But this passage is followed by a sentence which we fear may lead to a spiritual indifference and selfconfidence, which the respected author would without doubt be among the first to deprecate. apprehend, the prevailing opinions perance. When we feel these holy of our brethren in the American motions, we may be sure that the Spirit Episcopal Church. It thus affords of God is breathing upon our hearts.” us the opportunity of observing the PP 10, 11. sentiments of a body of persons who, with a few unessential variations, subscribe the same articles, use the same formularies, and are subject to the same ecclesiastical polity as ourselves; and who, be ing unconnected with the parties which unhappily divide our English Church, may be considered in the light of umpires rather than of disputants. An impartial opinion from such a body must always be important, and especially at the present juncture, when the reviving piety and zeal of the clergy of our church, and the growing prevalence of a spirit of charity and brotherly love, afford strong indications of the increasing influence of the Holy Spirit of grace and truth among us. The sermon, as we have already intimated, is the least interesting part of the publication. It attempts to paraphrase the conversation of our Lord with Nicodemus, and then proceeds to offer some practical remarks. The most striking part of the illustrations of our Saviour's discourse, is the following. "The wind," said he, "bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. In our language, the illustration loses much of that beauty and force, which it has in the original, where the same word denotes both wind and spirit. The wind is invisible, and superior to our control. We know nothing of its existence and its operations but by its effects. We see the clouds driven by its force; we hear it sighing among the leaves of the forest; we feel its refreshing coolness. Sometimes it seems to be suspended, and we should almost doubt of its exist ence, if we did not perceive the thistle's down to be floating gently along its current. It is so with the operatious of the Spirit of God upon the soul of man. We know its presence by its effects. We are told that the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, tem "And even," says he, "when the corrupting pleasures and occupations of the world have deadened its influence, and all that is holy seems to be expiring in the soul, there may still be some gentle, undulating motion, some solitary and some slight act of goodness, which will shew that the divine principle of life is not wholly spent, that the sinner may yet revive, and be saved from ever lasting death." p. 11. We now proceed to the Notes and Appendix, which mark a care ful and diligent student, and con tain several critical observations which throw much light on the great question to which they refer. The first note to which our ap probation is drawn, is that which gives a summary (pp. 24-26) of the evidence for the practice of baptizing proselytes amongst the Jews. It is not original, but it is clear and perspicuous. The fourth note (p. 27.) also, on the various senses in which the words flesh and spirit are used in the New Testament, is learned, candid, and in the main satisfactory. The Appendix, which follows the Notes, forms the largest division of the pamphlet. It begins by a discussion of the precise import of the word Regeneration: it then endeavours to ascertain the meaning of the word Resurrection, and its connexion with the preceding; and it lastly shews the affinity of several other expressions in the New Testament which relate to this subject, with the two words previously illustrated. 1. The exact import of the word radıyyeveola, regeneration, is to be ascertained, according to our author, by determining what was the ordinary sense attached to it in the age and country in which the sacred writers lived; by examining the passages of the New Testament in which it occurs; and by consulting the ancient and modern commentators. This course is pursued with much patience and accuracy. The result of the investigation we give in our author's words. "We have now examined the meaning of the term παλιγγενεσία, regeneration, as used by the sacred writers, according to the three rules of interpretation mentioned at the beginning of this dissertation. We have seen that as a term of Grecian philosophy it denoted in its proper sense the re-union, or state of re-union, of the same soul and the same body, after they had been separated by death; that in like manner it was employed by the Grecian Jews, according to their juster sentiments concerning the future state, to denote the final resurrection of the body, and its re-union with the soul; that in a metaphorical sense it was used by them to deuote the renewed existence of things in this world, such as the state of the world after the deluge, or the state of the Jewish nation after they had been restored, as a body politic, at the termination of the Babylonish captivity. We have seen that there are two passages only in which the term occurs in the New Testament; that in one of these, it appears from the scope and design of the author, to be used in the metapho. rical sense; that in the other, judging also from the context, it is somewhat doubtful whether it is in the metaphorical or the proper sense; but that in both, its general meaning is obviously the same as that in which it was understood by the Jews in general. And by an examination of many eminent commentators, ancient and modern, the learned of different nations, different ages, and different communions, we find that such has been the generally received interpretation of the universal church." pp. 58, 59. It will be seen by this extract, that our author conceives the pro per meaning of the word regeneration, to be the admission or translation into the state of glory which will take place at the resurrection of the righteous; and its metapho rical sense to be the admission or translation into the state of grace which takes place, as he judges, at baptism, when rightly received. In each sense he limits the meaning to a change of state, and omits, or nearly so, that change of nature which our English divines have very generally included in their definition of it. We confess we prefer, in this view, Dr. Hammond's observation, as quoted by our author. mond maintains, properly signifies a "The word aλıyyenezia, Dr. Hamnew or second state, which he supports by reference to the definitions of the Greek grammarians, and the use of the term by the Pythagoreans. In sacred writers it is used,' he observes, for the resurrection, whether that of the future being of body and soul, or that which Christ is pleased to make preparative to it, the spiritual proselytism expressed by that phrase, Titus iii. 5, the change and renovation of the soul and affections in this life, and as a token and sign of that work of Christ's, it is used for baptism, that being born of water and the Holy Ghost, John iii." pp. 55, 56. This seems to us to embrace the whole range of this vast subject, without weakening what is in fact the foundation of the entire fabric, and affections from sin and the the spiritual change of the heart world, to God. It is with sincere pleasure that we proceed to state, that Dr. Jarvis does not consider the grace of the Holy Spirit as invariably accompanying the outward act of baptism with water. His admissions on this point are so important, as to have formed one of our chief motives for noticing his publication. "The question has been asked and discussed with considerable warmth, whether the Holy Spirit always accompanies the outward act of baptism with water. But it is one of those unprofitable questions, my brethren, which the that they do gender strifes.' Is it not Apostle cautions us to avoid, knowing enough for us to know that in receiving the outward and visible sigu' we receive the promise of the inward and ...spiritual grace;' and that nothing will make void that promise if we are not wanting on our part? Our Saviour has told us that the wind bloweth where it listeth;' can we not be content then to let the Holy Spirit operate in his own way, and at his own times, but must we undertake to determine the mode, and the extent, and the period of that, concerning which we know nothing but by its effects? Christians! let us rather comply with his ordinances and endeavour to do our duty, and trust with unlimited confidence in his holy promises. Of this we may rest assured that no unrighteous person will be admitted into the kingdom of Christ and of God; and the declaration of our Saviour ought to make every one tremble, "Not every one that saith unto nie, Lord, Lord,not every member of my church on earth,-shall enter into the kingdom of heaven—the kingdom of glory-but he that doeth the will of my Father which is in heaven.'" pp. 15, 16. As we are on this point, we may as well finish all that relates to it, before we touch on other topics. In page 63, Dr. Jarvis, after quoting Rom. vi. 2-6, has the following observations. “We are risen, says the Apostle, in baptism. Does the resurrection, in this metaphorical sense, mean only the rising of the soul from the death of sin to the life of righteousness? This would. make the Apostle affirm that the inward and spiritual grace always accompanies the outward and visible sign in which case, all dispute upon the subject of the efficacy of baptism would be at an end. But the great body of Christians will admit the expressions in ourTwenty-fifth Article to be correct,that the sacraments have a wholesome effect or operation in such only as worthily receive the same. And if this be admitted, then it must also be admitted that the baptismal resurrection is a complex term, involving the outward and visible sign, as well as the inward and spiritual grace. In the largest acceptation of the word, all baptized persons are risen with Christ. They are made members of his body, the church. They have risen from an uncovenanted, to a covenanted state. They are translated into God's kingdom. From being aliens and foreigners, they are admitted to be fel. low-citizens with the saints, and of the household of God. They are allowed to partake of all the means of grace, CHRIST. OBSERV. No. 252. 1 and, if they have come with right motives, all the hopes of glory. "In a less extensive sense, or rather in the most complete acceptation of the metaphor, they only are risen with Christ who are risen from the death of sin unto the life of righteousness. This spiritual resurrection of our nature, through the powerful assistances afforded us under the new covenant, must take place in this life, or we shall never attain unto that final and proper resurrection in which our souls shall be for ever united to bodies fashioned like unto the glorious body of our Redeemer." pp. 63, 64. These considerations appear to us so just, as greatly to lessen, in point of practical effect, the importance of the verbal part of the controversy respecting the precise sense of the single and much controverted term, Regeneration, as used in our public formularies. If the construction put upon the term be not such as in any measure to diminish the universal necessity for repentance, faith, conversion, and sanctification of heart, we are certainly not disposed to argue, with any great warmth, points of mere grammatical precision. We must however state, that our fear has always been that, under the appearance of a technical controversy, the real dispute has been for essential principles closely connected with the doctrines of original and actual sin, justification by faith, and the necessity of a complete renovation of character by the and grace power of the Holy Spirit. 2. The force of the word resurrection, and its connexion with the one we have hitherto been considering, form the second subject of Dr. Jarvis's Appendix. This discussion is closely allied with the preceding; for our author having endeavoured to shew that regeneration, as used in the Grecian philosophy, and as borrowed by the Hellenistic Jews, denoted the final resurrection of the body, and its reunion with the soul, now infers with confidence, that regeneration is, in the sense of the sacred writers, either synonymous 5 I with avasaris, resurrection, or differing from it only as a continued state of existence differs from its incipient moment. Thus he considers the two terms as properly relating to the eternal state of being in the future world, and as applicable only metaphorically to the present life. On this we merely stop to observe, that with regard to the word Resurrection, the remark is perfectly clear. Of course it relates properly to the future world, and only metaphorically to the present. But, with respect to the word Regeneration, we pause: we do not reject, but we hesitate. To proceed, however, with our author-He cites in the New Testament, where the word Resurrection is used, (such as Luke xx. 34–36 ; Acts xiii. 32, 33; Rom. i. 1, 3, 4; Col. ii. 12; Col. iii. 1; Rom. vi. 2-6.) in order to shew that the word Regeneration may be employed with the like latitude, and must be subjected to similar limitations. The tendency of this part of Dr. Jarvis's argument is good, as our quotation above, from his 63d and 64th pages, will have convinced the reader; but its force, as respects the word Regeneration must depend on the admission of the premises from which it is deduced. various passages 3. The last, and perhaps the most valuable, certainly the most spiritual and practical, part of the Appendix, contains an examination, as we have already intimated, of other expressions in the New Testament, which have an affinity to the terms Regeneration and Resurrection. In this review, (which is, however, very far from embracing all the passages which might have been comprehended,) Dr. Jarvis begins with John iii. 5; and John i. 11, 13. He then notices the several impor. tant passages in the First Epistle of St. John (1 John ii. 29; iii. 2, 3, 9, 10; v. 1, 4, 18,) and makes the following judicious observations. "In these remarkable expressions, the Apostle evidently uses the term 'sons of God,' to denote those who are so in the highest sense in which it can be applied to men in this world. His language amounts, in fact, to a description of the Christian character. He affirms that the true Christian doth righteousness; doth not commit sin; believethr that Jesus is the Christ; loveth God and all mankind, but more especially all who partake of the same renewed nature; overcometh the world by his faith; and guardeth himself from the temptations and assaults of his spiritual adversary. In a word, he who is regenerate in this world, in the most complete sense of the metaphor, is risen from the death of sin unto the life of righteousness." pp. 66, 67. We have not space to dwell on the other passages which Dr. Jarvis endeavours to illustrate, but must hasten to a criticism of great moment offered by him on the affinity of the words Renovation and Regeneration. He considers the distinction which has been made of late years between these two expressions as unfounded in fact, as unsupported by the usual language of the ancient fathers, and of the greatest divines of our own church ; and as narrowing the phraseology of the Scriptures, and leading to confusion and schism. He concludes by asserting that Resurrec tion, Renovation, and Regeneration, were in a metaphorical sense used anciently as convertible terms. His remarks here are too important not to be cited. "If the renovation of our nature be but another term to express its resurrection or regeneration from the death of sin to the life of righteousness, then it will be seen that our spiritual regeneration is the process of our whole mortal life. It is begun when the Holy Spirit begins to operate upon our minds. It is promoted by the use of all the means of grace, by the preaching and reading of the word of God, by prayer, by the administration of the sacraments, by our very trials and afflictions. While the seeds of sin remain in our nature, our inner man must be renewed from day to day. We must be for ever engaged in purifying our bodies and our souls, and continually becoming more and more perfect until this mortalityshall be swallowed up of life." pp. 74, 75. On the whole, it is impossible for us not to observe with pleasure the inviting openings to a reconciliation of contending opinions which this respectable publication presents. The chief point of novelty in it is the import given to the word Regeneration; on which topic we will only further say, that we think the arguments of our author highly deserving of attention. Probably the sense given to the word by the Greek writers, the Jews, and the early fathers, has not had sufficient weight with many modern divines. This part, however, of the question is really of less moment, if we are allowed, with Dr. Jarvis, to consider the grace of the Holy Spirit as not necessarily and invariably accompanying the outward administration of baptism; if we are further at liberty to expound and illustrate regeneration by the numerous other passages in holy Scripture, which describe an entire change of heart and life; and if we are likewise free to distinguish the liturgical and charitable use of the term, as connected with the sacrament, from the ordinary and practical consideration of it, as sy nonymous with all those various figurative expressions by which the New Testament enforces on us the indispensable necessity of a new creation in Christ Jesus. 66 We need scarcely remark how widely distant is all this from the dangerous notions which appeared in the well-known tract of Dr., now Bishop, Mant, which gave rise to the baptismal controversy; a tract in which, as it originally stood, the public were taught that baptism rightly administered," that is, by an authorized clergyman, and irrespective of its being "rightly received," always conveys those spiritual benefits of which the outward sacrament is a sign and a seal, but, as experience too plainly proves, is by no means invariably an instrument of conveyance. Still, it is comparatively a small matter that, owing to the late controversy, most important concessions have been made, unless the better information which has been elicited on this subject lead to corresponding results. The practical use which the clergy of the episcopal churches of England and America make of this doctrine in their ministry, is the great question. If infinitely more than a baptismal investiture, if a deep, pervading, abiding, spiritual change of heart is indispensably necessary in every descendant of our fallen parents, then the doctrine of conversion, or renovation, or regeneration, call it what we will, is of prime moment, and should appear both from the press and the pulpit in broad distinction from all questions of mere outward privilege. We would suggest to the respected author's consideration, whether the manner in which this doctrine is displayed in the sermon before us is adequate to the infinite importance of the souls of men, and the extreme danger of a formal, worldly, and lifeless Christianity. We are aware indeed that conciones ad clerum have been allowed to expatiate very widely on points of learned criticism, as if taking for granted that all is right in matters of faith and practice; and we do not deny that the chief questions involved in the baptismal controversy are of quite sufficient importance to become the subject of discourse and erudite inquiry on such an occasion as a convention or visitation sermon. Still, matters should not be left thus. All human beings, young and old, rich and poor, cleric or laic, are rapidly hastening to eternity; points of infinite moment, points to which all subjects of form and ritual are far subordinate, press for instant and paramount attention. We entreat the episcopal clergy on both sides of the Atlantic, to consider whether spiritual religion, the religion of the heart, the religion which springs from the grace of the Holy Spirit |