #g1 #h47 8,whatsoever is born of ,god overcometh the world3 and this is the victory that overcometh the world1 even our faith40 7#a ,john v4 #d47 8,we know that whosoever is born of ,god sinneth not2 but he that is begotten of ,god keepeth himself1 and that wicked one toucheth him not40 7#a ,john v4 #ah47 ,there are some acknowledged difficulties in these passages2 but we make a fearless appeal to any unprejudiced mind3 do they not teach beyond the possibility of controversy that the man without faith and without love is not born of ,god1 and that we have no scriptural warrant for calling those regenerate who grow up in sin1 who spend their strength in sin1 and who go to the grave with the curse of unrepented sin upon their heads8 7#c47 ,the practice of the ,apostles accords with these doctrinal statements4 ,they always assumed regeneration in baptized professors until sad facts proved the contrary2 but there was a limit to this assumption4 ,and when these sad facts occurred1 they declared in language the most explicit that such characters were not regenerate by ,god4 ,the language of ,st4 ,peter to ,simon ,magus in ,acts viii1 #ba1 is not addressed to him as to a regenerate man in a state of inconsistency2 but to an unregenerate man in a state of false profession4 ,in one sense ,simon had believed4 ,like the devils he had been convinced1 but he had no union with his ,saviour either before his baptism or after it2 and though on the principle of assumption the inspired ,apostle had sanctioned his baptism on his profession1 on the principle of ,christian truth he pronounced him reprobate on the manifestation of his sin4 8,thou hast neither part nor lot in this matter2 for thy heart is not right in the sight of ,god40 ,the language of the ,apostle ,paul to the ,corinthians is of the same character4 ,in #b ,cor4 xiii1 #e1 he says1 8,examine yourselves1 whether ye be in the faith2 prove your own selves4 ,know ye not your own selves1 how that ,jesus ,christ is in you1 except ye be reprobates80 ,the word here rendered 8reprobate0 is the word which would be applied to false coinage when tested and found wanting4 ,those1 therefore1 who were not in the faith were regarded by ,st4 ,paul not as regenerate persons who were inconsistent1 but as base metal2 persons who bore the outward sign of ,christianity1 but who were not really regenerate1 and were1 therefore1 enjoying no real union with the ,lord ,jesus4 ,just so ,st4 ,john wrote of those who had apostatized from the faith4 7#a ,john ii1 #ai47 8,they went out from us1 but they were not of us2 for if they had been of us1 they would no doubt have continued with us3 but they went out1 that they might be made manifest that they were not all of us40 ,in these words there are three things carefully to be observed4 ,first3 ,the persons alluded to must have been baptized professors1 who at one time had been in fellowship with the ,apostles1 for it is quite impossible to suppose them unbaptized at the time when they were 8with us10 i4e4 in union and communion with the ,church4 ,secondly3 ,these persons had broken off from this communion1 and were openly antichristian in their principles4 ,thirdly3 ,st4 ,john explains their conduct upon the principle that they had never been what they had professed to be1 and describes their desertion of the truth as a manifestation of their real1 though previously hidden1 character4 ,on the principle of assumption they had been received into the fellowship of the ,church of ,god2 but they were condemned as reprobates as soon as sad facts made manifest the falsehood of their profession4 ,we should not fear to rest the whole question of invariable regeneration in baptism upon this one single text4 ,it is impossible to suppose them unbaptized1 and with the inspired ,word before us it is equally impossible to regard them as regenerate4 ,while1 therefore1 in their hortatory addresses the inspired ,apostles always assumed the gift to have been imparted whenever the sacrament had been received1 in their doctrinal statements of ,divine truth they taught plainly that baptized unbelievers are not to be regarded as regenerate1 and that in accordance with the general law of ,god's kingdom the outward sign of ,baptism may be unaccompanied by the inward gift4 ,we proceed1 then1 to our next subject of inquiry1 namely1 the teaching of the ,church of ,england4 ,as ,churchmen we cannot fail to be most deeply interested in the truth and consistency of our ,church's system2 and when we see it attacked on the one hand1 and misapplied on the other1 it is truly refreshing to the spirit to be able to bring it fearlessly to the test of ,god's unerring word4 ,by the ,bible1 then1 let us boldly try the ,,prayer ,,book4 ,in such an inquiry it is our first duty to ascertain what the ,prayer ,book itself teaches4 ,we care not what men say1 write1 or think respecting it2 our business is with the real doctrine of the book itself1 8in the plain and full meaning thereof40 ,we will adopt the same arrangement as before1 and endeavour to ascertain ,i4 ,what is the gift connected by the ,church with the sacrament of ,baptism8 ,,ii4 ,what is the nature of the connection8 ,i4 ,as in the ,scriptures1 so in the ,prayer ,book1 the gift connected is said to be a saving union with out ,lord ,jesus ,christ4 8,wherein ,i was made a member of ,christ1 the child of ,god1 and an inheritor of the kingdom of heaven40--,catechism4 8,and humbly we beseech ,thee to grant1 that he1 being dead unto sin1 and living unto righteous1 and being buried with ,christ in his death 7taken from ,rom4 vi471 may crucify the old man1 c40--,baptismal ,service4 ,as in the ,scriptures1 so in the ,prayer ,book1 this union with ,christ in supposed to lead invariably to the two changes above stated1 viz41 a change of condition1 and a change heart4 ,,change ,,of ,,condition4 8,they that receive ,baptism rightly are grafted into the ,church2 the promises of forgiveness of sin1 and of an adoption to be the sons of ,god1 by the ,holy ,ghost1 are visibly signed and sealed3 ,faith is confirmed1 and grace increased by virtue of prayer to ,god40--,art4 #bg4 8,regard1 we beseech ,thee1 the supplications of thy congregation1 sanctify this water to the mystical washing away of sin 7from ,acts xxii4 #af71 and grant that this child now to be baptized therein may receive the fulness of ,thy grace1 and ever remain in the number of ,thy faithful and elect children1 through ,jesus ,christ our ,lord40--,baptismal ,service4 8,we give ,thee thanks1 most merciful ,father1 that it hath pleased ,thee to regenerate this infant with ,thy ,holy ,spirit1 to receive him for ,thine own child by adoption1 and to incorporate him into ,thy holy ,church40--,baptismal ,service4 ,,charge ,,of ,,nature4 8,what is the inward and spiritual grace8 8,a death unto sin1 and a new birth unto righteousness2 for1 being by nature born in sin and the children of wrath1 we are hereby made the children of grace40--,catechism4 8,o merciful ,god1 grant that the old ,adam in this child may be so buried that the new man may be raised up in him40 8,grant that all carnal affections may die in him1 and that all things belonging to the ,spirit may live and grow in him40--,baptismal ,service4 ,there is nowhere ,in the ,prayer ,book1 any more than in the ,bible1 the smallest allusion to the idea of a certain spiritual seed being implanted at ,baptism1 which may or may not grow in after life4 ,both agree in looking for the highest gifts1 and the highest gifts alone4 ,we do not pray that the child may be put merely into a new position1 which he may use or not1 as it may happen1 but that he 8may be born again1 and be made an heir of everlasting salvation40 ,we look for a permanent1 lasting1 saving change2 viz41 adoption into ,god's family1 regeneration by the ,holy ,ghost4 ,and as for the idea that the ,church looks for baptismal justification without a change of heart as its necessary and invariable accompaniment1 we would only ask the advocates of such a theory to explain1 if they can1 the language of the ,catechism1 which says that 8the inward and spiritual grace is a death unto sin1 and a new birth unto righteousness40 ,never1 surely1 does the ,church of ,england teach that there can be such a death and such a life without an inward and sanctifying change by the ,holy ,ghost4 ,,ii4 ,as to the gift itself1 therefore1 there is complete agreement4 ,the great subject of discussion1 however1 is the connexion4 ,by some it is thought invariable1 at least in the case of infants2 i4e41 it is maintained that every baptized infant is there and then1 ipso facto1 regenerate4 ,our present object is to shew that such a theory is at variance with the teaching of the ,church1 for that the inward gift1 though assumed upon profession1 is explicitly taught to be separable from the outward sign4 #a4 ,the spiritual gift is assumed to have been received whenever the outward sacrament has been administered4 ,the whole of our services are constructed upon this principle4 ,we are all baptized upon a profession of our faith1 and all meet in the house of ,god in the character of baptized believers2 the ,church1 therefore1 as a public body1 is bound to assume our profession real4 ,this it does in all its services2 so that there is not a single prayer throughout the ,liturgy which is not drawn up on the principle of assumption4 ,upon this principle persons are supposed at their burial to have been believers1 as they are assumed in their confessions to be repentant1 and at their baptism to be regenerate4 ,indeed it may be laid down as a general rule that whenever there is anything personal in the bearing of a passage1 the person affected is always assumed to be in fact what he is in profession4 ,this principle of assumption appears as plainly in the ,catechism as the ,liturgy4 ,there is a great distinction to be observed between the language of the ,articles and the ,catechism4 ,the ,articles teach truth abstractedly--the ,catechism in its personal application to the individual who employs the words4 ,in the ,catechism1 therefore1 grace is always assumed4 ,the child is assumed to be a true believer and to be living in the constant habit of thankful prayer1 as for example in the words1 8,i heartily thank our heavenly ,father1 that ,he hath called me to this state of salvation1 through ,jesus ,christ our ,saviour3 ,and ,i pray unto ,god to give me ,his grace that ,i may continue in the same unto my life's end40 ,upon the same principle he is assumed in the second answer to have been made in baptism 8a member of ,christ10 c4 ,the fourth answer is manifestly drawn up on the principle of assumption2 it declares what ought to be1 and assumes that it is1 the child's character4 ,the second answer must1 in common consistency1 mean the same2 and it would be just as reasonable to maintain that the ,church teaches the invariable prayerfulness of every child who repeats the ,catechism1 as the invariable regeneration of even child received into its fold by baptism4 ,now this principle of assumption is exactly that which we discover in the addresses of the ,apostle4 ,thus far1 therefore1 there is agreement between the ,bible and the ,prayer ,book4 #b4 ,as a matter of doctrine1 the ,prayer ,book teaches1 like the ,bible1 that the spiritual gift is not invariably given in connexion with the outward sign4 ,upon such a subject our chief reference should obviously be to the ,articles4 ,they correspond to the doctrinal teaching of the ,scriptures1 the ,liturgy to the devotional and hortatory addresses4 ,in the ,articles alone there is no personal application1 and1 therefore1 they alone are free from the principle of assumption4 ,as we have before remarked1 they deal with abstract truth2 and contain a scheme of theology carefully drawn up for the security of the ,church4 ,to them1 therefore1 we are bound in common sense to refer for all dogmatical assertions as to the doctrinal principles of our ,church4 ,now it is quite impossible for any language to be simpler and clearer than that of the ,articles4 ,of both sacraments it is said1 ,art4 #be1 8,in such only as worthily receive the same they have a wholesome effect and operation2 for they that receive them unworthily purchase to themselves damnation1 as ,st4 ,paul saith40 ,and of ,baptism1 ,art4 #bg1 8,it is a sign of regeneration or new birth1 whereby1 as by an instrument1 they that receive baptism rightly are grafted into the ,church40 ,the doctrine of these passages exactly corresponds with that of ,scripture4 ,they deny in the plainest possible language the invariability of the connexion2 they define the two sacraments by the same conditions2 they make not the most distant allusion to any sacramental peculiarity in baptism2 but assert of both with the most positive distinctness1 that in such only as worthily receive the same they have a wholesome effect and operation4 ,nor is there any exception in the case of infants4 ,our ,reformers in framing the ,articles adhered most resolutely to their ,bibles1 and when the word of ,god was silent they were silent also4 ,there is no exception respecting infants in the ,scriptures2 there is none therefore in the ,articles4 ,they state as much as1 and no more than1 the word of ,god itself instructs them4 ,nay more1 it is plain1 both from the ,catechism and the ,baptismal ,service1 that no such distinction is recognized4 ,the ,catechism does not set aside the necessity of faith and repentance in the case of infancy1 but supposes it satisfied by the promise of the sureties4 ,so1 also1 in the ,baptismal ,service1 the same questions are asked as are asked of adults4 ,there is not the least distinction in respect of infancy2 nor the least hint at invariable moral qualification1 setting aside the necessity of a positive declaration of the ,christian faith4 ,of course there are difficulties connected with the baptism of unconscious children1 but these have nothing to do with our present subject4 ,all that we are now concerned with is the fact that our ,church makes no distinction in their favour1 but that in every instant she requires a certain confession1 and thereby in every instance denies the invariability of the connexion between the inward gift and the outward sign4 #bi ,again1 therefore1 we find complete and exact agreement between the ,prayer ,book and the ,bible4 ,in all personal passages the connexion is assumed4 ,in doctrinal statements moral conditions are required1 and the invariability of the connexion is denied4 ,this distinction is the simple key to the two passages in the ,baptismal ,service which have occasioned so much discussion4 8,seeing1 now1 dearly beloved1 that this child is regenerate40 8,we yield ,thee hearty thanks1 most merciful ,father1 that it hath pleased ,thee to regenerate this infant with ,thy ,holy ,spirit1 to receive him for ,thine own child by adoption1 and to incorporate him into ,thy holy ,church40 ,if the preceding argument be correct1 the question with reference to these passages is obviously reduced to this3 ,are they the language of strong faith assuming the gift given when the outward act had been duly performed8 ,or1 are they a dogmatical statement of the doctrine that every baptized infant is by that act regenerate by the ,holy ,ghost8 ,it can scarcely be denied that the prayer is drawn up in the spirit of assumption2 we may confine the question1 therefore1 to the declaration4 ,now1 if there be any truth in the rule that where there is anything personal in a passage1 the person affected is always assumed to be in fact what he is in profession1 it must apply to these words which are pre-eminently personal in their character4 ,earnest prayer has just been offered2 the ,church has done her utmost to arouse the spirit of repenting faith2 a declaration of faith and repentance has just been made2 and the sole object of the sentence is to move the congregation to united thanksgiving and prayer4 ,assumption1 therefore1 is absolutely necessary to the construction of the service2 thanksgiving would be impossible without it2 and if1 in such circumstances1 the ,church did not assume the gift1 she must be compelled to stop the mouth of ,god's faithful children1 when they would pour forth the gratitude of a hopeful and overflowing heart4 ,this view of the passage is confirmed by the similar assumption in the corresponding prayer after the reception of the other sacrament 8,almighty and everliving ,god1 we most heartily thank ,thee1 for that ,thou dost vouchsafe to feed us1 who have duly received these holy mysteries with the spiritual food of the most precious body and blood of ,thy ,son our ,saviour ,jesus ,christ10 c4 ,here are two assumptions--#ast1 ,that all the communicants have received the sacrament duly2 and #bnd1 ,that they have all been fed with the spiritual grace of which it is a sign4 ,but no one with the ,articles before him can suppose that the ,church intended to teach that every communicant invariably feeds on the most precious body and blood of ,christ4 ,at the same time it may be proved1 with the certainty of mathematical demonstration1 that these words are not the language of assertion4 ,it cannot be believed1 with the #beth and #bgth ,articles before us1 that our ,church asserts the invariability of regeneration in all adults who are baptized4 ,no language could be more decisive or distinct than theirs4 8,in such only as worthily receive the same they have a wholesome effect and operation40 ,but on turning to the ,service of ,baptism for ,adults1 we find the very same words used as are employed for infants1 8,now that this person is regenerate40 ,it must be obvious to any man1 that if these words are to be understood as a positive doctrinal assertion of invariable regeneration in adults1 they are in flat contradiction to the ,articles4 ,if they are intended to assert the doctrine that every baptized adult is regenerate1 they are in exact and direct opposition to the passages quoted above1 which teach most carefully that every baptized adult is not regenerate4 ,if this be the real meaning of our ,service1 the ,prayer ,book1 in this matter1 flatly contradicts itself4 ,if1 on the other hand1 the passage in the ,baptismal ,service be the language of assumption1 all is harmonious4 ,in its statement of doctrine1 the ,church gives the caution2 in its application to the individual1 it confidently and unreservedly assumes the gift4 ,in the case of adults1 therefore1 the language must be that of assumption1 not assertion4 ,but there is an exact identity between the words used for infants and adults4 ,in this respect there is not a shade of difference between the two offices4 8,now that this child is regenerate10 says the one2 8,now that this person is regenerate10 says the other4 ,is it consistent1 is it logical1 is it common sense1 to say that one thing is meant in one passage1 and another thing in another8 ,that one thing is meant on the #hast page1 and a totally different thing by the same words on the #hdth page of the same book8 ,that one is assertion1 while the other is admitted to be assumption8 ,common sense demands that in the same book1 the same words should mean the same thing4 ,the two passages must therefore be either both assumption or both assertion4 ,assertion is impossible in the one1 and1 therefore1 assumption is logically necessary in both4 ,there is1 therefore1 throughout the ,prayer ,book a beautiful agreement with the ,bible4 ,they both1 in hortatory passages1 assume regeneration where faith has been professed1 and the sacrament administered4 ,they both in doctrinal statements teach distinctly that baptized persons are not all regenerate4 ,the ,churchman needs no more than this agreement for the satisfaction of his conscience4 ,there may be one or two expressions which he may wish could be so modified as to make clear at a glance the ,church's meaning without the necessity of comparing them with the ,articles4 ,but still1 on the great ,protestant principle of the sovereign supremacy of the ,bible it is enough for him that the ,liturgy is scriptural1 and that the ,word of ,god has supplied the model for its construction4 ,it is scriptural in its silence1 in its assumptions1 in its assertions4 ,it says nothing where the ,bible gives no guide1 and therefore makes no distinction between adults and infants2 it assumes where the ,bible assumes1 and therefore speaks of all baptized persons as regenerate2 and with the ,bible as its authority1 it asserts1 in language the most unequivocal and explicit1 that baptized persons are not invariably regenerate1 for that the gifts of divine grace are not invariably connected with either of the sacraments which ,god has appointed in ,his ,church4 99 99 99 99 99 99 99 99 99 99 ,j4 ,,fletcher1 ,,printer1 ,,norwich4 99 99 99 99 99 ,,advertisement4 ,,by ,,rev4 ,e4 ,,hoare4 ,,conformity ,,to ,,the ,,world4 ,price #f;d4 ,second ,edition4 ,,the ,,communion ,,and ,,communicant4 ,price #cs4 a doz4 ,third ,edition4 ,,inspiration1 ,,its ,,nature ,,and ,,extent4 ,price #f;d4 ,,the ,,jesuits4 ,price #f;d4 ,second ,edition4 ,,by ,,mrs4 ,e4 ,,hoare4 ,,the ,,christian ,,mother3 or ,notes for ,mothers' ,meetings4 99 99 99 99 99 ,,london3 ,,hatchard ,,co41 #ahg1 ,,piccadilly1 ,w4 ,,mrs4 ,,hasting1 ,pew ,office1 ,tunbridge ,wells4 ,,footnotes4 #bi ,the rubric at the close of the baptismal service is sometimes quoted in opposition to the above statements4 8,it is certain from ,god's word1 that children which are baptized1 dying before they commit actual sin1 are undoubtedly saved40 ,from this it is argued1 that the ,church does enter into the particular case of infants1 and teach their invariable regeneration4 8,if saved10 it is said1 8they must be justified--and if justified regenerate4 ,hence1 as the ,church declares all dying children to be saved1 she teaches thereby that all baptized children are regenerate40 ,the unsoundness of such an argument is best seen by following it to its conclusions3 for it would be quite as sound reasoning to say that if justified they must be believers1 and if believers1 possessed of judgment and responsibility4 ,the fallacy lies in this3 it is taken for granted that ,god applies the saving blood of ,christ in the same way1 and the same way alone1 to unconscious infants and responsible adults4 ,as there is no foundation for this in ,scripture1 the whole argument falls to the ground4 ,would that churchmen were content to follow the example of our ,church1 to accept the assurance of infant salvation without straining it into a system1 or attempting to define what ,god has left unrevealed6