two Christian sacraments, giving to baptism a necessary, and to the Lord's Supper only a contingent operation. The other tracts describe both the sacraments by the same general definitions, and place them on a precisely similar ground as to their effects.

In a word, Dr. Mant treats as heretical, enthusiastic, and dangerous, the very statements which nearly fifty former tracts inculcate as orthodox, sound, and beneficial.

Such, then, are the charges which I feel compelled to prefer; and, if they can be proved, surely a case of broad and palpable contradiction, on a fundamental doctrine of Christianity, will have been established, by which the credit and success of the Society will be deeply compromised. For above an hundred years it had circulated an uniform and consistent view of the doctrine of regeneration; and on this ground, among others, it had invited and obtained support. In the year 1815 it takes an opposite view of the same doctrine; and by adopting and circulating as its own the tract of Dr. Mant, condemns the labours of a century, and furnishes a direct contradiction to numerous tracts which still find a place on its list. In what light will this sudden change of sentiment, this strange departure from its previous pledges, appear to every considerate member of the Society? Will they consent that their names

should sanction, and their subscriptions contribute to circulate, contradictory statements on fundamental articles of faith? Surely the credit and prosperity, if not the very existence of the Society, must be endangered by an adherence to this course of conduct. It is with the desire to prevent this fatal issue, and to induce the Society to rectify the error which has been committed in adopting the tract of Dr. Mant, that these pages have been written.

The members of the Society, however, will naturally expect that I should produce proof of my assertions. I proceed to do so.

I shall first exhibit some extracts from Dr. Mant's tract, and contrast these with a few selected from the multitude of quotations which might have been made from the earlier books and tracts of the Society. My edition of Dr. Mant's tract is that of 1815. The edition of the other books and tracts to which I refer, is of a date three years earlier. I mention this, because since that time one important tract has been excluded from the list, and a remarkable change has been introduced into the language of another.

It will here, however, be proper to observe, that my object, in the quotations which I shall make, is not to ascertain what is the true doctrine of baptism and regeneration, but to prove the irreconcilable hostility of the Society with

itself, in the expositions it has given of that doctrine. The precise question, on which this strange inconsistency is asserted to exist, is this, whether the spiritual grace of baptism (in other words, inward and spiritual regeneration) invariably and necessarily accompanies the right administration of the external sacrament. On this vital question, and on all the consequences flowing from it, the recently adopted tract of Dr. Mant, and the former books and tracts of the Society, are directly opposed to each other.

EXTRACTS FROM DR. MANT'S TRACT.

"To the proselyte from heathenism to the Jewish faith, baptism had been a death to his natural incapacities, and a new birth to the civil privileges of a Jew; to him who should be admitted to a profession of the Christian faith, and who should be born not of blood, nor of the 'will of the flesh, nor of the will of man, but of God, it was to be a death unto sin and a new birth unto those spiritual privileges, which should accompany his deliverance from the bondage of corruption into the glorious liberty of the children of God."" P. 8.

6

"Supernatural grace" is conferred thereby (by baptism). P. 8.

"Baptism is a new birth, by which we enter into the new world, the new creation, the blessings and spiritualities of the kingdom. · From this time forward we have

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a new principle put into us, the Spirit of grace, which, besides our soul and body, is a principle of action." P. 9.

"The doctrine of regeneration by baptism is most clearly asserted by her (the Church) - - - she supposes - - - not merely that all real Christians are regenerate by God's Holy Spirit, by which I understand all those who live a Christian life; but that those also are so regenerated, to whom baptism is rightly administered, notwithstanding, by their future conduct, they may forfeit the privileges of their new birth." P. 10, 11.

"Denying the doctrine of baptismal regeneration"

is a "heresy." P. 15.

"Regeneration is noticed (in the collect for Christmas Day) as "an event already passed, and one in which her members in general have partaken. The church is led, from a mention of the birth of Christ, to mention the spiritual birth of those who are regenerated in him, who are made partakers of his nature." P. 17.

"If the work of regeneration is not effected by baptism, it is almost impossible for any sober man to say when and by what means it is." P. 25.

"For the express purpose of regeneration, not only is his (the Holy Spirit's) operation necessary; but it must also (humanly speaking) be administered through the mediation of water." P. 28.

"To deny the regenerating effect of baptism is, in some sense, to do despite to the Spirit of grace." P. 28. "To the Romans he (St. Paul) employs the same figure, describing baptism as a burial, - adding, withal, a particular, which confirms an opinion presently to be insisted on, that no other than baptismal regeneration is possible in this world." P. 32.

"Sanctification and purity, unspotted and unblemish

ed holiness, are attributed to the Church of Christ, as the effect of the washing of water." P. 33.

"Does not the language of the Apostle warrant the argument, that we are born anew in baptism; and in baptism exclusively?" P. 33.

"All Christians, all persons who have been baptized, are indiscriminately said to have been regenerated."

P. 35.

"St. Peter and St. John, each in a catholic Epistle, addressed to immense societies of Christians, - - - describe the persons whom they address as the sons of God, begotten and born again. But wherefore, unless their regeneration was the effect of an ordinance, of which all Christians in general partake? And, if so, of what ordinance but of baptism?" P. 35.

"To deny the regenerating influence of baptism is to deny its sacramental character." P. 36.

"If ever the new birth be not conveyed by baptism, rightly administered; or if, when once regenerated, it be (I will not say necessary, but) possible for any one to be born again, doubtless there is scriptural authority to that purpose. Let the authority then be adduced. Let it be shown from Holy Writ, that any person, to whom baptism was rightly administered, was not regenerated; let it be shown that any person, having been once baptized, is described, under any circumstances whatever of repentance, reformation, renovation, or conversion, to have been again regenerated; let it be shown that the Apostles, who are perpetually exhorting their Christian converts to changes such as these, do once exhort them to become regenerate; do once enforce the necessity of it, or even affirm, or at least insinuate its possibility; and we may