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subvert Dr. M's. fundamental principle; which is,' that all baptised persons are entitled "to eternal life," by baptism; unless all baptised persons possess faith and obedience. But if faith and obedience are sure evidences of a state of salvation; then those who give proof of faith and obedience, before baptism, would as certainly prove their being "entitled to eternal life;" and then baptism itself would not be necessary to bring them into a state of salvation. But if baptism, and regeneration, faith, and obedience, are not, on Dr. M.'s principles, `evidences of a state of salvation, permit me to ask,

What is ?----I know of nothing that can be; unless Dr. M. will resort to, what he seems so much to dread; namely, "the very questionable criterion of our own imagination, and our own feelings.” 25.

VI. Dr. Mant's System would leave no use or operation for Faith and Repentance.

For

Notwithstanding these graces are so broadly stamped upon every page, and every prayer of our liturgy; the notion of all baptised persons being regenerate would, doubtless make them unnecessary to admission into a state of salvation at first. I should think, that even Dr. M. will hardly contend that all persons who are baptised, possess faith and repentance. Persons of all characters, we know, are baptised. And our church assures us, that faith necessarily produces "good works." It certainly follows then, that wicked men have not faith. But wieked men are baptised. Then men who have not faith are baptised! But on Dr. M.'s system, all baptised persons are regenerate : Therefore, some persons who have not faith are regenerate; but the regenerate are in a state of

salvation. Then persons may be, (even adults) in a state of salvation without faith.---But if persons may be in a state of salvation without faith, they may continue in a state of salvation without it; and thus faith and repentance will be utterly unnecessary either to bring men into a state of salvation, or to continue them in it.

It is true, Dr. M. (though he does not appear to consider faith necessary to regeneration in baptism) does speak of it as needful afterward. "But. wherefore?" Plain people will be puzzled here. And indeed so will Dr. M. likewise. If we may enter into salvation without faith; we may be in it without faith; and no man living, I presume, will be able to shew why, and for what purpose, on this supposition, it is nedful at all. I hold it therefore,. demonstrable, that Dr. M.'s system vacates and renders utterly useless and unnecessary, both faith, and repentance, as well as all true holines and genuine morality.

VII. It would tend to bring our church into utter

contempt and rejection: and would not only encourage dissent, but would, so far, afford Dissenters a ground of justification.

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Dr. M. informs us, that under Charles II. the nonconformist, ministers "assigned this reason, in common with others for their nonconformity; that the church clearly teaches the doctrine of real baptismal regeneration." (21.) The modern dissenters (some of them at least) make the same objection, And if Dr. M.'s notions of the sacraments (to their full extent and genuine tendency) could be proved upon the church, it would not be long an objection from dissenters only. Our church, most certainly

and explicitly, does not make baptism either absolutely necessary to regeneration, or regeneration necessarily to accompany baptism. This, however, is Dr. M.'s grand peculiarity, and his tract is useless on any other supposition. But if the church taught this, she would literally teach us as the Roman Catholics do; so far as the sacraments are concerned. And we have shewn that the natural, and necessary, and practical consequence would be, the utter destruction of the necessity of any vital religion, or any christian morality whatever and surely these evils would cause serious alarm in the breast of every sober christian, and real well-wisher to the church. Why then, would an objector say, separate from the Romanists at all? and why not be consistent, and go back to them again? I am quite of opinion that, if Dr. M's. notions were to be fairly proved upon, or legally adopted by the Church, that nothing could readily bring her into more contempt and desertion. I hope and believe, that Dr. M. does not aim at such an end as this. But I trust, that the venerable society, which has adopted his Tract as their own, will most seriously consider the natural tendency of the doctrine which is its fundamental principle.

VIII. Dr. M's. system, as it would naturally in its

consequences, render the Scriptures greatly useless, so it has a tendency to cause its advocates to take an awful liberty in their interpretation of such passages as seem to stand in their way.

I lay this to the charge of Dr. M's. System; for it can hardly be admitted that a learned commentator of the scriptures, could otherwise be guilty of such oversight and misinterpretation.

The chief texts which he has thought it important to obviate, in his two Tracts, are Matt. xviii. 3. and 1 John iii. 9. The latter of which, with the whole context, we have seen (from the Homilies) is in the plainest manner possible describing the character of the truly regenerate, or those who are born of God." For the very next verse says expressly, "In this the children of God are MANIFEST, and the children of the Devil." And the text in Matt. xviii. 1-3. is addressed, in so many words, particularly to Christ's disciples. Yet on Dr. M's. system, St. John's address is a “ caution” (46.) to, and not a description of, the children of God, as such and Christ's address to his disciples, is said to be a "warning to the UNBELIEVING Jews." (58.)

IX. I consider Dr. M's. notions, as calculated to encourage a spirit of persecution.

I most distinctly, however, and absolutely exculpate Dr. M. from any such design, either directly or indirectly; and I give him full credit for believing what he teaches others in this matter. But in dependent of this, let me ask, What has been the genuine foundation of the persecution and compulsion, in religious matters, by the Papists, but these two notions: viz. that all were guilty of " heresy," (15.) and of course condemned of God, who did not receive their faith; and that the sacraments made the christian, whatever was the mind by which they were received? I allow that Dr. M's. feelings and heart would revolt at the idea; but I declare most seriously and solemuly, that if I really believed that baptism "legitimately administered," could make mankind true christians, without regard

to the state of mind with which they were baptised; I should think it a DUTY not only to exercise bribery, but force, in order to effect this. And if I were a genuine Papist, I should say, that this is not " doing evil that good may come;" for it is not doing evil at all: For both the means and the end are good. And if I could, by the same means, prevent a person from destroying his soul, as I could prevent a person from committing suicide, pray why ought I not to adopt them?

TESTIMONIES.

Though I have no room left for testimonies, there is one at least, which Dr. M. will respect, that I cannot pass over without transcribing. In the present case it is doubtles equal to a host, and will do more than a host of other opinions in destroying the exclusive regeneration of baptism set up by Dr. M. The two quotations I mean to make, are taken from Dr. M.'s OWN publication, and are of equal authority in this business, with the tract to which we are replying. They are extracted from his sermons, for "6 parochial and domestic use," by the Christian Observer, in pages 450, 517, 518, for the year 1815. And to the notion that Dr. M. has infants only in his view, when he contends for universal and exclusive regeneration in baptism, they will form the best answer. "It is not for us who look for salvation, to examine whether those persons who from no fault of their own have died unbaptised, can be saved; but seriously to do that which is required, and religiously to fear the danger of neglecting it. For I pray you to remember, that how

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