drawn chiefly, not from popular services, but from the Articles, the most formal and deliberate statement of her doctrinal decisions.

1. Baptism is "a sign of regeneration or new birth." But the sign is naturally distinct from the thing signified, and is not in general to be found inseparably connected with it, nor is such a connexion here affirmed.

2. They that receive baptism rightly are grafted into the church. "And in such only as worthily receive" the sacraments "they have a wholesome effect and operation." Yet, in the service for adult baptism, the declaration is made in every case alike, "These persons are regenerate, and grafted into the body of Christ's church." The Article, in this instance, clearly limits and explains the general statement. A restriction of the same kind may be implied, then, in the case of infants also.

3.

"The promises of forgiveness and adoption are visibly signed and sealed; faith is confirmed, and grace increased." Hence faith and grace are viewed as present in adults before baptism; and if faith, then justification; and if these, then spiritual new birth; for "whosoever believeth that Jesus is the Christ is born of God.” There is thus, by the doctrine of the Articles, a real and scriptural new birth, in adults, before baptism.

4. "The baptism of infants is to be retained, as most agreeable to the institution of Christ." This statement of the reason for infant baptism would be little else than absurd, if it were counted the infallible and exclusive means of effecting a vital and internal change of heart. This argument is still stronger, when we remember that the Article is altered from one in which baptismal regeneration had been explicitly asserted.

دو

5. The effect of the sacraments is restricted elsewhere, Article xxvi., to "such as by faith and rightly do receive them;" and, Article xxv., to "such only as worthily receive the same.' Now certainly infants do not receive baptism with faith, and whether worthily, can be seen only in their future conduct.

6. The first sentence, addressed to the baptized in the daily service, teaches plainly that they may be still wretched and spiritually dead, and may need to be quickened to spiritual life by repentance. "When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive."

7. The requisites for baptism are affirmed, in the Catechism, to be repentance and faith; and infants are baptized only because they promise them by their sureties. This view is sustained throughout all the service of infant-baptism. The covenant is viewed as mutual. Hence the natural inference must be, that

some of the covenant blessings, at least, are suspended on the future performance of the stipulated conditions. And how much, is to be decided, not from the services, but from the Articles, or the word of God.

8. The Homilies speak of the patriarchs as regenerate, and the sons of God. But this is fatal to the hypothesis that Christian baptism is the exclusive means of regeneration.

9. The catechism defines a sacrament to be "an outward and visible sign of an inward and spiritual grace, ordained by Christ, as a means whereby we receive the same, and a pledge to assure us thereof." Now the expression "a means" naturally implies that there are also other means by which it may be received.

10. The true or spiritual circumcision is plainly the same as the spiritual new birth. Yet a prayer for this "true circumcision of the Spirit" is, at the opening of every year, put by the Church into the mouth of her baptized members.

To these arguments drawn from the services may be added. another, less direct, but equally conclusive. The Church, in Article IX., denies herself authority to ordain anything contrary to God's word written. The spiritual new birth, as that word teaches, is an abiding change (1 John iii. 3), and always manifested by its fruits, (Matt. vii. 17, 18, 20). The Church, in Art. xvii., expressly recognizes both these doctrines. But again, the word of God, and the church herself (Commination Service, Art. xvii., xxv.), denies the salvation of all the baptized. Therefore the church neither does nor could without sin, herself being witness, teach that all the baptized are without exception spiritually born anew.

But here a plausible objection occurs. How should dissenters agree with high-church divines in asserting absolute regeneration in baptism to be the clear doctrine of the Church, unless this were the unforced and evident meaning of her formularies? Does not this prove that evangelical clergymen must do violence to the words, if not to their own consciences? Does it not prove the justice and truth of Bishop Bethel's censure, that "the desire to reconcile these services with doctrines entirely at variance with them, will tend to impair the sincerity and simplicity of their own minds"-besides heavier charges from more unscrupulous adversaries?

Now it is curious that this very agreement, so often urged with triumph against the evangelical clergy as a proof of their inconsistency, and of hypocrisy in their subscription, yields, on a closer inquiry, one of the clearest proofs that the charge is both superficial and calumnious. They are condemned, by these extreme parties, on the ground that the services are plain, that there is no

excuse for mistaking them; that they can bear only one meaning, and teach that every baptized infant is spiritually regenerate or born of God unto righteousness. The plainness of the services is the common premise, by which the Venns, and Scotts, and Biddulphs, and Simeons are to be brought in guilty of dissimulation. Are then the accusers themselves agreed about the meaning? Quite the reverse. They agree in a word, and in nothing more. The spiritual regeneration of the High-church or Tractarian divine is one thing, and the spiritual regeneration of the orthodox dissenter is another. The one is a mutable, perishable gift, which man's free-will keeps or loses, recovers by penance, or the sacrament of the altar, and loses again; and which, like the moon, may be extinct with every lunation, and then appear anew. The other is an irreversible and final change, which, once effected, is a sure pledge of salvation. The two interpretations are, in reality, wide as the poles asunder. Yet, strange to say, the fact that both parties express these opposite doctrines in the terms of the Church service, is to pass for a clear proof that the service is unambiguous. Stranger still, the clergy who adopt an exposition really intermediate between these, are railed against by the zealots of both parties, as if they were evidently faithless to their own subscriptions! But wisdom is justified of all her children.

There are two other views which we had purposed to compare, the hypothetical and sacramental interpretations. But these, which divide the sounder portion of the Church, we must now reserve for some other opportunity. It will be enough, for the present, to have established three points; first, that neither the Scripture nor general usage fixes and confines the term regeneration to one exclusive sense; secondly, that Scripture views the new birth as a spiritual and permanent change, and nowhere connects it with baptism as its exclusive cause; but the very reverse; and lastly, that the absolute construction of the Church services is contradicted, in the fullest manner, by those formularies themselves. The more we reflect on the whole controversy, the more deeply are we persuaded of its vital importance. In closing these remarks, we would, as in the sight of God, express our deliberate judgment, that the doc trine of a vital change of heart, effected always in baptism and in baptism only, is one main opiate of Satan for the delusion and destruction of immortal souls.

SHORT NOTICES.

A MEMORIAL OF CHRISTIAN AFFECTION TO YOUNG PERSONS. By the WIDOW OF A MADRAS OFFICER. London: Jackson. 1844.

We have long since expressed our opinion, that the modified, and in many cases most slightly modified, Popery of the day, as we find it propagated and exemplified both in theory and practice, is diametrically opposed to real, vital, scriptural, that is spiritual, religion. The life of real religion is stifled by it, and nothing is left but the poor dead body of forms and ceremonies. It urges us on to good works, whilst it deprives us of the only source from whence they should spring, and the only means by which they can be effected. Everything which tends to the spread of spiritual religion will tend to the overthrow of these dead and dangerous errors. We cannot, therefore, but recommend a book addressed particularly to the young, in which we find so much knowledge, so much earnest fruitfulness, deep piety, and a tint of spirituality pervading it, which is really refreshing to the Christian pilgrim, whether young or old, who, like ourselves, is tired of controversy, and longing for the sweeter enjoyments of Christian peace and Christian love.

But this is not the only value of this little volume, a value in which every work of real piety equally participates. Its further value is, that it knows no standard but the written word of the living God; and the experience of the writer has been learned. from that source and her own heart, in the school evidently of the deepest affliction.

Experience is an effectual teacher," she writes to a widowed friend," and well do I know what it is to have the desire of mine eyes taken away as with a stroke, and to exclaim, Lover and friend hast thou put far from me."" It will be ever thus-not only afflicted for our consolation and salvation, but for the consolation and salvation of others, " and comforted in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we are comforted of God." We should say this appeal to the Scriptures, as our only standard and guide the setting forth Christ as the Saviour and example of His people warm and affectionate appeals to the hearts of her

readers, the fruits of deep experience in the school of afflicti and the school of Christ, are peculiarly characteristic of this u pretending but faithful little volume.

"In commencing the study of religion," says the Author to a friend leavir England, "the first and best book I would recommend to your notice is th Bible. This word contains the revelation of God to fallen and helpless man and when we consider that it is in him we live, and move, and have ou being, is it not the grossest insult we can offer his divine Majesty to neglec this sacred oracle? Let me beseech you then, to take the word of God a your guide. You will find it an inestimable treasure, and if you study i aright, a most beloved companion? The doctrines it contains are the doc trines you are to believe and rest upon-the duties it enjoins are the dutie you are to practise and exemplify. The promises it gives, are for your comfort and encouragement-and the threatenings it denounces are to deter you from vice, and induce you to flee from the wrath to come,' and embrace the offers of salvation. The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple.' And David said, he had more understanding than all his teachers, because he made the Lord's testimonies his meditation. Nothing can exceed the simple expressions of fervent love to, and delight in this blessed book, as given in the 119th Psalm. And, be assured, that you, my friend, can never prize this blessed volume too highly. But, in order to read it profitably, you must lay aside all your preconceived notions, and go to it with the simplicity of a little child, ‘desiring the sincere milk of the word, that you may grow thereby.'

6

"The question proposed in the 9th verse of the Psalm I have before referred to, Wherewithal shall a young man cleanse his way?' is one of vast importance to you, and the reply ought to engage your supreme attention"By taking heed thereto according to thy word.' This word is a safeguard from error, and the restrainer of vice: Through thy precepts I get understanding, therefore I hate every false way.' As, then, you value your happiness here and hereafter, let the word of God be your delight; study it, pray over it, let it dwell in you richly, in all wisdom.' Never be ashamed of being found searching it. Some of the most brilliant scholars-the profoundest thinkers and reasoners-and the most distinguished gentlemen, have been the daily and delighted students of this wonderful book! Witness Hale, Newton, Locke, and Jones, with unnumbered others, who have all borne their feeble testimony to its beauty and value, and their opinions you have, doubtless, many times read. Johnson, in his Lives of the Poets,' tells us that the celebrated Collins in the latter part of his life withdrew from study, and travelled with no other book than the New Testament, and when a friend took it into his head, out of curiosity, to see what companion a man of letters had chosen- I have only one book,' said he, 'but that is the best.' The elegant scholar and eminent Christian, Hervey, in writing to a friend just before his death, said, 'I have been too fond of reading everything valuable and elegant that has been penned in our language, and been particularly charmed with the historians, orators, and poets of antiquity; but were I to renew my studies, I would take my leave of these accomplished trifles. I would resign the delights of modern wits, amusements, and eloquence, and devote my attention to the Scriptures of truth, and desire to know nothing in comparison with Christ and him crucified.' Here, my friend, is a testimony which you cannot slight! Oh, may you value it."-(pp. 108-110)

And in speaking of the friendship of Jesus she says:

-

"Jesus Christ, and him crucified!' The song of angels! the triumph of the redeemed! Oh, let us wonder and adore! Let us not sit down bemoaning our wretchedness, and refusing to be comforted, when we see in that broken