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viii led me to enlarge my original plan; and as this extension may have obscured the method of the Essay, it may not be amiss to exhibit a summary of it.

Introductory observations (Tract 67. p. 1–12). I. Consideration of passages of Holy Scripture which speak of or imply the greatness of Baptism, (p. 12–48.) passages which speak of the forfeiture of those privileges, and how the heavenly birth may, in some degree, be restored (Tract 68. p. 49–82). II. Baptism, as a Sacrament (p. 82–9). III. History of the introduction of the new doctrine into the Church, (α) views of Zuingli its inventor (p. 89–104.); Agreement of Calvin (Tract 69. p. 105–14.); theory of his school, in detail, destructive of a Sacrament (p. 114–133.); confusion of terms, "regeneration," "sanctification," ensuing on that theory (p. 134–142). (β) Doctrine ofindefectibility of grace. IV. Removal of objections, whether (α) à priori, (p. 149–166.) or (β) derived from Scripture (p. 166–170). Adult Baptism, as distinct from the preceding (p. 171–6). Extracts from the Fathers, in answer to the charge that "Baptismal Regeneration" is a deadening doctrine (p. 176–196). Contrast of the exposition above adopted, with that of the reformed and the Socinians (p. 196–201 ). Importance of the subject (p. 201–end).

I must, however, repeat that neither in pointing out the effects of the views inculcated, nor in quoting the warm healthy language of the Fathers, do I wish to recommend the doctrine on these grounds: I have done so on the defensive only, to clear away a difficulty for others, to remove a prejudice, which may hinder them from seeing the truth, not in support of the truth, or as a ground why they should receive it. For so long as men shall appeal to the effects of a line of teaching, or its popularity, or its fitness for its end, in proof of its truth in the sight of God, so long must error abound.

But, although my object has been to remove perplexity (if it might be) from the minds of young ministers, or candidates for the ministry, perplexity is the least evil: a far greater would be our settling down in low notions of the Sacraments of our Lord, and virtually superseding their necessity, or assigning them a "lower place."

It cannot be denied that there is much reason to dread