
<^ PRINCETON, N. J. <tt 
 
 Presented by Mr Samuel Agnew of Philadelphia, Pa. 
 
 Agnew Coll. on Baptism, No. 
 
 <2.. I 
 
 9 
 
THE DOCTEINE 
 
 OP 
 
 BAPTISMAL REGENERATION 
 
 (ESPECIALLY OF INFANTS) 
 CONSIDEKED 
 
 WITH REFERENCE TO THE PERSONAL APPLICATION 
 
 OF THE GOSPEL, THE DOCTRINE OF JUSTIFICATION BY 
 
 FAITH, AND TO THE DEVELOPMENT OF 
 
 CHRISTIAN DOCTRINE, 
 
 M a ILetter to a d^iientr* 
 
 BY 
 
 THE KEY. J. BLACKBUENE, M.A., 
 
 OF ST. John's college, Cambridge, and formerly curate 
 
 OF BLACKBURN. 
 
 "Other foundation can no man lay than that is laid, which is Jesus Christ." — 1 Cor. 
 HI 10. 
 
 CAMBRIDGE: J. DEIGHTON 
 LONDON: RIVINGTONS. 
 
 1849. 
 
CAMBRIDGE: 
 Metcalfe and Palmer, Printers, Trinity Street'. 
 
TO THE READER. 
 
 propertT^ 
 
 As great stress is laid in the following pages 
 upon Prophetical Predestination, as contradistin- 
 guished from Metaphysical Predestination, it may 
 assist the reader if, in this preliminary note, I state 
 the meaning which I have attached to those terms in 
 deducing the argument founded on that distinction. 
 Prophetical Predestination, as its name imports, in- 
 volves the interpretation of Prophecy, and the prin- 
 ciple that " the Evangelists and Apostles would ac- 
 commodate their expressions to those of the Pro- 
 phets," after the example of their Divine Master. 
 The distinction which I hold between Prophetical 
 and Metaphysical Predestination is this: — that the 
 former coincides with the general Promises of God to 
 mankind in Christ, as made known by the Prophets, 
 and which is consonant to the terms of the Seven- 
 teenth Article of the Church of England herself: 
 but the latter is antagonistic to those general Pro- 
 mises, and is based upon the facts of the human 
 mind, or upon an induction from " effects,'' both as 
 
IV. 
 
 recorded in the historical facts of Scripture and indi- 
 vidual experience, which is Calvinism, or in other 
 words " Christian Fatalism." The question involved 
 in this distinction is the truth or otherwise of the 
 "hypothetical" principle, as applied to the doctrine 
 of Infant Baptismal Regeneration in our Formularies, 
 the truth of which principle Mr. Goode assumes in 
 his work entitled " The Doctrine of the Church of 
 England as to the Effects of Baptism in the case of 
 Infants," the foundation of which principle I contend 
 against in the following pages. And the Catechism 
 states, that Infants cannot perform the things re- 
 quired of adults.* 
 
 * Irenseus (lib. iii. cap, xi.) says, " Quoniam qui omnium artifex 
 Verbum qui sedit super Cherubim, et continet omnia, declaratus 
 hominibus, dedit nobis quadriforme Evangelium, quod uno Spiritu 
 eontinetur. Quemadmodum et David postulans Ejus adventum 
 ait, Qui sedis super Cherubim appare. Et enim Cherubim quadri- 
 formia, et formse ipsorum imagines sunt dispositionis Filii Dei, 
 Primum enim animal, inquit, simile Leoni efficabile Ejus et princi- 
 pale et regale significans : secundum vero simile Vitulo, sacrificalem et 
 sacerdotalem ordinationem significans. Tertium vero animal habens 
 faciem quasi humanam, qui est secundum hominem adventum Ejus 
 manifesto describens. Quartum vero simile Aquilce volantis, Spiritus 
 in Ecclesiam advolantis gratiam manifestans. Et Evangelia igitur 
 his consonantia in quibus prsesidet Christus Jesus." — Jerome terms 
 the four Evangelists " Quadrigum Domini et vere Cherubim." 
 
A LETTER, 
 
 «^«- ^Hi.?i^'.T, 
 
 ^-'-^ •«•«*' 
 
 My dear Sir, 
 
 As you are so well aware that I have been long 
 engaged in preparing a work upon Baptism, and as 
 circumstances arising from the state of my own 
 health preclude me from speedily publishing the 
 same at the length I had contemplated, I think it 
 best to address a Letter to you upon the subject : 
 and more particularly as nothing satisfactory to my 
 own mind has yet appeared respecting it, — not except- 
 ing Mr. Goode's recent publication entitled " The 
 Doctrine of the Church of England as to the Effects 
 of Baptism in the case of Infants." Sir H. Jenner 
 Fust's decision in the case of Mr. Gorham, in the 
 Court of Arches, declares only the law of the Church 
 of England, but does not discuss the truth or other- 
 wise of the law itself. 
 
 Sir H. Jenner Fust has however decided that the 
 doctrine of Baptismal Regeneration is the doctrine of 
 the Church of England : and that this is a spiritual 
 regeneration, and relates to the mystical washing 
 away of sin by spiritual regeneration in Baptism. 
 
 B 
 
The learned Judge, moreover, does not admit the 
 judgment of charity, as interpreting our Formularies, 
 nor Mr. Gorham's hypothesis of a " prevenient act of 
 grace;" and repudiates the private opinions of the 
 Reformers as the rule for interpreting our Formularies 
 where they are plain, or even where they are silent 
 And he affirms that the Compilers were not Calvinists 
 from the very position and terms of the Seventeenth 
 Article itself As 1 intend to consider this Article 
 more especially, I shall here only quote two passages 
 from the report of the Judgment, as given in the 
 Church and State Gazette : — 
 
 " It seemed to him (the Judge) that what the 
 Church meant by regeneration did not imply such 
 a total change of character as amounted almost to 
 justification from which the infant could not finally 
 fall ; but such a total change of character and rela- 
 tion as made him a child of grace instead of a child 
 of wrath. 
 
 " But then the question arose, and an important 
 question it was, whether the early Reformers were 
 not Calvinists; and whether, therefore, they could 
 have intended to declare as the words in the services 
 of the Church would import, that infant children 
 were regenerated by baptism. The learned Judge 
 then referred to the Seventeenth Article of the 
 Church of England, concerning Predestination and 
 Election ; and observed that if Cranmer, Peter Mar- 
 tyr, Martin Bucer, and others who assisted in fram- 
 ing the Articles, had held Calvinistic doctrines, they 
 would have made Predestination an article of faith. 
 
3 
 
 instead of leaving the question open. But even if 
 the Reformers individually had embraced the doc- 
 trines of Calvin, they had not as a body declared 
 those doctrines to be articles of faith of the Church 
 of England. 
 
 " The Court could not give weight to the opinions 
 expressed by individual writers however pious and 
 learned they might be. It could not consider what 
 were the private opinions of Cranmer, Latimer, or 
 Kidley, but what were the words of the Services, and 
 of the public acts of the Church. Where the 
 words used were plain and without ambiguity, they 
 must be taken in their literal sense. The learned 
 Judge concluded by saying that it was clear from 
 Mr. Gorham's statement that he was opposed to the 
 doctrine of Baptismal Hegeneration — a doctrine which 
 the Church of England held," «&c. 
 
 Sir H. J. Fust in this Judgment evidently con- 
 siders Baptism as synonymous with Justification ; 
 but yet observes that Baptismal Kegeneration cannot 
 be considered as such a Justification, as that from 
 which the baptized infant " cannot finally fall ;" in 
 other words, the Judge does not consider that the 
 Reformers held the doctrines of indefectible grace and 
 fi.nal perseverance as connected with Baptism : and 
 I confess, if such doctrines be maintained, I do not see 
 how, consistently at least, the Regeneration of every 
 baptized infant, even in terms, could be asserted ; but 
 I do beUeve that our Reformers held, as Bishop Be- 
 veridge remarks, upon the Thirty-nine Articles, from 
 
 b2 
 
St. Augustine, that Baptism conveys the pardon 
 not only of all sins before committed, but also of all 
 sins afterwards committed — if truly repented of. 
 In this sense Baptismal Regeneration, as Justifica- 
 tion, or the being accounted righteous before God, 
 is an act of free mercy for our Lord Jesus Christ's 
 sake : but whether infants may fall from that state 
 is a question involving the doctrines of Predestina- 
 tion, indefectible grace, and final perseverance . . . that 
 is, the peculiar doctrines of Calvin The Scriptures 
 however, plainly teach us that there is none right- 
 eous, no not one ; and as the Homily of Salvation 
 teaches, we are therefore constrained to seek another 
 righteousness — that of Christ : consequently neither 
 our repentance nor our faith can justify us in the 
 sight of God. With regard to the views of our For- 
 mularies on the doctrine of Predestination, Dr. 
 Hampden, in his Bampton Lectures (chapter iv.) 
 states, " These are the theories [which he enume- 
 rates] which should be studied in order to have a 
 right conception of the definition of Predestination, 
 as given in the Scholastic writings, and from them 
 derived to modern theology. 
 
 " But if this be the case, the most important 
 element for a right judgment of the doctrine, as 
 professed by our Church, has been generally over- 
 looked. Divines have been anxious to shew that our 
 Reformers were not of the same school as Calvin. 
 It is evident, however, that the statement in our 
 Articles could not have been expressly opposed to 
 
Calvinistic views : for such an opposition would 
 imply that the theories opposed were prevalent at 
 the time ; whereas they were maintained at their 
 greatest height after the composition of our Articles. 
 Theory is met by counter- theory, when the language 
 of erroneous speculation has began to infect the 
 orthodoxy of the Church. A speculation, indeed, 
 may have been in existence — may have been grow- 
 ing before they obtained the names by which 
 
 they are now known. So undoubtedly was Calvin- 
 ism. Still it would not be opposed by a dogmatic 
 statement until the profession of the theory was 
 become notorious and troublesome to the leading 
 clergy of the times. 
 
 " It has been often observed of our Seventeenth 
 Article, that whilst it declares a Predestination to 
 life and glory, it is reserved on the subject of Re- 
 probation, speaking on this point in the language of 
 practical admonition. It is no little confirmation of 
 this view that it coincides exactly with the theory of 
 Divine Agency, developed in the reasonings of the 
 Scholastic Philosophy. From observing this coin- 
 cidence, I should conclude that our Reformers, feel- 
 ing themselves called upon by the state of opinion 
 to make some authoritative statement on the subject, 
 and led also to speculate on it, from their own edu- 
 cation in the theories of Scholasticism, returned to 
 the original mode in which the truth had been ori- 
 ginally propounded. They saw at least the modera- 
 tion of that language ; the notions involved in it 
 were their philosophical creed ; and they wisely pre- 
 
6 
 
 ferred it to the extreme view of some of their con- 
 temporaries." And in a note to the last paragraph 
 Dr. Hampden says, 
 
 "The allusion at the end of the Article to the Will 
 of God should be particularly noticed, as illustrative 
 of the train of thought throughout it, and also the 
 correction of the expression by the terms joined with 
 it: 'that Will of God is to be followed which we 
 have expressly declared unto us in the Word of God.' 
 These last words call us from the theoretical sense 
 of the ' Will of God,' to the practical one of the 
 precepts contained in Scripture." 
 
 As, then, I do not acknowledge myself bound by 
 the conclusions of Scholasticism upon the subject of 
 Predestination, so neither do I by the private opi- 
 nions of the Reformers and the metaphysical deduc- 
 tions of Calvinists, in other words, by " the peculiar 
 doctrines of Calvin ;" which appears to be mainly 
 involved in the state of the controversy between 
 Mr. Goode and the " Tractarians." An antago- 
 nistic " Catena Patrum " is adduced : but the Sixth 
 Article of the Church of England declares that 
 we are bound only by what is contained in Holy 
 Scripture, or may be proved thereby, and especially 
 in the Article of Predestination. 
 
 Omitting, then, the historical inquiry in this place, 
 I proceed to consider the doctrine of Predestination, 
 and its bearing upon Baptismal Regeneration, from 
 Scripture ; and I am happy to have the concurrence 
 of the Archbishop of York, in his primary Charge, in 
 taking Scripture as the basis of this discussion ; — 
 
" In the Articles," his Grace observes, " which 
 the Keformers drew up as a standard of doctrine in 
 our Church, and which still retain their position and 
 place among us, they stated the doctrine of Baptism 
 as, according to their view, they had found it in holy 
 Scripture; and, in a spirit of wisdom and charity, 
 worthy of all imitation, there they left it, not ven- 
 turing to abridge or to extend the privileges of Bap- 
 tism, or to define with greater nicety than the Holy 
 Spirit had done, the mysterious workings of Divine 
 grace. In the case of adults, they have, without 
 hesitation, confined the benefit, as Scripture has done, 
 to the worthy recipient. The case of infants they 
 have left, as the holy Scriptures have left it, to be 
 determined by analogy from that of adults, and conse- 
 quently have left it open, within certain limits, to 
 different shades of view. Let me add, however, that 
 these limits clearly exclude the eoc opere operato doc- 
 trine of the Church of Rome. In the Baptismal Ser- 
 vice, the very phraseology is borrowed from a service 
 drawn up by Martin Bucer, for the Liturgy published 
 in 1543, by the Archbishop of Cologne, where the 
 well-known sentiments of Bucer forbid any doubt as 
 to the sense in which the language there adopted was 
 used; and shew that the words were intended to 
 express only the feelings of hope and charity. That 
 our service is open to another mode of interpretation 
 is, no doubt, unquestionable: and probably it was 
 intended to be so by those who drew it up. But we 
 can hardly deny that those who interpret it in the 
 hypothetical sense approach the nearest to the mind 
 
8 
 
 of the Reformers. This is the sense in which, as 
 many think, other services of our Church are drawn 
 up. Nor is it easy to persuade them how a Book 
 of Common Prayer could be framed in any other 
 way." 
 
 But how, I may be permitted ta ask, is this con- 
 sistent with the statement, that the Reformers had 
 imbibed the " peculiar views of Calvin upon Predes- 
 tination, indefectible grace, and final perseverance"'? 
 The plain statements of our Formularies are incon- 
 sistent with these views, and no judgment of charity 
 can be admitted against an " absolute decree." And 
 further, T beg leave to remark, that distinguishing as I 
 do between privileges and duties, between regeneration 
 and conversion, God's part and man's part in every 
 Sacrament, there is no room for charitable hope, but 
 only for belief or unbelief, as regards the terms of the 
 Covenant, and the subjects of it. And upon our 
 present subject the Twenty-seventh Article of the 
 Church of England declares,. " the Baptism of young 
 children is in any wise to be retained, as most agree- 
 able with the institution of Christ^ And the office 
 for Infant Baptism recites the words of our Lord, 
 " Suffer little children to come unto me, and forbid 
 them not, for of such is the kingdom of heaven." 
 And that the term "of such" applies to the state of 
 infancy, and not to any particular or elect infants, 
 appears to be plain by what follows ; for these infants 
 are set before adults as an example and pattern : for 
 our Lord proceeds, "Except ye be converted and 
 become as little children, ye shall not enter into the 
 
kingdom of heaven." Infants^ then, generally are 
 " worthy recipients of Baptism ;" that is, they are fit 
 objects of God's mercy " as such'' But the adult 
 must first repent and believe the Gospel, and become 
 "such." 
 
 For the further question, as to our rule in treating 
 the case of persons baptized in their infancy, I quote 
 from the chapter of the " Apostolical Preaching " of 
 the present Archbishop of Canterbury, entitled " The 
 Personal Application of the Gospel ": which chapter 
 was added in the second edition, in accordance with 
 the remark in the Preface to the second edition of 
 1817, (but which remark is omitted subsequently,) 
 " as being required in a system of preaching which, 
 confined regeneration to baptismal privileges." 
 
 "In the case of Infant Baptism," the Primate 
 observes, " there are evidently no such means [as the 
 probation required of adults] for ascertaining the 
 actual disposition. The benefit received is strictly 
 gratuitous, or, ' of free grace.' It is promised, how- 
 ever, to faith and obedience presupposed in the 
 recipient, and pledged in his name by the sponsors ; 
 whence it follows that the blessing attached to the 
 Sacrament must fail, if the conditions fail in those 
 who are capable of performing them ; and that the 
 faith and obedience must become actual and personal 
 in those who arrive at mature age. 
 
 " It has been hinted more than once, how little 
 encouragement to insincere profession existed in the 
 Apostles' days. Yet, notwithstanding this difference 
 
10 
 
 of circumstances, the preacher even here may shape 
 his practice after an apostolical model. Those who 
 embraced the faith at a mature age were still liable 
 to fall, and, from the evil example and persecuting 
 spirit of its adversaries, were peculiarly exposed to 
 temptation. St. Paul, therefore, though not gene- 
 rally addressing those who had been baptized in 
 infancy, is still called upon to treat a case very like 
 theirs. As an infant, regenerate by Baptism, and 
 concerning whose salvation, if dying in infancy, our 
 Church authorises no doubt, may grow up to forfeit 
 its privileges, together with its innocency ; so might 
 an adult ' depart from grace given,' and ' make ship- 
 wreck concerning the faith.' " 
 
 And in a note : "A case which I promised to 
 speak to is that of those who fall off after they have 
 been once savingly regenerated. If such persons fall 
 away, by desertion and disobedience, still their bap- 
 tismal consecration, and their covenant-state conse- 
 quent, abide and stand, hut without their saving effect 
 for the time being''' — (Waterland on Regeneration,) 
 And in the text the Primate continues; "If Demas 
 had died at the period in which the Epistle to the 
 Colossians was written, where honourable mention is 
 made of him, his fellow-disciples would doubtless 
 have reckoned his departure happy : but a few years 
 afterwards we read, ' Demas hath forsaken me, having 
 loved this present world.' " And in a note ; " I stop 
 short of the question as to Demas' subsequent re- 
 covery, which seems probable from the Epistle to 
 Philemon. For its practical purpose the argument 
 
11 
 
 is incontrovertible. Demas, the faithful convert, was 
 at peace with God, through our Lord Jesus Christ. 
 Demas, having swerved from the faith and fallen 
 away, was no longer safe, Demas, repenting and 
 doing again his first works, was replaced in a state 
 of salvation. All beyond is among ' the secret 
 things.' " 
 
 I wish to extend the principle of this extract still 
 further. We read in the Scriptures that Simon 
 Magus (after his baptism) was exhorted, not to be 
 regenerated, hut to repent of his grievous sin. And 
 St. Paul declares that "it is impossible for those 
 who were once enlightened, and have tasted of the 
 heavenly gift, and were made partakers of the Holy 
 Ghost, and have tasted the good word of God and 
 the powers of the world to come, if they shall fall 
 away, to renew them again unto repentance." Which 
 declaration seems to relate to a wilful rejection of the 
 Gospel. For we read further, " He that despised 
 Moses' law died without mercy, under two or three 
 witnesses : of how much sorer punishment, suppose 
 ye, shall he be thought worthy who hath trodden- 
 under foot the Son of God, and hath counted the 
 blood of the covenant, wherewith he was sanctified^ 
 an unholy thing, and done despite unto the Spirit of 
 grace V St. Peter also speaks of those who " have 
 forgotten that they were purged from their old sins," 
 — \'t]6T]v \a^wv rov KaOapiafjiov: — and he exhorts, 
 "Wherefore the rather, brethren, give dihgence to- 
 make your calling and election sure; for if ye do 
 these things ye shall never fall." It was unquestion- 
 
12 
 
 ably from these and similar passages, and the awful 
 denunciation of the unpardonable sin which led to 
 Novatianism ; the over-excess of the rigour of which 
 system was met first by the fictitious sacrament of 
 penance, and subsequently by Calvinism ; that is, by 
 the doctrine of Predestination, indefectible grace and 
 final perseverance in the elect ; that is, metaphysically; 
 instead of falling back, as our Seventeenth Article 
 does, and even in the case of those " lacking the 
 Spirit of Christ," upon the general promises of God 
 in the Gospel, and which are signed and sealed in 
 the Sacrament of Baptism Mr. Newman, in his 
 Essay on Development, states that Anglican Church- 
 men charged Dr. Pusey with Novatianism, for omit- 
 ting the doctrine of " repentance in his treatise on 
 Baptism." This certainly was my own conclusion, 
 at least the reader was left in that dilemma; and 
 might either choose the doctrine of penance or inde- 
 fectible grace; or fall into despair according to his 
 temperament, so far as the treatise itself went. So 
 forcibly was this view impressed on my own mind, 
 that T strenuously urged its consideration upon a 
 friend of mine, well able to treat the subject; and 
 I have only to regret, that from that time to the 
 present, so far as I know, this point has not been 
 treated : and now Calvinism is proposed as the anti- 
 dote. 
 
 Nothing, I conceive, can be more erroneous, than 
 the arguing from the " effects" of Baptism to 
 Baptism itself. This mode arose very early in the 
 Church. Dr. Hampden observes in his fourth Lcc- 
 
13 
 
 ture (p. 162), " Thus the objection which Jerome 
 adduces against the theory of the power of man im- 
 puted to Pelagius is, that it tended to an ' apathy' 
 and a ' sinlessness,' such as was inculcated by Stoic or 
 Pythagorean, and consequently would lead to a state 
 of inaction and presumptuous security " And in the 
 note Dr. Hampden says, " It is curious to find the 
 very same consequences imputed to Calvinism in 
 more modern times;" and in the text, "In like 
 manner St. Augustine argues, that if the doctrine of 
 Pelagius were admitted, the importance of Baptism 
 would cease ; men would no longer think it necessary 
 to resort to the laver of regeneration, to be washed 
 from pollutions which they did not acknowledge. 
 Again, that the duty of prayer would be neglected : 
 in vain would our Lord have commanded men to 
 pray, that they might not be led into temptation, 
 when the self-mortified soul felt within itself the fond 
 impression that it was safe." 
 
 I quote this to shew also the point of departure 
 in the ancient Church. Dr. Hampden traces the 
 peculiar views of Pelagius, and which were met by 
 St. Augustine, to the denial of Divine Providence in 
 the events attending the dissolution of the Poman 
 empire. But Wall, in his History of Infant Baptism, 
 states that Pelagius made a distinction between the 
 Baptism of infants and adults — in fact two Baptisms ; 
 one for the remission of sins in adults, and the 
 other for the kingdom of heaven in infants. And 
 he shews that Pelagius was condemned by the uni- 
 versal Church, both in the East and West: not 
 
14 
 
 upon St. Augustine's peculiar views, but upon the 
 Article of the Creed, " I acknowledge one Baptism 
 for the remission of sins," (which is based upon the 
 words of St Paul, " one Lord, one faith, one Bap- 
 tism," and which condemns the Gnostics also, who 
 made many baptisms and many redemptions). I know 
 that St. Augustine's views were more or less prevalent 
 in the West, and had an influence on the Scholastic 
 Philosophy : but Pelagianism was the cause of the 
 writings of St. Augustine. But to come to later times. 
 The Puritans were, as Hooker shews, the dissatisfied 
 party in his time ; (and see " Observations on Mr. 
 Goode's Doctrine of the Church of England, «&c., by 
 the Rev. B. Eamonson, Vicar of Collin gh am ;") and 
 he charges them with misinterpreting antiquity in 
 their sense of John iii. 3, Eccl. Polity, Book v. 
 § LX., where he states the question, and pursues it 
 to chapters 63 and 64 inclusive, as between him- 
 self and the Puritans, and which is the same as 
 that of Mr. Goode, or nearly so. Hooker says (chap. 
 60): 
 
 " To this (their misapplication of antiquity in 
 John iii.) they add, that as we err by following a 
 wrong construction of the place before alleged, so 
 our second oversight is, that we thereupon infer a 
 necessity over-rigorous and extreme. 
 
 " The true necessity of Baptism a few propositions 
 considered will soon decide. All things which either 
 are known causes, or set means whereby any great good 
 is usually secured, or men delivered from grievous 
 evil, the same we must needs confess necessary. And 
 
16 
 
 if regeneration were not in this very sense a thing 
 necessary to eternal life, would Christ Himself have 
 taught Nicodemus that to see the kingdom of God 
 is impossible, saving only for those men which are 
 born from above'? 
 
 " His words following in the next sentence are 
 a proof sufficient, that to our regeneration His Spirit 
 is no less necessary than regeneration itself is neces- 
 sary unto life, 
 
 "Thirdly, unless as the Spirit is a necessary in- 
 ward cause, so Water were a necessary outward 
 mean, to our regeneration, what construction should 
 we give unto those words, where we are said to be 
 born, and that e| uSaT09, even of water "? Why 
 are we taught that with water God doth purify 
 and cleanse His Church] Wherefore do the Apos- 
 tles of Christ term Baptism a bath of regeneration ] 
 What purpose had they in giving men advice to 
 receive outward baptism, and in persuading them 
 it did avail to the remission of sins ?" 
 
 This brings us to Calvinism properly so called. 
 The question then which I am considering is that 
 of the doctrine of Baptismal Regeneration, as taught 
 in the Formularies of the Church of England, as 
 regards the personal application of the Gospel, and 
 the doctrine of Justification by faith. And " I ac- 
 knowledge one Baptism for the remission of sins" in 
 the words of the Ancient Creed, and I so understand 
 the words of our Catechism upon the inward part or 
 thing signified in Baptism by water, in the Name 
 of the Father, and of the Son, and of the Holy 
 
16 
 
 Ghost, viz. " a death unto sin, and a new birth 
 unto righteousness;" which figurative language is 
 explained " for being by nature born in sin and the 
 children of wrath, we are hereby made the children 
 of grace :" that is, by Baptism as the instrument, 
 see Art. xxvii. This Baptismal Regeneration or 
 Justification is clearly distinct from the duties of re- 
 pentance and faith required of all persons capable of 
 them. And as it has been asserted, that to affirm 
 the universal regeneration of infants in Baptism is to 
 assert the universal salvation of all baptized infants, 
 I reply that it is not any more than a belief in 
 the universal redemption of mankind, by the vica- 
 rious atonement of Christ upon the Cross for the 
 sins of the whole world. The fact is that the theo- 
 ries of indefectible grace and final perseverance are 
 interwoven in all these objections; instead of the 
 statement of our Seventeenth Article, " That we must 
 receive the promises of God as they are generally set 
 forth to us in holy Scripture, and in our doings (and 
 even in the case of those lacking the Spirit of Christ) 
 that will of God is to be followed, which we have 
 plainly declared to us in the Word of God." 
 
 What then are the terms of the Apostolical Com- 
 mission? "All power is given unto Me in heaven and 
 in earth," says our Lord : " Go ye therefore into all the 
 world, and preach the Gospel to every creature. He 
 that believeth and is baptized shall be saved : and he 
 that believeth not shall be damned.'' 
 
 Again : " Go ye, therefore, and make all nations 
 disciples (for so Bishop Beveridge renders the word) 
 
17 
 
 baptizing them in the Name of the Father, and of 
 the Son, and of the Holy Ghost. Teaching them to 
 observe all things whatsoever I have commanded 
 you, and, lo, I am w^ith you always, even to the end 
 of the world. Amen." In the execution of their 
 high commission, St. Paul affirms that the Gospel 
 was preached to every creature under heaven: and 
 he writes to the Ephesian converts, that he had not 
 shunned to declare unto them the whole counsel of 
 God, " testifying both to Jews and also to Greeks'' 
 (to the race of man universally) " repentance towards 
 God, and faith towards our Lord Jesus Christ." And 
 he elsewhere says, " The times of this [the former] 
 ignorance God winked at, but now commandeth all 
 men everywhere to repent; because He hath ap- 
 pointed a day in which He will judge the world in 
 righteousness by that Man whom He hath ordained, 
 whereof He hath given assurance unto all men, in 
 that He hath raised Him from the dead, whereof 
 we all are witnesses." And the foundation of all 
 this is based on the Atonement. " Ought not" (asks 
 our Lord of His disciples), " ought not Christ to 
 suffer these things, and to enter into His glory ? 
 And beginning at Moses and all the prophets, He 
 expounded unto them in all the Scriptures the things 
 concerning Himself:" and afterwards, " Then He 
 opened their understandings that they might under- 
 stand the Scriptures, and said. Thus it is written, 
 and thus it behoved Christ to suffer and to rise again 
 from the dead on the third day. And that repent- 
 ance and remission of sins should be preached in 
 
 c 
 
18 
 
 His Name among all nations, beginning at Jerusalem. 
 And ye are witnesses of these things." This refer- 
 ence to Moses and the Prophets will explain the 
 terms in which St. John records the commission, 
 " Whosesoever sins ye remit they are remitted unto 
 them," " Whatsoever ye shall bind on earth shall be 
 bound in heaven, and whatsoever ye shall loose 
 on earth shall be loosed in heaven," in connexion 
 with Baptism and the law of the Scape -goat; 
 which terms have been so grossly misapplied by 
 the Church of Rome. The same reference to the 
 great day of Atonement, and to the acceptance or 
 rejection of the Gospel, appears to be made by our 
 Lord in the words, " One shall be taken and 
 another left; for wheresoever the carcase is, there 
 will the eagles be gathered together." The woman 
 in the Apocalypse and the remnant of her seed fled 
 into the wilderness ; and St. Paul exhorts Christians 
 to follow our Lord, and go forth without the camp, 
 because Christ suffered without the Gate, in accord- 
 ance with the Law. And our Lord declares His 
 meaning more plainly still, " When ye shall see Je- 
 rusalem compassed with armies (the abomination of 
 desolation spoken of by Daniel the Prophet), then let 
 him that is in Judea flee to the mountains;" with 
 reference probably to the command to Lot to escape 
 to the mountain, for as Zoar was provided for him, 
 so the city of Pella afforded a refuge for the Chris- 
 tians. There is a close agreement in terms both in 
 Isaiah and in the Apocalypse, where Jerusalem is 
 called Sodom and Egypt : and with reference to the 
 
19 
 
 latter, as it is said of Christ, " Out of Egypt have 
 I called My Son," so the Christians are to escape 
 from Jerusalem, now spiritually called Sodom and 
 Egypt : and the two Witnesses, who had previously 
 been prophesying in sackcloth, are afterwards repre- 
 sented as lying dead in the streets of the great City 
 where also our Lord was crucified. This view in- 
 volves the question of the interpretation of Pro- 
 phecy, and I introduce it for that purpose. 
 
 To acquit myself of any apparent presumption, 
 I beg now, my dear Sir, to lay before you the Ana- 
 thema in the tenth Canon of the seventh Session of 
 the Council of Trent, and Calvin's Antidote to the 
 same; and the words of our Catechism which are 
 directly opposed to that Canon. The Catechism 
 teaches us that we are to "believe the promises of 
 God made to us in that Sacrament" — of Baptism. 
 The tenth Canon of the seventh Session of the 
 Council of Trent is as follows: "10. Whosoever 
 shall affirm that all sins committed after Baptism 
 are forgiven, or become venial, solely by the remem- 
 brance of that Baptism, or faith therein^ let him be 
 accursed." — From Cramp's Text Book of Popery. 
 
 Upon this Canon Calvin, in his Antidote to the 
 Council of Trent, writes in these words ; " Qui sola 
 Baptismi recordatione deleri peccata tradunt, non 
 nudam ipsam aut frigidam intelligunt, sed cum fide 
 ac poenitentia conjunctam, qualis est prima quoque 
 Baptismi cognitio. Neque enim'^tantum in mentem 
 nobis venere debet aquae aspersio sed potius spirita- 
 lis Veritas, quoe bonae conscientiee fiduciam parit ex 
 
 c2 
 
20 
 
 Christi resurrectione, quemadmodum loquitur Petrus. 
 Ejusmodi, inquam, recordatio, non venalia modo pec- 
 cata facit, sed prorsus obliterat: nam quoties de 
 peccatorum remissione quseritur ad Baptismum con- 
 fugiendum est, ut inde petamus corifirmationem. Quem- 
 admodum enim quotidianis Evangelii promissionibus 
 nos sibi Deus reconciliat; ita hujus, quae quotidie 
 repetitur usque ad vitse finem, reconciliationis fidem 
 et certitudinem Baptismus nobis obsignat. Semel 
 quidem sumus baptizati sed est perpetuum veniae, et 
 gratuitse in Christo propitiationis testimonium. Quid 
 venerandi Patres] Ex tritis sophistarum rhapsodiis, 
 Baptismi promissiones in praeteritum tempus restrin- 
 gunt : simulatque peccaverit quisquam sepulta Bap- 
 tismi memoria, jubent in fictitio poenitentise Sacra- 
 mento acquiescere. Quasi vero non ipse Baptismus 
 proprium esset poenitentise Sacramentum. Et adhuc 
 jactabant penes se sanam de Baptismo esse doctri- 
 nam, quum totam ejus vim momentanea, et evanida 
 gratise promissione, includunt." 
 
 This extract from Calvin's Antidote accords rather 
 with the Article of the Creed of Cyril of Jerusalem, 
 " One Baptism, of repentance, for the remission of 
 sins," than of the Creed of the Universal Church, " I 
 acknowledge one Baptism for the remission of sins;" 
 and the distinction is most important. For it in- 
 volves, in my belief, the real nature of the doctrine of 
 Justification by faith in Christ, as set before us in the 
 Gospel, and, in short, the right interpretation of the 
 Sacraments, and the due assignment of the place 
 which they hold in the Christian Covenant, and 
 
2\ -:::-j;:jij' 
 
 their relation to the vicarious Atonement of the Son 
 of God, Incarnate, upon the Cross for the sins of 
 the whole world;, which Atonement they sign and 
 seal and make over to the recipient, but do not 
 seal a " prevenient act of grace" in man, though 
 vn:ought in him by the Holy Spirit. This distinc- 
 tion constitutes the difference between the Gnostical 
 redemptions — as stated by Irenaeus, which made as 
 many redemptions as priests — and that of the Gos- 
 pel. Regeneration is not a literal new birth, or 
 new creation, but it is a new creature that is sig- 
 nified, and the being accounted righteous before 
 God only for the merits of our Lord and Saviour 
 Jesus Christ ; and not either by works or faith itself, 
 or repentance as an avny^vxov -Trvevfxa, or by a moral 
 regeneration, or /jLeravota, akin to transubstantiation, 
 but by a regeneration in Baptism, or i^ceiving re- 
 mission of sins by spiritual regeneration ; that is, by 
 God's pardoning of iniquity, and not by replacing us 
 in a state of innocency ; but so that man from being 
 a child of wrath becomes a child of grace. This is 
 illustrated by the case of Cornelius, whose prayers 
 and alms had come up before God, and who was 
 commanded to send men to Joppa to Peter, and 
 learn what he was to do ; and the Apostle preached 
 unto him Jesus, and baptized him. We must view 
 the Church, then, as founded upon the Apostolical 
 Commission, and not on isolated facts or texts, such 
 as, " Ye must be born again," " This is My 
 Body," &CC., which are liable to misconstruction ; 
 and I conceive, with reference to the Baptismal 
 
22 
 
 Services of the Church of England, that they are 
 based, in accordance with this view, upon the con- 
 cluding and cautionary clause of the Seventeenth Ar- 
 ticle, and not upon the peculiar views of Calvin : 
 " Furthermore, we must receive God's promises in 
 such wise as they be generally set forth to us in the 
 holy Scripture ; and in our doings, that will of God 
 is to be followed which we have expressly declared 
 to us in the Word of God." In strict accordance 
 with this our Church allows the charitable work of 
 bringing children to Christ's holy Baptism: for in 
 the xviiith of St. Matthew we read of no other pre- 
 venient act of grace, but the coming of the Son of 
 Man, for the reception of infants by Himself, in these 
 words, "It is not the will of My Father which is in 
 heaven that one of these little ones should perish : for 
 the Son of Man is come to seek and to save that which 
 was lost ;" and, " In heaven their angels do always 
 behold the face of My Father which is in heaven." 
 
 The conclusion then which I draw is, that as in 
 the passage of St. Peter in which he speaks of Bap- 
 tism as the antitype to the preservation of Noah in 
 the Ark, the Apostle refers to the preaching of 
 our Lord by His Spirit to the old world : and as in 
 the Book of Genesis it is said (implying a previous 
 striving), "My Spirit shall not always strive with 
 man, yet his days shall be an hundred and twenty 
 years;" and after the flood God renewed His Cove- 
 nant with Noah, and appointed the rainbow as a 
 token of the Covenant between God and all the 
 earth : so under the Christian Covenant the pro- 
 
23 
 
 mise of the Holy Spirit is the great promise of the 
 Gospel dispensation, and all men are commanded to 
 repent and believe and be baptized, that they may 
 be partakers of His blessed influences. And the 
 descent of the Holy Ghost upon Cornelius and his 
 company (as upon the Apostles on the day of Pen- 
 tecost), connected as it was with the command to 
 preach the Gospel to all nations, and which the 
 Apostles, and especially St. Peter, appear to have 
 been backward to do, previously to the vision of four- 
 footed beasts, &c., which is in imagery similar to the 
 evangelical millennium of Isaiah, seems intended to 
 point out {hefore their actual baptism) the return of 
 the Holy Ghost to His ofiice in the world, as in the 
 gift of tongues, and to seal the calling of the Gen- 
 tiles. St. Peter (1 Pet. iii.), speaking of the preser- 
 vation of Noah in the ark, declares (and which is 
 adopted by the Church of England), "The antitype 
 to which even Baptism doth also now save us (not 
 the putting away the filth of the flesh, but the an- 
 swer of a good conscience towards God) by the 
 resurrection of Jesus Christ." The parenthesis in 
 which passage I explain by the words of St. Paul, 
 in contrast with the Sacraments of the Jews and 
 legal purification of the flesh only : "In whom 
 [Christ] ye are circumcised with the circumcision 
 made without hands, in putting off the body of the 
 sins of the flesh, by the circumcision of Christ, buried 
 with Him in Baptism^ ivherein also ye are risen with 
 Him, through faith of the operation of God, who raised 
 llim from the dead:" and again, "Christ our Pass- 
 
24 
 
 over is sacrificed for us," «&c. ; " For if the blood 
 of bulls and of goats and the ashes of an heifer 
 sprinkling the unclean, sanctifieth to the purifying of 
 the flesh, how much more shall the blood of Christ, 
 who through the eternal Spirit offered Himself with- 
 out spot to God, purge your consciences from dead 
 works to serve the living God." And, "This Cup is 
 the New Testament in My Blood which is shed for you 
 and for many for the remission of sins," the Blood 
 that is of the better Covenant, established upon 
 better promises ; for now, says the Apostle, " once 
 in the end of the world hath Christ appeared to put 
 away sin by the sacrifice of Himself." 
 
 We may believe therefore that baptized infants 
 are universally regenerate, that is, in a state of sal- 
 vation; or as our Church expresses it, that "it is cer- 
 tain by God's Word that children who are baptized 
 and dying before they commit actual sin, are undoubt- 
 edly saved :" which is a very different proposition to 
 affirming that all baptized infants and adult persons 
 who are pronounced regenerate in Baptism, will 
 ■finally be saved. And in this fuller sense of Regene- 
 ration none but the Supreme Judge of all men could 
 pronounce any one, infant or adult, at any period of 
 life, to be regenerate, without the gift of infallibi- 
 lity; at any rate a fallible man would be quite incom- 
 petent to execute such a commission, and the Church 
 of England has not said any thing of this kind. 
 The Church of England, on the other hand, distinctly 
 prays that the child may lead the rest of its life 
 according to this beginning; and again teaches us 
 
25 
 
 to pray that it may ever remain in the number of 
 God's faithful and elect children. But the interpre- 
 tation of this latter term involves the distinction be- 
 tween prophetical and metaphysical Predestination 
 and Election — for v^^hich I must refer you to the 
 Archbishop of Canterbury's "Apostolical Preaching", 
 and to the Sermons and Discourses of Dr. Lee (then 
 Professor Lee), London, 1830, where this subject is 
 especially treated. Suffice it for me now to say, 
 that the Jews we know were rejected, not for cruci- 
 fying Christ, but for rejecting His offered mercy 
 in the Gospel ; and as St. Paul says, they put it 
 away from them, and judged themselves unworthy of 
 eternal life, and " Lo, we turn to the Gentiles." The 
 great question then is, whether by the Seventeenth 
 Article of the Church of England we are tied down 
 to the metaphysical Predestination which I under- 
 derstand by the peculiar views of Calvin^ i. e. to 
 " Christian fatalism f and still more important is 
 the question whether this can be the true conclusion 
 from the doctrines of Grace as stated in the Gospel 
 of our Lord and Saviour Jesus Christ. This question 
 and that of Baptismal Regeneration cannot be satis- 
 factorily treated as an abstract question, or meta- 
 physically and apart from the true interpretation 
 of Prophecy. I have much satisfaction therefore in 
 referring to Dr. Lee's views of the New Birth or Re- 
 generation, which will explain my o-vvn, and in refer- 
 ring to some letters from Dr. Lee to myself he has 
 most kindly permitted me to publish, which shew the 
 real merits of this question. It is impossible for me 
 
26 
 
 in this Letter to examine at length Mr. Goode's quota- 
 tions, and I do not admit the principle of a " Catena" 
 on either side, as interpreting our Articles; but I 
 shall refer to a quotation from Bishop Pilkington, 
 whose views come very near to those of Dr. Lee on 
 Prophecy. The extracts given by Mr. Goode from 
 Pilkington (Appendix, pp. 38, 39) are parts of a long 
 argument upon the re-building of the Second Temple, 
 from Haggai, and of which the first extract is the 
 conclusion ; in the course of which the Two Sacra- 
 ments (as also quoted) are introduced as Seals of 
 God's promises, and further, another sealing of the con- 
 science ; and reference is also made to the Apocalyp- 
 tic sealing. I shall give another extract from Bishop 
 Pilkington on the New Jerusalem ; which by analogy 
 I conceive is taken from the law of the two goats, 
 and opposed to Jerusalem, which answered to Mount 
 Sinai, which is Hagar, and is in bondage with her 
 children, and to Sodom and Egypt, while the Jerusa- 
 lem which is above is free, "which," says the Apostle, 
 "is the mother of us all : so then we, as Isaac was, are 
 the children of promise." By the same analogy of the 
 two goats we have a most direct connexion with "the 
 remnant, the escaped, the preserved," and to the wo- 
 man who fled into the wilderness (following our Lord 
 who suffered without the gate), where she had a place 
 prepared her of God, till the descent of the New Je- 
 rusalem — the de facto establishment of Christ's king- 
 dom. Dr. Lee's views on Regeneration will explain 
 my own, and bring us to the personal application of 
 the Gospel ; and I will here state my conviction, that 
 
27 
 
 to argue from the ^'■effects" of Baptism is a palpable 
 petitio principii. The only real difference which I 
 can find between the systems of Novatianism and 
 of Calvinism is this — that in the former a fall from 
 grace given, in Baptism^ is irreparable, and hence 
 arose the fictitious sacrament of Penance ; but in the 
 latter, that men cannot fall finally from grace given ; 
 both take away repentance properly so called, and 
 the question then is reduced as to what is really 
 grace, and when it is conferred — and who is able to 
 decide this 1 "Can the metaphysical systems either of 
 Calvin or Arminius, which now divide the Church no 
 less than the conventicles of England V See the Pre- 
 face to Dr. Lee's Sermons. "In other instances 
 claims have been made to all-powerful and control- 
 
 ing influences of the Spirit It signifies little to 
 
 our purpose, under what shape this delusion has ap- 
 peared, whether installed in the chair of St. Peter, 
 recommended in the garb of the inflated churchman, 
 or that of the querulous dissenter. The spirit, the 
 delusion is one and identically the same." To what 
 then can appeal be made? I answer unhesitat- 
 ingly, to the Scriptures, and " if any speak not ac- 
 cording to ^ this rule, it is because there is no light in 
 them." The homilies of Falling from God and of 
 Repentance clearly make repentance and faith neces- 
 sary under every means of grace. — I proceed now to 
 Dr. Lee's sermon, 'On the New Birth or Regeneration.' 
 "It should be premised that our Scriptures, like 
 other books, frequently use metaphorical language ; 
 that is, they apply terms originally designating some- 
 
28 
 
 thing in nature, either to the mind, or to some other 
 agent or thing, considered abstractedly ; but in other 
 respects still analogous with that to which they were 
 originally applied. 
 
 " In the case before us, those who have not ac- 
 cepted the terms of reconciliation offered by the 
 Atonement (for it is most positively asserted that all 
 have sinned) are said to be alienated from God ; they 
 are not in a situation entitling them to be considered 
 His liege subjects, but in a state of rebellion, and 
 actually engaged in the service and interest of 
 another ; on the other hand, when they have accept- 
 ed these terms, they are declared to be the children 
 of God, and to have been made such by adoption 
 and grace; and then, by analogy, as the first state 
 was preceded by the natural birth, so was the second 
 by the spiritual birth, new birth, or regeneration. If 
 it be asked in what way this state is to be attained to, 
 the answer given generally must be, by submitting 
 to the means proposed, which involve the law both 
 of faith and of works, to be received, acquiesced in, 
 and obeyed to the uttermost. But the first ordinance 
 or act in this process, whereby this acquiescence and 
 determination to obey, as well as the belief that God 
 will graciously accept us is signified, is the rite of 
 Baptism. This rite, then, has not improperly been 
 denominated the laver of regeneration ; and upon its 
 being duly submitted to, the penitent is said to be 
 born again, regenerated, and made the child of God ; 
 that is, he is made one of God's Church, people, and 
 family, and is placed in a situation which will enable 
 
29 
 
 him to present his services of prayer, praise, obedi- 
 ence, and love, in a way in which they will be ac- 
 cepted ; so that henceforth he shall be provided with 
 all those helps, temporal and spiritual, of which he 
 stands so much in need. It will be idle to enquire 
 what exact proportions of grace may be realized upon 
 the act of entering into this state, as it will be what 
 each and every other ordinance afterwards complied 
 with will bestow. This would be an attempt to as- 
 certain with mathematical precision that which will 
 admit of the application of no such measure; and 
 finally to delude, rather than to edify, the person so 
 disposed to trifle with his Maker. Nor will it be 
 less erroneous, if not impious, to suppose this, or any 
 other ordinance enjoined by the Almighty, to be 
 inadequate to ensure the end had in view. This 
 would be to annihilate the exercise of faith, and to 
 make the promise of none effect. The truth seems 
 to be, this ordinance is enjoined, as indeed every 
 other is, as a part of the work of faith, calculated in- 
 deed to bring down the blessings of God upon the 
 believer, but at such times and in such measure as 
 shall suit the purposes of His consummate wisdom 
 and goodness." 
 
 The real distinction, then, which must be made is 
 between privileges and duties, and the grace which 
 confers the one, and enables us to perform the other; 
 the one is the part of God, and the other the duty of 
 man. And if it be said that this view throws man 
 too much upon his own energies, and deprives him 
 of the assurance of his own salvation, I answer with 
 
30 
 
 Dr. Lee, that it only leaves scope for human energy, 
 which if taken away, leaves man helpless and hope- 
 less, a mere machine, and deprives him of the only 
 means of obedience, and of the only motive to con- 
 tend against sin, the world, and the devil. But Dr. 
 Lee observes — 
 
 " The objection, however, will recur ; still it may 
 be said, man may eventually fail in his obedience, 
 and then, on this view, he must also fail in his hope ; 
 and consequently no assurance of salvation can ever 
 be entertained. I answer, if he do this deliberately, 
 then is there an end to his entertaining the title of 
 Christian believer, servant of God, and every other 
 such name; and his condemnation will be just. If, 
 in the next place, such disobedience be involuntary, 
 or brought about accidentally, or by some sudden 
 and overpowering temptation, still we may trust that 
 mercy will be extended to the culprit. Chastisement 
 from above, admonition from a friend, or the pangs 
 of a wounded conscience, may bring the sinner to 
 repentance and to prayer, and in this case faith and 
 
 hope will never be exerted in vain If it be 
 
 intended, however, as it seems to be by this mode of 
 arguing, to determine the exact point where the or- 
 dinary and extraordinary operations of Providence 
 meet, the answer is. Revelation has not determined 
 this point, and human reason is unequal to the task. 
 Faith and hope stand in need of no such determina- 
 tion, and obedience prefers taking the naked com- 
 mand of its liege Sovereign, unincumbered and un- 
 explained." 
 
31 
 
 It is evident, then, that if we lose sight of pro- 
 phetical, we must fall into metaphysical Predestina- 
 tion. And it was the "Apostolical Preaching" of 
 the Archbishop of Canterbury, and Dr. Lee's Sermons 
 and Dissertations, that first brought this distinction 
 clearly home to my own mind. But in the mean 
 while I had always understood and interpreted, 
 though not without occasional difficulties, the Formu- 
 laries, &c. of the Church of England upon the basis 
 of the caution in the Seventeenth Article, founded 
 as I believe it to be upon the declarations of Holy 
 Writ, " the secret things belong unto the Lord our 
 God, but the things that are revealed belong unto 
 us and to our children, that we may do them." 
 St. Paul, when taking leave of his Ephesian converts, 
 affirms (Acts xx. 27), " I have not shunned to declare 
 unto you the whole counsel of God ; testifying both 
 to Jews and also to Greeks [to the race of man uni- 
 versally] repentance towards God, and faith towards 
 our Lord Jesus Christ;" and he declares to the Gala- 
 tians, with a twice-repeated anathema, " If we, or an 
 angel from heaven, preach any other Gospel unto you 
 ^han that which we have preached unto you [or than 
 that ye have received], let him be accursed." The 
 question then is, upon what grounds are these duties 
 enjoined? St. Paul says, "that the times of this 
 [the former] ignorance God winked at, but now com- 
 mands all men everywhere to repent ; because He hath 
 appointed a day in which He will judge the world in 
 righteousness, by that Man whom He hath ordained ;. 
 whereof He hath given assurance unto all men, in 
 
32 
 
 that He hath raised Hhn from the dead." " Repent- 
 ance and remission of sins was also to be preached in 
 His name among all nations, beginning at Jerusalem." 
 
 Mr. Soames, in his Elizabethan Religious History, 
 mentions the following discussion at the Hampton 
 Court Conference, and the point is of importance, 
 because Bishop Overall was the principal drawer-up 
 of the questions and answers upon the Sacraments in 
 the Catechism, and shews the error of referring to 
 private interpretations : — 
 
 " Overall, Dean of St. Paul's, taught that justifi- 
 cation was effectually, though not finally, lost by a 
 relapse into sin. Such a fall did not even totally 
 deprive the party of God's grace; but he needed a 
 new repentance, in order to recover his former con- 
 dition. Some, however, denied any loss of justifica- 
 tion at all, where it had been once truly received. 
 Let subsequent iniquity be what it might, the sinner 
 continued just before God, and sudden death, or for- 
 getfulness to repent, would be found no bar to sal- 
 vation." 
 
 This is indeed to enter into the " secret things," 
 but it practically throws men upon faith in their own« 
 impressions and feelings, instead of the vicarious 
 atonement of Christ for the sins of the whole world. 
 How much more scriptural and practical are the 
 homilies of Salvation, of Falling from God, and of 
 Repentance, and the Sixteenth Article of the Church 
 of England in its plain grammatical sense, and even 
 the Catechism itself, which explains "repentance," 
 " whereby we forsake sin," and " faith," whereby we 
 
33 
 
 steadfastly believe the promises of God made to us in 
 that Sacrament" of Baptism. Now the distinction 
 between the Church of England and Calvin's Anti- 
 dote to the Council of Trent upon Penance is this, 
 and it affects both the real basis of our hope, and 
 the motive to our obedience ; The former, " I believe 
 one Catholic and Apostolic Church; I acknowledge 
 ONE Baptism for the remission of sins;" the latter, 
 one Baptism of repentance, as in the Creed of Cyril 
 of Jerusalem, 
 
 I have the greatest satisfaction in being permitted 
 to state, that Dr. Lee's view of the Archbishop of 
 Canterbury's Sermon on Predestination agrees with 
 my own impressions. He says in a note to me, after 
 the publication of his recent work upon Prophecy, 
 and in consequence of a statement of mine made in 
 conversation — 
 
 " The Archbishop's 'Apostolical Preaching' is evi- 
 dently a very valuable work. I have looked into the 
 Sermon on Predestination, and find it just as you said 
 it was, a Catholic investigation of the subject [detur 
 
 venia verbo] I still think, nevertheless, that 
 
 a more particular and critical investigation of that 
 subject is a desideratum. Whether I shall have suffi- 
 cient leisure, &c. to follow it out to the extent it 
 deserves, it is impossible to say ; I should much like 
 to have the opportunity of doing so." 
 
 I trust that Dr. Lee's wishes may be realised, as 
 I am satisfied that the question of Baptismal Regene- 
 ration cannot be fully and satisfactorily treated apart 
 from the true interpretation of Prophecy. And it 
 
 D 
 
34 
 
 appears to me, that the views I am advocating are, in 
 fact, the practical application of Dr. Lee's interpreta- 
 tion of Prophecy ; and that the Sacraments are sym- 
 bolized in the River of water of Life, with the Trees 
 of Life, the leaves of which were for the healing of 
 the nations, and which River flowed from the throne 
 of God and of the Lamb; the Lord God Almighty 
 and the Lamb being the Temple of the New Jeru- 
 salem. (See Rev. xxii.) 
 
 In the Appendix I have quoted from a Treatise 
 of Luther's, written in a.d. 1517, entitled, " De Cap- 
 tivitate Babylonicse Ecclesiee," in w^hich he treats 
 of the Sacraments. This led me, — in pursuing my 
 own inquiries from the Apocalypse, and in connexion 
 with the Articles of the Church of England, which 
 speak of the Sacraments as " certain sure witnesses 
 and effectual signs of grace, and of God's good will 
 towards us, by the which He doth work invisibly in 
 us," — to ask a question upon the subject of the 
 Sacraments in connexion with the Apocalyptic 
 Witnesses, to which Dr. Lee gave me the follow- 
 ing reply, with his kind permission to publish it 
 also. The letter is dated the 5th and 7th of April, 
 1849; 
 
 " I most readily give you my best thoughts on the 
 subject of yours, received to-day, and leave it to you 
 to make any use of it that you may deem right. I do 
 not think, then, that the Two Witnesses of Rev. xi. 
 3 — 13 can be directly made to imply the Sacraments 
 of Baptism and the Lord's Supper. These Witnesses 
 are evidently agents, and liable to sufferings, death. 
 
35 
 
 &c., when viewed as ministers of God, but exempt 
 from suffering, though ministering under the Holy 
 Ghost, when viewed as means. You will understand 
 my meaning if you will turn to the place. In Hev. 
 xi. 3, power is given to them to prophesy; but 
 (ver. 4) these are said to be [as] the two olive-trees 
 and the two candlesticks ; i. e. they are as ministers, 
 the means by whom something else is obtained, viz. 
 unction and light. This is one of that pregnant sort 
 of usages, so often had recourse to in Holy Writ. 
 Now among the means obtained and applied for the 
 purpose of securing this unction and light, certainly 
 the Sacraments of Baptism and the Supper of the 
 Lord are the first and the greatest. The ministers 
 are those who dispense these, and these are the first 
 and last means applied by them for insuring eternal 
 life. But this places them in a secondary point of 
 view; not that they are the less important on that 
 account, but they do not and cannot, in the natiiir^ 
 of things, come before those who administer them. 
 Although, therefore, I feel that in what is said of the 
 Two Witnesses here, the Sacraments cannot he pri- 
 marily meant; they cannot but be included, never- 
 theless, as very im])ortant parts, or rather means of 
 their ministrations. In their calling in of the Gen- 
 tiles, Baptism was the first means by which these 
 could be legitimately constituted the children of God; 
 the Lord's Supper that by which they must be 
 strengthened and confirmed in this. I must say, 
 however, that I do not see any connecting link 
 (between these Tivo Witnesses and tliese Tivo Sacra^ 
 
 I. 
 
36 
 
 niGnts; I do not think, therefore, that any analogy 
 can be fairly caught in this. I see a strong analogy 
 between the testimony of both the Old and New 
 Testament to Jesus as the Messiah, as I also do 
 between the twelve doors or gates of St. John's mys- 
 tical New Jerusalem, and its twelve foundations; the 
 first occupied by the heads of the twelve tribes of 
 Israel, the other formed by the twelve Apostles of 
 the Lamb; and hence, again, in the twenty-four 
 elders before the Throne, composed as it should seem 
 of these bodies now united. My own impression is, 
 that all questions relating to the ministers^ and the 
 means respectively, should be strictly confined to their 
 own proper grounds, and not be sufiered to interfere 
 in any way with each other, for the reason that every 
 thing is important in its place, although not ranking 
 
 in other respects quite so high So also private 
 
 or public prayer does not amount to the value of 
 a Sacrament ; yet without these no one would ever 
 feel the value of the Sacrament of the Eucharist, ar 
 would receive it. So I must think here, our Wit- 
 nesses are not the Sacraments primarily, or necessa- 
 rily ; yet without these the Sacraments would never 
 have been known: and vice versa, without these 
 Sacraments the ministration of preaching-witnesses 
 would never take its due effect. I should be dis]Dosed 
 more clearly to see the Two Sacraments in St. John's 
 River of Crystal and Trees of Life, (chap, xxii.) 
 than in any thing else occurring in the Revelation. 
 Has this occurred to you '? Do turn it over in your 
 mind.' 
 
This had long been my own impression, and I 
 was seeking an analogy between them and the Two 
 Witnesses, which led to my inquiry. 
 
 1 proceed now to the quotation from Bishop Pil- 
 kington, the first Regius Professor of Divinity at 
 Cambridge after tlie accession of Queen Elizabeth, 
 before referred to ; and it will appear that he comes 
 very near indeed to the view here taken by Dr. Lee 
 and myself. I quote from a work on the Prophecy 
 of Nehemiah, the former quotations made by Mr. 
 Goode being from the work on the Prophecy of Haggai 
 upon the re-building of the second Temple; and in the 
 pursuit of which subject we seem, I think, through 
 the Prophecies of Zechariah and Malachi, to be con- 
 ducted to the transition from the second Temple of 
 Jerusalem to the Lord God Almighty and the Lamb, 
 the Temple of the New Jerusalem. Bishop Pilking- 
 ton observes (p. 374, Parker Soc. Edit.), in contrast- 
 ing the first and the second Adam — 
 
 " It is comfortable to consider, and wonderful to 
 behold, how the wisdom of God hath made the cir- 
 cumstances of our destruction by Adam, and salvation 
 by Christ Jesus, to agree. Adam in Paradise, a 
 garden of pleasure, offended God, and was cast out 
 for his disobedience, and we all his posterity. Christ 
 Jesus was buried in a garden, and hath by His death 
 restored us to life again. By the enticing of a woman 
 man fell from God: and by a woman that blessed 
 seed, Christ Jesus, was born, and reconciled us to His 
 Father again. By a pleasant apple was man deceived ; 
 but by Christ having bitter gall given Him to drink, 
 
38 
 
 man was saved. In that garden had Adam all 
 pleasant things freely given him : and in this garden 
 v/ithout the city had Christ our Lord all cruel and 
 spiteful torments that could be devised ; that we 
 should go forth to suffer with Him, forsaking the 
 dainty pleasures of this city. In the Temple no sin 
 could be forgiven without shedding of the blood of 
 some sacrifice : and in this world is no pardon of our 
 wickedness without the blood of Christ Jesus, the 
 innocent Lamb of God. And as by the fall of one 
 man, Adam, we all were condemned, so by the rising 
 from death of one man, Christ Jesus, we are justified. 
 By the corruption of our father Adam we all did 
 perish, and by the innocency of our brother, the Lord 
 Christ, we all be sanctified. Why should not the 
 goodness of the one profit us, as much as the illness 
 of the other did hurt us ; or rather, much more bless 
 us, being the immortal Son of the living God, and the 
 other being but a mortal man made of the earth '? 
 
 " And as they that had any suit to the king, or 
 sacrifice to be offered by the priest, first entered in at 
 the uttermost gate, where the common sort of citizens 
 dwelt, and then through the second, where the 
 Levites and learned men were ; and, lastly, in at the 
 innermost gate, where the king and palace, the high- 
 priest and the temple, were built: so they that will 
 go to the great King and High Priest of the Heavenly 
 Jerusalem, must first enter the uttermost gates, where 
 all sorts of Christians are born into this world ; and 
 then be brought to the second, to be instructed by 
 the ministers in the Law of the liOrd, and received 
 
39 
 
 into the church, and there nourished by the S'acra- 
 ments of God ; which being diligently done, he may 
 boldly enter at the innermost gate to the King's 
 Palace and Temple, to make his humble suit, pray, 
 and offer his holy and lively sacrifice to God the 
 Father by Christ Jesus, His Son, King of kings and 
 Lord of the Heavens, who also is our High Priest 
 and Archbishop, that offered up that most sweet 
 sacrifice of His own blood for our filthy and stinking 
 sins. For as the king and the priest dwelled both 
 together in the innermost ward and on the high hills ; 
 so our King and High Priest, Christ Jesus, hath 
 taken unto Himself the kingdom and priesthood, and 
 by His Holy Spirit made us " a kingly priesthood " 
 to God His Father: kings, that we might by Him 
 conquer the kingdom of Satan ; and priests, to mortify 
 and kill the filthy lusts of our flesh, and offer our 
 souls a living and holy sacrifice to serve Him. For 
 as no sacrifice could be offered anywhere but in this 
 only temple of Jerusalem ; so no prayer nor thankful 
 sacrifices can be offered unto Him, but in the name 
 of Christ Jesus, His Son, and our Lord. 
 
 " Lastly, as God of His justice, for the wickedness 
 and superstition both of the princes, priests, and the 
 people, destroyed the kingdom, law, and priesthood 
 of Moses, never to be built or restored again, though 
 the Jews sundry times attempted it, and with great 
 sums of money would have gotten licence to have 
 yearly come and lamented the destruction of it ; yet 
 both the Emperor ^Elius Adrianus (Niceph. iii. cap. 
 24), to withdraw them from it, built a now city in 
 
40 
 
 another place, called it after his own name, and 
 graved a swine and his own image over the gates to 
 bring them in hatred with it, and commanded, in 
 pain of death, they should not come thither; God 
 also with earthquakes overthrew their doings, de- 
 stroyed their tools, and swallowed up the workmen 
 (Niceph. X. 32, 33) : so in His mercy He hath built 
 a new spiritual Jerusalem, given us the comfortable 
 tidings of the Gospel, sent His Apostles to preach it 
 through all the world, set up a new kingdom and 
 ministry, not in a corner of the world, as it was then, 
 but through all countries, that all which believe may 
 be saved ; and that, not in fear and threatenings, as 
 the law was, but in lovingkindness and mercy, grace, 
 peace, and truth in Christ Jesus. 
 
 " Many of these things are well noted by Wolfius 
 and other learned men ; and because there is divers 
 times occasion given in this chapter to speak of these 
 figures and spiritual comparisons, I have once for all 
 set them down, that I need not often repeat them 
 afterward ; and they that list may briefly here see all 
 set together, and apply them afterwards as occasion 
 serveth." 
 
 These references to Prophecy are very valuable. 
 StrypB says, upon Pilkington's Exposition of the Pro- 
 phecy of Haggai^ " It came forth seasonably, and on 
 purpose to stir up well-minded people to go forward 
 with the reformation of religion vigorously:" as 
 stated in the biographical note of Bishop Pilkington. 
 
 Bishop Pilkington was also associated with Bill, 
 Parker, Cox, Grindal, Guest, Whitehead, and May, 
 
41 
 
 as Comiliissioners in 1558, to revise the Book of 
 Common Prayer. Was then the English Reforma- 
 tion in the time of Edward the Sixth and Queen 
 Elizabeth conducted on a novel interpretation of 
 Sctipture or of Prophecy, or, in other vi^ords, a meta- 
 physical development of doctrine ? In reply I quote 
 again from Bishop Pilkington, pp. 521 — 523 : 
 
 " I speak not this because I think all was well 
 done afore, or that all the doings of Gregory and 
 Austin (of Canterbury as appears) were perfect, but 
 to let you see that our Papists leave the best, and pick 
 out the worst to follow, as meetest for their purpose." 
 It is well known that the Treatise of Bertram on the 
 Lord's Supper first shook the supposed ground of 
 authority from Ridley's mind, and eventually led him 
 and Cranmer and Latimer to abandon the doctrine 
 of Luther on the Eucharist. 
 
 And in reply to his opponent, Pilkington con- 
 tinues : — 
 
 " 1 am sure he means chiefly the doctrine of the 
 Sacrament of Christ's body and blood: but in that 
 he is already over-matched. I remember, in the time 
 of that blessed King Edward the Sixth, Dr. Ridley, 
 late Bishop of London, came in visitation to Cam- 
 bridge : and because that doctrine of the Sacrament 
 seemed strange then to many, he propounded this 
 proposition to the whole University to dispute on : 
 that it could not be proved by any ancient writer, 
 Greek or Latin, which lived a thousand years since, 
 or within five hundred years after Christ, that the 
 substance of the bread was chancfed in the Sacra- 
 
42 
 
 ment to tlie substance of Christ's body. (See Fox's 
 Acts and Monuments^ account of this disputation, &c.) 
 There was the eldest and stoutest champions of 
 the whole university, and the pertest lusty young 
 princocks (from prcEcox) also that could be picked 
 out, to say what they coidd two or three days toge- 
 ther : and one while they had liberty to speak what 
 they could in defence of it, and another while to 
 speak against them that withstood it, with what rea- 
 sons or authorities they could devise. But the pithy 
 solutions of that godly learned bishop were so strong 
 then, that, unto the world changed, his enemies 
 praised him, and wondered at his learning, and liked 
 the doctrine so well, that their lusty younker would 
 have turned Bishop Cranmer's book (on the Sacra- 
 ment, see p. 547) into Latin, yea, and married too 
 (as was needful), if the good king had lived awhile 
 longer. If this be true in the chiefest point of their 
 religion (as it is most true indeed), that they have 
 not one ancient writer without wresting to seem to 
 make for them, it is much more true of the rest. 
 There is another conference of late betwixt the reve- 
 rend Bishop of Sarum [Bishop Jewel] and Dr. Cole, 
 wherein that learned father lays to their charge, that 
 for the rest of their trash (which they reverence as 
 holy relics) they have neither Scripture, ancient 
 ^vriter, doctor, nor general council, to defend their 
 doings. The writings of good Cranmer and these 
 learned bishops are in print and yet unconfuted, and 
 in strength, although one attempted, ^\•ith small 
 praise, of late to defend Dr. Cole's part : but if they 
 
13 
 
 could have gaiiisayed it, no man doubts of their good 
 will." 
 
 It was Bishop Jewel's Challenge, given in his 
 Sermon at Paul's Cross, which led to the correspond- 
 ence with Dr. Cole. (From a note by the editor.) 
 
 But here I must observe, that it would have been 
 to the purpose if Mr. Goode had shewn that our Re- 
 formers, " holding (as he asserts) and advocating what 
 are now usually called the peculiar doctrines of Calvin, 
 as to Election, Predestination, and Final Perseverance," 
 had made a distinction — as St. Augustine does, in his 
 work written on the troubles attending the dissolution 
 of the lloman empire, De Civitate Dei — between the 
 Regenerate^ whom he describes " as walking in the 
 ways of God," and the Predestinate^ none of whom will 
 fall finally under the power of the devil : or, that our 
 Reformers, with the chief framer of the so-called 
 Lambeth Articles (Dr. Whitaker), had defined the 
 " true Catholic Church of Christ, which is the body 
 of Christ, to consist solely of the Predestined." But 
 our Reformers have done the reverse in each case; 
 teaching every baptized infant, from the Creed, to 
 believe in Christ " who redeemed him and all man- 
 kind, and in the Holy Ghost who sanctifieth him 
 and all the elect people of God." And in her Nine- 
 teenth Article, making the due administration of 
 the Sacraments a character of the visible Church of 
 Christ, omitting the word predestination. And in 
 her Services both for infant and adult Baptism, 
 teaching us to pray that the person '* may ever re- 
 main in the number of God's faithful and elect 
 
44 
 
 children;" and may also lead the "rest of his life 
 according to this beginning :" executing the Apos- 
 tolical commission, " Go ye into all the world, and 
 preach the Gospel to every creature: he that believ- 
 eth, and is baptized, shall be saved, and he that 
 believeth not shall be damned." And how it can 
 possibly be the duty, on pain of damnation, for 
 every one to believe in God's general promises, 
 against an absolute decree, or how any one can 
 (making a distinction even between Baptismal Ee- 
 generation and Spiritual Regeneration), after praying 
 that the child may receive remission of its sins by 
 Spiritual Regeneration, pronounce the child regene- 
 rate, and give God thanks for regenerating it by 
 His Holy Spirit, upon the Calvinistic system (of re- 
 servation), I cannot comprehend. " If therefore" — to 
 use the words of Dr. Whittaker (the present learned 
 Vicar of Blackburn), in his Treatise on the Church of 
 Christ, we take Predestination in the catholic sense 
 "that doctrine which we have stated to be so consonant 
 with Scripture, and harmonizing with the testimony 
 of the early Church for four hundred years, is also 
 that of the Church of England, whose Formularies 
 have in vain been tortured and sophistically ex- 
 pounded to make them assent to a contrary opinion" 
 — " If therefore we take Predestination in this sense, 
 viz. that they who are members of Christ in His 
 Holy Church, through the sacramental ordinance of 
 Baptism, were predestined and chosen to that privi- 
 lege from all eternity, then it becomes a mere tru- 
 ism, an equivalent position, that the Church consists 
 
45 
 
 of those who were so predestined, to the total exclu 
 sion of all others. 
 
 " In this sense, therefore, the definition of the 
 Church of Christ now under consideration [that of 
 Dr. Whitaker, as above], is and must be perfectly 
 true. Nor am I aware that, with this interpretation 
 of the expression, any additional qualifications or con- 
 ditions need be added. For we must understand 
 that, in this predestination, no other membership 
 with Christ can be contemplated, save in the bosom 
 of His true, holy, Catholic, and Apostolic Church, 
 in which His Word and Sacraments are duly admi- 
 nistered and faithfully received in all things of ne- 
 cessity requisite to the same. And thus all false 
 churches, which fail to inculcate the essentials to 
 salvation, which pervert the Sacraments, or which are 
 the fabrication of men's devices, are utterly excluded. 
 God's Predestination can have no reference to such 
 intrusive communities as these, who are outcasts from 
 the Israel of God." 
 
 The Church of England in her Creed, imme- 
 diately after her profession of belief in the One 
 Catholic and Apostolic Church, adds, " I acknow- 
 ledge one Baptism for the remission of sins." It be- 
 hoves the " Calvinist" therefore, to reconcile his 
 position with this profession of faith ; and it cannot 
 he done by asserting a mere verbal difference be- 
 tween the Liturgy and Articles. 
 
 I quote here an historical document, stated by 
 Lord Stowell, in " Hutchins v. Denzeloe, as a work 
 of great authority in determining the practice of 
 
46 
 
 those times — the Reformatio Legum Ecclesiasticarum^ 
 which shews the dehberate opinion of our Re- 
 formers, in the reign of Edward the Sixth, upon 
 the subject of Predestination, practically considered, 
 and in connexion with the personal application of 
 the Gospel : 
 
 DE H.ERESIBUS. 
 De PrcBdestinatione, Cap. 22. 
 
 " Ad extremum in Ecclesia multi, feris, et dissoliitis moribus 
 vivunt, qui cum re ipsa curiosi [f. criminosi, as in the Copy in 
 Public Library, Cambridge,] sint, differti luxu, et a Christi Spiritu 
 prorsus alieni, semper prtedestinationem, et rejectionem, vel ut 
 usitate loquuntur, reprobationem in sermone jactant, ut cum reterno 
 eonsiKo Deus vel de salute, vel de interitu aliquid certi constituerit, 
 inde latebram suis maleficiis, et sceleribus, et omnis generis perver- 
 sitate querant. Et cum pastores dissipatam illorum, et flagitiosam 
 vitam coarguunt, in voluntatem Dei criminum suorum culpam con- 
 ferunt, et hac defensione profligatas admonitorum reprehensiones 
 existimant : ae ita tandem duce diabolo, vel in desperationem, 
 praesentem abjiciuntur prsecipites, vel ad solutam quandam, et mol- 
 lem vitse securitatem, sine aut poenitentia, aut scelerum conseientia 
 dilabuntur. Quae duo mala disparera naturam, sed finem videntur, 
 eundem habere. Nos vero sacris Scripturis eruditi, talem in hac 
 re doctrinam ponimus, quod diligens, accurata cognitio, de praedes- 
 tinatione nostra, et electione suscepta (de quibus Dei voluntate 
 determinatum fuit antequam mundi fundamenta jacerentur). Hjee 
 itaque diligens, et seria quam dixiraus, his de rebus cogitatio, pio- 
 rum hominum animos Spiritu Christi afflatos, et carnis, et membro- 
 rum subjectionem prsesentientes et ad ccelestia sursum tendentes, 
 dulcissima quodam, et jucundissima consolatione permulcet, quoniam 
 fidem nostram de perpetua salute per Christum ad nos perventura 
 confirmet, vehementissimas charitatis in Deum flaminas accendit, 
 mirabiliter ad gratias agendas exuscitat, ad bona nos opera propin- 
 quissime adducit, et a peccatis longissime abducit, quoniam a Deo 
 sumus electi, et filii ejus instituti : quae singularis, et eximia con- 
 ditio summam a nobis salubritatem morum, et excellentissimam vir- 
 tutis perfectionem requirit. Denique nobis arrogantiam minuit, ne 
 
47 
 
 viribus nostris geri credamus; quae gratuita Dei beneficientia et 
 infinita bonitate indulgentur. Prtcterea neminem ex hoe loco pur- 
 gationem censemus vitiorum suorum afferre posse, quia Deus nihil 
 uUa in re injuste constituit, nee ad peccata voluntates nostras un- 
 quam invitas trudit. Quapropter omnes nobis admonendi sunt, ut 
 in actionibus suscipiendis, ad decreta prsedestinationis se non refe- 
 rant, sed universam vitse sure rationem ad Dei leges accommodent, 
 cum et promissiones bonis, et minas malis, in sacris Scripturis gene- 
 raliter propositas contemplentur. Debemus enim ad Dei cultum 
 viis illis ingredi, et in ilia Dei voluntate commorari, quam in sacris 
 Scripturis patefactam esse videmus." 
 
 Epilogus. 
 "Posset magna colluvies aliarum hseresum accumulari, sed hoc 
 tempore illas nominare solum volumus, qua) potissimum hisce nostris 
 temporibus per Ecclesiam diffunduntur : fideles omnes in nomine 
 Dei et Domini nostri Jesu Christi obtestantes, ut ab his opinioni- 
 bus pestilentissimis se longissime adducant, et ab aliis etiam vehe- 
 menter contendimus qui rempublicam et Ecclesiam administrant, ut 
 istas ha}reses ex regno nostro penitus evellendas, et radicitus extir- 
 pandas (quantum in se est) curent." 
 
 This compilation was drawn up by the Reformers 
 for the law of the Church, and would have become 
 such had the king lived. 
 
 I would here seriously and affectionately ask — for 
 I have felt all these difficulties myself practically — at 
 whose door the charge of hypocrisy must lie, not 
 only as regards the compilers, but the users of the 
 Formularies of the Church of England, if the follow- 
 ing sentiments of the Church of Zurich in their accord 
 with Calvin, quoted by Mr. Goode, are to be taken 
 as interpreting our Formularies. 
 
 " Moreover, they say, we diligently teach that 
 God does not put forth His power without distinction 
 in all who receive the Sacraments, but only in the 
 Elect. For as He enlightens, so as to produce faith 
 
48 
 
 in those only whom He has pre-ordained to life ; so 
 by the secret power of His Spirit He causes that the 
 elect are made partakers of those things which the 
 Sacraments offer." " By this doctrine that figment of 
 the Sojjhists is overthrown, which teaches that the 
 Sacraments of the New Law confer grace on all who 
 do not put in the way the obstacle of mortal sin. 
 For besides that in the Sacrament nothing is received 
 but by faith, it is also to be held, that the grace is 
 by no means to be tied to them, so that whosoever 
 has the sign, enjoys also the reality. For the signs 
 are ministered to the reprobate equally as to the 
 elect, but the reality of the signs comes to the elect 
 only." (Mr. Goode, p. 135.) This argument might 
 be extended further, and embraces the possessors of 
 miraculous gifts and powers also, and is embodied in 
 Dr. Pusey's objection to the received interpretation of 
 the words of St. John, " Whosoever is born of God 
 doth not commit sin, for His seed remaineth in him, 
 and he cannot sin because he is born of God;" which 
 is noticed by Archdeacon Brown in his Charge, p. 38, 
 and Appendix x. p. 181, for a. d. 1840. But the 
 question surely in practice is that implied in the 
 words of St. Peter, " Wherefore the rather, brethren, 
 give diligence to make your calling and election 
 sure :" and that treated by St. Paul in the 3rd chap- 
 ter to the Romans, " What advantage then hath 
 the Jew, and what is the benefit of circumcision'? 
 Much every way, chiefly because that unto them were 
 committed the oracles of God. And what if some 
 did not believe ? Shall their unbelief make the pro- 
 
49 
 
 mises of God of none effect? God forbid, yea, let 
 God be true, and every man a liar." We have a 
 plain distinction between prophetical and metaphysi- 
 cal Predestination in Jeremiah, of whom it is said, "I 
 have set thee, this day, over the nations, to pull down 
 and to destroy, to build and to plant." And after the 
 command to him, in the 18th chapter, to go down to 
 the house of the potter, where he should be caused to 
 hear God's words, and not left to draw metaphysical 
 conclusions, we read in the fifth verse, " Then the 
 word of the Lord came to me, saying, O house of 
 Israel, cannot I do with you as this potter ? saith the 
 Lord. Behold, as the clay is in the potter's hand, so 
 are ye in mine hand, O house of Ismel. At what 
 instant I shall speak concerning a nation and con- 
 cerning a kingdom, to pluck up, to pull down, and 
 to destroy it ; if that nation, against whom I have 
 pronounced, turn from their evil, I will repent of 
 the evil that I thought to do unto them. And at 
 what instant I shall speak concerning a nation, and 
 concerning a kingdom, to build and to plant it; if 
 it do evil in my sight, that it obey not my voice, then 
 I will repent of the good wherewith I said I would 
 benefit them." 
 
 If to this it be objected that national examples 
 are no rule for individuals, I answer that St. Paul has 
 adduced the example of the Israelites, and says that 
 " all our fathers were under the cloud, and all passed 
 through the sea, and were all baptized unto Moses 
 in the cloud and in the sea," «&c. " And did all eat 
 the same spiritual meat, and did all drink the same 
 
 E 
 
50 
 
 spiritual drink ; for they drank of that spiritual Rock 
 that followed them, and that Rock was Christ." But 
 the most startling position (and especially as the 
 non-natural sense of the Articles has been so justly 
 condemned) is that in Mr. Goode's work respecting 
 the opinion of Bucer, as interpreting our Formu- 
 laries. In p. 155, speaking of a disputation of Bu- 
 cer with some Romish divines at Cambridge, a.d. 
 1550, Mr. Goode says, " And one of his theses being 
 ' The Canonical books alone abundantly teach the 
 regenerate all things which are necessary to salva- 
 tion:' and in explanation of which qualification Bu- 
 cer remarks, grounding his reasons on John viii. and 
 X., 1 Cor. iii., 'But in adding the word regenerate, I 
 have done it on this account, because they who are 
 not horn again of God, and endued with the Spirit of 
 God, neither can hear nor understand what the Scrip- 
 tures teach.' " 
 
 This runs very near to the Gnostic " elect seed," 
 the aTrepfxara iK\o'y7]<; of Irenseus ; and to Mr. Mau- 
 rice's twice-born men of India; also to the Romish 
 floating tradition, and to the Quakers' light "vvithin : 
 and it is impossible to test any of these on such 
 grounds. And the question is reduced to this, 
 whether or not, as Bishop Van Mildert remarked long 
 since in his Bampton Lectures, the Scriptures are to 
 be interpreted by the common reason of mankind. 
 Omitting these isolated texts, how are the words of 
 our Lord to be understood in His commission to His 
 disciples, " Go ye into all the world, and preach the 
 Gospel to every creature : he that believeth, and is 
 
51 
 
 baptized, shall be saved, and he that believeth not 
 shall be damned ? " and which Gospel St. Paul 
 affirms, in the terms of the commission, was preached 
 to every creature under heaven." It must surely 
 have been preached in an unknown tongue, virtu- 
 ally, to many, according to Bucer's limitation. Now 
 St. Paul does treat this very question in the 10th 
 chapter to the Romans, "Have they not heard?" and 
 he affirms that faith cometh by hearing, and hearing 
 by the Word of God." And more expressly to our 
 purpose still, to the Ephesians, i. 12 — 14, " After 
 that ye believed, ye were sealed with that Holy Spirit 
 of promise, which is the earnest of our inheritance, 
 until the redemption of the purchased possession." 
 
 Our Lord also declares generally of believers, 
 " these signs shall follow them that believe." The 
 real question here involved is metaphysical instead 
 of prophetical Predestination ; and the cessation of 
 miraculous gifts. St. Peter tells his converts on the 
 day of Pentecost, that " the promise is unto you and to 
 your children," without any limitation as to the elect 
 or as to its duration. But Peter Martyr, as quoted 
 by Mr. Goode (p. 150), observes, "We have a j^i'O- 
 mise that God is willing not only to be our God, but 
 also the God of our seed ; which promise being in- 
 definite is applied to infants by the secret election 
 of God, not indeed always to all, hut to some certain 
 ones in 2)articular, according as it shall seem fit to 
 God's purpose. And since this is unknown to us, 
 and we ought to follow the outward word which is 
 committed to the Church, under that promise Ave 
 
 e2 
 
52 
 
 baptize our little ones as the ancients circumcised 
 theirs." If this is the sense of our Formularies, it is 
 strange that it is not expressed; but the reasoning 
 of Martyr proceeds upon the Calvinistic basis, instead 
 of the general promises of God to all manldnd in 
 Christ, and limits them to the seed of believers 
 also ; whereas John the Baptist says, *' God is able of 
 these stones to raise up children unto Abraham ;" 
 and St. Paul, " If ye are Christ's, then are ye Abra- 
 ham's seed, and heirs according to promise." This 
 was the ancient view of the Church. Chrysostom, 
 speaking of the circumcision of Christ, and that 
 " Christ was a minister of the circumcision for the 
 truth of God, to confirm the promises made unto the 
 Fathers, and that the Gentiles might glorify God for 
 His mercy," says, "Christ came and kept the promise 
 from falling to the ground : Wherefore thou also, O 
 Jew, art saved through grace ; for thy condition too was 
 lost without it." It is also most plainly intimated by 
 Justin Martyr and Cyprian, that the circumcision of 
 the infant upon the eighth day had reference to the 
 resurrection of Christ upon the first day of the week, 
 the eighth day, the Christian Sabbath, the Lord's 
 Day. And Justin so explains the fact of the child- 
 ren of the rebellious Israelites being circumcised 
 again (as he says) before they entered into the pro- 
 mised land under Joshua. Whether we consider 
 them to have been uncircumcised during the wander- 
 ings in the wilderness, or circumcised again, the 
 fact is most important as the seal of God's Covenant 
 in Christ. And St. Paul says, "Jesus (Joshua) 
 
53 
 
 tlid not give them rest, but that there remaineth 
 a rest for the people of Gocl." The fulfilment of 
 this promise was understood in the administration of 
 the Christian Sacrament of Baptism. In the ancient 
 Church both of the East and West, down to the time 
 of St. Jerome, milk and honey was given to the 
 newly-baptized in token of their having come to the 
 promised land; and an offering of them was per- 
 mitted at first generally upon the altar, but after- 
 wards forbidden (as Bingham remarks) in the Afri- 
 can canons, except " for the mystery of infants," on 
 the day of the great Sabbath, or Saturday before 
 Easter, for the newly-baptized. 
 
 In the time of Jerome the evangelical wine and 
 milk was substituted for milk and honey. Dr. Lee 
 quotes the Epistle of St. Barnabas, which will ex- 
 plain the old custom in perfect harmony with this 
 change. 
 
 " In the first place, then, he looks upon the land 
 2)romised to Abraham as given in the man Christ 
 Jesus, which is fanciful enough," (" because man is of 
 the earth," which is true as the second Adam): "it shews 
 however this, which is to our purpose, that the land 
 of Canaan was not supposed to be meant now that 
 the new Covenant had been established. He goes on 
 in the next place to shew how he made us (i. e. Christ- 
 ians) a second formation [i.e. new creation) in the last 
 times. He then cites Ezekiel (xxxvi. 11) as saying, 
 ' Behold, I will make the last things as (were) the 
 former.' It is worth remarking that he does not 
 quote the Greek of the Septuagint here; but the 
 
54 
 
 most remarkable thing is, he makes the times in 
 which he lived, those termed the last in the Old Tes- 
 tament. He then concludes, after citing Ezek. xi. 
 19, and xxxvi. 2^; Psal. xii. 3, and xxii. 23, thus, 
 We are therefore those whom He has led into the good 
 land. 
 
 " After some that is good, and much that is fanci- 
 ful, our author brings us to a prophecy which ex- 
 tends the blessings of Christianity to every land. 
 He then quotes Ezekiel (chap, xlvii. 1) to shew, as it 
 should seem, that the great river flowing from the 
 right side of the altar, in which grew up beautiful 
 trees, represented at once both Baptism and the 
 Cross, so that all who were called, who obeyed and 
 believed, should live for ever. On this see Rev. 
 xxii. 1, below." I believe, then, that the first fanci- 
 ful illustration really applied to the promise made 
 to the seed of the woman, in whom all the nations 
 of the earth should be blessed — the Man Christ 
 Jesus. 
 
 There appears, moreover, to be a manifest corre- 
 spondence between the historical facts recorded of the 
 conduct of Joshua, and the symbolism of the Apoca- 
 lyptic trumpets. The wilderness also may be referred 
 to the wilderness through which the Israelites passed 
 in their progress; and hence the woman in the 
 wilderness, and the remnant of her seed. Mr. Wil- 
 son, on the New Testament, quoting St. Basil, says, 
 that in his time " the election — the remnant, the true 
 Israelites, who had before formed a separate society — 
 had then brought all over to a resemblance of itself.'' 
 
55 
 
 This was the remnant according to the election of 
 grace, composed now of Jews and Gentiles, and be- 
 come the Catholic Church. The covenant was thus 
 confirmed with many for one week, and in the midst 
 of the week the daily sacrifice ceased; and that 
 which was determined was poured forth on the 
 " desolator" (see the margin). Then was the bring- 
 ing in de facto of everlasting righteousness, the 
 sealing of vision and prophecy, and the anointing 
 of the most Holy, that is, Christ; the Lord God 
 Almighty and the Lamb being the Temple of the 
 New Jerusalem, and from whose Throne flowed the 
 river of water of life, with the trees of life growing 
 therein, " whose leaves were for the healing of the 
 nations." 
 
 The root of the development of Christian doctrine 
 appears to me to be in the application of the mea- 
 sured temple of Ezekiel, and of St. John in the Apo- 
 calypse, to the body of believers, who are described 
 as " those that worship therein." The Temple is 
 clearly Christ — "the Seed" to whom the promise 
 was made, " the Stone elect and precious, the chief 
 Corner-stone," and in whom " all the nations of the 
 earth were to be blessed." The Apostles were the 
 eye-witnesses of these things, and in this respect can 
 have no successors : and they " preached not them- 
 selves, but Christ Jesus the Lord." It is remarkable 
 also, and in accordance with the words that " Christ 
 is the same yesterday, to-day, and for ever," that 
 neither the apostasy of Judas, nor the calling of St. 
 Paul (after the election of Matthias) as the thirteenth 
 
56 
 
 Apostle, and especially of the Gentiles, affects the 
 symbolism of the Apocalypse in the New Jerusa- 
 lem. For we find only the names of the twelve 
 tribes of Israel upon the gates, and at the gates 
 twelve angels; and in the foundations, the names 
 of the twelve Apostles of the Lamb : the woman 
 clothed with the sun, &c., apparently from Joseph's 
 dream, being represented in the New Jerusalem. 
 
 "We have a remarkable illustration of the theory 
 of development in the " United Evangelical Church 
 as established in Prussia, and in the greatest part of 
 Protestant and Eeformed (i. e. of Lutheran and Cal- 
 vinistic) Germany," as quoted by Dr. Peile in his 
 pamphlet, "Xapt? kuI 'Attoo-toX?/," from Chevalier Bun- 
 sen's " Church of the Future ": — 
 
 " It is undeniable," writes the Prussian Ambassa- 
 dor, " that the old forms are perishing, and that men, 
 consciously or unconsciously, are striving on all sides 
 to arrive at a new and more perfect organization of 
 the Church. This tendency, if what we have main- 
 tained be true, must affect the congregation as well 
 as the ministry, must embrace the laity as well as the 
 clergy, and must aim at the national as well as the 
 Catholic element. All this must take place however, 
 not merely because the form of all civilized society at 
 the present day renders such a state of things de- 
 sirable, or necessary, as soon as ever a strong Church- 
 feeling arises among the laity — we are persuaded, 
 indeed, that this is the case; but, in asserting this 
 proposition, we are not influenced by regard to any 
 outward cause : what wc require, we require in virtue 
 
57 
 
 of the sacreclness and dignity of the idea of the Church 
 herself. We do not wish for less of the Church, but 
 for more. We are convinced that the form of the 
 present, the actual state of society in our days, has 
 only been allowed to exist in order that the human 
 race may be renewed by a new and young Church- 
 life; that a new and vigorous impulse towards a 
 higher organization of the human race may stream 
 through its veins; that the Church of the Future 
 may appear. Our view is a genuine high-church 
 view ; for no view of the Church of the Future can 
 appear to us to be such, but that which attributes the 
 legislative and executive authority in the Church to 
 the whole community, as the only representative of 
 the perfect, self-conscious adult Church, and not to 
 the clergy, the sovereign corporation of all medieval 
 Churches up to the present day. That medieval view 
 of the Church appears to us a low one, capable only 
 of a temporary existence. It is simply the precursor 
 of the true view, and represents to us the Levitical 
 Law in the development of Christianity. Like the 
 Jewish Law, it is one of those things ivhich come only 
 into being in order that, on their passing away, the 
 positive reality — that ivhich God really ivills to he — may 
 he established'' (the italics are mine). We wish the 
 body politic, the national life, to comprise things 
 divine and human ; but we think, at the same time, 
 that the civil and the ecclesiastical administration of 
 a state by its parliaments and by its synods respec- 
 tively, are two different streams of the one national 
 life, and that the purity of these streams, and the 
 
58 
 
 healthfulness of this life, will be best insured by 
 their complete separation." 
 
 I quote this extract of the Chevalier Bunsen for 
 the clear development of Christian doctrine which it 
 contains in the idea of the Church of the Future : I 
 am anxious also that it should be borne in mind how 
 great an influence German Protestantism appears to 
 have had upon writers in our Church, both from its 
 action and re-action. We must go back to the writ- 
 ings of Dr. Pusey in 1827, 1828, and 1829, upon 
 German Protestantism, to understand " Puseyism." 
 The views of Dr. Pusey, who was a friend of Profes- 
 sor Sac, of Prussia, were then controverted by the 
 Christian Advocate of Cambridge, the Eev. H. J. 
 Eose, and the re-action from those views appears in 
 the subsequent writings of Dr. Pusey, though the 
 same mind may be traced in each. The same may 
 be said of Mr. Newman's writings, in the " Prophetic 
 Office of the Church," and the "Essay on Development," 
 the hint for which may have been afforded him also 
 by the progress of Scholasticism, as traced by Dr. 
 Hampden in his Bampton Lectures. It is instructive 
 to trace the progress of controversy mth Rome since 
 the Reformation. Jewel's Challenge embraces the 
 first six centuries after Christ, as a common field of 
 trial ; this is contracted by the Jesuit to four centuries 
 after Christ : and from some expressions of Usher's, 
 in his Answer, it would appear that neither this nor 
 the former period was arbitrarily fixed upon, but a 
 common basis was assumed, arising probably from 
 the interpretation of Prophecy in the AVcst, and by 
 
59 
 
 which future development was cut off as a corruption. 
 The Jesuit Petavius boldly strikes at the root of this 
 assumed a^ra of purity, in the attack upon the Nicene 
 faith as a development, and in which he is answered 
 by Bishop Bull in his immortal work; and which 
 answer Mr. Newman adopted in the Prophetic Office 
 of the Church, but in his Essay on Development 
 repudiates, and in fact falls back upon the reason- 
 ings of Petavius, and adopts the Scholastic develop- 
 ment of Dr. Hampden, but applies it more gene- 
 rally to the development of Christian doctrine. 
 
 "What is Christianity 1" is said to have been asked 
 by Lord Brougham upon a certain occasion, and Mr. 
 Newman asks in his Essay, "What is the leading idea 
 of Christianity?' the answer may be given in the 
 words of St. Paul — " Christ crucified, [which is still] 
 to the Jews a stumbling-block, and to the Greeks 
 foolishness." St. John also, in attesting that most 
 important fact, the issuing of blood and water from 
 our Lord's pierced side, declares, " And he that saw 
 it bare record, and his record is true, and he knoweth 
 that he saith true, that ye might believe." " This is 
 He that came by water and blood: not by water only, 
 but by water and blood; and it is the Spirit that 
 beareth witness, because the Spirit is truth." " For 
 there are three that bear record in heaven, the 
 Father, the Word, and the Holy Ghost; and these 
 three are one. And there are three that bear witness 
 in earth, the Spirit, and the water, and the blood; 
 and these three agree in one. If we receive the 
 witness of men, the witness of God is greater; for 
 
GO 
 
 this is the witness of God, that He hath testified of 
 His Son." In these words reference appears to be 
 made both to our Lord's baptism and crucifixion. 
 Let me now refer to St. John's Two Witnesses, as 
 including both the Scriptures and the two Sacra- 
 ments, whose " dead bodies lie in the street of the 
 great city, which spiritually is called Sodom and 
 Egypt, where also our Lord was crucified. Now, to 
 bring together the two Sacraments of Baptism and 
 the Lord's Supper, we may refer to our Lord's dis- 
 course with Nicodemus, and its concluding reference 
 to the lifting up of the Son of Man, as the brazen 
 serpent by Moses in the wilderness. What light is 
 hereby thrown both upon Baptism and the Lord's 
 Supper, as uniting in Christ and Him crucified ; and, 
 as St. Paul says, " by one Spirit ye are all baptized 
 into one body, and have all been made to drink into 
 one spirit," as the Israelites, to whom reference is 
 made. So scripturally, then, in Baptism does our 
 Church teach us to pray, after reciting our Lord's 
 words to Nicodemus, that the person to be baptized 
 may receive remission of his sins by spiritual regene- 
 ration; for, as our Lord declared to the Jews with 
 reference to the manna also in the wilderness, " The 
 bread that I shall give is my flesh, which I shall give 
 for the life of the world." Except, therefore, a man 
 be born again — which our Lord explains of water 
 and of the Spirit — he cannot see the kingdom of God, 
 and which, as Wall observes, w^as always, till the 
 time of Calvin, understood of Baptism by water in the 
 name of the Father, and of the Son, and of the Holy 
 
61 
 
 Ghost. The Two Sacraments, then, are really wit- 
 nesses, as flowing from the Throne of God and of the 
 Lamb, of the accomplishment of the great work of 
 redemption, and of all things being now created new. 
 And some ancient canons of church symbolism will 
 afford us a connexion between the symbolism of the 
 Apocalypse as above explained and applied, and that 
 of our churches. 
 
 Irenseus, speaking either of the Baptismal formula, 
 or of the Baptismal creed, calls it " the unwaver- 
 ing canon of truth " — tov Kavova t7]<; aXr]6eLa<i aKktvrj 
 ov Sia TOV l3a7rTt<Tfj,aTO'i eCkrj^e. The canon appears 
 to be a term taken from the reed or rod of Ezekiel 
 and of St. John. From the same source we may 
 trace the canon of the mass. And following this 
 key to church symbolism also, we obtain an insight 
 into the ancient interpretation of the prophecies of 
 Ezekiel and St. John ; an interpretation equally de- 
 parted from by the Church of Rome and by Pro- 
 testant interpreters, as I shall now briefly attempt 
 to shew: but in order to do this I must quote at 
 length some extracts from the sermons and notes of 
 Dr. Magee upon the Atonement, in order to explain 
 this subject. 
 
 Dr. Magee writes (p. 54), " The sacrifice of Abel 
 was an animal sacrifice : this sacrifice was accepted. 
 The ground of this acceptance was the faith in which 
 it was off'ered; Scripture assigns no other object of 
 this faith but the promise of a Redeemer; and of 
 this faith the offering of an animal sacrifice appears 
 to have been the legitimate, and consequently the 
 
62 
 
 instituted expression. The institution of animal sa- 
 crifice, then, was coeval with the Fall, and had a refer- 
 ence to the sacrifice of our redemption .... And thus 
 upon the whole, Sacrifice appears to have been or- 
 dained as a standing memorial of the death introduced 
 hy sin, and of that death which was to be suffered bi/ 
 the Redeemer. We accordingly find this institution 
 of animal sacrifice continue until the giving of the 
 Law . . . . But when we come to the promulgation of 
 the Law, we find the connexion between animal sacri- 
 fice and atonement, or reconciliation with God, clearly 
 and distinctly announced. It is here declared that 
 sacrifice for sin should, on conforming to certain pre- 
 scribed modes of oblation, be accepted as the means 
 of deliverance from the penal consequences of trans- 
 gression. And with respect to the peculiar efficacy 
 of animal sacrifice, we find the remarkable declara- 
 tion, " The life of the flesh is in the blood, and I have 
 given it to you upon the altar to make atonement for 
 the soul" (Lev. xvii. 11); in reference to which the 
 sacred writer says that " without shedding of blood 
 there is no remission" (Heb. ix. 22). Now in what 
 conceivable light can we view this institution, but in 
 relation to that great sacrifice which was to make 
 atonement for sins, to that blood of sprinkling which 
 was to speak " better things than the blood of Abel" 
 (Heb. xii. 24), or that of the Law ? The Law itself 
 is said to have had respect solely to Him : to what 
 else can the principal institution of the Law refer ? 
 an institution unless so referred appears utterly un- 
 meaning Admit the sacrifice of Christ to be held 
 
63 
 
 in view in the institution of the Law, and every part 
 is plain and intelligible ; reject that notion, and 
 every theory devised by the ingenuity of man, to ex- 
 plain the nature of ceremonial worship, becomes 
 trifling and inconsistent. Granting then the case 
 of the Mosaic sacrifice and that of Abel's to be the 
 same, neither of them in itself to be efficacious, both 
 instituted by God, and both instituted in reference to 
 that true and efficient sacrifice which was one day to 
 be offered ; the rite as practised before the time of 
 Christ may justly be considered as a sacramental 
 MEMORIAL, " shewmg forth the Lord's death till He 
 come'' (1 Cor. xi. 26); and when accompanied with a 
 due faith in the promises made to the early believers, 
 may reasonably be judged to have been equally ac- 
 ceptable with that sacramental memorial which has 
 been enjoined by our Lord Himself to His followers, 
 for " the shewing His death mitil His coming again." 
 And it deserves to be noticed that this very analogy 
 seems to be intimated by our Lord in the language 
 used by Him at the institution of that solemn Christ- 
 ian rite. For in speaking of His own blood. He 
 calls it, in direct reference to the blood wherewith 
 Moses established and sanctified the first covenant, 
 the blood of the New Covenant which was shed for the 
 remission of sins (M.atth.. xxvi. 28), thus plainly mark- 
 ing out the similitude in the nature and objects of 
 the two covenants, at the moment that He was pre- 
 scribing the great sacramental commemoration of 
 His own sacrifice." 
 
 And p. 59 : " The Jewish sacrifices, therefore, seem 
 
64 
 
 to have been designed, as those from tlie beginning 
 have been, to prefigure that one which was to make 
 atonement for all mankind. And as in this all were 
 to receive theu' consummation, so with this they all 
 conclude ; and the institution closes with the com- 
 pletion of its object." 
 
 To these extracts I add, from the notes of Dr. 
 Magee's Sermons, No. lxx — On the correspondence 
 between the annual expiation under the Law, and 
 the one only great expiation under the Gospel : 
 
 "The sacrifice on the anniversary of expiation 
 seems to be distinguished fi'om all others by a pecu- 
 liar degree of solemnity, as if to mark its more imme- 
 diate reference to the great sacrifice of Christ. Thus, 
 on this day we find the high priest exclusively com- 
 manded to officiate ; and on this day alone, in the 
 stated exercises of his office, was he permitted to 
 enter into the Holy of Holies^ and to carry the blood 
 of the victim into the presence of God, to offer it 
 before that glory, which, seated between the cheru- 
 bims, overshadowed the mercy-seat, and represented 
 the divinity, which the Apostle particularly marks 
 (Heb. ix.) as prefiguring the entrance of our great 
 High Priest with the blood offered by Him for our 
 redemption into the presence of the Most High, the 
 immediate habitation of God's holiness and glory. 
 The high-priest also seems to have been selected for 
 the solemn services of this day, as more adequately 
 representing the ivhole assembly, in whose name he 
 sacrificed and supplicated forgiveness, and therefore 
 more properly typifying Him who, representing the 
 
65 
 
 whole human race, was to procure redemption by 
 His blood for the whole assembly of mankind." 
 
 " LXXI. On the nature and import of the cere- 
 mony of the Scape-goat. 
 
 " On this, see what has been said in pp. 370, 371 
 of vol. I., and attend particularly to the 5th, 7th, and 
 10th verses of the sixteenth chapter of Leviticus, 
 from which it appears that the two goats are, 
 throughout the chapter, spoken of as one sin-offer- 
 ing, being expressly so called in the first of these 
 verses ; presented jointly as the offering of the peo- 
 ple in the second; and though separated into two 
 distinct parts by the lot cast in the 9th verse, yet 
 each described as contributing to the atonement for 
 the people, as appears from the 10th verse compared 
 with the 17th. Indeed, that the two goats made 
 but one sin-offering on this occasion, the best com- 
 mentators freely admit. (See Jamieson's Observations 
 on this chapter of Leviticus.) The reason of this 
 seems obvious. The death of the animal was requi- 
 site to represent the means by which the expiation 
 was effected ; and the bearing away the sins of the 
 people on the head of the animal was requisite to 
 exhibit the effect^ namely the removal of the guilt. 
 But for these distinct objects two animals were neces- 
 saiy to complete the sin-offering. 
 
 " It must be allowed that an account somewhat 
 different has been given of this matter by some very 
 judicious commentators. The goat sent into the 
 wilderness, and that which was offered up in expia- 
 tion, jointly, they say, typify the great Redeemer of 
 
66 
 
 mankind ; the former animal exhibiting that which 
 could not be displayed by the latter, as having been 
 slain, namely, that Christ was not only to be deli- 
 vered for our offences^ hut ivas to be raised again for 
 our justification (Rom. iv. 25); and that although He 
 was to he crucified through weakness, yet He was to 
 live hy the power of God (2 Cor. xiii. 4). Thus Ains- 
 worth, Bochart, Alting, and before them Augus- 
 tine and Procopius understand it," [to w^hich I may 
 add that Victorinus on the Apocalypse makes the 
 same distinction between the symbols of the lion and 
 the lamb — the former the symbol of victory, the 
 latter of suffering: and I have thus explained the 
 figure described as Presbyter John seated on a tomb- 
 stone, and the double effigies on a tombstone, in a 
 former pamphlet, as represented upon ancient brasses, 
 taken also from the Apocalypse, after the figure of 
 a man had been substituted for the Old Lamb, and 
 to which Pope Sergius the First opposed the Canon 
 " Triforme est Corpus Domini." The Gnostic Jems 
 also confirm Victorinus ; and it appears to me that 
 the symbolism of the Apocalypse is clearly in har- 
 mony, and to be explained also by the law of the 
 Scape-goat.] Magee continues ; 
 
 " The opinion of these writers respecting the 
 truth to be illustrated by the dismissal of the second 
 goat, may perhaps not improperly be combined with 
 that which has been here proposed; so that, whilst 
 the goat which was slain exemplifies the sacrifice 
 offered for the sins of mankind, that which was sent 
 away alive may represent not only the removal of 
 
67 
 
 those sins in consequence of that sacrifice, but also 
 the restoration to life of Him by whom they were so 
 removed. Whether, however, this point be admitted 
 or not, the cu'cumstance of the two goats jointly con- 
 stituting one offering, by exhibiting its different 
 adjuncts, cannot I think be controverted. 
 
 " Rheinford contends that this point is completely? 
 established by an evidence resulting from the nature 
 of the ceremony itself. For, he says, ' the imposition 
 of hands, and the confession, and implied translation 
 of sins upon the victim being usual in the sacrifice of 
 animals in expiation, and this ceremony being omit- 
 ted in the case of the goat that was slain, whilst it 
 was employed in the case of the goat that was sent 
 away, decidedly prove that both animals were de- 
 signed to be considered as one offering, and that the 
 latter, consequently, represented Him who was to 
 bear the sins of Israel, and by His sufferings to 
 expiate and to remove them.' 
 
 " Whoever may have a curiosity to know whether 
 any, and what ceremony, analogous to that of the 
 scape-goat, is observed by the Jews of modern times 
 on the day of expiation, may turn to vol. i. pp. 275, 
 276y where he will find that a cock is now substi- 
 tuted for the legal victims, and that the entrails of 
 the animal, to which the sins of the offerers are con- 
 ceived to have been transferred by imprecation, are 
 exposed upon the top of the house to be carried away 
 by the birds into their solitary haunts, in like manner 
 as, under the Law, the scape-goat had been conceived 
 
 f2 
 
68 
 
 to carry away the sins of the people into the wil- 
 derness." 
 
 The conclusion of Buxtorf 's remark, as quoted by 
 Dr. Magee (vol. i, p. 274), may throw some light, 
 not only upon the Jewish use of the cock, but also 
 upon its Christian use on the steeples of our churches ; 
 
 " Alii aliam reddant causam causantem, cur gallo 
 potius quam alio animante utantur, hsec est, quia vir 
 
 ebraice Geblier appellatur. Jam si Gebher 
 
 peccaverit, Gebher etiam peccati pcenam sustinere 
 debet. Quia vero gravior esset poena, quam ut illam 
 subiri possent Judaei, gallum gallinaceum quod Tal- 
 mudica seu Babylonica dialecto Gebher appel- 
 latur, in locum suum substituunt, et ita justitise Dei 
 
 satisfit ; quia quum Gebher peccaverit. ..... 
 
 Gebher etiam, i. e. gallus gallinaceus plectitur." — 
 (Si/naffO(/a Judaica, ed. 4. pp. 509 — 512.) 
 
 I shall proceed now to some ancient Canons of 
 Church Symbolism, as referred to by Messrs. Neale and 
 Webb in their Introduction to Durandus (p. Ixxv.) : 
 
 "It is very remarkable that Durandus, S. Isidore, 
 Beleth, and the rest, seem to quote from some Canons 
 of Church Symbolism, now unknown to us. Their 
 words are often — even where they are not very con- 
 nected, nor intelligible — the same. One example may 
 suffice ; ' In that this rod,' says Hugh of St. Victor, 
 * is placed over the cross, it is shewn that the words 
 of Scripture be consummated and confirmed by the 
 Cross : whence our Lord said in His Passion, ' It is 
 finished:' and His title was indelibly written over 
 
6£f 
 
 Him (p. 200). ' In that the iron rod,' says Diirandus, 
 ' is placed above the cross, on the summit of the 
 churchy it signifieth that Holy Scripture is now con- 
 summated and confirmed ; whence saith our Lord in 
 His Passion, ' It is finished ;' and that title is indelibly 
 written over Him.'' 
 
 Now this is perfectly intelligible, if we refer the 
 rod to the measuring-reed of Ezekiel and St. John, 
 the unwavering rod of iron, and not a reed shaken 
 with the wind : and this will appear by the context 
 of the first passage from the Mystical Mirrour of 
 Hugh of St. Victor himself;— 
 
 "The cock (which sitteth upon the iron rod) 
 
 representeth preachers The iron rod upon which 
 
 the cock sitteth sheweth the straightforward speech 
 of the preacher, that he doth not speak from the 
 spirit of man, but according to the Scriptures of God, 
 as it is said, ' If any man speak, let him speak as the 
 Oracles of God.' " Then follows as before : " In 
 that this rod is placed above the cross, it is shewn 
 that the words of Scripture be consummated and con- 
 firmed by the Cross; whence our Lord said in His 
 Passion, ' It is finished ;' and His title was indelibly 
 
 written over Him." "The cock being set over 
 
 the cross, signifieth that the preacher ought to make 
 sure this point, that Christ redeemed the world by 
 His Cross, and on this account the cross is set on 
 a ball," &c. &c. 
 
 This corresponds with my explanation, and shews 
 that the sacrifice of our Lord was regarded as the 
 consummation of the Law, and the sum of the 
 
70 
 
 Preacher's doctrine. The Apostolical Constitutions 
 also enjoin, that " the church must be oblong in 
 form, and pointing to the East." The oblong form 
 was meant to symbolize a ship, the ark which was 
 to save us (and into which we enter by Baptism), 
 according to St. Peter's allusion, and which is adopted 
 in our Baptismal office. Noah's dove seems also to 
 be referred to by TertuUian, who speaks of the church 
 as " the House of our Dove :" and I venture the 
 remark, that the descent of the Holy Ghost like 
 a dove upon our Lord at His Baptism, might pos- 
 sibly, according to the usage of Holy Writ in adopt- 
 ing a reference to the early recorded facts, be taken 
 ajlso from the same. And it is most observable, that 
 in all these instances of Church symbolism it is our 
 Lord, and not the body of believers, that is sym- 
 bolized. This appears from the reason given in the 
 Apostolical Constitutions, why the church was to 
 point to the East, because our Lord ascended from 
 that quarter. The rainbow round the cherubic em- 
 blems in Ezekiel and Daniel, as well as the millennial 
 imagery of Isaiah, seems also to have a reference to 
 the Covenant made -with Noah and with every living 
 creature. The Seraphic Hymn itself, moreover, in 
 Isaiah is spoken of the God-Man, the manifested God 
 of Israel, and, as in the Apocalypse, is the earliest 
 Christian Hymn. I shall add some other instances 
 of Church Symbolism to shew the fact of a develop- 
 ment in the Church of Home, in combination with 
 earlier symbolism ; I now adduce two instances — one 
 from the porch of Malmesbury Abbey church, where 
 
71 
 
 between the outer and inner doors the Apostles are 
 seated, six on each side, with an angel flying over 
 each group, to whom they are inclining their ears. 
 The other is from some fragments of an older fa- 
 bric of the parish church of Blackburn, in Lan- 
 cashire, where Saint Michael appears on a bas-re- 
 lief belonging to a portion of one Norman doorway, 
 and upon a portion of another the millennial sym- 
 bols, a male and female figure, clothed and seated 
 on either side of the Tree of Life. Upon the three 
 remaining capitals are sculptured — upon one, two 
 serpents harmlessly entwined, and an ox, and above 
 and below the latter is a fleur-de-lys ; upon 
 another, an anchor and cable, probably from the 
 54th chapter of Isaiah ; and upon the third a goat 
 and lamb, with a dove over each figure, are repre- 
 sented, almost like supporters, on either side, but 
 they meet above a Latin cross, w^hich is placed upon 
 an eminence. This symbolism corresponds with the 
 rejection of the representations of our Lord as a man, 
 instead of the Old Lamb by Pope Sergius the First, 
 A.D. 683, when the change was sanctioned by the 
 Council in Trullo : and I should explain the goat and 
 the lamb in this instance by a reference also to the 
 scape-goat, and in this view the example is very 
 interesting indeed. 
 
 I must apologise to you, my dear Sir, and particu- 
 larly to the general reader, for attempting a little 
 further illustration of my subject from Church Sym- 
 bolism ; and its intimate connexion with the ancient 
 interpretation of the Apocalypse will be evident, for 
 
72 
 
 not only is the law of the scape-goat required to ex- 
 plain the symbolism of the Apocalypse, but also that 
 of churches. The various representations of our 
 Lord symbolically as a lion and as a lamb and as 
 a man in the Apocalypse, gave rise, after the intro- 
 duction of pictures into the Church, to two kinds of 
 symbolism — the Eucharistic, as adopted by Pope Ser- 
 gius the First, who rejected pictures, but instituted 
 the Canon "Triforme est Corpus Domini," and divided 
 the Host into three portions, corresponding with the 
 Incarnation, Death, and Resurrection of Christ ; and 
 ordered the Hymn " Agnus Dei," &c. to be sung 
 " tempore Confractionis Dominici Corporis." The 
 intention of the Canon "Triforme est Corpus Domini" 
 appears also to be carried out by the three dedica- 
 tion-crosses so often found in our northern parishes 
 of Anglo-Saxon or Norman character. At Whalley, 
 the mother-church of the old and present parish of 
 Blackburn, we find three such crosses : upon the 
 upper surface of the largest (the top of which termi- 
 nates in a sort of cross pattee) is sculptured a Latin 
 cross in relief, similar in shape to that on the Roman 
 Bullae between the heads of St. Peter and St. Paul, 
 but here there are no figures ; the zigzag moulding 
 (the hieroglyphic of water) however occurs. 
 
 In the Mozarabic Ritual the Host was divided into 
 nine portions, which Bingham enumerates as com- 
 mencing with the Incarnation, &c. to the Gloria and 
 JRegnum. Seven of these portions were disposed in 
 the form of a Latin cross, which I describe as a cross 
 within an oblong or ship, which portions were eaten 
 
73 
 
 during the recital of the Creed ; and the two remaining 
 portions, viz. those representing the Gloria and Reg- 
 nmn, were eaten during the recital of the Lord's Prayer. 
 The Greek Host was usually divided into four portions 
 by a Greek cross, a cross in a square or circle, which 
 square I refer to the symbolism of the New Jerusa- 
 lem, and the circle to that of the worldly Lotos, as 
 represented in the Puranahs. Upon the four por- 
 tions of the Greek Host were inscribed the initial 
 letters of the words Irja-ov^ Xpiaro'; NcKa, — thus denot- 
 ing the establishment of the Messiah's kingdom ; the 
 square and oblong being adopted in the plans of 
 Greek and Roman churches respectively. Having 
 shewn the correspondence of the bas-reliefs at Black- 
 burn with the rejection of pictures by Pope Sergius 
 the First, I now refer to an ancient Irish cross, a 
 drawing of which was sent to me by the Rev. S. J. 
 Allen, the present Vicar of Easingwold, who had it 
 from a friend of his. This cross (a pyramidal stone, 
 like those at^Yhalley,) accords with the Greek pictures. 
 Our Lord as a man is represented on a Greek cross, the 
 arms of which extend beyond the circle which surrounds 
 the figure, and above which a second head appears, 
 whilst below it the serpent is seen falling headlong 
 from our Lord's feet ; and below this again, in stages, 
 are sculptured animals clothed and seated, and at the 
 base a hydra, the symbol of Paganism. This sym- 
 bolism corresponds also with the inscription upon the 
 Greek Host, and which was expressed in the sacred 
 monogram in a circle upon the summit of the Laba- 
 rum of Constantine. This circle is taken, I conceive, 
 
74 
 
 from the worldly Lotos, which affords us a connect- 
 ing link between Church symbolism and architecture : 
 for upon the brass of Britellus Avenel, at Buxtead, in 
 Sussex, the four great leaves of the worldly Lotos appear 
 in the centre, and its stem forms a kind of Labarum, 
 and the four leaves become a kind of cross ; and at the 
 angles the four cherubic emblems, here assigned to 
 the Evangelists, appear, each one being enclosed in 
 a figure composed of the intersection of a square 
 and the four great leaves of the worldly Lotos, 
 which I explain as denoting the descent of the New 
 Jerusalem (four-square) upon the earth. And this 
 intersection or superposition we find in a cross at 
 Hildersham, near Cambridge, which encloses the 
 double effigies of our Lord, but without a dove, and 
 which subsequently was assigned to the Holy Trinity: 
 and as the circle or oval within which a quatrefoil 
 is placed, occurs so constantly in Gothic architecture, 
 so does the combined square and quatrefoil in the 
 plans of Eomanesque piers, and in the arternate arcs 
 and angles in the fohation of arches. I trace all 
 these symbols, then, — and which should be attended 
 to in the study of Gothic architecture, and as con- 
 nected also with its history, — from the use of the 
 Apocalyptic symbolism taken in connexion with that 
 of the worldly Lotos of the Puranahs, and as denoting 
 the descent of the New Jerusalem upon the earth. 
 
 It is most remarkable also, though the same sym- 
 bols occur, that Gothic architecture never flourished 
 in Italy; and after the development of doctrine, which 
 was symbolized also in the after Gothics, in France 
 
75 
 
 by the Flamboyant style ; in Germany by the inter- 
 penetration of mouldings, denoting the communicatio 
 idiomatum ; in England by the Perpendicular style, 
 where the four-centered arch is drawn from the com- 
 bination of the double symbols before referred to or 
 squares, in Italy a return was made at once to the 
 revived Classical. 
 
 I must here also notice a symbol which Mr. Elliott 
 gives in his Horce Apocalyptic<B, and which Mr. Elliott 
 explains of the Church of Lucerne. That described by 
 him is a very different one from that in the frontispiece 
 of Leger, in the Public Library at Cambridge, and 1 
 am not aware of Mr. Elliott's authority : but in Leger 
 the candlestick is not giving light, but receiving it 
 from a representation of the sun (above the oval in 
 which the candlestick stands, and which oval alone 
 appears in Mr. Elliott), whose ligtit streams in an in- 
 verted pyramid of rays (the Hindu symbol for water) 
 from a triangular opening in the luminary. This tre- 
 foil or triangle is of frequent occurrence in Gothic 
 architecture, both singly and double, or interlaced, 
 or alternating with a trefoil, as in the plane of the 
 piers in Little Maplestead church, in Essex. The tri- 
 angle itself (the Hindu symbol of the sun) may be 
 explained, though here applied in a good sense, 
 from what St. Augustine describes as a Manichean 
 symbol of Christ, who as the sun, they said, sent 
 down His light upon the world through a triangular 
 window in heaven. This light in Leger issues from 
 the triangle as water, and would denote Baptism by 
 the inverted pyramid of rays poured both upon 
 
76 
 
 the candlestick and the seven stars (mullets of five 
 pomts, not cinquefoils, as Mr. Elliott) ; and the whole 
 is evidently taken from the Apocalypse, It is called 
 " Antiqua Convallium insignia" in the scroll, and 
 on the oval the legend is " Lux lucet in tenebris," 
 as given by Mr. Elliott. 
 
 The true antichristian opposition symbolically 
 both to the symbols of Scripture and to the Labarum 
 of Constantino may be illustrated from Mr. Layard's 
 invaluable drawings of the bas-reliefs at Nimroud, 
 both in the standards upon the chariots and in the 
 winged bulls, &c. and figures on each side of a tree, 
 which latter are apparently taken from the Scrip- 
 tures, or traditionally from the Cherubim and flaming 
 sword guarding the Tree of Life, but which here and 
 after the apostacy which commenced in the plains of 
 Shinah are represented antagonistically as attending 
 the king, but whose restoration and due appropria- 
 tion it is the object of the sacred writers, and espe- 
 cially the Prophets, in their symbolical descriptions, 
 to assign to the God-man, the Man Christ Jesus, the 
 promised Seed of the woman, who should bruise the 
 serpent's head. The woman in an ephah, whom the 
 prophet makes the symbol of wickedness, most pro- 
 bably from Eve's transgression, but gloried in by the 
 apostacy, was to be set up upon its own base in the 
 plains of Shinah. The daughter of Babylon, the Pa- 
 gan Roman empire, is also described in the Apocalypse 
 as a woman seated on seven hills, to which reference 
 seems to be made on a coin of Vespasian given by 
 Dr. Lee. Tlie coins of Diocletian also and Maxi- 
 
77 
 
 min, one as Jupiter and the other as Hercules, 
 (assuming divinity, sitting for the temple of God or 
 against it,) represent them as destroying the hydra, and 
 a man with the feet of a serpent, the Gnostic symbol 
 of Christ. So truly was our Lord's word fulfilled, 
 that when Satan was divided against himself his 
 kingdom could not stand, that shortly after the strik- 
 ing of these coins the sacred Monogram upon the 
 Labarum of Constantino led the E-oman armies. It is 
 also to be noticed that, besides these striking symbols, 
 the first four general Councils which coincided with 
 the period of the dissolution of the old Pagan Roman 
 empire, declared solemnly the faith of the Son of 
 God, "once" for all "delivered to the saints." 
 
 But now to return from this digression. St. Paul 
 declares most unequivocally against the development 
 of Christian doctrine, if preached even by an angel 
 from heaven : and this should especially be borne in 
 mind, whatever may be advanced or thought of the 
 meaning of the Angel in the Apocalypse flying in 
 the midst of heaven, for his commission was only to 
 preach " the everlasting Gospel." This concerns Pro- 
 testants as much as Papists, the latter grounding the 
 ministry of angels apparently upon this fact, and so 
 expressing it symbolically, as I shall further shew 
 from Malmesbury Abbey church. Mr. Elliott, in his 
 HorcB Apocalyptica^ states that this Angel symbolizes 
 the new commission given to Luther after his expul- 
 sion from Rome. But this application is quite un- 
 tenable, Pole, in his Synopsis, where reference is 
 also made to the angels of the churches in the Apoca- 
 
T8 
 
 lypse, and which may explain the words of the living 
 creatures, "and we shall reign on the earth," makes 
 a reference to the Angel in the Apocalypse flying in 
 the midst of heaven and having the everlasting Gos- 
 pel to preach to them on the earth, as representing 
 not only the celerity of the ministers of the Gospel, 
 but that they were the successors of the winged Sera- 
 phim; and we have thus, and in the solemn Liturgies 
 of the Church, the most complete harmony in the 
 application of the Seraphic Hymn to Christ — symbol- 
 izing the Gospel of Christ as taught by Prophets 
 and Evangelists, and as by an angel preached in all 
 the world. 
 
 But in the Eomish application of the Angel we 
 have a clear development, and this is shewn unequi- 
 vocally at Malmesbury Abbey church. The Vesica 
 of our Lord is supported by two angels, it is true, at 
 Ely, and so it is at Malmesbury, instead of the four 
 Cherubic emblems, and this might not signify any 
 development : but at Malmesbury Abbey church, in 
 the porch, are represented the twelve Apostles, six on 
 each side, with an angel flying above each group, and 
 to whom they are listening. This representation occurs 
 inside the porch and between the outer and inner 
 doors, the latter of which has the Vesica supported also 
 by angels — and a valuable instance it is of Romish 
 Apocalyptic development. The outer arch of the 
 porch is perfectly correct, and only represents the 
 fact of Scripture : the serpent, as cast out, forms the 
 outer moulding, and within, upon three arches, are 
 sculptured the Creation of man, the Fall, his Expul- 
 
7d 
 
 sion from Paradise, the preparation of the Ark, and 
 the events following from the Old Testament history ; 
 then follow from the New Testament our Lord's 
 triumphal entry into Jerusalem, His Crucifixion, 
 Death, Ascension, &c. ; and here the development 
 should have terminated, but it is carried on by the 
 angel instructing the twelve Apostles. 
 
 It is declared in Scripture that a period would 
 arrive when vision and prophecy should cease; and 
 as development has been virtually adopted both by 
 Papists and Protestants, Dr. Lee's work on Prophecy 
 is in this aspect alone most invaluable to the theolo- 
 gian. I had from the first felt and expressed my 
 conviction to Dr. Lee, and in which he entirely con- 
 curred with me, that it was impossible satisfactorily 
 to answer Mr. Newman's Essay on Development upon 
 the ordinary interpretation of Prophecy, and espe- 
 cially if the Reformation itself was based upon Apo- 
 calyptic development. 
 
 The Angel in the Apocalypse might at first sight 
 be thought more reasonably to symbolize the calling 
 of the Apostle St. Paul and his preaching to the 
 Gentiles — but I am inclined to doubt this. It has 
 been said that the calling of St. Paul, as a thirteenth 
 Apostle, was an infringement of the original Aposto- 
 lical Commission, and in fact a development : a few 
 words however will I think clear up this point. St. 
 Paul gave an account of his Gospel to the rest of the 
 Apostles, and afiirms, "J/" we, or an angel from hea- 
 ven, preach any other Gospel unto you than that 
 which we have preached unto you [or, than that 
 
80 
 
 ye have received], let him be accursed." But St. 
 Paul was emphatically the Apostle of the Gentiles as 
 St. Peter was of the Circumcision, and thus far there 
 was a development in the case of St. Paul : but be it 
 remembered, this development was prophetical, and 
 not metaphysical, and had reference to the calling of 
 the Gentiles ; and St. Paul affirms that he himself 
 was one of that remnant of the Jews, according to the 
 election of grace prophesied of by Isaiah, who were 
 to bring in the Gentiles ; St. Paul, therefore, might 
 not unreasonably be represented by the Angel in the 
 Apocalypse — but I should rather apply the symbol 
 generally to the Christian ministry founded by the 
 Apostles. St. Basil states, as before observed, (and 
 see the " Apostolical Preaching " of the Primate upon 
 Predestination and Election), that the election, the 
 remnant of the true Israelites, who had formed a 
 separate society originally, had in his time brought 
 all over to a resemblance of itself, that is, in the one 
 Catholic and Apostolic Church, founded upon Apostles 
 and Prophets, Jesus Christ Himself being the chief 
 Corner-stone, " elect," precious. And if we turn to 
 the symbolism of the Apocalypse, I think we shall 
 find this confirmed. 
 
 The woman clothed with the sun, and the moon 
 under her feet, and having upon her head a crown 
 of twelve stars, appears to represent the Jewish 
 Church ; the symbolism being taken probably from 
 Joseph's dream, representing himself and his bre- 
 thren and his father and mother, and of whom, as 
 concerning the flesh, Christ came, who is " over 
 
81 
 
 all, God blessed for ever." After the birth of the 
 man-child, the woman is represented as fleeing into 
 the wilderness, where she has a place prepared her of 
 God, and is nourished from the face of the serpent 
 a time, times, and a half; which serpent makes war 
 with the remnant of her seed, who have the testi- 
 mony of Jesus. This follows upon the war in hea- 
 ven, Michael and his angels having prevailed. The 
 preservation of the Church during this -period ap- 
 pears to be represented in symbolism borrowed also 
 from the encamping of the Israelites in the wilder- 
 ness, in the recapitulation of events which have so 
 generally been referred to a yet future millennium, in 
 the camp of the saints and the beloved City, which is 
 at length besieged by the nations in the four corners 
 of the earth, till fire comes down from heaven and 
 consumes them. And in the New Jerusalem, which 
 comes down from God out of heaven, which Dr. 
 Lee regards as symbolizing the de facto establish- 
 ment of the Christian religion in the world, we find 
 a recurrence to the Jewish symbolism. The names 
 of the twelve tribes upon the gates, and at each of 
 the gates an angel, and in the foundations the names 
 of the twelve Apostles of the Lamb, the Lord God 
 Almighty and the Lamb [our Lord the God-ManJ 
 being the Temple of it, and from whose Throne 
 flows the river of water, with the trees of life whose 
 leaves were for the healing of the nations ; and into 
 this City the kings of the earth are represented as 
 bringing their riches, there being also without dogs 
 and sorcerers, and whatsoever loveth and maketh a Ue. 
 
 G 
 
82 
 
 So also in the vision of waters in Ezekiel, flowing from 
 the altar, though they healed the Dead Sea and fer- 
 tilized the desert, yet there were marshy places not 
 healed. To what can all this remarkable symbolism 
 refer but, through the Sacraments, to the estabhsh- 
 ment of the religion of the Lamb of God who tak- 
 eth away the sins of the world 1 The Papal Bullee 
 themselves bear testimony for the above interpreta- 
 tion and against development, for upon these we find 
 the heads of St. Paul (who is on the right-hand) and 
 of St. Peter, on either side of a cross, representing 
 respectively the Christian Jews and Gentiles : and 
 the same is heraldically the meaning of the double 
 bar in the cross patriarchal, now usually understood as 
 denoting the office of a patriarch. Nothing should 
 induce us, then, to give up the confession of the be- 
 lief in the " one Catholic and Apostolic Church," or 
 of the " One Baptism for the remission of sins." 
 
 As regards, however, the question of Develop- 
 ment, so far as it appears in Scripture, I have much 
 pleasure in referring to a Sermon by Mr. Bate- 
 man, the Vicar of Halifax, in Yorkshire, " The 
 Church of England tried by Holy Scripture ". And 
 to obviate a remark which w^as once made to myself, 
 that the Church of England, though in the Preface 
 to her Ordination Service she asserts the historical 
 succession of Bishops, yet has practically made a com- 
 promise between Popery and Presbyterianism, both 
 in the Rubric for the Ordination of a Priest, and in 
 the Canons of 1603; I observe, the Rubric in ques- 
 tion is of far earlier date than the Peformation, and 
 
83 
 
 in fact is found in the Roman Pontifical, from whence 
 it came into the English Ordinal, and occurs both in 
 the African and Alexandrian Canons. Dean Comber 
 states, from Bishop Beveridge on the Apostolical 
 Canons, that the identical regulation respecting the 
 Ordination of a Priest and the Canon of 1603 (which, 
 by the way, relates only to the imposition, with the 
 Bishop, of the hands of those who examine the candi- 
 date, and not to all persons,) is derived from an 
 ancient Alexandrian Canon, and fr'om an African 
 Canon ; and which was embodied in the Roman Pon- 
 tifical, from whence it came into our Offices, and it 
 is also found in the Belgian Liturgy, p. 261, Form. 
 Lutheran. Lips. 1624. So much for this develop- 
 ment. But I proceed to observe, that in the Apoca- 
 lypse we find the angel of each Church addressed as 
 responsible for certain regulations and duties ; and 
 the Bishop of Rome, as it is well known, was the first 
 infringer of the power of Bishops, by his assertion of 
 universal Episcopacy, — a claim denied by Gregory 
 the Great to John of Constantinople : and the three 
 bars of the Papal cross, and the triple tiara of the 
 Pope (which was gradually completed only about 
 four centuries ago), bear undeniable proof of Papal 
 development. The reason, however, for the regula- 
 tion respecting the ordination of a priest in the 
 Alexandrian and African Constitutions, may be 
 gathered, probably, from the latter, and might arise 
 from the prevalency of Arianism among the Bishops, 
 — the clergy and laity being far more orthodox at 
 that period ; and so much so, that the Arians were 
 
 g2 
 
84. 
 
 compelled to use the orthodox terms in their sermons. 
 The Seraphic Hymn, as I have observed, in Isaiah is 
 addressed to Christ, as appears by the Apocalypse; 
 and the ancient representations of our Lord have the 
 four cherubic emblems surrounding the Vesica. This 
 was in accordance with Irenseus' appropriation of 
 these symbols to the four Gospels : not, as subse- 
 quently, to the four Evangelists, but to the four 
 Gospels of our Lord God and Saviour, Jesus Christ ; 
 and the Seraphic Hymn, as anciently used in the 
 Eucharistic Office, was thus the most ancient Chris- 
 tian Hymn to Christ as God, the manifested God of 
 Israel, Jehovah, the First and the Last, "Who was, 
 and is, and is to come," — the Almighty. Upon this 
 immovable basis, and the sense of the word Hyposta- 
 sis, used by St. Paul, Heb. i. 3. (which Jerome also 
 observes, as quoted by Dr. Hampden in his Notes), 
 and not from Scholasticism, was the Nicene "Homou- 
 sian " derived. 
 
 The appropriation of the name "Jehovah of Hosts" 
 to Christ is confirmed by the Gnostic Jems. Dr. Lee, 
 in his Hebrew Lexicon, has some observations upon 
 the sacred name Jehovah, from which I shall select 
 a part, — premising only my own belief that the name 
 was known to our first parents also, though in Exod. vi. 
 3. it is said not to have been known to the patriarchs ; 
 but if we adopt the interpretation of the name " I am 
 that I am," it may be understood that the name was 
 not then the subject of revelation. In this sense, then, 
 "it may consequently," as Dr. Lee says, "be termed the 
 Israelitish designation of the true God As to 
 
85 
 
 its pronunciation, Gesenius has industriously collected 
 all that is worth attention on this subject from the 
 Greeks and Latins, of which the following is the sum : 
 According to Diodorus Siculus (Lib. i. 94), Moses 
 
 gave the name lAil to God Theodoret (Qusest. 
 
 15, ad Exod.) KoXovav he avTO 'Eafiapetrat, I ABE 
 
 lovSatot 8e lAH. The same form is found on the 
 Jems of the Egyptian Gnostics (Irenseus adv. Herses. 
 
 I. 34; II. 26 ). Philo Byblius (Prep. Evang. Eu- 
 
 seb. I, 9) gives the form lETH. Clem. Alexand. 
 
 (Strom. V. p. 562) lAOT, &c. &c " That 
 
 Exod. iii. 14. has reference to this term, I think there 
 can be no doubt ; and that the Apocalyptic (chap. i. 
 4, 8.) o (ov Kac 7}v Kat o ep)(^o/j,evo<; refers to it like- 
 wise, is, perhaps, equally certain. But these relate 
 to its interpretation, not to its form, nor to its pro- 
 nunciation. And, as this is manifestly the most im- 
 portant part of the inquiry, let us see what can be 
 deduced from it." 
 
 " It is quite certain, then, that the latter place in 
 the Apocalypse applies to Christ; comp. vv. 7, 8, 17, 
 18. A similar passage occurs Heb. xiii. 8: Irjaovi 
 XpicrTo<i %^e9 Kat arj/xepov o auTo?, kuc et9 tov<; accova'i ; 
 both these, therefore, cannot but refer to Christ. 
 Again, reference (Rev. i. 17) is certainly made to 
 Isa. xli. 4, and there [Jehovah] is the Person desig- 
 nated the First, &c. ; and, in truth, the theology of 
 the Hebrews will admit of this term being applied to 
 no other.'- And in a note : " From an extended 
 inquiry, instituted on comparisons of this sort, the 
 most irrefragable proofs of the Divinity of Christ 
 
86 
 
 miglit be collected. And it will be found eventually, 
 that it is quite impossible to understand innumerable 
 passages in the Old Testament on any other view." 
 And in the text : " Now, the spirit of the Scriptures 
 goes principally to the point of a revealed^ manifested, 
 and known God; not to a mere theoretical or meta- 
 physically imagined Deity .... to a ©eo? 09 e^avepcoOr) 
 (1 Tim. iii. 16; comp. 1 John i. 2, iii. 8; 1 Pet. 
 
 20) ; and, as the term [Elohim] had before 
 
 the time of Moses (Gen. xxxi. 30, &c.) been applied 
 to idols, the representatives of these metaphysical 
 
 nonentities, it seems to me that the terms 
 
 [J will he] and [J am], more particularly the 
 
 latter, were chosen in order to keep up this marked 
 and very important distinction ; and, above all, to 
 keep up the memorial of His promised manifesta- 
 tion in the flesh. Comp. Isa. vii. 14, with Heb. ix. 
 5, 6, and Micah v. 2 — 4, which was apparently had 
 in view in the passages cited above from the Epistle 
 to the Hebrews, the Eevelation of St. John, &c., 
 and to shew that in Jesus of Nazareth the Person 
 
 named [Jehovah], in the Old Testament, was 
 
 manifested to the world." The Proper Lessons for 
 Sundays correspond with this explanation. 
 
 Mr. Newman, in his Essay, advances two positions; 
 first, that the Jewish Church did develope, which is 
 true, as far as the prophecies relating to the Messiah 
 are concerned, but there it stopped, " the testimony 
 of Jesus being the Spirit of prophecy." Prophecy 
 further spoke of the calling in of the Gentiles, and of 
 the establishment of Christ's kingdom upon earth; 
 
87 
 
 and also of a period when Vision and Prophecy, ge- 
 nerally, should cease. This limit, then, it is all im- 
 portant to ascertain. 
 
 For Mr. Newman, secondly, argues in favour of 
 development from the fact of the altered state of the 
 Church, and he quotes M. Guizot, and instances 
 the cessation of miracles generally, which he con- 
 trasts with the assertions of Rome to this power. 
 But how is the general fact even then to be explain- 
 ed ? Dr. Lee's interpretation of Prophecy explains 
 this fact, and cuts up the doctrine of development by 
 the roots, according to St. Paul's double anathema, 
 and limits the development of Christian doctrine to 
 the one Catholic and Apostolic Church as left by the 
 Apostles, under the government of bishops, and with 
 provision for the relative duties of rich and poor, 
 subject and ruler, and for the time when kings 
 should become nursing fathers, and queens nursing 
 mothers of the Church. This limit equally cuts off 
 the arrogant claims of the Papacy and also the plea 
 for voluntary poverty from the example of the primi- 
 tive body of believers, which is excellently shewn in 
 the sermon of Mr. Bateman, the Vicar of Halifax, 
 entitled "The Church of England tried by Holy 
 Scripture." 
 
 It was Mr. Newman's work which first led me to 
 see the important testimony borne by the two Sacra- 
 ments of Baptism and the Lord's Supper against the 
 development of Christian doctrine, and to adopt the 
 title of my present Letter, On the Doctrine of Bap- 
 tismal Regeneration, as opposed to the Development 
 
88 
 
 of Christian Doctrine. And that the Sacraments 
 were witnesses for Christ, the permanent witnesses 
 which stand before the Lord of the earth, and wit- 
 ness equally against the Romish floating tradition, 
 and the Quaker's light within, and also against a 
 fieravoca, akin to transubstautiation. From the work 
 of Dr. Lee upon Prophecy, I was led to conclude that 
 the Reformation, in England at least, could be main- 
 tained upon the immovable basis of Scripture and 
 Apostolic antiquity : and that the Church of Eng- 
 land, as Reformed, could be shewn to be a true 
 branch of the one Catholic and Apostolic Church, 
 professing one Lord, one Faith, one Baptism, upon 
 the interpretation of Prophecy itself. It is also highly 
 satisfactory to me that Luther was thus far practi- 
 cally of the same mind, as to the use and import- 
 ance of Sacraments, which he asserts (in his homily 
 of Baptism) prove that God deals with us by visible 
 signs, and not by secret Apocalypses only. And at 
 no period since the Reformation has this point been 
 of more importance than at the present, when in the 
 controversy upon Baptism, the very testimony of the 
 Sacraments seems to be transferred from Christ to 
 ourselves. Luther's words are ; " Necesse est pri- 
 mum adesse externum et sensu perceptibile signum 
 seu creaturam per quam Deus visibiliter nobis agit, 
 ut de eo certi sumus, nee quicquam addubitemus, 
 neque enim citra externa media, per nudas et arcanas 
 tantum inspirationes et afflatus, aut singulares quas- 
 dam arcanas Apocalypses seu revelationes nobiscum 
 agere vult Deus." — HomiUce, p. 347. 
 
89 
 
 But this is not all ; the grand point is the testi- 
 mony they bear to the vicarious Atonement of the 
 Son of God upon the Cross for the sins of the whole 
 world, and which is sealed and made over to the reci- 
 pient of them. The Sacraments, then, appear to be 
 the witnesses for Christ, " in whom," says St. Paul, 
 " ye are circumcised with the circumcision made 
 without hands, in putting off the body of the sins of 
 the flesh by the circumcision of Christ ; buried with 
 Him in Baptism, wherein also ye are risen with Him, 
 by faith of the operation of God, who raised Him from 
 the dead." "Christ, our Passover, is sacrificed for 
 us, therefore let us keep the feast, &c." " He that 
 believeth, and is bajjtized, shall be saved, and he that 
 belie veth not shall be damned." Therefore, as Bi- 
 shop Burnet observes, believing is no act of divine 
 faith, but it is a collection and inference from the 
 general promises of the Gospel. And, in short, as it 
 is well expressed in the "Necessary Erudition of a 
 Christian Man," after speaking of historical faith, and 
 that faith which is the gift of God, they say, "We 
 know of no other acceptation of faith by which a man 
 may testify to himself that he is of the Predestinates 
 which shall to the end persevere in their calling." 
 
 I have great satisfaction, my dear Sir, in quoting 
 here a passage from Luther's dying prayer, and to 
 contrast it with Dr. Doyle's evidence, both which you 
 first pointed out to my notice, as they forcibly illus- 
 trate the distinction between prophetical and meta- 
 physical Predestination, that is, between my views 
 
90 
 
 and those " peculiar to Calvin." In Southey's Vin- 
 dicice Ecclesia Angl., p. 431, he gives the dying prayer 
 of Martin Luther as follows : — 
 
 " Almighty, everlasting, merciful Lord God, Fa- 
 ther of our loving Lord Jesus Christ, I certainly 
 know that all which Thou hast said, the same Thou 
 art able to keep and perform. Thou canst not lie. 
 Thy Word is true. In the beginning Thou promis- 
 edst me Thy only-begotten Son Jesus Christ; the 
 same is come, and hath delivered me from the devil, 
 death, hell, and sin. And for more security, out of 
 Thy gracious Will, there are presented unto me the 
 holy Sacraments of Baptism and the Lord's Supper. 
 I have made use of them, and steadfastly in faith I 
 have relied upon Thy Word. AVherefore, I make no 
 doubt at all, but that I am secured and delivered from 
 the devil, death, hell, and sin. Is this my hour and 
 Thy Divine Will and Pleasure ? So am I willing to 
 depart hence in joy and peace according to Thy 
 Word, and will go into Thy bosom." — Luther's Col- 
 loqiiia Mensalia. 
 
 The following note is in Luther's handwriting, in 
 a copy of Calvin's Catechism in Greek and Hebrew, 
 which I have in my possession ; and it renders it the 
 more remarkable that Luther should have held his 
 grievous heresy on the Eucharist to the last. The note 
 is : "Non potest probari ex Vetere Testamento panem 
 esse Corpus Christi. Ergo non est articulus iidei. 
 Nam Vetus Testamentum in genere continet articulos 
 fidei. Alias Novum Testamentum a Veteri nihil dif- 
 
91 
 
 ferret, et monstrat ad Christum. Is pro sua auctori- 
 tate instituit Sacramenta signa gratise et promissionis. 
 (Signed) " Mart. Luth. Doctor." 
 
 In Dr. Philpott's Supplemental Letter to Charles 
 Butler, Esq., in 1826, p. 89, there is an extract from 
 the writings of Dr. Doyle, who exhibited before the 
 Committee of the Lords and Commons the most pro- 
 found Jesuitism and something more. The passage is 
 as follows : — 
 
 " The Scriptures alone have never saved any one, 
 they are incapable of giving salvation — it is not their 
 object, it is not the end for which they were written : 
 they hold a dignified place among the means of the in- 
 stitution which Christ formed for the purpose of saving 
 His elect; but though they had never been written, 
 this end would have been attained, and all who were 
 pre-ordained to eternal life would have been gathered 
 to the Church and fed with the bread of life." — Let- 
 ters signed J. K. L., p. 164. 
 
 Now this position of Dr. Doyle's, if I may be 
 allowed the expression, contains the essence of Cal- 
 vinism, as explained by Mr. Goode from Bucer's 
 thesis, and it involves the personal application of the 
 Gospel, the doctrine of Baptismal Regeneration, and 
 in fact the Apostolical Preaching itself. Irenseus 
 informs us that what the Apostles preached, they 
 afterwards wrote. His rule of Truth, then, the Creed, 
 was identical with the written Word of God. And 
 St. John tells us plainly the object with which he 
 wrote his Gospel : " These are written that ye might 
 believe that Jesus is the Christ, the Son of God, and 
 
92 
 
 that believing ye might have life through His Name. 
 Amen." 
 
 There is really no practical difference between the 
 above position of Dr. Doyle, and the thesis of Bucer 
 as quoted by Mr. Goode, " The canonical books 
 alone abundantly teach the regenerate all things ne- 
 cessary to salvation :" which reservation he explains 
 by adding, " because they who are not horn again of 
 God, and endued with the Spirit of God, can neither 
 hear nor nnderstand what the Scriptures teach." This 
 is Gnosticism, and the Gnostical notion of an " elect 
 Seed" is at the root of the whole matter. The 
 Quaker is, except as he is fettered by his own for- 
 malism, the unencumbered personification of Bucer's 
 views in this thesis ; and the Sacraments are denied, 
 being perfectly unintelligible to him, as also must be 
 the saying of Pope Leo, " Corpus Regenerati Jit caro 
 crucifixi^' based on the vicarious Atonement. 
 
 But, on the other hand, Mormonism personifies 
 Dr. Doyle's position, and both Popery and Calvinism 
 are incompetent to deal with mysticism in its various 
 forms: but, as Irenseus long before observed of 
 other heretical sects of his time, the true answer 
 was to be found, even by the barbarians who had not 
 the use of letters, by the unwavering rule of Truth 
 which they received in Baptism. The written Word 
 of God, then, and as understood by the common rea- 
 son of mankind, can alone deal with such cases. 
 
 As illustrative of this point, I refer to a public 
 discussion, detailed in the Church and State Ga- 
 zette, Sept. 24, 1849, "which took place on the 5th 
 
93 
 
 instant, in the Mechanics' Hall, Hull, between Mr. 
 W. B, Hodgson, of Beverly, and Mr. M^Naughton, 
 Travelling Elder of the Latter-day Saints ; Mr. Har- 
 rison in the chair. Mr. flodgson stated his object to 
 be, to disprove the authenticity of the book of Mor- 
 mon, and that the Scriptures only were the standard 
 of appeal, and that we had sufficient revelation in 
 those Scriptures for the salvation of the whole human 
 race. The Mormonite Elder attempted to prove the 
 need of a new, or rather continued Revelation, and 
 the insufficiency of the Scriptures for man's salva- 
 tion, and to defend the book of Mormon ; and in his 
 long and irrelevant oration sheltered himself by say- 
 ing, ' In order to understand Revelation we must he 
 under the influence of the Holy Spirit.' " 
 
 Now here we have the doctrine of development, 
 and the Calvinistic theory of the indwelling light 
 (common to them and the Quakers) of each indivi- 
 dual to interpret the Scriptures: a theory in close 
 accordance with the twice-born man of the Brahmins, 
 and the deified man under Budhism. 
 
 But our blessed Lord declares, " The Law and the 
 Prophets were until John, and if ye will receive it, 
 this is Elias that was for to come." And at the 
 Transfiguration Moses and Elias (as representing the 
 Law and the Prophets) appeared and " spake of His 
 death which He should accomplish at Jerusalem." 
 And John the Baptist pointed out the Christ, as " the 
 Lamb of God that taketh away the sins of the 
 world." And after His resurrection our Lord asks 
 of His disciples, " Ought not Christ to suffer these 
 
94 
 
 things and to enter into His glory"? And beginning 
 at Moses and the Prophets, He expounded to them 
 in all the Scriptures the things concerning Himself." 
 
 It is absolutely necessary, in controversy with 
 Kome, to know both what PojDery is, and what it is 
 not; especially upon the subject of Baptism and the 
 Creeds. Hooker observes, that the Reformed Arians 
 of Poland affirmed, that the Pope might be known 
 to be Antichrist by his triple crown, because that 
 signified his doctrine of the Holy Trinity. And the 
 Socinians who succeeded are mentioned by Count 
 Valerian Krasinski, (On the Reformation of Poland, 
 vol.11, p. 404, et seq.,) as having led to the restoration 
 of Popery in that country. The Count observes of 
 their tenets also (vol. ii. p. 372), and which is well 
 worthy of attention, that by the Socinians, who re- 
 jected the Arian notion of Christ and rejected also 
 Predestination, " Baptism was considered a ceremony 
 of minor importance, not having of itself any virtue 
 or power of regenerating man. Only those Catechu- 
 mens who understood the value of the obligations 
 into which they entered could effectually receive Bap- 
 tism. The Baptism of infants was tolerated through 
 charity. 
 
 " Although the Socinians admitted that justifica- 
 tion, since the time of the Revelation of Jesus Christ, 
 could only be obtained through Him, they attached 
 to the redemption of mankind by His merits, an 
 entirely difierent meaning from that which is pro- 
 fessed by all Christian Churches, whether Roman, 
 Greek, or Protestant. According to them, Christ 
 
95 
 
 did not atone by His sacrifice for the sins of man- 
 kind, but shewed only the manner in which Divine 
 mercy was to be obtained, and set an example which 
 man, by His assistance, should imitate, in order to 
 be saved." 
 
 Never, however, should we allow any one to 
 darken this one only Foundation of our Holy Faith, 
 — the Vicarious atonement of the Son of God, Incar- 
 nate, upon the cross, for the sins of the whole world : 
 which doctrine is the basis at once and the key to 
 Scriptural Predestination (misapplied by the Calvinist, 
 and omitted by the Socinian), as we may gather from 
 St. Peter's Epistles ; which shew the vast importance 
 of Prophetical Predestination also, for we read, " No 
 prophecy of the Scripture is of any private interpreta- 
 tion ; for the Prophecy came not in old time by the 
 will of man, but holy men of God spake as they were 
 moved by the Holy Ghost." And again, 1 Pet. i. 11, 
 speaking of the Prophets, '•' They searched diligently, 
 what or what manner of time the Spirit of Christ that 
 was in them did signify, when it testified beforehand 
 the sufierings of Christ, and the glory that should 
 follow. Unto whom it was revealed, that not unto 
 themselves, but unto us, they did minister the things 
 which are now reported unto you by them that 
 preached the Gospel unto you, by the Holy Ghost 
 sent down from heaven : which things the angels 
 desire to look into." 
 
 All which will explain — in connexion with the 
 Sacrament of Baptism, and not the fiction of Purga- 
 tory — the words of St. Peter, when he says of the 
 
96 
 
 Spirit of Christ, " By which he went and preached 
 to the spirits in prison, which some time were disobe- 
 dient, when once the long-suffering of God waited in 
 the days of Noah, while the ark was a-preparing, 
 wherein few, that is eight souls, were saved by water. 
 The antitype to which Baptism doth also now save 
 us (not the putting away the filth of the flesh, but 
 the answer of a good conscience towards God) by the 
 resurrection of Jesus Christ, who is gone into heaven, 
 angels and principalities and powers being subject 
 unto Him." And that this Baptism was the new- 
 birth, or being born again of incorruptible seed by 
 the Word of God, which liveth and abideth for ever, 
 appears by these words — " For this cause was the 
 Gospel preached to them that are dead, that they 
 might be judged according to men in the flesh, but 
 live according to men in the Spirit," that is, in 
 Christ, "who verily was pre-ordained before the 
 foundation of the world," and " the Lamb of God 
 slain from the foundation of the world." Neither 
 Papist, Calvinist, nor Arminian, then, can — as the 
 Socinians do — maintain, that by the answer of a good 
 conscience towards God is meant that men are saved 
 by works ; though the Romanist also asserts that they 
 are wrought by the Holy Ghost, without denying the 
 true foundation of Predestination to life by the 
 death of the Son of God upon the Cross. I shall 
 give one more extract from Dr. Lee's Sermons (p. 52), 
 in order to shew the immense and all-important 
 diflerence between prophetical and metaphysical Pre- 
 destination, and the connexion of the former with the 
 
97 
 
 general promises of God to mankind in Christ, the 
 second Adam, and as in the Seventeenth Article of 
 the Church of England. 
 
 Commenting on St. Paul's Epistle to the Hebrews, 
 " Nothing, I think," says Dr. Lee, " can be more 
 explicit and obvious than the doctrine of the Apostle 
 upon this head. The goodness of God is, according 
 to him, so blended with the responsibility of man 
 as to make a whole infinitely more harmonious 
 and encouraging than any to be found in all the 
 philosophy the world ever saw. Man is, indeed, 
 represented as a short-sighted, weak, and sinful 
 creature, endued, nevertheless, with knowledge ex- 
 tensive enough duly to estimate the boon of mercy 
 here proposed, and witli power sufficient to render 
 at least an imperfect, but willing, obedience to the 
 precepts laid down. Upon a cordial reception of the 
 means, and a sincere desire and endeavour to comply 
 with the terms, all necessary aid is promised, on the 
 one hand, to succour and further, and of mercy, on 
 the other, to accept and bless. And thus, while all 
 confidence in self is abjured, and every fear kept 
 alive, lest the believer should fall from his steadfast- 
 ness, the very weaknesses and liability to error and 
 to lapse, to which he well knows that he is subject, 
 will only tend to make him the more fimily place his 
 faith on Him who is subject to no such defects, and 
 whose grace he also knows shall never fail : not be- 
 cause these services have any good in themselves, but 
 because He has commanded that they should be thus 
 
98 
 
 tendered, and has also declared that this ' labour shall 
 not be in vain in the Lord.' " 
 
 The foundation which the " Calvinist " cannot 
 consistently lay, is that of universal redemption, — a 
 doctrine held by our Reformers, and the only true 
 basis of Infant Baptismal Regeneration. I have 
 much pleasure here in referring to a work of Mr. 
 Todd, Chaplain to the then Archbishop of Canter- 
 bury, published in a.d. 1818, upon the Groundwork 
 of the Thirty-nine Articles (p. xlvi. and to p. l.), in 
 which latter page, speaking of the Homilies, "wherein, 
 if anywhere, a man may meet with the true Medulla 
 Patrum on those points," he adds — " And it were to 
 be wished that all Homilies that have been since set 
 forth had been but so divine and catholic, without 
 any mixture or leaven of affected composition. While 
 these Homilies leave no subject untouched which 
 any part of the public declarations here given notice 
 [he refers here to another collection — Justification, 
 Faith, Works, — but I confine myself to the Homilies], 
 they indeed particularly shew that our Reformers 
 ' supposed not only the possibility of the existence 
 of good works prior to our justification, which a Cal- 
 vinist can never do consistently with his genuine 
 principles, but that also they required the actual 
 pre-existence of them as necessary conditions, though 
 they excluded them as meritorious causes.' This is 
 the argument of Dean Tucker, supported by a re- 
 ference to the first of these Homilies [on Salvation], 
 where the true understanding of this doctrine is per- 
 
99 
 
 spicuously laid down, and which he desires (an in- 
 junction that cannot be too often urged) may be read 
 with attention. ' Then,' he says, ' when the Re- 
 formers ' come to make a renunciation of merit, they 
 equally renounce the supposed merit of pre-existing 
 faith with that of pre-existing works. Nay, they call 
 faith itself a virtue and a good work, both which it 
 certainly is; and the opposition which they intend 
 was not between faith and works (which is the Calvi- 
 nistic system), but between Christ and works ; that 
 is, they asserted that there was no human merit of 
 any kind, either of congruity or condignity, to obtain 
 justification from the hand of God ; but that Christ 
 alone was the meritorious cause. Wherefore, when 
 they admit faith again as the instrument of justifica- 
 tion (after having excluded it before, under the notion 
 of a meritorious cause), they admit it as a kind of 
 protest against merit : so that our faith in Christ saith 
 unto us thus. It is not I that take away your sins, hut 
 it is Christ only, and to Him only I send you for that 
 purpose, forsaking therein (that is, renouncing the 
 pretended merit of,) all your good virtues, ivords, 
 thoughts, and works, and putting only your trust in 
 Christ:" 
 
 This is the point for which I am contending in 
 the doctrine of Baptismal Regeneration, and espe- 
 cially of infants, which preaches it most strongly, — 
 though there is no diff'erence between infants and 
 adults, but only " One Baptism for the remission of 
 sins," founded upon the vicarious Atonement of the 
 
 H 2 
 
100 
 
 Son of God, Incarnate, upon the Cross, for the sins 
 of the whole world, and not upon the repentance or 
 faith of the recipient, though these are required of 
 all persons capable of them. The same important 
 truth is asserted in the doctrine of prophetical Pre- 
 destination as distinguished from metaphysical, and 
 which is exemplified in the following extract from 
 John Bradford the martyr, though, as it is well 
 known, he elsewhere runs into metaphysics, and 
 urged Ridley to consult Cranmer and Latimer as to 
 some further declaration than that of the Seventeenth 
 Article upon this subject; 
 
 " A Dialogue, or conversation between Satan and 
 our Conscience. 
 
 Satan. Thou hast sinned against God, therefore 
 thou must die. 
 
 Conscience. Why then died Christ '? 
 
 S. For sinners ; but how knowest thou that He 
 died for thee? 
 
 C. Because I am a sinner, and He is both able 
 and willing to forgive me. 
 
 8. I grant that He is able to forgive thee ; but 
 how knowest thou that He will? 
 
 C. Because I would fain be forgiven. 
 
 S. So would Judas as well as thou, and prevailed 
 not. 
 
 C. The Scriptures went upon Judas' fact, which * 
 must needs he fulfilled ; they never went upon mine. 
 Again, Judas bore a figure of the people of the Jews ; 
 which tribe only fell from Christ, when aU other 
 
101 
 
 eleven tribes of the world did stick fast unto Hiin. 
 I am a poor sinner of the Gentiles, of whom it is 
 written, * I will be exalted in the Gentiles.' 
 
 S. If thou be a sinner of the Gentiles, yet thou 
 must consider thy sin is great. 
 
 C. I grant, but Christ's passion is greater. 
 
 S. Oh, but thou hast sinned very often. 
 
 C. Tell me not, Satan, what I have done, but 
 what I will do, 
 
 S. What wilt thou do 1 
 
 C. By God's grace my full purpose is hereafter 
 to take better heed, and to amend my former life. 
 
 ^S*. Is that enough, thinkest thou 1 
 
 a Whatlacketh? 
 
 S. The favour of God, which hath clean forsaken 
 thee. 
 
 C. So God favoured and loved the world, that 
 He gave His only-begotten Son, that whosoever seeth 
 Him, as the Israelites did the brazen serpent, [our 
 Lord's words are 'whosoever belie veth in Him'], they 
 shall not perish, but have everlasting life. Amen." 
 
 This is certainly important, as bearing testimony 
 against arguing from the facts of the human mind, or 
 of Scripture; and it shews the importance of propheti- 
 cal Predestination as distinguished from metaphysical : 
 and the adoption of the latter view, or rather its de- 
 duction from Scripture, led Calvin and his followers 
 to separate our Lord's words in St. John iii. to Nico- 
 demus from Baptism. The Apostle St. Paul, adopting 
 the prophecy of Isaiah, affirms, " Except the Lord of 
 Sabaoth had left us a remnant, wo should have been 
 
102 
 
 as Sodom and like unto Gomorrah," that is, utterly 
 destroyed. I have before endeavoured to obviate the 
 argument in favour of development of Christian doc- 
 trine from the calling of the Apostle St. Paul to the 
 Apostleship of the Gentiles, and I now briefly advert 
 to it; but for proof I refer to the "Apostolical Preach- 
 ing " of the Primate upon Predestination and Election ; 
 and to shew, that the doctrines of Predestination and 
 Election, and of the "remnant according to the 
 election of grace," are to be taken prophetically, and 
 not metaphysically, as Calvin has done, and argued 
 upon them so taken. 
 
 As then the Primate prefixes to his work the 
 motto taken from the poet Cowper — 
 
 " Would I describe a preacher such as Paul, 
 
 Were he on earth, would hear, approve, and own, 
 Paul should himself direct me ;" 
 
 SO I shall briefly quote St. Paul's own statements. 
 
 St. Paul, then, maintains the doctrine of grace, 
 and affirms that he was one of " the remnant accord- 
 ing to the election of grace ;" and he says " he 
 obtained mercy because he did it ignorantly and in 
 unbelief," in persecuting the Church : and that " this 
 long-suffering of God was for a pattern to them that 
 should hereafter believe on Him." "That he kept 
 under his body and brought it into subjection, lest that 
 after having preached to others he himself should be 
 a castaway," (the words are avTo<; eyco, the same, I). 
 He states also that a dispensation of the Gospel was 
 committed unto him; and if " I do this thing will- 
 ingly, I have a reward, but if against my will, neces- 
 
103 
 
 sity is laid upon me, yea, woe is me if I preach not the 
 Gospeir 
 
 In these passages we find no metaphysical deduc- 
 tions from his own peculiar case; but, on the con- 
 trary, he affirms with a double anathema, " If we, or 
 an angel from heaven, preach any other Gospel than 
 that which we have preached unto you [or, than that 
 ye have received], let him be accursed." This is a 
 most awful subject to all ministers of the Gospel. 
 St. Basil, as before observed, asserts, that the " elec- 
 tion," the remnant of the true Israelites, *' had in his 
 time brought all over to a resemblance of itself;" 
 that is, in other words, the Catholic Church had 
 now become one body, composed both of Jews and 
 Gentiles, who had at first formed two separate bodies 
 or societies of Christians. (See Mr. Wilson on the 
 New Testament.) 
 
 The doctrine of prophetical Predestination is then 
 of the utmost importance to us, for it relates to the 
 establishment of Christ's Church upon earth, and not 
 to a metaphysically " elect" portion of the professing 
 Christian Church, to whom alone the promises are 
 made, but, as St. Paul says, and warning every man 
 to take heed " lest a promise being left us of entering 
 into His rest, any of you should seem to come short 
 of it: for unto us was the Gospel preached as well 
 as unto them, but the word preached did not profit 
 them, not being mixed with faith in them that heard : 
 take heed, therefore, lest any of you fall after the 
 same example of unbelief" And so St. Peter, who 
 .affirms, " knowing therefore your calling and elec- 
 
104 
 
 tion of God," " wherefore the rather, brethren, give 
 dihgence to make your calling and election sure, for 
 if ye do these things ye shall never fall." 
 
 The Formularies of the Church of England — and 
 which I venture to assert are in full agreement with 
 the Seventeenth Article also — maintain the same doc- 
 trine. We pray in the Baptismal Office that the child 
 (or adult) " may ever remain in the number of God's 
 faithful and elect children, and may lead the rest of 
 its life according to this beginning." And in her 
 daily services the Church declares that God has 
 authorised her ministers " to declare and pronounce 
 to His people, being penitent, the absolution and 
 remission of their sins." And thus she applies the 
 promises made in Micah to the " remnant of God's 
 heritage" — to all who truly repent and unfeignedly 
 believe His holy Gospel : " Who is a God like unto 
 Thee, that pardoneth iniquity, and passeth by the 
 transgressions of the remnant of His heritage ? He 
 retaineth not His anger for ever, because He de- 
 lighteth in mercy." And that this is based upon 
 God's general promises in Christ, though evidently 
 spoken of the prophetic remnant, of whom St. Paul 
 was one, will appear by what follows : " He will turn 
 ftgain ; He will have compassion upon us ; He will 
 subdue our iniquities; and Thou wilt cast all their 
 sins into the depths of the sea. Thou wilt perform 
 the truth to Jacob [see St, Luke i. 73] and the mercy 
 to Abraham, which Thou hast sworn unto our fathers 
 from the days of old." 
 
 St. Paul declares, in full accordance with these 
 
105 
 
 words of the Prophet, " that in Christ Jesus neither 
 circumcision availeth anything, nor uncircumcision, 
 but a new creature ;" which I understand of the being 
 born again in Christ by Baptism, of water and of 
 the Spirit, and in which sense it is synonymous 
 with Predestination, a doctrine in full harmony 
 with the general promises of God to mankind in 
 Christ, — in other words, the doctrine of prophetical 
 Predestination ; a doctrine pre-eminently opposed, in 
 this sense, to the notion of human merit, and in 
 which sense I most fully agree with the quotation 
 made by Mr, Goode, at the end of his Appendix, 
 from Bishop Pilkington, upon the re-building of the 
 second Temple, and its application to believers. I 
 quote the extracts as they stand in Mr. Goode's Ap- 
 pendix, who had omitted them in his work, the rea- 
 son for which he explains in a note, and observes — 
 " His case, however, only adds further evidence of 
 the correctness of the view already adduced from the 
 works of his contemporaries, as to the theology at this 
 period [the beginning of Elizabeth], both as it re- 
 spects its general character and its nature, on the 
 particular subject of Baptism." 
 
 These points I must leave to the judgment of 
 others, and whether Bishop Pilkington, as the ex- 
 ponent of the theology of his times, accords, in these 
 extracts, more nearly with my views, or those of Mr. 
 Goode, who continues ; — 
 
 " For the former, the following passage may 
 suffice " [that is, upon the general character of the 
 theology of these times; and the extract is taken 
 
106 
 
 from the exposition of the Prophet Haggai, and 
 relates to the analogy between the re-building of the 
 second Temple and the re-construction of the Chris- 
 tian Church, — at least I so understand its applica- 
 tion]. " And why will God thus save them "? for any 
 goodness in them, which had so long forgotten Him 
 and His House ; or for their good works, who had so 
 long been disobedient ^. No : but even ' because 1 
 have chosen thee, saith the Lord.' This is the first 
 and chiefest cause why He bestoweth His goodness 
 upon any people ; even because He hath chosen them 
 in Christ afore the world was made; and for this cause 
 He co7itinueth bestowing His blessing to the end upon 
 
 them ivhom He hath once chosen 'I have chosen 
 
 you, and ye have not chosen me/ said Christ to His 
 disciples and apostles. And as He thus chose them, 
 so He chooses all which be chosen : and so He will 
 declare His free grace, love, and mercy, to all which 
 be His, freely, even because it pleased Him to choose 
 them, and they deserved not to be chosen of Him, but 
 rather to be cast away from Him.' " — [Expos, upon 
 Aggeus, chap, ii, ver. 20 — 23. Works, Parker Soc. 
 Edit. pp. 194, 195.) 
 
 " For the latter (if any is necessary after the pas- 
 sage just cited), we may take the following observa- 
 tions on the Sacraments : — 
 
 " Under this name of a seal He commendeth unto 
 us also both His outward visible Sacraments, and the 
 inward grace of the Holy Ghost working in our con- 
 sciences by them. St. Paul calleth circumcision (a 
 Sacrament of the old Law) ' the seal of the righteous- 
 
107 
 
 ness of faith ;' and as that was a seal in that time to 
 our fathers of righteousness, so be our Sacraments to 
 us in these days seals of God's promises unto us, and 
 all have one strength and virtue. The Scripture of 
 God is the indenture betwixt God and us, wherein is 
 contained both the promises, grace, and mercy that 
 God offereth to the world in His Son Christ, and also 
 the conditions which He requires to be fulfilled in 
 our behalf: the Sacraments are the seals set to His 
 indenture to strengthen our faith., that we do not doubt. 
 For as it is not enough to write the conditions of 
 a bargain in an indenture, except it be sealed; so 
 God, for our weakness, thought it not sufficient to 
 make us promise of His blessings in writing in His 
 Scriptures, but He would seal it with His own blood, 
 and institute His Sacraments as seals of the same 
 truth, to remain to be received of us in remem- 
 hrance of Him ^ and strengthening our faith.'' — (Ibid, 
 p. 192.) 
 
 This view of the Sacraments I accept, understand- 
 ing them as the seals of God's promises to mankind 
 in Christ, and in the Blood of His Son, the great 
 High Priest of our profession ; that is, as the seals of 
 the vicarious Atonement of Christ upon the cross for 
 our sins, and not the seals of our faith. And thus 
 the doctrine of Baptismal Regeneration preaches most 
 forcibly (both in infants and adults) the doctrine of 
 Justification by Faith in the blood of Christ, the 
 immaculate Lamb of God, slain from the foundation 
 of the world. And, in accordance with this view, 
 the Rubric before the Burial Service forbids that 
 
108 
 
 office to be used over imhaptized persons, thus cutting 
 away the notions of the Catechumen's faith or the 
 Martyrs' blood being accepted for Baptism ; but, 
 distinguishing truly between the two Sacraments, in 
 the Rubric for the Communion of the Sick (that is, 
 for her sick members), the Church enjoins the sick 
 person, who may be prevented from receiving the 
 Eucharist, not to doubt of receiving the blessings of 
 partaking of Christ's body and blood, hy faith, though 
 he does not partake of " the sacrament" of the same. 
 This distinction is most just, and founded upon the 
 difference between the Two Sacraments, " the one 
 Baptism for the remission of sins," — " one Lord, 
 one Faith, one Baptism;" and the frequent partak- 
 ing of the other, in remembrance of Christ, and 
 of the benefits which we receive thereby. It was 
 strongly insisted on also by St. Augustine {De Civ. 
 Dei), that the Church learnt in the Eucharist, 
 "Ipsa per ipsum, et Ipse per ipsam offerri;" and 
 Pope Leo states, " Corpus regenerati fit caro cru- 
 cifixi," so deeply was the doctrine of the vicarious 
 Atonement fixed in the mind of the old Fathers ; 
 and the Transubstantiation (if any) which they held, 
 related rather to the believer than to the Sacra- 
 ments themselves ; and if we lose sight of the vica- 
 rious nature of the Atonement, we run immediately 
 into ancient or modern Gnosticism, or Gnostical 
 Judaism. St. Paul says, " Forasmuch, then, as the 
 children were partakers of flesh and blood, He also 
 took part of the same." " He was the Lamb slain 
 from the foundation of the world." "who verily was 
 
109 
 
 fore-ordained before the foundation of the world, 
 but was manifested in these last days [those of the 
 Apostles] for us, in which He hath appeared to put 
 away sin by the sacrifice of Himself;" and, as St. 
 Luke expresses it, "to give knowledge of salvation 
 unto His people by the remission of their sins, 
 through the tender mercy of our God, whereby the 
 Day-spring from on high hath visited us," — the 
 true doctrine of prophetical Predestination, that is, 
 in Christ, " the Root and the Offspring of David, 
 and the bright and Morning Star" — is of the utmost 
 importance, " 'till the day dawn, and the Day-Star 
 arise in your hearts." And, from the very symbols 
 themselves used in the Apocalypse, we must either 
 be led to adopt the Millennarian theory, which is 
 Gnostical Judaism, or we must admit Dr. Lee's 
 interpretation of the Prophecies, as containing the 
 Testimony of Jesus according to the Law and the 
 Prophets ; which latter interpretation carries on the 
 Levitical symbols of sacrifice, and as understood in 
 animal sacrifice by the common reason of mankind, 
 and in accordance with the sacrifice of Abel, to its 
 true and only consummation — the sacrifice of the 
 Son of God upon the cross for the sins of the whole 
 world, and who was thus the end of the Law for 
 righteousness, as witnessed by the Prophets. 
 
 The same all-important truth was understood by 
 the Fathers in the Sacrament of Baptism and in 
 Baptismal Regeneration. Thus Tertullian, in his 
 Treatise De Baptismos : " "We little fishes, according 
 to our Lxdv<i, are born in water, neither are we safe 
 
no 
 
 otherwise than by remaining in the water : but that 
 most monstrous woman Priscilla knew excellently 
 well how to kill the fishes, by taking them out 
 of the water." We have here evidently a refer- 
 ence made to our Lord's Baptism, and apparently 
 to the River of Water of Life, in which were 
 very many fishes, in Ezekiel. Tertullian also con- 
 trasts " the House of our Dove " — that is the 
 Church of Christ, alluding evidently to the Dove in 
 our Lord's Baptism, whose descent, like that of the 
 dove of Noah with the olive-branch in her mouth, 
 was the token of peace — with the dens of the serpent, 
 and of those serpent-like men who walked through 
 dry places seeking rest, which was exemplified in 
 the Cainites and other apostates and heretics in his 
 day. 
 
 In Hermas we also read, in allusion to the Ark, 
 of a tower built upon the waters as the figure of the 
 Christian Church, which connects Baptism with the 
 preservation of Noah in the Ark and his family. 
 And Barnabas, as we have seen, connects the Sacra- 
 ments and River of Water with the Trees of Life 
 growing therein, flowing from the Altar in Ezekiel, 
 with our Lord's Baptism and Crucifixion, which sym- 
 bols of Water and the Trees of Life re-appear in the 
 Apocal}^se, flowing from the Throne of God and of 
 the Lamb. As we proceed, I think also it will ap- 
 pear that reference is made by St. Paul to the mea- 
 sured Temple of Ezekiel, and the River flowing 
 from the Altar, with appUcation to the preaching 
 of the Gospel. I would here, however, once for all, 
 
Ill 
 
 remark, that the true analogy of the New Birth or 
 new creation in Baptism, and of our Lord's words 
 "This is My Body," "This is My Blood," is to 
 be found with reference to our Lord's Crucifixion, 
 that is, to the water and blood issuing from our 
 Lord's pierced side ; or, in other words, that it is in 
 the vicarious Atonement of Christ upon the Cross for 
 our redemption, and not the Incarnation, or even 
 the Baptism of our Lord. The notion of the ex- 
 tension of the Incarnation is embodied in German 
 Pantheism, Quakerism, and in the Chevalier Bun- 
 sen's Church of the Future, and in Gnostical Juda- 
 ism, and in Popery ; but the difference in the view 
 of the latter and the former consists in making the 
 extension of the Incarnation mediately or sacra- 
 mentally, that is by Sacraments, instead of imme- 
 diately, as the former do : but the error is identi- 
 cally the same. 
 
 Our Blessed Lord in the Apocalypse describes 
 Himself thus, " I am the Root and the Offspring 
 of David, and the bright and Morning Star : " and 
 promises " I wiU give him [that overcometh] the 
 Morning Star." We find St. Luke applying the 
 same language to the birth of Jesus Christ ; and St. 
 Peter uses similar language also : " We have also 
 a more sure word of Prophecy [or the word of Pro- 
 phecy more confirmed], whereunto ye do well that 
 ye take heed, as to a light shining in a dark place, 
 until the day da^vn, and the Day Star arise in your 
 hearts;" which he explains, "For we have not fol- 
 lowed cunningly-devised fables, when we made known 
 
112 
 
 unto you the power and coming of our Lord Jesus 
 Christ, but were eye-witnesses of His Majesty. For 
 He received from God the Father honour and glory, 
 when there came such a voice to Him from the 
 excellent Glory, This is My beloved Son, in whom 
 I am well pleased. And His voice which came from 
 heaven we heard, when we were with Him in the 
 Holy Mount." 
 
 The reference of the time and place of this testi- 
 mony is most important, as it leads us at once to the 
 great concluding event of the Crucifixion, which was 
 foretold by Moses and Elias upon the Mount. And 
 in conformity with this is the declaration of Saint 
 Paul (Gal. vi. 14—16), "But God forbid that I 
 should glory [who had also seen the Lord], save in 
 the Cross of our Lord and Saviour Jesus Christ, by 
 whom the world is crucified to me, and I unto the 
 world ; for in Christ Jesus neither circumcision avail- 
 eth anything, nor uncircumcision, but a new crea- 
 ture. And as many as walk according to this rule 
 [t6> KavovL TouTw], peaco bo on them, and mercy, and 
 upon the Israel of God. From henceforth let no 
 man trouble me, for I bear in my body the marks of 
 the Lord Jesus." 
 
 The reference to the canon or rule here used, meta- 
 phorically, is evidently taken from the reed or rod 
 of Ezekiel and St. John, and connects at once the 
 measured Temple and them that worship therein with 
 the River of Water containing very many fishes, and 
 the preaching of the Gospel, which will appear fi-om 
 two other passages in the Epistles of St. Paul : for 
 
113 
 
 we read (2 Cor, x. 12 — 18), " For we dare not 
 make ourselves of the number, or compare ourselves 
 with some that commend themselves ; but they mea- 
 suring themselves by themselves, and comparing 
 themselves among themselves, are not wise [or, un- 
 derstand it not]. But we will not boast of things 
 without our measure, but according to the measure 
 of the rule [or line, Kavovo<i] which God hath distri- 
 buted to us, a measure to reach even unto you. For 
 we stretch not ourselves beyond our measure, as 
 though we reached not unto you : for we are come 
 as far as to you also in preaching the Gospel of 
 Christ; not boasting of things without our mea- 
 sure, that is, of other men's labours ; but having 
 hope, when your faith is increased, that we shall be 
 enlarged by you [magnified in i/ou], according to our 
 rule [/cavom], abundantly, to preach the Gospel in 
 the regions beyond you, and not to boast in another 
 man's line [or 7-ule, Kavovi] of things made ready to 
 our hand. But he that giorieth, let him glory in the 
 Lord. For not he that common deth himself is ap- 
 proved, but whom the Lord commendeth." And 
 again (Phil. iii. 14 — 16), "I press toward the mark 
 for the prize of the high calling of God in Christ 
 Jesus. Let us therefore, as many as be perfect, be 
 thus minded: and if in any thing ye be otherwise 
 minded, God shall reveal even this unto you. Never- 
 theless, whereto we have already attained, let us walk 
 by the same rule [kuvovi], let us mind the same thing." 
 This reasoning of the Apostle according to the 
 rule or Canon, now that the Canon of Scripture is 
 
 I 
 
114 
 
 closed, distinguishes prophetical from metaphysical 
 Predestination, whether Calvinistic, Popish, or such 
 as that of Jacob Boehmen and Alexander Knox and 
 Bishop Jebb, which latter argued from St. Paul for 
 a mystical sense of Scripture to the perfect, and 
 made use of Solomon's Song, which to the mystic (not 
 understanding it as Bishop Hall does, of the Incar- 
 nation of Christ) must indeed be a sort of recreation 
 ground. But " to the Law and to the Testimony, for 
 if they speak not according to this Word it is because 
 there is no light in them." 
 
 Whosoever, then, would not obey the rod of the 
 Gospel, who would not be brought into the bond of 
 the Covenant, was to be broken in pieces like a pot- 
 ter's vessel, by a rod of iron, as in the second Psalm. 
 And this breaking in pieces seems also to be extended 
 to the case of wilful sin after Baptism, which by the 
 context, and as interpreted by the words of Irenseus, 
 Tov Kavova r't}<i aXTjOeiaf aKkivrj ov Bia rov ^airrcafxaTO'} 
 eiXrj^e, the unwavering rule of Truth which he re- 
 received in his Baptism, belongs not to every deadly 
 sin willingly committed after Baptism, but to a re- 
 jection of the Gospel. And if we compare St. Paul's 
 reasoning in Heb. x. (passim J, and especially in 
 ver. 16 — 27, inclusive, and the 23rd verse in par- 
 ticular, we shall find the identical words used by 
 Irenaeus, and who may thus be considered as com- 
 menting upon this portion of Scripture in his use 
 of the terms Kavova T779 aX7]6eia<; aKXivq ov Sia tov 
 ^a-7rrLafjbaTo<; €i\rj(fi€, for St. Paul says, in the 22nd verse, 
 " Having our hearts sprinkled from an evil consci- 
 
115 
 
 ence, and our bodies washed with pure water;" which 
 from the context can refer only to Baptism, and the 
 words of the 23rd verse, " holding fast the profession 
 of our faith without wavering [or, rather, the unwa- 
 vering profession of our faith], for God is faithful 
 who hath promised." 
 
 Another instructive use of the word Rod, in 
 connection with the Apocalyptic opening of the 
 Tabernacle of Testimony in heaven, is derived from 
 the 110th Psalm, which is expressly applied by St. 
 Paul to our Lord as the great High Priest, after the 
 order (not of Aaron) but of Melchizedek ; and the 
 concluding verse of the 110th Psalm confirms this 
 sense, for Melchizedek was both king and priest of 
 the Most High God. " He shall drink of the brook 
 in the way, therefore shall He lift up His head;" 
 which expression, though commonly applied to the 
 Passion of Christ, appears rather to relate to His 
 victorious rule and government, in allusion to Judges 
 vii. 5, &c. ; and the victorious course of the Israelites 
 may in this instance also be applied to the progress 
 and power of the Gospel of Jesus Christ, and also to 
 His vengeance on its enemies ; for our Lord declares, 
 " And this Gospel of the kingdom shall be preached 
 among all nations for a testimony [et? fiaprvpcoy, as 
 the Tabernacle of Testimony in the wilderness], and 
 then shall the end come." (Compare Acts viL 44, 
 1 Cor. ii. 1, and Rev. xv. 5.) From several circum- 
 stances we may connect this testimony or witness 
 with the first preachers of the Gospel and with the 
 Sacraments : and especially as regards the former, the 
 
 i2 
 
116 
 
 contrast with not suffering the dead bodies of the 
 Witnesses to be put into graves [fivrifiara], and the 
 testimony afforded by their blood to the truth of our 
 Lord's Passion, appears from the term fiaprvpcov, 
 applied both to the basilica of Constantine over the 
 tomb of our Lord at Jerusalem, and also over those 
 of the Martyrs who fell in the persecutions These 
 martyria, and the superstitious reverence for relics, 
 and the doctrine of Transubstantiation of the ele- 
 ments in the Eucharist, arose from the corrupt 
 system of development, and when the testimony of 
 the ejid had been lost, but which was preserved both 
 in the Mozarabic ritual, where the memory of the 
 departed was made over the last particle of the Host, 
 the Repmm, and in that particle of the Host in the 
 Canon of Pope Sergius the First which was left 
 upon the altar, to the end of the service, " because 
 the bodies of saints would rest in their sepulchres to 
 the end of the world," as our Lord's body did in the 
 tomb. This Canon of Pope Sergius the First shews 
 also (as I have stated in a former pamphlet) that " the 
 Stone Altar, in connection with the Eucharist in the 
 time of Pope Sergius the First, was a witness for 
 the truth of our Lord's humanity, and against the 
 Romish doctrine of Transubstantiation and the sacri- 
 fice of the mass, because the stone originally sym- 
 bolized our Lord's body laid in the sepulchre, and 
 not (as afterwai'ds) Christ who was offered on the 
 altar. And thus, as was said of the recipients of the 
 Eucharist by Irenaeus, their bodies were no longer 
 mortal, " spem resurrectionis habentia." 
 
117 
 
 Archdeacon Brown, in his Charge (a. d. 1810), 
 has some excellent observations upon reserve in 
 preaching the doctrine of the Atonement, and some 
 notes upon the testimony of Moses and Elias vs^ho 
 appeared unto Christ and spake of His decease that 
 He should accomplish at Jerusalem, well worthy of 
 notice — but I have not space for them here. I must 
 however quote an extract from Mr. Jerram's work 
 on Infant Baptism (3rd edition. Appendix,) upon the 
 meaning attached by the Church of England to the 
 term Regeneration in her Formularies, and which is 
 all the stronger as coming from one who had for- 
 merly been of another opinion. 
 
 Mr. Jerram observes (p. 239), '* On reading the 
 Formularies of Baptism, and comparing some parts 
 of them with the Catechism, I was immediately struck 
 with the different ideas which the Church seemed to 
 attach to the term regeneration from those which 
 I had previously entertained. I found that, in all 
 cases, repentance and faith are required as indis- 
 pensably necessary to Baptism. In adults they are 
 pre-requisites ; in infants they are stipulated. Where 
 they are possible, as in persons of riper years, credible 
 proof is required, previous to Baptism, of these duties 
 having been performed : where they are not possible, 
 as in the case of infants, engagements are made for 
 their due performance at a responsible age. The 
 answer to the question, ' What is required of persons 
 to be baptized"?' is clear and definite ; 'Repentance, 
 whereby they forsake sin, and faith w^hereby they 
 steadfastly believe the promises of God made to them 
 
118 
 
 in that Sacrament;' but as these are duties of those 
 only who are capable of them, the question is next 
 proposed, ' Why then are infants baptized, when, by 
 reason of their tender age, they cannot perform them]' 
 To which the reply is, ' Because they promise them 
 both hy their sureties, which promise when they come to 
 age themselves are hound to perform' In both cases, 
 then, repentance and faith are requisites for baptism ; 
 and in adults it is presumed that they have actually 
 taken place previously to their admission to that 
 ordinance ; and in neither case do they form any 
 part of it. When, therefore, the adult penitent be- 
 liever presents himself at the baptismal font, he is 
 presumed to be destitute of the blessing which is to 
 be conferred in Baptism ; and in what that consists 
 is manifest from the exhortation with which the 
 service commences, in which our Lord's words [to 
 Nicodemus] are recited, that ' none can enter into 
 the kingdom of God, except he be regenerate and 
 born anew of water and of the Holy Ghost:' and 
 also from the prayer, that the ' person coming to this 
 holy Baptism may receive remission of sins hy spiritual 
 regeneration.'' " [Which agrees also with the Article 
 of the Nicene Creed, " I acknowledge one Baptism 
 for the remission of sins." And Mr. Jerram continues.] 
 " I was struck with the expression ' remission of 
 sins by spiritual regeneration,' as indicating not only 
 the blessing which Baptism is intended to ratify and 
 confirm, but also the meaning which our Church 
 affixes to the term regeneration. It appeared to me 
 that she applies the word to the grace which confers 
 
119 
 
 privileges on Christians, and not to that which gives 
 the power to perform duties. God bestows, in her 
 idea of the fact, regeneration by pardoning sin, and 
 not by giving grace to repent of it. And is not this 
 the doctrine of the Gospel] What direction was 
 given to St. Paul when he repented of his sins and 
 believed in Jesus Christ ^ was it not, " Arise and be 
 baptized, and wash aivay thy sins'"? (Acts xxii. 16.) 
 What was St. Peter's exhortation to his countrymen, 
 " who were pricked in their hearts" at hearing his 
 sermon? '''' Repent and he baptized, for the remission of 
 sins, and ye shall receive the gift of the Holy Ghost." 
 (Acts ii. 3.) 
 
 Mr. Jerram states also that he once held, and as 
 many of his friends do, that the " pricking of the 
 heart" was regeneration, and which may be called its 
 modern acceptation, that is, Calvinistical ; but that 
 the Church uses the term in its ancient sense, that 
 is as relating to the pardon of sin, based on the 
 vicarious Atonement of the Son of God upon the 
 cross for the sins of the whole world. Mr. Jerram 
 continues ; 
 
 " Now if it shall turn out, as I think it will (at 
 least so it has appeared to me), that both the primi- 
 tive Fathers and the New Testament writers consider 
 regeneration to consist in conferring spiritual bless- 
 ings on penitent believers, which are exhibited, 
 signed, and sealed in Baptism ; then will our Church 
 be found to be in perfect harmony with the Fathers, 
 and with the Scriptures themselves, upon the subject 
 of Baptismal Regeneration." 
 
120 
 
 This I firmly believe. The words of St. Peter to 
 those who " were pricked in their hearts" (and which 
 the Calvinist would consider to be regeneration), 
 were, " Repent, and be baptized, every one of you, in 
 the name of Jesus Christ, for the remission of sins, 
 and ye shall receive the gift of the Holy Ghost ; for 
 the promise is unto you and to your children, and 
 to all that are afar off, even as many as the Lord our 
 God shall call. And with many such words did he 
 teach and exhort, saying, Save yourselves from this 
 untoward generation^ The expression " and to all 
 that are afar off" may, from the scriptural use of the 
 words, be understood here of the Gentiles, who were 
 so denominated in Prophecy : and St, Basil, as 1 have 
 noticed, states that in his time the remnant of true 
 Israelites, " the election of grace," had brought all 
 over to a resemblance of itself in the Church, the one 
 Catholic and Apostolic Church. The only point, then, 
 which appears to me defective in Mr. Jerram's work 
 is that involved in the article of the Creed which 
 follows, namely, " I acknowledge one Baptism for 
 the remission of sins;" for he restricts the blessings 
 belonging to infants by Baptism to the period of 
 infancy, which is really to preach the doctrine of 
 the Atonement with reserve upon the question of sin 
 after Baptism. I have shewn what stress^^ was laid 
 upon this point, both in Calvin's Antidote to the 
 Council of Trent, and also in Luther's work De Cap- 
 tivitate Bahylonica JEcclesiw, on the use of the Sacra- 
 ments, as quoted in my Appendix; but the questions 
 and answers to the C'atechism are full and express 
 
121 
 
 upon it, and in harmony with the Baptismal Formu- 
 laries, which teach the baptized infant to believe the 
 promises of God made to him in that Sacrament, 
 and which belief can only be exercised when he 
 comes to age, shewing that his Baptism stands good 
 for ever, — as St. Augustine, Calvin, and Luther 
 rightly maintained, — and stood in need of no ficti- 
 tious sacrament of Penance, being itself the Sacra- 
 ment of the forgiveness of sins — but not of repentance 
 — founded on the vicarious Atonement of the Son of 
 God upon the cross for our redemption : and, in full 
 harmony with this view, the Catechism teaches the 
 child — who is regenerated in Baptism, and who is 
 addressed as " a member of Christ, a child of God, 
 and an inheritor of the kingdom of heaven" — to 
 pray to God for His special grace to enable him to 
 keep God's commandments. Predestination, then, 
 in Christ is in harmony with, and not in antagonism 
 to, God's general promises, as the plain sense of the 
 Seventeenth Article itself teaches; and St. James 
 says, " If any of you lack wisdom, let him ask of God, 
 who giveth to all men liberally, and upbraideth not, 
 and it shall be given him : but let him ask in faith, 
 nothing wavering." And our Lord himself: " If ye 
 being evil know how to give good gifts unto your 
 children, how much more shall your heavenly Father 
 give the Holy Spirit to them that ask Him." Ire- 
 naeus, against the Gnostics' repentance, urged that some 
 attained eternal life, persevering from the beginning ; 
 others from repentance, which shews his sense of the 
 word repentance in the Church at that time ; and as 
 
122 
 
 the Apostle argues, " If God spared not His own Son, 
 but delivered Him up for us all, how shall He not 
 with Him also freely give us all things]" " For God 
 sent not His Son into the world to condemn the w^orld, 
 but that the world through Him might be saved." 
 Our Lord also, when speaking of the gift of the Holy 
 Ghost, declares that " He shall take of mine and shew 
 it unto you:" we then refuse to hear even "an angel 
 from heaven, if he preach any other Gospel." 
 
 The Pelagian controversy, which arose after the 
 Articles of the Faith had been solemnly declared by 
 the Four first General Councils, was purely meta- 
 physical, and arose apparently, as Dr. Hampden 
 states, from the denial of Divine Providence in the 
 troubles attending the dissolution of the old Eoman 
 empire. This w^as the line adopted by St. Augustine 
 also, in his Refutation of Pelagianism, instead of the 
 prophetical, which latter would have explained the 
 facts themselves : and in the shape of Scholasticism, 
 metaphysical, instead of scriptural and prophetical, 
 Predestination has prevailed more or less in the 
 West. The work of Gennadius, who died in a.d. 
 493 (according to Bingham), " De Ecclesiasticis Dog- 
 matibus," arose evidently from the Pelagian contro- 
 versy : it is arranged much on the plan of our 
 Articles, w^hich, mth similar Confessions of Faith, 
 appear to be traced from this source. Pelagius was 
 condemned, as I have said, upon the Article of the 
 Creed, " One Baptism for the remission of sins." 
 
 In chap. Lii., De Eccl. Dog., we read, " Baptisma 
 unum est, sed in Ecclesia, ubi una fides est, ubi in 
 
123 
 
 Nomine Patris, et Filii, et Spiritus Sancti, datur. 
 Et ideo si qui apiid illos hsereticos (vide Gratian de 
 Consec. Dist. iv. cap. Si qui apud) baptizati sint qui 
 in Sanctse Trinitatis confessione baptizant, et veniunt 
 ad nos, recipiantur quidem ut baptizati, ne Sanctse 
 Trinitatis invocatio vel confessio annulletur : sed 
 doceantur integre et instruantur, quo sensu Sanctae 
 Trinitatis mysterium in Ecclesia tenetur, et si con- 
 sentiunt credere vel acquiescunt confiteri, purgati 
 jam fidei integritate, confirmentur manus imposi- 
 tione. Si vero parvuli sunt vel hebetes, qui docti'inam 
 non cajnant, respondeant pro illis qui eos offerunt 
 juxta morem haptizandi ; et sic inanus impositione, 
 et Chrismate communicati, Eucharistiae mysteriis ad- 
 mittantur, Illi autem qui non Sanctse Trinitatis 
 invocatione apud haereticos baptizati sunt, et veni- 
 unt ad nos, baptizare debere pronunciamus, non re- 
 baptizare. Neque enim credendum est eos fuisse 
 baptizatos qui, non in Nomine Patris, et Filii, et 
 Spiritus Sancti juxta regulam a Domino positam 
 tincti sunt; ut sunt Pauliniani, etc." 
 
 In contradistinction to this Canon, and to the 
 denial of the Ojius operatum of the Sacrament, as 
 stated by the Archbishop of York; in Martin i\ Escott, 
 in the Court of Arches, it was decided that it was 
 Christ's baptism, by whomsoever administered, which 
 is really the opus operatum view ; and affirmed by 
 appeal also to the Privy Council: the plea in abate- 
 ment, urged in the Court of Arches, in the case of 
 Titchmarsh t*. Chapman, from this Canon, was dis- 
 allowed. 
 
121 
 
 This Canon makes the true distinction between 
 privileges and duties, and which distinction alone 
 renders the Formularies of the Church of England 
 intelligible. To hold the doctrines of grace, then, is 
 not necessarily to be a Calvinist. The work of 
 Gennadius maintains the doctrines of grace against 
 Pelagius, but anathematizes the maintainers of Re- 
 probation. Prayers also are to be made for all men, 
 and the Church it is said advocates the cause of the 
 w^hole human race, which as a prayer is in confor- 
 mity w^ith our Tliird Collect for Good Friday, which 
 is nearly the same as that in the Sacramentaries 
 of Gelasius and Gregory. 
 
 " O merciful God, who hast made all men, and 
 hatest nothing that Thou hast made, nor wouldest 
 the death of a sinner, but rather that he should be 
 converted and live ; have mercy upon all Jews, 
 Turks, Infidels, and Heretics, and take from them 
 all ignorance, hardness of heart, and contempt of 
 Thy Word ; and so fetch them home, blessed Lord, 
 to Thy flock, that they may be saved among the 
 remnant of the true Israelites, and be made one fold 
 under one Shepherd, Jesus Christ our Lord, Who 
 liveth and reigneth wdth Thee and the Holy Spirit, 
 one God, world without end. Amen." 
 
 As the petitions and expressions in this Collect 
 involve the question of prophetical or metaphysical 
 Predestination, and as I trust I have shewn some 
 proof in favour of the scriptural grounds for the 
 former, and by which proof alone we are bound 
 
125 
 
 according to our Articles ; I shall now, in conclusion, 
 briefly recapitulate the distinction which I hold 
 between prophetical and metaphysical Predestina- 
 tion, and also give a short summary of the conclu- 
 sions which I have drawn founded on that distinction. 
 Prophetical Predestination, as its name imports, in- 
 volves the interpretation of Prophecy, and the prin- 
 cij^le that " the Evangelists and Apostles accommo- 
 dated their expressions to those of the Prophets," 
 after the example of their Divine Master. The dis- 
 tinction which I hold between prophetical and me- 
 taphysical Predestination is this — that the former 
 coincides with the general promises of God to man- 
 kind in Christ as made known by the Prophets; 
 and consonant to which are the terms of the Seven- 
 teenth Article of the Church of England. But the 
 latter is antagonistic to those general promises, and 
 based upon the facts of the human mind, or on 
 inductions from ^^ effects" both as recorded in the 
 historical facts of Scripture and individual experi- 
 ence, which is Calvinism, or in other words. Christian 
 Fatalism. This was the distinction between Gnos- 
 ticism, expressed by the term " elect seed," and the 
 doctrines of grace as set before us in the Gospel, 
 and as exemplified by St. Paul's words of himself, 
 (1 Cor. XV.) The same view was taken by the An- 
 cient Church, as appears by their interpretation of 
 the " remnant according to the election of grace," 
 "the true Israelites," who were to bring in the 
 Gentiles, and form with them one body and one fold 
 under one Shepherd, Jesus Christ our Lord, having 
 
126 
 
 one Lord, one faith, one Baptism, The doctrines of 
 grace, therefore, are fully to be received and believed ; 
 and in our doings, that Will of God is to be followed 
 which we have plainly made known to us in the 
 Word of God. This prophetical Predestination is 
 the basis of the personal application of the Gospel, 
 and of the doctrine of Baptismal Regeneration, ac- 
 cording to the article of the Creed, " I acknowledge 
 one Baptism for the remission of sins." And this 
 doctrine of Baptismal Regeneration, or Justification, 
 especially of infants universally, is the true antidote 
 (and not Calvinism) to Pelagianism, to the Romish 
 sacrament of Penance, to Socinianism, and generally 
 to the development of Christian doctrine ; being 
 founded upon the vicarious Atonement of the Son 
 of God, Incarnate, upon the Cross, for the sins of the 
 vs^hole world; the Lamb of God slain from the 
 foundation of the world; the Second Adam, the 
 promised Seed of the woman, who should bruise the 
 serpent's head, and in whom, as expressly revealed 
 to Abraham, all the nations of the earth were to be 
 blessed. And thus the words of the Prophecy of 
 Ezekiel (chap, xxxvi. 25), " I will sprinkle clean 
 water upon you, and ye shall be clean;" and those 
 of Isaiah (chap. Hi. L5), " So shall He sprinkle many 
 nations, the kings shall shut their mouths at Him, 
 for that which had not been told them shall they 
 see, and that which they had not heard shall they 
 consider," are fulfilled in Baptism, according to the 
 commission of our Lord, and were so understood by 
 the ancient Fathers. This view is in harmony also 
 
127 
 
 with the homily of the Church of England upon 
 Fasting, which declares that our " Lord changed 
 them [the Jewish washings], and made of them 
 a profitable Sacrament, the Sacrament of our Re- 
 generation, or New Birth." 
 
 This is based upon the actual Atonement of Christ 
 upon the cross, which vicarious Atonement, signed 
 and sealed to us in Baptism, explains St. Paul's words 
 in Heb. x. of '-'' the full assurance of faith ^ and of 
 having our hearts sprinkled from an evil conscience, 
 and our bodies washed with pure water;" and also 
 that difficult passage of St. Paul (1 Cor. xv.) "Why- 
 are they then baptized for the dead?" for he had 
 previously stated, " if the dead be not raised, then is 
 Christ not raised: and if Christ be not raised, then 
 is our preaching vain, and your faith is also vain," 
 "j/e are yet in your sins." 
 
 The real test stantis vel cadentis Ecclesice is not 
 that of the doctrine of Justification by faith, as 
 opposed to works, that is, between Calvinism and 
 Popery, but of the full assurance of faith founded 
 upon the vicarious Atonement of the Son of God, 
 Incarnate, upon the cross, for the sins of the whole 
 world, and applied to the individual in Baptism. 
 This is the real thing objected to by Mr. Gorham, 
 but maintained by Cranmer in the Homily of Salva- 
 tion, and as explanatory of the doctrine of the Eleventh 
 Article. I would earnestly, then, entreat the atten- 
 tion of those who preach the doctrine of the Atone- 
 ment with reserve, whether Calvinists or " Trac- 
 tarians," to the following extract from Archdeacon 
 
128 
 
 Brown's Charge in 1840 (p. 21): "When it is con- 
 sidered that, four thousand years before the great 
 vicarious Sacrifice was offered upon the cross, expia- 
 tory oblations were introduced, most probably (as 
 I have already remarked) in consequence of some 
 specific mandate from heaven; when it is further 
 considered that the practice of making them was not 
 only perpetuated through the Patriarchal succession, 
 but became mixed up with all the idolatries of Pa- 
 ganism, and was incorporated wdth the Jewish eco- 
 nomy; — when these facts are duly weighed, it does 
 indeed seem a startling proposition to affirm, — after 
 the Son of God was both the Priest and the Victim, 
 had fulfilled all that had been prefigured and foretold, 
 and, amidst the shaking of the earth, the rending of 
 the rocks, the obscuration of the sun, and rifting of 
 the vail of the Temple, proclaimed to the world. 
 It is finished., — that it is contrary to Scripture to 
 give prominence to the doctrine of the Atonement." 
 And in a note : " The reader will find the follow- 
 ing beautiful and impressive apostrophe in Bishop 
 Hall's justly-celebrated 'Passion Sermon:' — 'Hear 
 this, thou languishing and afflicted soul ! There 
 is not one of thy sins, but it is paid for ; not 
 one of thy debts in the scroll of God, but it is 
 crossed, not one farthing of all thine infinite ransom 
 unpaid. Alas, thy sins, thou sayest, are ever before 
 thee, and thou goest mourning all the day long, and 
 with that pattern of distress criest out, in the bitter- 
 ness of thy soul, ' I have sinned., what shall I do to 
 Thee., Thou Preserver of men?' What shouldst 
 
129 
 
 thou do 1 Turn and believe. Now thou art stung 
 in thy conscience with this fiery serpent, look up 
 with the eye of faith to this brazen Serpent, Christ 
 Jesus, and be healed. Behold, His head is humbly 
 bowed down in a gracious respect to thee ; His arms 
 are stretched out lovingly to embrace thee ; yea, His 
 precious side is open to receive thee, and His tongue 
 interprets all these to thee, for thine endless comfort, 
 It is finished. There is no more accusation, judg- 
 ment, death, hell for thee ; all these are no more to 
 thee than if they were not : who shall condemn ? it is 
 Christ which is dead J" 
 
 We preach Christ Jesus the Lord, who was deli- 
 vered for our offences, and was raised again for our 
 justification (Rom. iv. 25). " To be imputed there- 
 fore, and to be inherent, differ no less (says Bishop 
 Hall, on the Romish heresy of Justification,) than 
 light and darkness, Trent and heaven." Upon these 
 grounds, then, I maintain the Regeneration of Infants 
 universally in Baptism : and also the necessity for all 
 who come to age, to perform the duties required of 
 them, viz. " repentance, whereby they forsake sin, 
 and faith, whereby they steadfastly believe the pro- 
 mises of God made to them in that Sacrament." 
 
 Lastly, to apply the principle here adopted, of the 
 distinction between prophetical and metaphysical 
 Predestination, to the doctrine of Transubstantiation. 
 Our Lord declares, " This is My body," of the Eucha- 
 rist. But in the Psalms we read, " Mine ears hast 
 Thou opened," and which is rendered by Saint 
 Paul, "A body hast Thou prepared Me:" and it is 
 
 K 
 
130 
 
 distinctly foretold that our Lord's flesh should not 
 see corruption. The Council of Trent holds that 
 the sacrifice of the mass is an " unbloody sacrifice," 
 while St. Paid affirms that " without shedding of blood 
 is no remission," "We may therefore adopt the pro- 
 phetical instead of the metaphysical argument against 
 the Church of Rome upon this Sacrament, and, to 
 use the words of Luther's manuscript note, may 
 affii'm that " It cannot be proved from the Old Tes- 
 tament that our Lord's body is bread, therefore it is 
 not an article of faith. For the Old Testament in 
 general contains the articles of faith. Otherwise the 
 New Testament differs nothing from the Old, and 
 points to Christ, who by His authority instituted 
 Sacraments as signs of gi'ace and of the promise." 
 But if the bread was the subject of Prophecy, we 
 should be reduced to the absurdity which Tertullian 
 charged upon the Marcionites, " that the bread was 
 crucified." 
 
 " And without controversy great is the mystery of 
 godliness ; God was manifested in the flesh, justified 
 in the Spirit, seen of angels, preached unto the Gen- 
 tiles, believed on in the world, received up to gloiy." 
 
 I now conclude and subscribe myself, 
 My dear Sir, 
 As ever, very affectionately, yours, 
 
 J. BLACKBURXE. 
 
APPENDIX. 
 
 De Captivitate Bahylonica Ecclesioe. Prceludium D. Martini 
 Lutheri, uhi froecipue de nattira, numero, et usu Saoramentorum 
 agitur, ^o.* 
 
 This title is the more remarkable, since it appears to have been 
 first conceded by Luther, in 1520, to the Church of Rome, when 
 this treatise was written ; and it shews how much consequence 
 Luther attached to Baptism, as opposed to indulgences and the 
 sacrament of Penance. 
 
 " Jesus. 
 " Martinus Lutherus, Hermanno TuUchio suo, S. 
 
 " Velim, nolim, cogor indies eruditior fieri tot tantisque magis- 
 tris certatim me urgentibus et exercentibus. JDe indulgentiis ante 
 duos annos scripsi, sed sic, ut me nunc mirum in modum poeniteat 
 editi libelli. Hgerebam enim id temporis magna quadam supersti- 
 tione Romanse tyrannidis, unde et Indulgentias non penitus rejici- 
 endas esse censebam, quas tanto hominum consensu cernebam 
 comprobari. Nee mirum, quia solus turn voluebajaa hoc saxum. At 
 postea beneficio Sylvestri et fratrum adjutoriis qui strenue illas 
 tutati sunt, intellexi, eas aliud non esse, quam moras adulatorum 
 Romanorum imposturas, quibus et fidem Dei et pecunias hominum 
 perderint. Atque utinam a Bibliopolis queam impetrare, et omni- 
 bus, qui legerunt, persuadere, ut universes libellos de Indulgentiis 
 exurant, et pro omnibus quae de eis scripsi, hanc proposition em 
 apprehendant. 
 
 Indulgentice sunt adulatorum, Romanorum nequiticB. 
 
 " Post hsec Eccius et Emserus cum conjuratis suis, de primatu 
 Papse, me erudire cceperunt, Atque hie etiam ne hominibus tain 
 doctis ingratus sim, confiteor me valde promovisse eorum opera, 
 nempe, cum Papatum negassera divini, admisi esse humani juris. 
 Sed ut audivi et legi subtilitissimas subtilitates istorum Trossulorum, 
 quibus suum idolum fabre statuunt, (est enim mihi ingenium in his 
 
 * Opera, Vol. ii. p. 259, ed. Jena, 1600. 
 
 k2 
 
1 32 APrKNDlX. 
 
 rebus non usquequaque indocile,) scio nunc et certus sum Papatum 
 esse regnum Babylonis et potentiam Nimrod robusti venatoris. 
 Proinde et hie, ut amicis meis omnia prosperrime cedant, oro libra- 
 ries, ora lectoros, ut iis, quae super hac re edidi, exustis, banc 
 propositionem teneaut. 
 
 Papains est robusta venatio Romani Episcopi.* 
 
 " Priucipio neganda mihi sunt sejitem Sacramenta, et tautum 
 tria pro tempora ponenda, Baptismus, Poenitentia, Panis, et hcec 
 omnia esse per Romanam Cuream nobis in miserabilem captivitatem 
 ducta, Ecdesiamque, sua tota libertate spoliatam. Quanquam si usu 
 scripturae loqui velim nou nisi unum Sacramentum habeam, et tria 
 signa sacramentalia, de quo latius suo tempore. Nunc de Sacra- 
 mento Panis, omnium primo. 
 
 " Dicam itaque, quid et in hoc Sacramento ministerio meditatus 
 promoverim. Nam quo tempore sermonem de Eucharistia edebam, 
 in usu communi ha:rebam, nihil de Papa), sive jure, sive injuria 
 solicitus : at nunc provocatus, et exercitatus, imo per vim raptus 
 in banc arenam, dabo libere, quae sentio. Rideant sive plorent 
 Papistae, vel universi in unum." 
 
 It will be noticed in the above extract, tiiat Luther speaks of 
 a third Sacrament, "Poenitentia." But I quote the above especially 
 for the remarkable testimony it bears to the captivity of the Sacra- 
 ments in the Church of Rome : and to shew how completely the 
 case is reversed in the present day, when the Church of England is 
 called Babylonian for assorting the true doctrine and importance of 
 the Sacraments, and especially of Baptismal Regeneration. Other- 
 wise I cannot admit that there is but one Sacrament in the use of 
 the Scriptures, and three sacramental signs, which is really to deny 
 the two Sacraments only. He however calls Baptism the Sacra- 
 ment of Repentance. 
 
 De Captivitate Babylonica EcclesicB, ^c. De Sacramento Bap- 
 tismi.] 
 
 " Benedictus Deus et Pater Domini nostri Jesu Christi, qui 
 secundum divitias misericordise suae saltern hoc unicum Sacramen- 
 tum servavit in Ecclesia sua illibatum et incontaminatum a consti- 
 tutionibus hominum, liberumque fecit omnibus gentibus, omniumque 
 hominum ordinibus. Nee passus est, et ipsum teterrimis qusestus et 
 
 * Ibid. p. 260, b. t Ibid. p. 270, b. et seq. 
 
APPENDIX. 133 
 
 impiissimis superstltionum portentis opprimi, Eo scilicet consilio 
 usus, quod parvulos, qui avaritice et super stitionis capaces non sunt, 
 eo voluit initiari, et simplicissima fide verbi sui sanctificari, quibus 
 et potissimum hodie prodest baptismus. Nam si adultis et majori- 
 bus donanduin esset hoc Sacranieiitum, non videtur potuisse et ejus 
 perseverari virtus et gloria, praj tyrannide avaritise et superstitionis, 
 quae omnia divina nobis supplantavit. Invenisset sine dubio et hie 
 prudentia carnis suas prteparationes et dignitates, deinde reserva- 
 tiones, restrictiones, et si qua sunt similia retia pecuniarum, quibus 
 aqua non vilior, quam nunc membranse venderetur. 
 
 " Verum, iibi virtutem Baptismi in parvulis non potuit Satan 
 extinguere, prsevaluit tamen, ut in omnibus adultis extingueret, ut 
 jam fere nemo sit, qui sese bapf isatum recordetur, nedum glorietur ; 
 tot repertis aliis viis remittendorum peccatorum et in ccelum veni- 
 endi. Prsebuit his opinion ibus occasionem verbum ilium periculo- 
 sum divi Hieronymi, sive male positum, sive male intellectum, quo 
 poenitentiam appellat secundam post naufragium tabulam, quasi 
 baptismus non sit poenitentia. Hinc enim, ubi in peccatum lapsi 
 fuerunt, de prima tabula seu nave desperantes velut amissa, secundse 
 tantum incipiunt niti et fidere tabuljB, id est, poenitentise. Hinc 
 nata sunt votorum, religionum, operum, satisfactionimi, peregrina- 
 tionum, indulgentiarum, sectarum infinita ilia onera, et de iis maria 
 ilia librorum, quaestionum, opinionum, traditionum humanarum, 
 quas totus mundus jam non capit, ut incomparibiliter pejus habet 
 Ecclesiam Dei ea tyrannis, quam unquam habuit Synagogam aut 
 ullam nationem sub ccelo. 
 
 " At Pontificum erat hfec omnia toUere, et Christianos omni cura 
 ad synceritatem baptismi revocare, quo intelligerent quid essent, et 
 quid facere Christianos oporteat. Verum, unum est hodie eorum 
 officium, populos qua longissime abducere a baptismo, et diluvio 
 tyrannidis suae omnes immergere, et facere, ut populus Christi, 
 (sicut Prophcta ait) obliviscatur ejus in perpetuum. O infelices 
 omnes, qui hodie Pontificum nomine censentur qui non modo nihil 
 sciunt nee faciunt, quod Pontifices decet, sed ignorant quoque quid 
 scire et facere eos oporteat. Et implent illud Esa. 56. Specula- 
 tores ejus ca!ci omnes, nescierunt universi, ipsi pastores ignoraverunt 
 intelligentiam, et omnes declinaverunt in viam suam, unusquisque 
 ad avaritiam suam, &c. 
 
 " Primum itaque in Baptismo observanda est divina promissio, 
 quae dicit, Qui crediderit et baptisatus fucrit, salvus erit. Qn«j 
 
134 APPENDIX. 
 
 promissio prsefereiida est incomparibiliter universis pompis operuin, 
 votorum, religionum, et quicquid humanitus est introductum. Nam 
 in hac peudet universa salus nostra, si autem est observanda, ut 
 fidem exerceamus in ea, prorsiis non duhitantes nos esse salvos 
 postquam sumus baptisati. Nam nisi hrec adsit aut paretur fides, 
 nihil prodest baptismus, imo abest, non solum turn cum suscipitur, 
 sed toto post tempore \\tie. Incredulitas enim ejusmodi mendacem 
 arc/uit promissionem divinam, quod est summum omnium peccato- 
 rum. Hoc exercituum fidei, si apprehenderimus, statim intelligemus 
 quam arduum sit credere promissionse huic divinse. Humana enim 
 imbecillitas peccatorum suorum sibi conscia, diflScilime omnium 
 credit se esse salvam aut salvandam, et tamen nisi id credit, salvari 
 non poterit, quia non credit veritati divina; promittenti salutem. 
 
 " Hsec erat prsedicatio, sedulo inculcanda populo, assidue re- 
 cantanda ista promissio, semper repetendus baptismus, jugiter ex- 
 citanda favendaque fides. Sicut enim semel super nos lata divina 
 hac promissione, usque ad mortem Veritas ejus perseverat, ita fides 
 in eandem nunquam debet intermitti, sed usque ad mortem ali et 
 robarari, perpetua memoria promissionis ejusdem in baptismo nobis 
 factse. Quare, dum a peccatis resurgimus sive poenitemus, non 
 facimus aliud, quam quod ad baptismi virtutem et fidem, unde 
 cecideramus, revertimur, et ad promissionem tunc factam redimus, 
 quam per peccatum deseveramus. Semper enim manet Veritas 
 promissionis semel factffi, nos extenta nianu susceptura reverses. 
 Atque id, ni fallor, volunt, qui obscure dicunt, Baptismum esse 
 primum et fundamentum omnium Sacramentorum, sine quo nullum 
 queat aliorum obtineri. 
 
 " Proinde non parum profuerit, si pcsnitens primo omnium bap- 
 tismi sui memoriam apprehendat, et promissionis divinse, quam 
 deseruit, cum fiducia recordatus, eandem confiteatur Domino, gau- 
 dens se tantum adhuc in pr£esidio habere salutis, quod baptisatus 
 sit, ^etestansque suam impiam ingratitudinem, quod a fide et veri- 
 tate ejusdem defecerit. Mire enim cor ejus comfortabitur, et ad 
 spem misericordiae anrmabitur, si consideret divinam promissionem 
 sibi factam, quam impossibile est mentiri, adhuc integram et non 
 mutatam, nee mutabilem ullis peccatis esse, sicut Paulus dicit 
 2 Timoth. 2, Si non credimus, ille fidelis permanet, seipsum negare 
 non potest. Hrec inquam, Veritas Dei eum servabit, ita ut si cfetera 
 omnia ruant, hsec tamen eum credita non derelinquet. Habet enim 
 per banc quod insultanti adversario opponat habet quod turbantibus 
 
APPENDIX. 135 
 
 peccatis conscientiam olijiciat, habet quod horrori mortis et judicii 
 respondeat, habet denique quod universis tentationibus solatium sit, 
 nempe, banc unam veritatem, dicens, Deus est verax in promissio- 
 nibus suis, cujus signum in baptismo suscepi. Si Deus pro me, quis 
 contra me ? 
 
 " Si enim filii Israel ad poenitentiam reversuri, primo omnium 
 exitum de jEgi/pto memorabant, et hac memoria ad Deum, qui 
 eduxerat eos, revertebantur, quoe memoria ad hoc ipsum prcesidium 
 eis toties a Mose inculcatur, et a David repetitur, Quanto magis nos 
 nostrum de jEgypto nostra exitum debemus memorare, et ejus memoria 
 redire ad earn, qui nos eduxit per lavacrum regenerationis novce, cujus 
 memoria in hoc ipsum nobis commendata est ? Id quod omnium com- 
 modissime fieri in Sacramento panis et vini potest. Sic enim olim 
 tria ista Sacramenta, poenitentia, baptismus, panis, simul eodem officio 
 frequentabantur, et alterum alterum juvabat. Ita legitur de quo- 
 dam Sancta Virgine, quae quoties tentabitur, non nisi baptismo suo 
 repugnabat, dicens brevissime : Christiana sum, intellexit enim 
 hostis statim virtutem baptismi et fidei, quae in veritate Dei pro- 
 mitten tis pendebat, et fugit ab ea. 
 
 " Ita vides, quam dives sit, homo Christianus sive baptisatus, qui 
 etiam volens non potest perdere salutem suam quantiscunque pec- 
 catis, nisi nolit credere. Nulla enim peccata eum possunt damnare, 
 nisi sola incredulitas. Csetera omnia si redeat vel stet fides in pro- 
 missionem divinam baptisato factam, in momento absorbentur, per 
 eandem fidem, imo veritatem Dei quia seipsum negare non potest, 
 si tu eum confessus fueris, et promittenti fideUter adhseseris. Con- 
 tritio autem et peccatorum confessio deinde et satisfactio, et omnia 
 ilia hominum excogitata studia, subito te deserent, et infeliciorem 
 reddent, si oblitus veritatis hujus divinag in ipsis tete distenderis. 
 Vanitas enim vanitas et afflictio spiritus est, quicquid extra fidem 
 veritatis Dei laboratur. 
 
 " Simul vides quara periculosum, imo falsum sit, opinari, poeni- 
 tentiam esse secundam tabulam post naufragium, et quam perni- 
 ciosus sit error, putare, per peccatum excidisse vim baptismi, et 
 navem banc esse illisam, Manet ilia una, solida, et invicta navis, 
 nee unquam dissolvitur in ullas tabulas, in qua omnes vehuntur, qui 
 ad portum salutis vehuntur, quae est Veritas Dei in Sacramentis pro- 
 mittens. Hoc sane fit, ut multi e nave temere in mare prosiliant et 
 pereant, hi sunt qui deserta promissionis fide in peccatum sese pre- 
 cipitant. Verum navis ipsa perraanet, et transit integra eursu suo. 
 
136 APPENDIX. 
 
 Quod si qua gratia ad navem reverti potest, nulla tabula, sed solida 
 ipsa nave feretur ad vitam, Hie est, qui ad promissionem Dei stabi- 
 lem et manentem per fidem revertitur unde Petrus, 2 Pet. i. arguit 
 eos, qui peccant, quod* oblivionum accipiant purgationis veterum 
 delictormn suorum, sine duhio ingratitudinem accepti Baptismi et 
 impietatem infidelitatis eorum taxans. 
 
 " Quid ergo prodest de baptismo tarn multa scribere et banc 
 fidem promissionis non docere ? Omnia Sacramenta ad fidem alen- 
 dam sunt instituta, et banc ipsam adeo non tangunt, ut etiam asse- 
 rant impii homines, non debere hominem esse certum de remissione 
 peccatorum, seu gratia Saeramentorum, qua irapietate orbem totum 
 dementant, et Sacramentum Baptismi, in quo stat prima gloria con- 
 scientim nostras, funditus extinguunt nedum captivant. Interim insa- 
 nientes in miseras animas suis eontritionibus, anxlis confessionibus, 
 circumstantiis, satisfactionibus, operibus, et id genus infinitis nugis. 
 Esto ergo prudens lector, imo contemptor magistri sententiarum, 
 lib. 4, cum omnibus suis seribentibus, qui tantum de materia et 
 forma Saeramentorum scribunt, dum optime scribunt, id est, mor- 
 tuam et oecidentem literam Saeramentorum tractant. Cceterum, 
 spiritum, vitam, et usum, id est, promissionis divince veritatem et 
 nostram fidem prorS'Us intactas rolinquunt. 
 
 " Vide itaque, ne te fallant operum pompae et humanarum tradi- 
 tionum fallacia, ut veritati divinfe et fidei tuae non facias injuriam. 
 A fide Saeramentorum tibi incipiendum est, sine uUis operibus, si 
 salvus fieri voles, fidem autem ipsa sequentur opera, tantum ne 
 vilem habeas fidem, quae opus est omnium ojjerum excellentissimum 
 et arduissimum, quo solo, etiam si cfeteris omnibus carere cogereris, 
 servaberis. Est enim opus Dei, non hominis, sicut Paulus docet. 
 Csetera nobiscum, et per nos operatur, hoc unicum in nobis, et sine 
 
 nobis operatur. 
 
 ***** 
 
 " Christianisj nihil ullo jure posse imponi legum, sive ab homi- 
 nibus sive ab angelis, nisi quantum volunt, liberi enira sumus ab 
 omnibus. Quod si quae imponuntur, sic ferenda sunt, ut libertatis, 
 conscientia salva sit, quse sciat, et certo aflfirmet, injuriam sibi fieri, 
 quam cum gloria ferat, ita cavens ne justificet tyrannum, ut ne mur- 
 muret contra tyrannidera, Quis enim est (ait Petrus) qui vobis 
 noceat, si bonum semulari fueritis, omnia cooperantur electis in 
 bonum, Attamen quia banc baptismi gloriam et libertatis Chris- 
 
 * Xijfl))!/ Xaflwv TOD Ka^apitrnov, f Opera, p. 274. 
 
APPENDIX. 137 
 
 tianse felicitatem pauci noverunt, nee prse tyranuide Papae nosse 
 possunt. Ipse me hie expedio, et conscientiam meam redimo, eom- 
 pellaus Papam et omnes Papistas, quod nisi sua jura et traditiones 
 sustulerint, et Ecclesias Christi libertatem suam restituerint, eamque 
 doceri fecerint, reos esse eos omnium animarum, quae hac misera 
 captivitate pereunt. Esseque Papatum aliud revera nihil, quam 
 regnum Babylonis et vere Antichristi. Quis enim est homo peceati 
 et filius perditionis, quam is, qui suis doctrinis ac statutis peccata 
 et perditionem animarum auget in Ecelesia, sedens tamen in Ecclesia 
 sicut Deus ? At hoc totum abunde implevit tyrannis papalis, jam 
 a multis seculis, quse fidem extinxit, Sacramenta obscurahit, Evange- 
 lium oppressit, suos autem non modo impias et sacrilegas, verum 
 etiam barbaras et indoctissimas leges imperavit, et sine fide multi- 
 plica vit. 
 
 "Vide ergo miseriam captivitatis nostrte, quomodo sedeat sola 
 civitas plena populo, et facta sit vidua domina gentium, princeps 
 provinciarum sub tribute. Non est qui consolitur earn, etiam amici 
 ejus spreverunt cam, &c. Tot ordines, tot ritus, tot sectse, tot 
 professiones, tot studia, tot opera sunt, quibus hodie Christiana 
 occupantur, ut obliviscantur haptisnii siii, et nemo prse harum locu- 
 starum, erucarum, bruchorum multitudine memmisse possit, sese esse 
 baptisatum, aut quid in baptismo consecutus sit. Decebat enim nos 
 esse sicut parvuli baptisati, qui nullis studiis, nuUisque operibus 
 occupati, in omnia sunt liberi, solius gloria baptismi sui, securi et 
 salvi, sumus enim et ipsi parvuli in Christo assidue baptisati." 
 
 
 
 ERRATA. 
 
 
 Page 
 
 Line 
 
 Error. 
 
 Correction. 
 
 34 
 
 12 
 
 Babylonicae 
 
 Babylonica 
 
 74 
 
 20 
 
 artemate 
 
 alternate 
 
 75 
 
 22 
 
 plane 
 
 plan 
 
 78 
 
 3 from bottom 
 
 fact 
 
 facts 
 
 109 
 
 2 from bottom 
 
 Baptismos 
 
 Baptismo. 
 
BY THE SAME AUTHOE. 
 
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