the pulpit the "manifold advantages,-which flow" from his making these "nice distinctions" between the “ regenerate" and the "converted," and prove to his congregation how these "nice distinctions," which neither the Scripture nor our church makes, will promote in a church of baptised people "the communion of saints?" The truth is, we must frequently, or rather constantly, make "distinctions" among our audiences, where we cannot resort to expulsions. Otherwise, how can we exemplify our Lord's direction,-" Let both grow together until the harvest." We are not in this case allowed, by an overrigorous" discipline," to root out all the "tares," lest we endanger the wheat also. Such a severe inquisition, as would "efficiently" divide the community of natural men from the communion of saints, as is pleaded for, would in various cases require a judgment and discernment far above human. But still, every faithful minister ought to endeavour, in his instruction, to describe, as minutely and scripturally as possible, the real nature and difference, both in the character and expectations of those who are the wheat and of those who are tares. Or, how will he be "free from the blood of all men," if he treat those as saints, and delude them under that expectation, whom the "great shepherd" at his coming shall separate as goats from his flock," and say to them, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."

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DELUSION, manifest delusion, is the cause of all this pertinacious adherence to a dangerous theory. If we once suffer the mind to adopt confused ideas of things which differ, we know not where the evil may end. This is a right principle, but a wrong application. This misapplication confounds,-devotion and instruction-praying and preaching,-giving credit to profession and trial of character,-admission of sincerity and discovery of deception,—a charitable hope and a cautious admonition. All these are built on the same principle, but vary essentially in their operations.

DEVOTIONAL Institutions must needs allow to all their profession, and pray for and encourage them accordingly. But INSTRUCTION and preaching must inquire into and try the character which has been admitted on profession. It is the business of the preacher to form the character, to detect self-deception, and to give to each member as

he rises before him his due portion. All must conform to "the law and to the testimony." The rule of "judgment" must be enforced upon them and baptised professors must be set to "judge" themselves, whether they be "in the faith." And while they are taught that devotion assumes that their heart is right, it is the duty of instruction to point out its evidence and its tendencies.

So that if there be bad characters in the congregation, -"sensualists, extortioners, infidels," the minister is bound to delineate and to denounce them, and to warn them, as the Scripture does, that "such cannot enter into the kingdom of heaven."-The necessary inference is irresistible, that such persons are not regenerate, are not saints, are not holy, unless they who are regenerate, holy, and saints, can be shut out of heaven! And if they can, another inference follows, that is, that their regeneration, their holiness, and their saintship, are worthless. Then why contend for them! Why delude precious souls with

a name!

Dangers and delusions seem to threaten us here on all sides. Mr. Cole, as our author complains, would, by substituting" fellow-creature" for "dear brother," in the Burial Service, well nigh "heathenise" the church of Christ; and our author, by considering "all baptised" professors as "regenerate," would thereby nearly absorb and lose the "world" in the church. This danger is great. With us, who are chiefly baptised in infancy, there is as truly "the world" within the professing Christian church, as there was in our Saviour's days among the circumcised children of Abraham. Out of that world Christ chose his disciples, and the "world hated them;" though all were of the same religion by profession, yet many were of their father the devil," notwithstanding their professed subjection to a true and spiritual revelation.

[The next number will examine Dr. Pusey's views of the institution of baptism, and the interpretation of John iii. 5.]

PRINTED BY STEWART AND MURRAY, OLD BAILEY.

PLAIN TRACTS

FOR CRITICAL TIMES;

ON THE IMPORTANT SUBJECTS OF

BAPTISM AND REGENERATION,

&c.

WITH AN ESPECIAL REFERENCE TO THE

OXFORD TRACTS,

&c. &c.

THE INSTITUTION OF BAPTISM,

AND INTERPRETATION OF JOHN III. 5.

(PROFESSOR PUSEY.)

BY A UNION OF CLERGYMEN.

LONDON:

PUBLISHED BY SMITH, ELDER AND CO. CORNHILL.

LONDON:

PRINTED BY STEWART AND MURRAY,

OLD BAILEY.

REGENERATION, &c.

THE object of this Tract will be to examine the views of Professor Pusey, on baptismal regeneration, which appeared originally in "Tracts for the Times," but are now published in one volume, to which the references will be here made. We shall first discuss the question respecting the superiority claimed by the Professor for baptism, beyond circumcision, and secondly, enter into a minute examination of the text, "water and the Spirit;" John iii. 5, on which he mainly builds his system. Or in other words, we shall first inquire into the original establishment of baptism; and secondly, into its spiritual import, as implied in our Lord's discourse with Nicodemus.

SECTION I.

The superiority claimed for Baptism above Circumcision.

The doctrine of "Baptismal Regeneration," the Professor undertakes to demonstrate, both from scripture and the early fathers. The scripture, being our only infallible guide, must be, if not wholly, yet chiefly regarded on this subject. The fathers we have already seen, are no infallible guides here. Before we can become converts to his sentiments, however, we must be allowed to expect a clear development of some important points of scripture, which he has not yet explained.

First, he speaks of baptismal regeneration, as being almost all-important. He says, that "Regeneration