which it there bears is implied in what we have said upon the hypothetical admission of the new birth, and it may hereafter receive some further especial notice. No. II. In this Tract we endeavour strictly to abide by the same holy meaning of regeneration: and therefore of course find it necessary to overturn all those modified expositions which have been invented for the sake of conforming to the language of our offices, whilst their spiritual meaning was reserved for future application. We, however, endeavoured to prove that no meaning will comport with the subject generally, or with the requirements of Baptism, especially, but a truly spiritual meaning of the "new birth unto righteousness." And that no principle but this can be consistently worked upon in our ministerial instructions. No. III. We consider the most essentially important Tract of the Series, because, as we view the matter, it leaves very little more to be desired in order to settle the whole dispute, so far as Scriptural testimony is concerned. We are decidedly of opinion that the sole difficulty has arisen from mixing up together as one source, of nearly equal authority, inspired and uninspired testimony. And we humbly confess, and beg forgiveness of God for our sin, that we were for many years under blindness and bondage from the same cause. And we could not either fully comprehend the nature of the subject, or give a satisfactory account of our faith respecting it, till (we almost believe from a suggestion of the present Bishop of Calcutta) we determined, in faith and prayer, to make human authority secondary only, and, as Dr. Pusey advises, go to our "Saviour's feet—and think (apart from modern systems) what his words, teachably considered, would lead to and to inquire, not what the words, in themselves may mean -but what they must mean in his mouth who spoke them." When we had been brought to submit to, and to study our Saviour's words" as a primary, intelligible, and authoritative form of instruction, unshackled by comments or opinions, we obtained an entirely new perception of the whole case, arising out of the meaning of our Lord's words, "water and the Spirit," plainly and literally understood. And hence we and our brethren who have attended to, so as to comprehend, the subject, find not a vestige of difficulty respecting it in all the word of God. With the same ideas in mind No. IV. Makes special inquiry into the nature, the obligations, and the end of the Sacraments of the Lord's Covenant with his people. In which, connected with the inquiry into the first origin of Baptism, which was pursued in the commencement of No. III., we find that the pretension that our "Saviour's Institution—and words of blessing" endowed the Sacrament of Baptism, above that of Circumcision, with virtue to "convey the Holy Spirit," is an invention imposed upon the Church solely by the authority of man. It also further appeared that Circumcision and Baptism are sacraments of the same Covenant, that they perform the same office, and signify and seal the same covenant blessings. And that those blessings are only promised, and "annexed" to, those spiritual affections of the mind and heart which lead the soul from other modes of confidence, to rest on Christ alone for salvation. Hence, then, Baptism legitimately and constitutionally was intended as a door of admission "into the kingdom of God," and among them who "should be saved:" and to form a spiritual line of demarkation between the Church of Christ and the sinful world. outside professors, therefore, who come to be baptised, entirely mistake and desecrate this holy rite; and while they bring not the qualifications it requires, so they obtain not the blessings which it seals. No. V. Mere Goes entirely on the same subject in our Church, and shews in correspondence with the Scriptures, that her documents require the gracious spirit of faith and repentance in order to Baptism and Salvation. And that infants are admitted on the principle of faith, hope, and charity, into the same expectations with adults, by a substitution of the sponsion of a parent, for the answer of the child. According to our Lord's instruction every true member of his" kingdom" is "born of water and of the Spirit ;" and, as most in primitive times were so, and all are, at all times, required to be so, baptism by water and the Spirit, which are always united in the true church, and men mistook the professing for the real; that which was originally almost universally real, is now rarely so, and thus a primitive practical truth, has become, by our depravity, one of the most pestilential errors in the Church of God. With respect to future Numbers, should we be able to execute them, we shall just specify the subjects in view, without determining their arrangement or order. Namely; — An inquiry into the claim of the primitive Christian Fathers. — A further examination of some of the principal arguments of Dr. Pusey and Bishop Bethell, &c. with an exhibition of the leading consequences of Baptismal Regeneration. -To investigate the legitimate effects of Scriptural Regeneration, and thus seek to arrive at an answer to this important question; i. e. whether any persons have a right to assume that they are regenerate, unless upon the exhibition of those conditions of the covenant which they pledged at Baptism; viz. repentance, faith, and a holy life. And whether children, as "they come to age," can fairly be exempted from the same conditions? -Illustrate and defend the hypothetical nature of Regeneration by an appeal to the liberty which Archbishop Lawrence, Bishop Bethell, and Dr. Pusey, take in their discussion of the subject. -Answer some objections, and obviate some minor difficulties. As this subject is becoming, and indeed has become, awfully interesting and important, we request that our readers will pray that Almighty God may dispose the hearts of men to embrace, and their understandings to perceive truth from error, and evermore retain the "unity of the Spirit in the bond of peace and in righteousness of life." PRINTED BY STEWART AND MURRAY, OLD BAILEY. |