Extract from Bp. Griswold continued.

in Christ, and promised to walk 'in newness of life,' and they have received the sacramental sign and seal of their covenant with God, and of their adoption to be his children. And if (in the language of our Church) they receive baptism rightly," they are not in appearance only, but truly members of Christ, children of God, and heirs of his heavenly kingdom.' But though they receive the outward washing of regeneration,' if they have not the repentance which is required of persons to be baptized,' they are not benefitted; they are still in the gall of bitterness.' Our article especially, and very truly declares that in such only as worthily receive the sacraments, they have a wholesome effect or operation, but they that receive them unworthily purchase to themselves damnation; that is, if they come to baptism without repentance and faith, their sins are increased instead of being washed away."

Again "Our Church in her ministrations wisely follows where the sure word of God directs her. She also speaks of baptism as the washing of regeneration-as a religious and very solemn transaction, denoting the new birth; and without interrupting the solemnities of the sacrament with any suspicions of hypocrisy, in the language of that charity, which hopeth all things, and believeth all things, she supposes that the person or child baptized possesses, or through God's grace in a time accepted, will possess the requisite qualifications. The proper examination into the qualifications of those who are to be baptized should be at some time previous. During the solemn service, it would be less fitting to suggest doubts about the efficacy of the sacrament, or the sincerity of those who receive it. In ancient times these things were well understood, and our Church retains the language of former ages.

"In the present state of religion, there is, we have observed, some confusion in the use of theological terms: christians hear them, every one, 'in his own language, and in the tongue wherein he was born.' This makes it necessary for us frequently to give these explanations. An alteration of some few expressions in our liturgy would render these explanations less necessary, and would remove one great obstacle to the success of our labors. But till such alteration, by the permission of God, and the wisdom of his Church, shall

Bp. McIlvaine: Baxter. Confession of faith.

be made, let us be careful rightly to understand her language, and to embrace her sound and scriptural doctrine."*

Bishop McIlvaine remarks, that "understanding by regeneration just what the Saviour meant by being born of the Spirit, and the apostles, by being made alive in Christ Jesus,' or 'a new creature in Christ Jesus,' he, in accordance with a most 'glorious company of apostles, and a most noble army of martyrs,' and a most numerous and splendid retinue of pious, learned and dignified Episcopalians, professes the opinion, without the least hesitation, that there is no ground for believing, either from scripture, or from reason, or from experience, or from analogy, that the grace symbolized, invariably accompanies its appointed symbol.' It is not denied that such may sometimes be the case, but that it is always the case. The opinion maintained is, that regeneration may take place, before, at, and after baptism."

These copious extracts from the writings of some of the most prominent Divines connected with the Episcopal Church, both on this and the other side of the Atlantic, have been spread before the reader, to fix his attention upon the fact that among all the holders of these various theories in relation to the meaning of the term regenerate, the necessity of a change of heart through the operation of the Holy Spirit, independently of baptism, so far from being denied, is explicitly avowed and asserted.

Since then all Episcopalians declare their belief in the necessity of such a change, can an objection with any propriety be raised against the Episcopal Church on account of some peculiarity in the use of the word regeneration? After all, it is a mere controversy about the use of a word.-And perhaps we are not so peculiar in the use of it as some at first may suppose. Richard Baxter, a non-comformist, and the author of the 'Call to the unconverted,' and also of the 'Saints' Rest,' remarks,

"We are sacramentally buried and risen with Christ, as dead to sin, and made new creatures, when we are baptized; therefore it is called the laver of regeneration."

The Presbyterian "Confession of Faith" declares that Baptism is a sign and seal of regeneration," and that, although grace is not so tied to baptism, as that none can be *Bishop Griswold's Sermons, pp. 215. 222.

Heidleberg Catechism: Saybrook Platform.

regenerated without it, or so that all are regenerated who receive it, or at the time of receiving it, "yet notwithstanding by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost to such (whether of age or infants,) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.”*

The Heidleberg Catechism, the standard of the Reformed Dutch Church, says "The Holy Ghost calls baptism, the washing of regeneration."+

The Platform of the Congregationalists declares: "By the right use of this ordinance, the grace promised is really conferred by the Holy Ghost, and also that baptism is a sign of regeneration."+

When different denominations of evangelical christians come to compare their standards with each other, in the spirit of kindness and love and are willing to lay aside pride and prejudice, and whatever else may hinder from godly union, and are ready to state to each other explicitly their views in relation to the various doctrines of the Bible, they will probably find a vastly greater coincidence in sentiment, than they at first imagined.

The present chapter will be concluded by an extract from a manuscript Sermon of Bishop Griswold, which he kindly permitted the Author to transcribe for insertion in this work. The sermon is upon the nature and necessity of a new birth.— "Verily, verily, I say unto you, except a man be born of water and of the spirit, he cannot enter into the kingdom of God."

After the introduction, the Discourse thus proceeds:

"That we may have a clear understanding of this very remarkable and very important declaration of our Saviour, I intend first to explain the terms here used: secondly, to examine the doctrine taught: and thirdly, to consider the improvement we should make.

First, then, we are to explain the terms here used:

1. The Kingdom of God, signifies his government over

* Confession of Faith. See chapt. 25, 2, 27, 2, 28, 1, 5, 6.

Heid. Catechism.

Question 73.

Saybrook Plat. Chap. 29.

The visible and invisible church.

his creatures. And it means here, as in many other passages of the Scriptures, his Church, or those of Adam's sinful race who submit to his government; who are in covenant with God, through Jesus Christ. Our text has regard to the distinction between the visible and the mystical church. The visible church includes those, who, in the sight of man, or to human appearance, submit to God's government: who receive the sacraments and observe those religious rites which the gospel requires. The mystical church includes them only, who are truly in heart and life, what God requires of those who would be saved in Christ; who have 'repentance towards God, and faith towards the Lord Jesus Christ.' This is sometimes called the invisible church :* because men cannot see the hearts of each other, we do not know who, nor how many are possessed of these inward graces, which are necessary to our being justified and saved. But the Lord knoweth who are his;' whose names, in the language of his word, are written in the book of life; or, in the language of our church, are truly members incorporate, in the mystical body of his Son, which is the blessed company of all faithful people, and are heirs, through hope of his everlasting kingdom.' Our Lord speaks of this mystical body, or invisible church, where he says, 'the kingdom of God is within you: it cometh not with observation.' Our union with the visible church is sacramental: that with the mystical church is experimental.

6

"Of the former of these our Lord speaks in our text, when he says, 'except a man be born of water, he cannot enter into the kingdom of God.' It is evident, and by almost all christians allowed, that this birth of water is the sacrament, Christ called baptism. It is called a birth for two reasons: and first, because it is our admission into the visible church; in a spiritual or sacramental sense, it takes us from the world into a new state; makes us visibly members of Christ. As

"The church of Christ may be considered either as visible or invisible. The visible church of Christ on Earth, is a sort of people who profess the name of Christ and own his doctrine; joining together in a holy society and communion of worship, where it can be enjoyed. The invisible church of Christ on earth, is a number of true believers who have internal and invisible communion with Jesus Christ, by their faith and his spirit." Bishop Hopkins' Works, 11, vol. p. 418. See also vol. 1. p. 83. See also Archbishop Secker's Works, vol iv. p. 327.

man.

The doctrine of the text.

'As

St. Paul says, 'We are all baptized into one body:' many of you as have been baptized unto Jesus Christ, have put on Christ:' We are buried with Christ by baptism unto death.' It is called a birth too, born of water,' because it denotes a spiritual change,-a regeneration of the inward 'The thing signified is a death unto sin, and a new birth unto righteousness.' Baptism with water, denotes too, the forgiveness of sin through the merits of Christ, and the operation of God's Holy Spirit. In the language of our church, the promises of the forgiveness of sins, and of our adoption to be the sons of God are visibly signed and sealed in baptism' and it is 'the sign of regeneration.' And accordingly, in the early ages of the church, baptism was often called the sacrament of regeneration.' St. Augustine observes, (in a passage quoted and approved in our Homilies) that the sacraments have a certain similitude of those things whereof they are sacraments, and therefore naturally receive the names of the things which they signify. As the Lord's supper signifies our communing in the benefits of Christ's body and blood, it is called the communion. And so as Baptism signifies our engagement to die to sin, and to walk in newness of life, it is called a birth; baptized persons are spoken of as being regenerate. But the birth of water is not all that our Lord makes necessary to our entering God's kingdom: it is required also that a man be born of the Spirit,' which undoubtedly means an inward change of the heart or affections. As the work is of God-as we cannot change our own hearts, it is called the birth of the Spirit, 'Born of water and of the spirit,' means what St. Paul expresses by the washing of regeneration, and the renewing of the Holy Ghost.'-Baptism is called 'the washing of 'regeneration,' because as we have seen, it signifies regenera

tion. And our inward sanctification, or spiritual change is called the birth of the spirit, because it is the renewing of the Holy Ghost-it is by God's grace that we are converted and become new creatures.'

text.

"2. Here, then, we see what is the doctrine taught in our We cannot enter God's kingdom, except we are born of water and of the Spirit. If by this kingdom we were to understand the visible church only, we may enter it by the birth of water. But our Lord is here teaching how we may