the established church, having been thus far considered; it may be proper to examine, in this place, the doctrine of our articles, respecting baptism.- Baptism, is not 'only a sign of profession, and mark of discrimination, 'whereby christian men are discerned from others that ⚫be not christened: but it is also 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 forgiveness of sins, and of 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. The baptism of young 'children is in any wise to be retained in the church, as most agreeable with the institution of Christ."* It is evident that all this article, except the concluding sentence, refers to the baptism of adults. Baptism is said to be the sign of regeneration; but the sign, and the thing signified, are not the same, no nor even inseparably connected. The promises of the forgiveness of sin, ' and of our adoption, are visibly signed and sealed,' not efficaciously bestowed. The expression, they that re'ceive baptism rightly,' refers not to the right administration of baptism by the priest, but the right reception of it by the baptized person. As faith is, in this case confirmed, and grace increased; faith and grace must have been previously possessed, by those who receive bap'tism rightly:' for if they had no faith, or grace, the one could not be confirmed, nor the other increased. And this is, not merely by the opus operatum of baptism, but 'by the virtue of prayer.'

Neither is the effect of Christ's ordinance taken away 'by their wickedness,' (that of the priests) nor the grace ' of God's gifts diminished from such, as by faith, and

* Art. xxvii.

'rightly, do receive the sacraments ministered unto 'them. The distinction is here clearly made, between the ministering, and the receiving aright, the sacraments; and the receiving aright, is confined to those who do it by faith. To those, then, who have not faith, they are null and void. The case of infants is distinctly spoken of, in other places: but why should not faith be as necessary in adults, to a right receiving of baptism, as to a right receiving of the Lord's supper? And in such only, 'as worthily receive the same, they have a wholesome ' effect and operation: but they that receive them,' (baptism and the Lord's supper,) unworthily, purchase to 'themselves damnation.' Does this make baptism and. regeneration one and the same, or inseparably connected?

The supper of the Lord is not only a sign of the love, 'that christians ought to have among themselves, one ' towards another; but rather, it is a sacrament of our 'redemption by Christ's death: insomuch, that to such, 'as rightly, worthily, and with faith, receive the same, 'the bread which we break is a partaking of the body ' of Christ; and likewise the cup of blessing, is a partak'ing of the blood of Christ.' The receiving rightly, worthily, and with faith, not the external orderly administration, is connected inseparably with the benefit: and, as far as adults are concerned, why should it not be so, in baptism?

Numerous passages might be adduced from our venerable reformers and martyrs, on this subject: but human authority, beyond that of the prayer-book on ministers of the establishment, I would disclaim. Yet, as these reformers and martyrs laid the foundation of our articles and liturgy, which have not subsequently recei

• Art. xxvi.

VOL. I.

Art. xxv. of the sacraments.
B b

† Art. xxviii.

ved any material alteration; a few testimonies from them may not be wholly foreign to our subject.

QUOTATIONS FROM THE REFORMERS CONCERNING BAPTISM AND REGENERATION.

6

This outward sign doth neither give us the Spirit of 'God, neither yet grace, that is, the favour of God. For if, through the washing of the water the Spirit of grace 'were given; then it would follow, that whosoever were baptized in the water should receive this precious gift; 'but that is not so, wherefore I must needs conclude, 'that this outward sign, by any power or influence that 'it hath, bringeth not the Spirit and favour of God. That every one receiveth not this treasure in baptism it is evident: for put the case, that a Jew or an infidel " should say that he did believe, and believe not indeed; ' and upon his words were baptized indeed,(for no man can judge what his heart is, but we must receive him unto baptism, if he confesses our faith with his mouth, albeit his heart be far from thence,) this miscreant now 'thus baptized, hath received this outward sign and sacrament, as well as the most faithful man believing.* 'Howbeit, he neither receiveth the Spirit of God, 'neither yet any grace, but rather condemnation.' It followeth that the outward sign giveth no man any grace. Moreover, if the Spirit of God and his grace 'were bound unto the sacraments, then where the sacra ⚫ments were ministered, there must the Spirit of grace. 'wait on; and where they were not ministered should be neither Spirit nor grace. But that is false; for Corne'lius and all his household received the Holy Ghost, before they were baptized. Here we may see that, as

Should it not be living?

'the Spirit of God lighteth where he will, neither is he 'bound to any thing. Yea, and this example doth well 'declare unto us, that the sacraments are given to be an ' outward witness to all the congregation of that grace, 'which is given before privately to every man.' 'When we baptize one, that is come unto the years of 'discretion, we ask of him whether he believe: if he ' answer, yea, and desire baptism, he is baptized: so that we require faith of him, before he be baptized, (which is the gift of God, and cometh of grace,) and so it is an outward sign of his invisible faith, which was before given him of God.'*

'His supposition' (Rastall's) is that all men which are baptized with material water, are very christian 'men, and have the true faith, and are those which Paul 'affirmeth to be without spot, blame, or wrinkle. But 'thereto I say, nay: for even as the outward circumci'sion made not the Jews the elect people, and children ' of salvation;. so doth not the outward baptism make 'us the faithful members of Christ: but as they were the ' children of God, who were inwardly circumcised; even 'so they that are washed inwardly from the concupi*scence of this world, are the members of Christ.'t

'Christ saith—“Except a man be born again from "above, he cannot see the kingdom of God." He must

have regeneration: and what is this regeneration? It is 'not to be christened in water, (as these firebrands ex'pound it,) and nothing else. How is it to be expound⚫ed then? St. Peter showeth, that one place of Scripture

Treatise on baptism, written 1533, by John Frith, martyr. FATHERS OF THE ENGLISH CHURCH; vol. i. 384, 885, 386. A publication of great impor tance to those, who really desire to know the sentiments of the venerable reformers of our established church.

† A book on purgatory, in answer to Rastall and Sir Thomas More, by John Frith. Fathers, &c. vol. i. 408.

Meaning the papists.

' declareth another. It is the circumstance and collation ' of places, that make Scripture plain. Saith St. Peter, "We be born again." How? "not by a mortal seed, "but by an immortal." What is this immortal seed?

66

By the word of the living God," by the word of 'God preached and opened. Thus cometh in our new'birth.'*' We mean by a second birth, which is 'spiritual, whereby our inward man and mind are re'newed by the Holy Ghost, so that our hearts and minds receive new desires, which they had not of their first 'birth or nativity. And this second birth is by the water of baptism, &c.' 'Therefore, as in baptism, those who come feignedly, and those that come unfeignedly, both be washed with the sacramental water; but both be not 'washed with the Holy Ghost, and clothed with Christ: so in the Lord's supper, &c.'‡ 'Whosoever cometh 'to that water, being of the age of discretion, must 'examine himself duly, lest if he come unworthily,

(none otherwise than he would come unto other com'mon water) he be not renewed in Christ, but instead ' of salvation receive his damnation.'

No doubt in Cranmer's writings, particularly those of his former years, there are many expressions, which show, that he supposed the inward and spiritual grace generally attendant on the outward sign, in baptism; especially in the case of infants: but the quotations here adduced, manifestly prove, that he did not think that the outward baptism was regeneration; or in all cases inseparably connected with it.

In such only as worthily receive the same,' (baptism and the Lord's supper,) they have a wholesome effect

*Latimer, bishop and martyr. Ninth sermon preached before king Edward. Fathers of the English church, vol. ii. 654, 655.

↑ Archbishop Cranmer. Fathers, c. vol. ii p. 291. 492.

Ibid. Ibid. p. 335.