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This will appear by duly weighing the various question toucing this point. First, “ Ilow many sacraments hath Christ o:d.ined in his chureh ?---Answer, “ Bajtism, f*c."---Secoudly, What is re- ; quired of persons to be baptised !---" Repentance and fuith.' ---Thirdly, “How many parts are there in a sacramen: ?---“ Two, the outward visible sign, and the inward spiritual grace.”

Let us here enquire, low, or upon what consideration is this idea; namely, the outward sign, and inward grace of the sacrament giren? Is it essential to the very being of a sacrameņi, that both these parts should go together? Dr. M. indeed builds wholly upon this supposition. But there is manifestly no ground for it here. The sacraments are here explained, as Christ intended them to be uscd---and on supposition of the conditions, (faith and repentance, &c.) which are required by Christ, and by the church being had. That this is the genuine mode of understanding, her language is evident, both from the inconsistency which the contrary supposition would introduce, and from the other brauches of the catechism.

“ What is the inward and spiritual grace !---ANSW.---“ A death unto sin, and new birth unto righteousness." The spiritual grace of baptism then, is a death unto sin, and new birth unto rightecusness : but if this be the true meaning of the spiritual grace, or regeneration, it is incontrovertible that it must be restricted to those who possess“ faith and repentance.” For no others are dead to sin and alive to righteousness. And it is clear that this definition of the inward and spiritual grace, can apply to none, but such as receive

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baptism" rightly. It is evident, the sacraments, here explained, are not to be understood as explained abstractedly, and as they muy be received, but as explained christianly, and as they ought to be received. They are christian sacraments, structed for the christian church ; intended and explained for christian minels, and as used in a ehristian manner,

Tais will further appear on considering what is said of the Lord's

supper. “What is the inward part or thing signified ?" The boily and blool of Christ, which are verily and indee: taken and received by the faithful in the. Lord's supper."

This is demonstrative, that the sacraments are throughout explained in their genuine concrete form; and not as they may be, and too often are used.--I say

this answer is demonstrative: because the outward sign and inward grace are absolutely supposed to be separable.--.“ Received by the faithful" And by none else of course ; otherwise the re. striction would be absurd.

As we shall probably introduce the subject of the Lord's supper in another place; I only herg bring it forward to prove, how we are to interpret the language of our church, in her explanation of the sacraments, We see, she requires her offices to be re ceived by the “ faithful.”---The same qualifie cations are required in baptism; namely, “ repentance and faith."

II. This is much the case with other parts of the services. The church makes all her services for christian worshippers, and therefore speaks of the

effects as used by such. The church very commonly in her Liturgy, supposes truly gracious dispositions to exist in those who use her devotions: and why should she not ? ---And she does this generally, and without restriction : but yet we dont mistake lier to suppose that no hypocrites attend her services.

We shall give a few instances:----“ Almighty God, who hasi given us grace at this time with one accord, to make our common supplications unto thee." St. Chrysostom. And in the Collect for the Epiphany, it is assured that the congregation is faithful."---“ Grant that we which know thee now by faith, may, &c." and Collect for Sexag. The heart searching God, is appealed to as beholding the purity of their confidence in him.--.“ O Lord, who seest that we put not our trust in any thing that

we do."

In the office of communion, though express warning and restrictions are given; yet a very general admission is made of the effect of the sacrament being enjoyed. In the second prayer, after receiving the communion, there is a remarkable admission, both of the due receipt of it, and of the blessed effects resulting. “ Almighty and everlasting God, we most heartily thank thee for that thou dost vouchsafe to feed us, who have duly received thine holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness towards us ; and that we are very members incorporate in the mystical biy of thy Son, which is the blessed coinpany of all faithful people ; and are also heirs through hope of thy everlasting kingdom,"



In ordering of Deacons, Priests, and Bisicos, there is an assumpt on that the persons presenie. are accepted of God, and are “inwardly moved by the Holy Ghost» to enter into the ollice.--

Almighty God, who of thy great goodness hart vouchsafsd. to accept these thy servants into the oflice, “Whereunto it pleased God to call “ Almighty God, who huth given you this will to do all these things, that he may accomplish hi work which he huth begun in you."--- And again; “ Remember that thou stir up the grace of God, wbich is given thee by this imposition of 0:11 hands.” Notwith 'anding this, we are assured by facts, as well as by the 21st Article, that “all be not governed by the Spirit and word of God.',

And in the burial of the dead, we acknowledge every individual as a “ brother, and express a hope of his salvation.

In the marriage ceremony, all are considered as “undefiled members of Christ's body." And in the churching of women, cach is spoken of as one “who putteth her trust in the “ Lord."

We perceive then that the baptismal office, like all the other offices, and Liturgy of the church, was constructed for worthy receivers, and the benefits of course, must be confined to such.----First, this office should be interpreted, as every thing else. ought to be, not by drawing a few sentences away from the general scope and context; but by the whole rite, and the true design.----Second, the language likewise, ought not to be strained to the greatest possible length, of its separate and apparent meaning: for that would contradict the grand structure of the Liturgy in other places.---Third, if

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the same ideas, which are here pressed into such extreme service, are found in other rites, where particular and express exception is made to universal application; that would shew that the language may have a restricted meaning. But as the language, and that only, or chiefly, gives Dr. M. the only semblance of argument which he possesses, if the same language is held in other places, (where we know it cannot universally apply) this on'y resort of Dr. M. will be removed, and he will not lave an inch of ground in the church to stand upon.

But we have seen that the office of communion, uses much the same terms and conveys the same ideas respecting the communicants, as baptism does respecting the baptised. But the communion service expressly confines the benefit to worthy receivers, notwithstanding this language; then so by analogy (for the sacraments stand upon the same foundation) should the language of baptism be explained.

The literal interpretation of the language, there, fore, of our baptismal office, and its universal application to all persons receiving it, cannot be supported; because this would be inconsistent, with the express declarations of her more formal and specific documents, and with the spirit and genius of her services in general: as tliey all of them acknowledge the existence of a piety of heart in those who use them, which we know, quite certainly, does not universalty hold good.

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