is afcribed to the power of his grace. For proof of all this, we refer to our forms theinfelves; to the private letters, confeffions, and other theological works, of these venerable men; and to the relations of their most approved biographers.

Present notions, however, fhall induce us to be a little more particular in fhowing, that our Reformers held the abfolute neceffity of fomething more than a mere form of religion, even of what we denominate a personal, practical, and experimental acquaintance with the doctrines they taught.

Either then the church of England confiders all perfons real Chriftians who are comprehended within her external pale, or the confiders only fome of her vifible members entitled to this character, and the reft mere nominal aud profeffed Chriftians.In a general Form the ufes general expreffions. She affumes not the prerogative of knowing either men's hearts, or God's unrevealed appointments. Neceffarily, therefore, not less than in the judgment of charity, on fome occafions, fhe addreffes all as true Christians who profess to be fuch. Every child that she has baptized, she speaks of, as "regenerate," as a partaker of the privileges of the gofpel, and as, in fome fenfe, called to "a ftate of falvation :" She puts the language of real Chriftians into the mouths of all her worshippers: She expreffes a favourable hope to of every person whom the inters.-Are we then hence to conclude, that our church knows of no diftinction but that between profeffed Chriftians and profeffed Heathens, Jews, &c. ; and that the really confiders all who are her nominal members, in such a sense in a state of falvation, as that they will escape future punishment and obtain everlasting happiness whatever be their characters? Do all perfons "omit or mifrepresent the doctrines of baptifm "" who do not accede to

3

(e) See the Antijac. Rev. for April, 1799, p. 369.

this opinion? Is there no method of afcribing a proper efficacy to this divine ordinance, and of fixing a proper value upon our other outward Chriftian privileges, but this? Will our opponents, will any profeffed friends of the establishment, maintain this doctrine? This would be making a fhort and eafy way to heaven indeed. This would remove a conftant fource of the faithful Minister's anxieties at once, and enable him, under the worst of appearances, to commit the falvation of his people to the infallibility of his church.

But furely our Reformers knew too much of the Scriptures, had too great an averfion to Popery, and too much good fenfe and piety, to fubftitute the mere fhadow for the fubftance, and maintain this abfurd and licentious fyftem. It is contrary to what our church teaches exprefsly. In conformity to the Confeffions of all the reformed churches, the affirms in direct terms, that "In the visible church the EVIL be EVER MINGLED with the GOOD," and that " even fometimes the evil have chief authority in the ministration of the Word and Sacraments." She fuppofes, accordingly, that "The wicked, and fuch as be void of a lively faith," and who " IN NO WISE ARE PARTAKERS OF CHRIST," may visibly partake of the Lord's Supper, and only" to their condemnation 8." She declares, without any exception on account of external church-membership, that they that have done evil, fhall go into everlafting fire h."

On the other hand, the initiatory Rite of Baptifm inculcates the neceffity "of an inward and fpiritual grace," of a "death unto fin and a new birth unto righteoufnefs," as well as "the outward and vifible fign of fprinkling with water;" and "represents to us our profeffion which," it is faid," is, to follow the example of our Saviour Christ, and to be made like unto him: that as he died, and rofe again for (f) Article 26. (g) Article 29.

(h) Athanafian Creed.

us; fo fhould we who are baptized, die from fin, and rise again unto righteousness, continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godlinefs of living."

The fame doctrine is implied and enforced in her whole explanation of the nature of this covenant. The exprefs object of the Ordinance of Confirmation is, to teach the neceffity of this perfonal and practical Chriftianity. The catechumen here declares, that he will actually ratify the engagements made on his behalf at Baptism, and promifes in the moft folemn manner, by the grace of God, in his own perfon, evermore to endeavour faithfully to observe them. And, only on his doing this, and doubtless on the fuppofition of his fincerity, is he pronounced forgiven and regenerate. Accordingly, Accordingly, none are invited to her Communion but those who " truly repent, have a lively faith, and are steadfastly purposed to lead a new" and holy life.

The whole fervice of our Church, indeed, confifting of confeffion, petition, devotion, thanksgiving, and worship, evidently prefumes this to be the character of all her true members, and is, when engaged in by those who are deftitute of this perfonal fense and feeling of what they utter, the most confummate nonfenfe and hypocrify. She confiders it the univerfal characteristic and experience of those who," at length, by God's mercy, attain to everlasting felicity," that they "bewail their manifold fins and wickednefs," acknowledge their just desert of punishment, and fue earneftly to God, through Chrift, for mercy; that they "be called according to God's purpose by his fpirit working in due feafon;" that "they through grace obey the calling, be juftified freely, made Sons of God by adoption, made like the image of his only-begotten Son Jesus Christ, and walk religiously in good works." She teaches more

(i) See especially the Communion Service, and Litany, and Burial Service. (k) Art. 17,

over, that fuch perfons" feel in themselves the working of the fpirit of Chrift, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things." She affirms, that "good works do fpring out neceffarily of a true and lively faith; infomuch that by them a lively faith may be as evidently known, as a tree difcerned by the fruit";" and confequently, that all who are deftitute of a holy life, are not, in her fenfe of the word, true believers. She fays exprefsly, that "true Chriftian faith no man hath, who in the outward profeffion of his mouth, and in his outward receiving of the Sacraments, in coming to the Church, and in all other outward appearances, feemeth to be a Christian man, and yet in his living and deeds fheweth the contrary "." Yea, fo far is the from fuppofing, that a participation in her outward ordinances will be effectual to the falvation of any in whom this "inward thing fignified," and aimed at, in these ordinances, is wanting, that this circumftance, fhe teaches, will increase. their condemnation. And to this effect, Ridley, Latimer, Cranmer, Taylor, Jewel, and every one of her chief reformers, speak exprefsly, on other occafions. The two first mentioned of these Worthies, shall here be the mouth for the rest. "Sometimes," obferves Bishop R. meeting the objections of the Romanifts, "The name of the Church is taken for the whole multitude of them who profefs the name of Chrift, of which they are alfo named Christians. But as St. Paul faith of the Jews, Not every one is a Jew, that is a Jew outwardly, &c. Neither yet all that be of Ifrael are counted the feed: even fo, not every one that is a Chriftian outwardly is a Chriftian indeed. For if any man have not the Spirit of Chrift, the fame is none of his. Therefore that Church which is his body, and of which

(1) Ibid.

(m) see Art. 12, and below, Ch. vii. § 2. (n) Homily on Salvation. (0) Art. 29; Exhortation at the Communion; Homily on the Sacrament, on the Refurrection; &c.

Chrift is at the head, ftandeth only on living ftones, and true Chriftians, not only outwardly in name and title, but inwardly in heart and in truth." "A Chriftian," adds honeft Latimer," that is, one admitted into the Church by Baptifm,if he anfwers not his profeffion, but gives himfelf up to fleshly lufts, is in refpect of eternal life which is promised to Chriftians, no more a Chriftian than a Jew or a Turk; yea, I fay, his condition fhall be worfe at the laft day P."

Moft clearly, therefore, it is the judgment of our church, that as "he is not a Jew," fo neither is he a Christian, "who is only one outwardly;" and that as it "is not circumcifion," fo neither is that baptifm, "which is only outward in the flesh;" but that "he only is a Jew," or a Christian, indeed, "who is one inwardly, and circumcifion," or baptifm," is that of the heart, in the fpirit, and 'not in the letter, whofe praife is not of men, but of God." She clearly diftinguishes, between her true members and those who have "the form of godliness, but deny the power of it." She certainly confiders none who have arrived at maturity, and are capable fubjects, in fuch a fenfe Chriftians, as that they will obtain happiness and heaven, except those who are influenced by Christian principles, and exhibit a Christian conduct; who are penitents, believers, and habitual obfervers of God's Law. When, therefore, in general terms, the addreffes her profeffing members as real Chriftians, it is clearly on the fuppofition, that, where opportunity is afforded, they really comply with the engagements, and enjoy the prefent bleffings of the baptifmal covenant. While therefore fhe laments

(z) Conference with Latimer in prifon.

(p) Fox's Acts, &c. 1ft Edit. p. 1317, Answer to Dr. Sherwood; and 2d Edit. p. 1913, Anfwer to Sir Edward Baynton; the Conference in prifon, p. 1807;

&c.

(q) See Rom. ii. 28, 29.

(r). See 2 Tim. ii. 5.