generation" in adults, ever does take place in those baptized in infancy. All that he supposes to take place at their baptism, is "a renewal of their state," and he thinks it "may reasonably be presumed," that a "renewing of the heart MAY" follow. The fact is, that Waterland had too much good common sense and knowledge of Scripture to be self-consistent in handling the notion he had imbibed on the subject of Baptism. He saw that where Scripture speaks of the new birth, it describes it as something which has a transforming effect upon the heart and conduct, and therefore that it must include renovation; he saw that multitudes of infants from the first dawn of reason exhibited no signs of such renovation, and therefore he is compelled virtually to deny in one place, what he asserts in another, and when he comes to the point in the case of infants, involuntarily shrinks from taking the ground which consistency required. The controversy which has now for so many years, during the present century, agitated our Church on this subject, was mainly caused by the introduction of a Tract in 1815, written by the late Bishop Mant, among the publications of the Christian Knowledge Society. And so completely opposed was the doctrine of this Tract to the previous publications of the Society for more than a century, that an attempt was secretly made to introduce alterations in the phraseology of some of the oldest Tracts on the Society's list, to make them consistent with the doctrine of the new Tract. Thus in Nelson's Companion for the Festivals and Fasts, the word "regeneration" was (without notice) changed into "renovation." And Bishop Bradford's Tract on "Baptismal and Spiritual Regeneration," which I have quoted above, and which in 1810 the Society had pronounced to be "judicious and Scriptural," somehow became "out of print," until a reclamation reproduced it, when it appeared without the "Advertisement" previously attached to it. The late excellent Mr. Biddulph, in his reply to Dr. Mant's Tract,* gave extracts from forty-eight of the Society's publications (among which nine were by Archbishops and Bishops), opposing the doctrine of the new Tract. The doctrine of Dr. Mant, however, was with some parties at that time the more popular of the two, and from that * Baptism a seal of the Christian Covenant. By T. T. Biddulph, M.A., &c. Lond. 1816, 8vo. day to this the most strenuous efforts have been made by its supporters to get it recognized as the doctrine of our Church. Dr. Mant's Tract was a fitting pioneer for its Oxford successors just twenty years after; and it is a remarkable indication of the progress of the Romanizing current in our Church, that what was then carefully vindicated from the charge of having a Romeward tendency, is now unblushingly put forward by a Bishop of our Church as a doctrine in which "we are agreed with Rome." The authorities given in the preceding pages have, however, I trust, amply vindicated our Church from such a charge. And by them I leave the reader to determine the true doctrine of the Church of England on this important subject. Appendix. No. I. Luther's Form for the Baptism of Infants, according to the second edition published by him in German in 1524, and translated and published in Latin in 1526.* Libellus de Baptizandis Infantibus, per D. Mart. Lutherum adornatus, Anno Domini 1526. Martinus Lutherus Christiano Lectori gratiam et pacem in Christo, Domino nostro. Cum videam et audiam quotidie, quanta negligentia et quam exigua severitate, ne dicam levitate, sublime, sanctum ac salutare Sacramentum Baptismi infantium tractetur: cujus quidem rei et hæc una causa est, quod assistentes non intelligunt, quid ibi vel dicatur vel agatur: non tantum utile, sed necessarium quoque mihi videtur, ut in vernacula lingua administretur. Quæ igitur latino idiomate fiebant hactenus, in vernaculam linguam transtuli, ac cœpi germanicis verbis baptizare: ut susceptores infantum ac reliqui assistentes, ad majorem fidem, et severiorem intentionem exsuscitarentur, atque ipsi pastores administrantes baptismum, propter auditores plus diligentiæ adhiberent. Rogo autem ex Christiana fide omnes, tum baptizantes, tum suscipientes, ipsos infantes, aut alioquin assistentes, ut hoc summum opus, remque seriam, quæ hic comprehenditur, perpendant. Audis enim in verbis istarum precationum quantis querelis, quantaque severitate infans ab Ecclesia afferatur, quamque constantibus et indubiis verbis coram Deo fateatur, eum à Diabolo obsessum, ac filium peccati atque iræ esse, quamque ardenter auxilium et gratiam per Baptismum, ut Filius Dei fiat, postulet. * Taken from the reprint attached to Ecclesiæ Evangelicæ Libri Symbolici. Ed. C. M. Pfaff. Tubing. 1730, 8vo. By whom the Latin translation was made, I do not know. The first edition of the original German was published by Luther in 1523, and differs a little from the second. A reprint of both will be found in Walch's edition of Luther's works, Magdeb. 1744. 4to. vol. x. col. 2624-37. Archbishop Laurence (Bampton Lectures, p. 378) incorrectly ascribes the date of 1527 to the second edition of this Form. Cogites itaque, nequaquam esse ludum, contra Diabolum agere, eumque non solum ab infante propulsare, sed tam potentem hostem contra infantem irritare, ut necessitas summa exigat, toto pectore, et fide valida infanti auxilium præstare, et seria intentione preces facere, ut non tantum hunc iufantem Deus, ut sonant verba orationis, à potestate Diaboli liberet, sed etiam corroboret, ut contra ipsum tum vivens tum moriens, fortiter dimicare et subsistere valeat. Equidem vereor, hanc ipsam esse causam, cur tam multi post baptismum degenerent, quia tam frigide ac negligenter baptismus est tractatus, ac sine omni severitate preces recitatæ sunt. Quare scias, hæc externa in actione baptismi, omnium esse minimi momenti, utpote flare in faciem, insignire cruce, salem ori inserere, sputum et lutum allinere auriculis et naribus, oleo in pectore et scapulis ungere, et crismate verticem tangere, indusiolum induere, faculam ardentem in manus præbere, et si qua sunt alia ejusmodi, quæ ab hominibus ad ornandum Baptismum sunt adjuncta. Nam absque istis omnibus Baptismus conferri potest, nec sunt res illæ potissimæ, quas Diabolus abhorret aut fugit. Nam his longe majora fastidit. Necesse est hic serio rem geri. Des igitur operam, ut in vera fide hic assistas, verbum Dei audias, et serio Deum invoces. Quando enim Minister verbi inquit, Oremus ; te quoque exsuscitat, ut una preces facias. Eadem quoque verba, quæ à Ministro recitantur, in corde susceptores infantis simul recitent, et qui alioquin circumstant. Eamque ob causam Minister eas precationes clare et tarde pronunciet, ut susceptores audire ac percipere queant, ut et ipsi susceptores unanimi spiritu cum Ministro orent, causam infantis Deo serio exponant, totisque viribus contra Diabolum pro infante pugnent, atque per omnia se gerant, ut qui serio agant, siquidem etiam Diabolo non est lusus. Et propter istas causas æquuin ac justum est, ne ad Baptismum ebrii aut profani Ministri admittantur, neque ad officium susceptorum homines leves vocentur, sed potius pii, modesti ac graves Ministri et patrini adhibeantur, de quibus eam possimus habere persuasionem, quòd eam rem summo studio et vera fide sint effecturi: Ne hoc sublime Sacramentum ludibrio exponatur Diabolo, et Deus contumelia afficiatur, qui in Baptismo nos tam immensis et inexhaustis divitiis gratiæ perfundit, ita ut ipsemet regenerationem nominet, ut à tyrannide Diaboli erepti, à peccato, morte, inferno liberati, fiamus filii vitæ, ac hæredes omnium bonorum Dei, imo ipsius Dei liberi ac fratres Christi efficiamur. Non igitur optimi Christiani tam negligenter, tam inenarrabile Dei donum tractemus. Nam Baptismus unica nostra consolatio est, et introitus ad cœlestia bona, et ad sucietatem omnium sanctorum, ad quam nos Deus deducat, Amen. Non autem volui mutare multa, licet optarim melius armatam esse istam formam. Nam negligentes habuit autores, qui dignitatem Baptismi non satis perpenderunt. Verum pleraque sic relinquo, ne infirmæ conscientiæ querulentur, me novum Baptismum instituere, neve hactenus baptizati criminentur quasi non sint recte baptizati. Nam, ut dictum est, in adjectionibus humanis non multum est situm, modo ipse Baptismus verbo Dei, vera fide, et seria invocatione Dei administretur. Deo te commendo, Amen. Baptizans dicat: Exi spiritus immunde, et locum præbe Spiritui sancto. Oremus: Omnipotens æterne Deus, Pater Domini nostri Jesu Christi, invoco te super isto N. servo tuo, petenti baptismi tui dona, et gratiam tuam æternam per spiritualem regenerationem flagitanti: suscipe eum Domine, et sicut dixisti : Petite et accipietis, quærite et invenietis, pulsate et aperietur: præbe igitur bonum petenti, aperi ostium pulsanti, ut hujus cœlestis lavacri benedictionem consequatur, et promissum regnum gratiæ tuæ accipiat, per Christum Dominum nostrum, Amen. Oremus : Omnipotens æterne Deus, qui pro judicio tuo severo, mundum infidelem diluvio perdidisti, et fidelem Noah cum octo animabus pro tua magna misericordia custodivisti, et Pharaonem induratum cum suo exercitu in mari rubro submersisti, et populum tuum siccis pedibus traduxisti, quibus historiis lavacrum hoc Baptismi præfigurasti: et baptismo tui dilectissimi Filii Domini nostri Jesu Christi, Jordanem omnesque alias aquas, in salutare diluvium, et copiosam ablutionem peccatorum consecrasti et instituisti: Te oramus, ut ex inexhausta misericordia tua, hunc N. propitius respicias, veraque fide per Spiritum sanctum dones, ut hoc salutari diluvio in ipso submergatur et intereat, quidquid ex Adam in ipsum propagatum est, et ipsemet addidit, utque ex infidelium numero ereptus, in arca sanctæ Ecclesiæ tuæ tutus conservetur, indesinenter spiritu fervens, ac spe gaudens, nomini tuo serviat, ut cum fidelibus omnibus juxta tuam promissionem vitam æternam adipiscatur, per Jesum Christum Dominum nostrum. Adjuro te impure spiritus, in nomine Patris † et Filii † et Spiritus sancti tut exeas et discedas ab hoc servo Jesu Christi N. Amen. Audiamus Evangelium S. Marci: (Marc. 10. 13.) Et offerebant ei parvulos, ut tangeret eos. Discipuli autem comminabantur offerentibus. Quos cum videret Jesus, indigne tulit, et |