its vicissitudes, and not uninstructive, as an evidence, both of the respectable proficiency in literature, which may be acquired by those who begin their education late in life, and also of what may be done by a stout heart and an indefatigable activity, in repairing the worst injuries of fortune. Ogilby was no great poet, although his translations were very popular when they first appeared; but BAPTISMAL REGENERATION. No. III. [Entered according to Act of Congress, in the year 1853, by WILLIAM H. ONDERDONK, in the Clerk's Office of the District Court, for the Southern District of New-York.] E may fairly ask the ques- ills may impede the development of this hidtion, after what has been (den principle, and cause even death to follow ; advanced: "What, then, so may the young Christian be hindered in is 'regeneration?" Can his moral growth by sin, or even despoiled it be less than (as before of the principle of life itself. Yet the germ said) the vivifying of that may exist where the growth has not taken which was previously dead-place: for growth, strength, and activity are the implanting a germ of life in the only accidents of birth. And as these result morally inanimate souls of men? Let from concurrence with, and obedience to, the signification of re-generate de-natural laws, and can only in this way be atcide! The import of the latter tained; so are good works dependent on conword (generate) is to beget to lifeformity to a spiritual law-the law of Christ; "re" requires that the idea should nor can they be exhibited, save in proportion be preserved, even though its application be to this conformity. Hence it follows, that spiritual and divine. The doctrine of the the evidences of Christian growth and new birth" by the "washing"-or laver, as strength (whether we take the buddings of the term should be rendered-spoken of by promise or the fruits of faith) are not, nor the Apostle, and this only, can be held to pre- can be, coeval with the "new birth”—and serve the true idea of regeneration. if not coeval, they must be consequences, and as such, distinct from the baptismal grace. 66 Receiving, then, the "inward grace" consequent on the "visible sign" in baptism, to be this new life; it is important that we bear in mind that, in itself, it is not salvation. Its being implanted, infused, or inwrought in the soul, is no guarantee that it will, or must needs, be ripened into holiness of life on earth, or perfected into life eternal. It has been seen, therefore, from the authorities of Holy Scriptures, from the natural insufficiency of all acts of man, or of means of grace, not inherently possessed of power to save, and, also, from the real But, as the principle of life in an infant signification of the word regeneration itself, argues not, necessarily, the exertion of either that such an effect, as consequent on an ordiphysical or moral strength, although both nance appointed to this end by Christ Himmay follow in their proper season: so, the self, is both reasonable, and worthy to be had mere possession of spiritual life requires not, in reverence. More than any other it suits necessarily, the outward manifestation of it, the weakness of man, and magnifies the although, in this case, too, proofs of its in-"mercy" of our God. It empties man of all dwelling will show themselves in due time. And as, in the case of an infant, an hundred vain conceit, deprives him of merit even in believing, gives him no room for glorying, save in those "infirmities," which constitute him fit to be the subject of such grace: -while to the King Eternal, Immortal, Invisible, even the Triune God, Who in this Sacrament of His mercy, deigns once more to breathe into man the "breath of life"unto Him is ascribed all glory in the Church by Christ Jesus, throughout all ages. And may that Church, while over the regenerate of her Heavenly Lord, she offers prayer and holy supplication, that "their good beginning" may be prospered from above, and that they may be strengthened by His Spirit in the inner man-may she, we say, commending them to Him, and to His grace, have ever cause to glory that, by the mercy and indulgence of that God, it has been permitted to her to believe, and through believing to be saved by, "one baptism, for the remission of sins." The argument from Holy Scripture-so far as I can understand it--and that also which founds itself upon criticism and reason, have so far been advanced. But the proofs adduced, however satisfactory in their character to impartial minds, must needs prove little conclusive to those who come to the inquiry with preconceived views, or who receive the teachings of inspiration through a party-colored medium. men-each one striving, by a profession of truth, to put down his fellow, and not one disposed to distrust himself, much less, be subject to his neighbor. True liberty, on the other hand, gives no unbridled license to the individual. It permits inquiry-but does not establish individual judgment as a test or guarantee of truth:-still less does it sanction the imposing upon others, any conclusion thus imperfectly obtained. On the contrary, it guards the body corporate as rigidly as it does the particular member, neither constituting one mind nor one party sovereign over the rest; but establishing, by a careful and judicious harmony of the views and interests of the body Catholic, the just and safest principle of action or belief. Thus, the foot cannot say to the hand, I have no need of thee-since only when "fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part-the body maketh," or can make, “increase, unto the edifying of itself in love."(Eph. iv. 16.) In recognizing, therefore, this dependence of one part of the Christian body upon another, and of each part on the whole, it might not be amiss to remember, also, that the doctrines of Christ, which we now pro fess, have been transmitted to us by those who were before us in the faith; and that, as such, they cannot now be contrary to what they were in the higher and earlier periods doctrine of "baptismal regeneration," e. g., of the Church's history. The particular has been handed down to us-handed down by members of the Christian body, which, in point of time, stood nearer to the Head than we do. And in this age of self-sufficiency, in which men arrogate to themselves the ability, not merely to give a reason "for the hope that is in them," but also to explain "the secret things of God," the number of such persons is, unhappily, as great as, if not greater, than, that of the humble inquirers after truth. Every man has his own private interpretation," (2 Peter, i. 20,)-his own view of "mysteries," his own system of deciding upon the "weightier matters" of Christian We differ in our views respecting it. Can doctrine. There are many "teachers," but we then act more wisely, than refer our diffifew who are willing to believe that they yet culty to the judgment of those who "were "know nothing as they ought to know." before us," and equally, with us, "members For through the assumption of a spurious of Christ;" and compare with each other, liberty, or rather, through an unhappy mis- and with ourselves, the testimonies which conception of what is true liberty, men deem have been recorded by them, on this now themselves-each according to the peculiar controverted doctrine? temper of his own mind-unrestrained, to act Surely an arbiter, which speaks from a as they please, irrespective of other judg-general and comprehensive experience, which ments, or of the rights and privileges of the embraces every age, from the Apostolic to whole body of Christ. Forgetful that, from the present, may-without injustice-be the bias of early education, as well as from deemed safe, and well qualified to pass senthe natural infirmities and doubtful capacity (tence. And if, beyond this, her unvarying of individual mind, decisions thus attained testimony relative to baptism, through all must ever prove unsafe, and as such, an unfit ages, harmonizes, both with the analogy and rule of faith and conduct, each strives to im-text of the sacred Scriptures, and can be trapose, as a general law, that particular con- ced, continuously, up to those days in which the viction with which he himself is impressed. taught of the Apostles were themselves So that, in effect, there are almost as many teachers in the Church, then, to such testidifferent and conflicting opinions as there are mony, it were vain to oppose one man's judg ment, or the mere dicta of one party. Coming, too, from ages in which this question (baptismal regeneration) was not agitated, such testimony must act without partiality, and render equal justice to disputants in this. Such an arbiter is the Church, in her character of "witness" for the truth-of whose evidence, however, it must be remarked, that it is not necessary it should come to us in words of comment on the Apostolical writings :-it is enough if they are professedly based upon the acknowledged practice and received doctrine of Christians, at the times, respectively, when such evidence was given. For we should remember that, the doctrine and practice were not the result, but the cause and foundation, of the New Testament Epistles. Having premised thus much, we proceed now to the evidence, which, for the sake of convenience, we divide into 1st. The testimony of the primitive and Apostolical ages; 2dly. That of the early champions of the Reformed Anglican Church; and 3dly. That contained in the "Book of Common Prayer," Articles, &c., which, from its present obligation, may be called the testimony of to-day. And as the truth is one and immutable, these several ages of the Church should profess one and the same doctrine. They should agree with one another, and with the written word of Christ. Do they thus agree? Is there this harmony among them? We let them speak for themselves. We enter first upon the testimony of the primitive and Apostolical ages. What learn we from it, touching this now controverted doctrine, Baptismal Regeneration? Did they recognize-and (much more) believe in, the "new birth," as consequent on baptism, or is the doctrine that which it is often alleged to be-one of "the novelties, which disturb our peace ?" First, then, we have before us Justin Martyr, who wrote A. D. 140, only forty years after the time of the Apostle St. John. In his second Apology, presented to the Emperor Antoninus Pius, he thus speaks of the ordinance now under review: ) are persuaded, and believe, that those things are true, which are taught and said by us, and promise to live agreeably to them, are instructed to pray, and ask God, with fasting, the remission of their former sins: then are they led down by us to a place where there is water, and they are regenerated in the same manner as we ourselves were regenerated: for they are washed in the name of God the Father, and Lord of all, and of our Saviour Jesus Christ, and of the Holy Ghost." [Justin Martyr, Apol. 2, p. 93.] What importance he attached to this washing, and in what sense he received it, is sufficiently apparent from a sentence which immediately follows-"for Christ said, if ye be not regenerated, ye shall not enter the," &c., &c. Now Justin, we know, was removed from the Apostles by only one link, so that his testimony may fairly be called Apostolical. In it, however, we find two important admissions-1st. That, in his day, the effect consequent on baptism was deemed strictly spiritual; and 2dly. That this opinion was not confined to the breasts of a few, but was the commonly received belief. [See, also, Theophilus of Antioch, to Autolycus.] Next in succession comes Irenæus, Bishop of Lyons, A. D. 178, the disciple of the venerable Polycarp, who was contemporary with St. John. His evidence, in substance, is the same as that of Justin. His words are these: 66 τοῦ βαπτίσματος τῆς εἰς τὸν θεὸν ἀναγεννέσεως K. T. X.-[the baptism of regeneration towards God.] The spiritual efficacy of the ordinance is here plainly marked, the phrase being-not eis ixxλnoiar, but eis Ocov. After him speaks Tertullian, Presbyter of Carthage, A. D. 200: . "The waters," says he, "are made the sacrament of sanctification, invocato Deo," &c.—and again, "Caro abluitur ut anima emasculetur."-Tertul. de Carn. Resurrec., cap. 8. Then follows Origen, of Alexandria, A. D. 230, declaring that even "parvuli (little children) baptizuntur in remissione peccatorum." "We will relate in what manner we dedi-Carthage, A. D. 248, to the same purpose: Cyprian next, the celebrated Bishop of cate ourselves to God, being renewed in Christ, lest by omitting this, we should appear to act unfairly in this account.* Whoever *Those who prefer the original to the translation and have not Justin's works at command-may satisfy their curiosity, by referring to a note at the bottom of page 656, vol. i. Hooker Ecc. Pol., Oxford Edit., 1843. See also Justin's Dialogue with Trypho, the Jew. betur; quanto magis prohiberi non debet "A baptismo atque a gratia nemo prohiinfans.... ad remissionem peccatorum accipiendam hoc ipso facilius accedit, quod illi remittuntur non proprias sed aliena peccata." -Epis. 64, p. 158. Nor is Cyprian without due support; for we find it asserted by all the fathers of the Council of Carthage, held A. D. 249: “Aqua 360 Baptismal Regeneration. m Sanctificata abluit peccata ;" and again in their 6th Canon :* "Placuit de infantibus, quoties non inveniuntur certissime testes, qui eos baptizatos esse, sine dubitatione testentur, neque ipsi sunt per ætatem idonei de traditis sibi sacramentis respondere absque ullo scrupulo eos esse baptizandos, ne ista trepidatio eos faciat sacramentorum pergatione privari.”Coun. Carth., Can. 6. In the next generation, Eusebius, Bishop/ of Cæsarea, sets forth the doctrine of his day, (A. D. 315,) and his testimony is to us the more valuable, as it constitutes part of a solemn protest, against what was then deemed a heresy by the Church. "Homo per aquam baptismi licet a foris idem esse videatur, intus tamen altus efficitur; cum peccato natus, sine peccato renascitur; prioribus perit, succedentibus pro ficit; deterioribus exuitur, in meliora innovatur; persona tingitur et natura mutatur." -(Euseb. Emis. de Epiphan., Homil. 3.) A few years later, (A. D. 348,) Cyril, of Jerusalem, denominates this ordinance, as “#ádiyyévegia &ʊxis," the regeneration of the soul. Optatus, Bishop of Milevi, in Numidia, (A. D. 370,) is still more explicit,-"Renascentur spiritualiter Deo. Sic fit hominum pater Deus, sancta fit Ecclesia mater."[Opt. cont. Don.] Doubtless, by this passage, he believed that this twofold relation to God and to the Church, was secured by the one act of baptism; and that the grace which constituted him a son of the Church, made him, at the same time, a son of God. He 'Novatians, A. D. 251. "They assumed the name καθαροι, and . obliged such as came over to them from the general body of Christians, to submit to be baptized a second time. For such deep root had their favorite opinion concerning the irrevocable rejection of heinous offenders, taken in their minds.. that they considered baptism, administered in those churches which received the lapsed to their communion, even after the most sincere and undoubted repentance, as absolutely divested of the power of imparting the remis sion of sins." "There was no difference in point of docrine, between the Novatians and other Christians."-[Mosheim, Ecc. Hist., Cent. iii.,-c. iv., sec. expressly says, "he was born again to God, through the agency, i. e. as a mother-of the Church." Contemporary with this last witness wrote the celebrated Gregory, of Nazianzen :— Η τρισσην γέννησιν ἡμῖν διδεν ὁ λόγος, τὴν ἐκ σώματος, τὴν εκ βαπτίσμος, την ἐξ ἀναστασεως. Αὕτη μὲν ἡ τῶν βαπτίσματος χάρις καὶ δύναμις, ου κόσμου κατακλυσμὸν Ως πάλαι, τῆς δὲ τῶν καὶ ἕκαστον ἁμαρτίας κάθαρσιν, έχουσα, [De sanc. bap. Grat. 40 ad. init.] About the same time, Basil the Great, of Cæsarea, adjoins this testimony :-“ Apxn poi wns to Barrioμa." 66 [De Spirit. Sane., cap. 10.] A few years later, (A. D. 374,) Ambrose, of Milan, propounds the same doctrine :Nemo," says this celebrated Bishop"ascendit in regnum cœlorum, nisi per sacramentum baptismatis." And after him comes Augustine, of Hippo, (A. D. 398 :) 66 Baptismum vero quod est sacramentum remissionis peccatorum," &c. And further: "Nos pisculi secundum x nostrum Jesum Christum, in aqua nascimur."-[Bap. lib. vi. 21.] And again, still more expressly: 166 : Baptismum .. quod contra originale peccatum donatum est, ut quod generatione attractum est, regeneratione detrahatur." From these words, there surely can be no doubt but that Augustine (and before him the Christians of A. D. 374) held the essential spirituality of the baptismal benefit; since that rite was regarded as the sacrament for the remission of sins-(sacramentum remissionis peccatorum)-and the sign and seal of the "new birth"-" in aqua nascimur." And whatever may be the weight attached to the judgment of Augustine, or of any, or the whole, of the authorities so far cited, this much, at least, may be safely assumed, that— from the days of Justin, down to those of our last witness-the doctrine of baptismal regeneration was accounted no novelty in the Church. NOTES MADE IN ENGLAND AND SCOTLAND IN 1848-9. BY REV. J. A. SPENCER, D. D. York Minster-Its Grandeur and Beauty-Attempt to Sketch the Interior-Sunday Services-"Ladye Chappelle"-Chapter-House-The Grand East Window-The "Five Sisters"-Relics-Exterior of the Cathedral-The Ancient City of York-Its Claims to Notice. "Ut rosa flos florum Sic est domus ista domorum." T is not always, nor indeed (being temporarily closed,) while the rich often, that eulogies express tones of the great bell in the tower were rethe truth, in regard either to verberating through the long aisles, and persons or places; still less among the massive pillars and lofty arches: frequently does it happen, so mellow and so sweet were these tones, that they fall short of the re- that I profess to you I never heard their like ality. Generally speaking, before. As we walked, with steps not fast, the enthusiasm of friends and admir- but, unconsciously, partaking of the solemn ers, and the point and antithesis usu- awe which strikes the beholder as he goes ally sought for in giving utterance towards the choir, we could hardly avoid exto their sentiments, lead to expres- claiming aloud, as we certainly did half-inausions characterized more by strength dibly, "How grand, how imposing, how than by justice, and remarkable rather for beautiful!" The vast distance, of nearly imagination, than sober and just appreciation 500 feet, lay stretched out before us, from the of the real merits of the person or place. west door to the magnificent window in the So, it might be supposed, would be the case east end, where once the high altar stood; with the noble edifice of which the people of and as we gazed at this long space, filled York are so proud, and of which they boast with clustered columns, sculptured ornain no measured terms; but, believe me, for ments, lofty arches, of exceeding height and once I can bear testimony to the fact, that all gracefulness, richly adorned ceiling, the that has been, and may be, said in laudation beautiful organ screen, organ, choir, and of York Minster, falls far short of the actual every architectural elegance which genius and veritable reality; and I have on no occa- has supplied, and combined in one harmonision felt my own incompetency, and the pov-ous whole, what wonder if words came unerty of the language at my command, more bidden, what wonder if we felt what words forcibly than on the present. I know not can never express! where to begin, nor how to express, with any clearness or justice, what I have seen and felt; what I have heard and thought, in and about this grand old cathedral. And this I say, without at all forgetting Westminster Abbey, and the deep and varied emotions which it excited, and which will cause it ever to have a place of no mean importance in my happiest memories. Perhaps it will be, on every account, my wisest course not to attempt more than a simple narrative, and to furnish the leading facts, leaving it to the reader's imagination to fill up the picture. Bear with me, then, gentle reader, a little while, and I will tell you my experience. On Sunday morning, in company with my friend, I proceeded to the cathedral, at the hour of morning service, half-past 10 o'clock. We entered the door at the western front, (the usual entrance, at the south transept, Passing through the iron gates, which guard the entrance to the choir, we came to that part where prayer is wont to be made daily, morning and evening, throughout the year. There were three officiating clergymen on this occasion, one on each side of the entrance to the choir, in the elevated desks or pews specially appropriated to them, and the other about the middle of the space between the organ screen and the place where the steps begin to rise towards the chancel and altar. The reading-desk is elevated about as much as in any of our churches. The men and boys in surplices, (but none too clean,) who chant the Psalter, and other parts of the service, are on opposite sides of the choir, the seats of which are arranged lengthwise, and adjoining to the readingdesk, the organ being about twenty-five feet distant, and elevated two-thirds of that above |