"If the question be now asked, what is to be done? our answer is, that the root of the evil will suggest the means of cure. Let us hear no more about schemes for the endowment of Romanism; on the contrary, let a voice go forth from all the Protestant voluntaries of Great Britain, praying that the grant already made to that system, and all similar uses of public money, be henceforth discontinued. Let the commissioners now engaged with the affairs of Universities be apprised that what the age demands is a real, and not a seeming—a thorough, and not a partial reformation of those ancient seminaries;— such a reformation as shall constitute them truly national institutions, fitting them for becoming fountains of health to the community, in place of sending forth those sickly influences which have proceeded from them of late years, until the whole land has become tainted by them. If the time be not come, in which our endowed Church may be peaceably separated from the State, let that Church also in the meanwhile be subjected to a similar process of purification, casting away those vestiges of a superstitious and intolerant age which still cleave to her, especially as seen in the unconstitutional and oppressive jurisdiction of her ecclesiastical courts, and in the irritating exactions periodically made from the members of other communions in support of her services.

on in these nations give ospel of Christ,-to the pulpit for the diffusion of

"Above all, let every Protestant commur itself anew to the faithful preaching of the use of all available means collateral with the popular instruction;-to the careful education of the young; and to the upholding a powerful public press; let these things be done with an earnest and devout heart, and the best possible check will have been given to Romanism, the strongest safeguard will have been placed about the throne of our beloved Queen, and the interference of our civil rulers, so far as regards danger from Romanism, if needed at all, may be safely restricted to very narrow limits."*

Whilst it is declared that Popery in its length and breadth is only to be known to be detested, be it remarked this has reference to a system, not to individuals. The true Protestant, under the influence of Christian feeling, would say to the deluded Papist, "Come with us and we will do thee good,” and shew thee "a more excellent way.”

Protestants, under whatever name, maintaining the great principles of the Reformation, should fulfil their vocation. Those principles do not specially belong to any one particular sect among Protestants, but are equally the unalienable right of all to possess, profess, and to enjoy,

* The preparation of the entire resolutions are ascribed chiefly to Dr. Vaughan, and are worthy of being placed upon record on account of their just and enlightened sentiments.

and those principles have made Britain what it is, THE TERROR OF EVIL DOERS and the GLORY AMONGST THE NATIONS.

There is a mighty energy at work, "the people," as referred to by LORD JOHN RUSSELL, have a vital stake in the question of Protestantism against Popery-of light against darkness-of truth against error of civil, religious, and spiritual liberty against mental and spiritual thraldom.

By fair argument let the two antagonistical powers meet "foot to foot"-let the sword of the Spirit, which is the Word of God, be the weapon of warfare; and darkness ard error, and ignorance and superstition must yield to the light and truth, and knowledge, and simplicity of the glorious gospel of the blessed God,-the free-gift of heaven to all the children of men.

TRACTARIANISM,* BAPTISMAL REGENERATION, and ROMANISM, are more intimately allied in their affinities than they appear to be on the surface. It may be declared that by the Tractarians or Puseyites who have from Oxford and Cambridge become perverts to Rome, that Baptismal Regeneration was, and is now, with them, an essential article of their creed. Thus it will appear that the question of Baptism is closely associated with what has been more particularly brought under review, and which subject has, of late, been a topic of such conflicting difference.

*The following extract from "Tracts for the Times," No. 76, and dated "OXFORD, the Feast of St. Michael and All Angels," will give to the inquisitive reader some idea of the authorities through which he would have to wade properly to understand BAPTISM, according to the views maintained and advocated by THE TRACTARIANS; and in order to correct what they consider "modern" unscriptural views, they deem it "not unseasonable," for the better instructing of "the people," to present testimonies from the writings of Anglican divines, and the following remarks are offered as introductory :

"By the doctrines of BAPTISmal RegeneraTION is meant, first, that the Sacrament of Baptism is not a mere sign or promise, but ACTUALLY a means of grace, an instrument by which, when rightly received, (by the unconscious babe,) the soul is admitted to the benefits of Christ's atonement, such as the forgiveness of sin, original and actual,-reconciliation to God,-a new nature,-adoption,— citizenship in Christ's kingdom, and the inheritance of heaven,-in a word, Regeneration. And next, Baptism is considered to be rightly received when there is no positive obstacle or hindrance to the reception in the recipient, such as impenitence or unbelief would be in the case of an adult; so that infants are necessarily right recipients of it, as not being yet capable of actual sin.

"There is a variety of questions connected with the subject beyond the two positions above set down, on which the writers (quoted) differ more or less from each other, but not so as in the slightest degree to interfere with their clear and deliberate maintenance of these. Such, for instance, as the following:--whether grace be given in and through the water, or only contemporaneously with it?-whether Baptism, strictly speaking, conveys the blessings annexed to it, or simply

It is not intended to enter into the general controversy upon the question; but it may be broadly affirmed that BAPTISMAL REGENERATION IS THE VERY ESSENCE OF POPERY, AND A SOUL deluding ERROR TO AN ENORMOUS EXTENT IN PROTESTANT CHRISTENDOM; and only in proportion as Evangelical truth prevails and has its due influence, will that pernicious doctrine BE EXPUNGED from the creeds, the formulas, and rituals of professing Christians.

By BAPTISMAL REGENERATION is ascribed to human agency, (in the administration of the "Sacrament of Baptism,") the obtaining and bestowing of spiritual benefits, which can only be imparted by the powerful agency of THE HOLY SPIRIT; it strikes at the very foundation of the plan of God's mercy to man, and the way of a sinner's acceptance with his offended Maker, through the justifying righteousness of Jesus Christ by faith in him, totally irrespective of any works which have been, or can be, performed by man as the ground of his justification,* and of his obtaining the remission of his sins, which doctrines form the very basis of true Protestantism, and is utterly at variance with the dogmas of Popery.

A brief reference to the doctrines maintained in relation to Baptism by various sections of professing Christians will show to what extent

admits into a state gifted with those blessings, as being the initiatory rite of the covenant of mercy? -whether or not Baptism besides washing away past sin, admits into a state in which, for sins henceforth committed, Repentance stands in place of a sacrament, so as to ensure forgiveness without specific ordinance?—whether the Holy Eucharist is that ordinance?-whether the ful and explicit absolution of sin after baptism is altogether put off till the day of judgment?-There may be difference of opinion as to the state of infants dying unbaptized.—Whether regeneration is an instantaneous work completed in Baptism, or admits of degrees and growth? Whether or not the Holy Spirit can utterly desert a soul once inhabited by Him, except to quit it for ever?-whether the change in the soul made by baptism is indelible for good or for evil; or may be undone, as if it had never been? -Or how far the enjoyment of the grace attached to it is suspended on the condition of our doing our part in the covenant? All these are questions far from unimportant, but which do not at present come into consideration; the one point maintained being THAT INFANTS ARE BY AND AT BAPTISM UNCONDITIONALLY TRANSLATED FROM A STATE OF WRATH INTO A STATE OF GRACE AND ACCEP TANCE FOR CHRIST'S SAKE."

Such are THE TRACTARIAN views of Baptism, promulgated as being the doctrines only that should be believed in regard to that ordinance. What must be the feelings of one in search of truth in relation to the proper subjects for baptism and the mode of its administration, to have his mind bewildered by these numerous propositions?—Surely much time, trouble, and perplexity would be spared by a reference at once to the only safe guide, 1HE NEW TESTAMENT.

* For a further exposition of the doctrine of Justification by Faith, see "Confession of Faith," chap. xi. page 26.

the doctrine of Baptismal regeneration is taught in a more decided, or in a more modified form; whilst at the same time will be presented the distinguishing peculiarities of the several sects upon Baptism as a sacrament" or an "ordinance," and the peculiar benefits said to be conferred by its application.

66

What are the declarations of Ecclesiastical counsels-confessionsdirectories and catechisms upon this subject? Commencing with THE PAPISTS, an extract is given :

I. FROM THE ROMAN CATHOLIC CATECHISM AND MANUAL. "What is Baptism ?"

"It is the first and most necessary sacrament instituted by Christ to free us from original sin; or actual, committed before its receiving; this is the first, because, before it, no other sacrument can be validly received."

"Can none be saved, but who are baptized ?"

"None, except martyrs suffering for Christ's faith; or who, detesting all sin and firmly believing in Jesus Christ, die with the desire of baptism, but cannot have it "

"How is baptism given ?"

By applying natural water (its necessary matter) with intention to baptize, or do what Christ instituted, and pronouncing at the same time its form, viz. : I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."

"What are the effects of Baptism ?"

"It remits all sin, as well actual, if contracted, as original, and all punishment due thereunto; it adorns the soul with divine grace, by which we are cancrified and made the children of God, and the adopted heirs of heaven; it fills our soul with all the supernatural virtues which attend this justifying grace; it unites us to Christ as to our head, whose influence gives us life and moticn to perform our several duties; finally, it imprints in our soul the character or spiritual mind of a Christian, and prepares and makes us fit to receive other sacraments of God's church, of which we are incapable until baptism."*

* The doctrines of Baptismal Regeneration and of Transubstantiation are the twin cardinal errors of the Romish Church. By the forme, in the application of water, according to a certain formula adminis ered by a sinful mortal, spiritual benefits through an alleged invisible influence are said to be imparted to the u conscious infant, by which it is declared to be "sanctified,” “justified," "made the child of God, and the adopted heir of heaven."

That the doctrine of Transubstantiation is most distinctly maintained by Tractarians may be seen by reference to No. 81, Tracts for the Times." According to the doctrine of Transubstantiation in the "sacrament" of the Lord's Supper, also administered "by a sinful mortal," the elements of the bread

It is further said in the Catechism drawn up by the Council of Trent," By Baptism we are joined and knit to Christ, as members to the head. By Baptism we are signed with a character which can never be blotted out of our soul. Besides the other things which we obtain by baptism, it opens to every one of us the gate of Heaven, which before, through sin, was shut. The law of baptism, as established by our Lord, extends to all, insomuch that, unless they are regenerated by the grace of baptism, be their parents Christians or infidels, they are born to eternal misery and everlasting destruction.”

II. The Lutheran Church of Germany, Denmark, Norway, &c., adopt the AUGSBURG CONFESSION. The ninth article runs thus, "They teach concerning baptism, that it is necessary to salvation, because by baptism the grace of God is offered. Infants are to be baptized, who being brought to God by baptism are received into His favour.

The ritual of The Lutheran Church of Denmark and Norway directs that in baptism of infants the priest is to say, in returning the infant to the godfather, "The Omnipotent God, The Father of Jesus Christ, who has now regenerated thee by water, and the Holy Spirit, and forgiven thee all thy sins, strengthen thee by his grace even to life eternal."* Thus it will be seen that the Lutheran Church maintains that infants are regenerated, forgiven, and received into the favour of God by means of baptism, and that it is necessary to salvation.

The Augsburg Confession was entirely approved by Luther as the creed of the Protestant States, and is still the creed of the Lutheran Church. It is embraced by seventeen of the sovereigns and near thirty millions of the inhabitants of Europe.†

III. THE SAXON CONFESSION, composed by Melancthon, and those of Wurtemburgh, Suabia, Pomerania, Mansfeld, Copenhagen, &c., are essentially the same as that of Augsburg. The Confession of the doctrine of the Saxon Churches, presented to the Council of Trent, in 1531, has these words, "I baptize thee, that is, I do witness that by this immersion thy sins are washed away, and that thou art now received by the true God."‡

and wine are said to be changed into "the real body and blood of Christ." With due seriousness it may be inquired, how does" common sense" regard such views ? Is it too much to say that they are at variance with the simplicity of the Gospel.The only marvel appears (ceding to all, the right of private judgment) that intelligent minds can entertain such sentiments.

* Robinson's History of Baptism, pp. 533, 534.

+ Buck's Theolog. Dict., art. "Confessions."

Robinson's History of Baptism, p. 531; Booth's Pæd. Exam., vol. i., p. 421.