66 to His mercy, saves them by the washing of regeneration;" by faith are we saved, not by works; and by baptism we are saved, not by faith only; for so God hath said; not the necessity of preparation, but its efficiency in itself is excluded; baptism comes neither as grace of congruity," nor as an outward seal of benefits before conveyed; we are saved neither by faith only, nor by Baptism only; but faith bringing us to Baptism, and "by Baptism God saves us." They are the words of God himself. As our Lord said negatively, that without the birth of water and the Spirit, or Baptism, man could not see the kingdom of God," so St. Paul, that "by it we are saved;" saved out of the world, and brought into the ark, if we but abide there, and become not reprobates. Lastly, as our Lord had placed "the birth of water and the Spirit" at the threshhold of His kingdom, without which men could neither enter in nor see it: so Saint Paul speaks of the manifestation of the love of God therein, as distinct from and higher than all other, as what men had waited for, longed for,—and at last it dawned; "but when the kindness and love of God our Saviour toward man appeared" (repávn), shone, arose upon him.* The privileges, then, of Baptism, the new birth, and renewal of the Holy Ghost therein imparted, are something different in kind, from what had been before made known; they were part of the hidden mystery, which in times past was not made known, but now at length God's goodness therein "shone upon us;" accordingly, it must, on this ground, be something, which conversion, or change of heart, such as were known under the old dispensation, could not exhaust; and the relation of Israel, as the child of God, could but shadow forth, not realize, the privilege of our sonship. "Butt perhaps one will ask, wherein consists the eminence of believers in Christ above Israel, since he too is said to have been born of God, as is said, 'I have begotten and brought up children, and they have despised ME.' (Is. i.) To this must be answered, I think,† that the law had a shadow of the good things which were to come, not the * I observe that Cassian makes the like remarks; (de Incarn. Christi, L. 2. c. 2.)" When he says 'appeared,' he expresses the dawn of this new grace and nativity; for the gifts of this new grace thenceforward began to ' appear,' when God appeared' born in the world. So, then, by the very correspondence of the term he pointed out, as it were, this dawning' of a new grace. For that is most properly said to have appeared,' which suddenly, as by a sort of apparition, flashes upon us. As, in the Gospels we read that the star 'appeared' to the Eastern Magi, and in Exodus 'the angel appeared to Moses in the flame in the bush.' In all these, and other sacred visions, Scripture thought right especially to use this word, speaking of those things as having ' appeared,' which shone with unwonted brightness. So then the Apostle also, knowing the coming of the heavenly grace, which appeared at the dawn of the Holy Nativity, expressed it by the term of 'bright apparition;' using, namely, the term 'appeared,' of that which beamed with the glory of a new light." † St. Cyril of Alexandr. ad. loc. 6 very image of the things; neither then did He give this to Israel in real and full possession, but sketched in them, as in an image and figure, until the time of restoration,' as is written (Heb. ix.), when there should be a visible display of such as should in a truer and more corresponding sense call God Father, on account of the Spirit of the Only-Begotten dwelling in them. For Israel 'had the spirit of bondage to fear, but these the spirit of adoption to freedom, whereby we cry Abba Father.' Wherefore the people, which was through faith in Christ to be advanced to adoption, was described, as in outline, by that former people, much as we see our spiritual circumcision [Baptism] imaged by that in their flesh; and, in a word, all we have was shadowed out in them. Moreover, we say that Israel was called to adoption, as in an image, by a mediator Moses, wherefore they were baptized unto him, as St. Paul saith, in the cloud and in the sea." St. Chrysostom well gives the context of the whole passage, and brings out the greatness of the mystery therein declared, and the application of the context to such of us as, having been made Christians from the eighth day, have persevered. "Reproach no one,' he says, "for thou wast such an one thyself." "For we likewise,' he says, were sometimes disobedient,' &c. Let no one boast, for all have sinned. For if from thy earliest youth thou hast lived virtuously, yet must thou have many sins; but if thou hast not, as thou thinkest, consider that this was not the result of thy excellence, but of the grace of God. For had he not called thy forefathers, thou also hadst been an unbeliever. Observe how he enumerates every sort of wickedness. Did not God order innumerable ways for us by the prophets; did we obey? For we,' he says, 'were sometimes de'ceived.' 'But when the love and kindness of God our Saviour toward man appeared.' How? 'not from works of righteousness which we had done, &c., but by the washing of regeneration and renewal of the Holy Ghost.' Oh! how were we plunged in wickedness, so that we could not be cleansed, but required to be born again; for such is regeneration. For as when a house is decayed, no one underprops it, nor binds together the old ruins, but taking it down to the foundation, raises it up again, and restores it from the very beginning, so did He; He raised us not up on what we were: but he razed us to the ground. This is what is meant by renewal of the Holy Ghost: He made us new from the very core: how? 'through the Spirit.' And again pointing out, in another way, our great need, he says, 'which He shed on us abundantly through Jesus Christ our Saviour: so much mercy did we need, that having been justified by His grace' again, 'grace,' not 'debt,'-'we might be heirs, according to hope, of eternal life.' Here is both an exhortation to humility, and hope for the future. For if when our case was so desperate, that we must be wholly born again, be saved by grace, had no good in us, He saved us, much more will He do this in the time to come.' 27 One is almost ashamed to go about to prove that a text so plain applies to baptism, or that the Holy Church Universal always so held it. The proof which one person can bring, can be but a sample of what remains behind. The proof is the same in kind as before; and may be useful to those who, (because they have never examined,) doubt even whether there be such a thing as Catholic consent and agreeing interpretation in Christian antiquity. First, then, no passage from any Father can, or has been pretended to be adduced, which should imply any other explanation; next, there is the large body of Fathers from every Church, who do interpret the text as a matter of course, of baptism; thirdly, all the Liturgies, in all the different ways in which it is possible to apply it. Some of them again recitet this Scripture in their service; or they use its language in the consecration of the baptismal font; or in * In Note B. are quoted Origen, S. Cyprian, S. Basil, S. Gregory of Nyssa, S. Ambrose, S. Jerome, S. Augustine, S. Chrysostome, and Theodoret; and even Pelagius admits the same; add to these Justin Martyr (Apol. i. § 61.) S. Irenæus (v. 15. 3.), S. Theophilus (ad Autol. L. ii. § 16.) S. Athanasius (de Sabb. et Circumcis. § 5.), St. Cyril of Jerus. (Cat. xviii. 35.), S. Epiphanius (Hær. i. 4.), The Apostolical Constitutions, (L. 8. c. 6.) S. Gregory of Naziamzum (de Baptismo.) Titus, ii 11-iii. 7. is one of the lessons in the Alexandrian, Coptic, and Ethiopic, (Ass. ii. 152) where it is retained even in the more compendious form of Baptism (ib. 188), and in the revised Syriac Liturgy (ib. i. 228.) Latin, Gelasius (ii. 3.), Gellon (53), Chelle (62), Colbertin (65), Moisac (68) Apamea (75). "Be it a living, regenerating fountain of water, a purifying stream, that all who are to be washed in this health-giving stream, by the operation of the Holy Spirit within them, may obtain a free grant of perfect cleansing." Gothic aud Gallican. "Pray we our Lord and God to sanctify this fountain, and to make it unto all who descend therein, a laver of most blessed regeneration for the remission of all sins, through the Lord, &c.” (ii. 34.) "Give place (O army of Satan) to the Holy Spirit; that to all who descend into this fountain, it may be a laver of the Baptism of regeneration in the remission of all sins." (ib. 35.) Alexandrian, Coptic, and Ethiopic. "Sanctify this water and this oil, that they may be a bath of regeneration (Amen) to eternal life (Amen), for a clothing of immortality (Amen), for the adoption of sons (Amen), for the renovation of the Holy Spirit (Amen), &c. (ib. ii. 165.) Grant to it power to become life-giving water (Amen), sanctifying water (Amen), water cleansing sin (Amen), water of the bath of regeneration (Amen), water of the adoption of sons (Amen) &c." (ib. 173.) their prayers for those about to be admitted to Holy Baptism, or after the Baptism has been completed. Greek. "But Thou, Lord of all, make this a water of redemption, water of sanctification, purifying of flesh and spirit, loosing of bonds, remission of sins, enlightening of souls, bath of regeneration, renovation by the Spirit, gift of adoption, clothing of immortality, fountain of life, &c." (ib. p. 138.) Ancient Antiochian, Jerusalem (bis) Apostolic, by Severus, from Greek. "But Thou, Lord of all, make these waters waters of comfort, waters of joy and gladness, waters betokened in the death and resurrection of thy Only Begotten Son, waters of redemption, purifying of defilements of flesh and spirit, loosing of bonds, remission of sins, enlightening of souls, bath of regeneration, gift of adoption, clothing of immortality, renovation of Thy Holy Spirit, waters cleansing every stain of soul and body, &c." [ib. ii. pp. 220-231-259-291.] Revised Syriac, Apostolic from Greek [ib. 233-259]. "The waters are sanctified to be a divine bath of regeneration,' in the name of the Living Father to life [Amen[, in the name of the Living Son to life [Amen], in the name of the Living and Holy Spirit to life for ever and ever [Amen]." * Latin, Gothic, and Old Gallican. On making a Catechumen [ib. i. 29.] "Grant him Thy mercy and loving-kindness through the washing of regeneration; bring him to the spiritual grace; that, together with us, he may return praise and thanksgiving to thee, Lord God Father Almighty; lead him into the way of truth; teach him Thy righteousness, through our Lord, &c." "Mighty is our God; and may he bring to the bath of the water of regeneration' you who are fleeing to the faith; and ús also, who deliver to you the mystery of the Catholic Faith, may He bring with you to the heavenly kingdoms, through the gift of our Lord Jesus Christ, to whom be honor and dominion for ever and ever. Amen." [Ib. i, 36.) Gallican, [ib. 39.] "O God, to whom flee thirsty souls, longing for the draught of immortality; t Western. Old Gallican [ii. 42.] "God, the Father of our Lord Jesus Christ, who hath regenerated thee by water and the Holy Spirit, and who hath given thee remission of sins by the 'washing of regeneration' and (His) blood." &c. [The Sacramentary of Gelasius omits the words "by the washing of regeneration;" and of the other Latin rituals, it is not generally expressed whether they used the longer or the shorter form] Coptic, &c. [ii. 182.] “Thou, Thyself, our Lord, by the grace of thy Christ, and by the descent of Thy Holy Spirit, hast consecrated this water, whence it has been made to Thy servant baptized therein a washing of regeneration, and a renewal' after his ancient error, whereby he has been enlightened by the light of Thy Divinity," &c. They carry their own evidence, and they are evidence for the whole Christian Church, and this evidence becomes the stronger if grant to these, Thy suppliant servants, to find the gift which they long for; to obtain the grace which they claim;" let them enter the fountain, the source of regeneration;' there to lay aside that death-bringing offence of our first parent, the frailness of perishing flesh being changed into a new man. Through the Lord, &c." Ambrosian, [ib. 45.] "O God, to dedicate to whom no littleness unfits, who graciously admittest every age, and every sex to the worship of Thy Majesty, to Thee we dedicate these beginnings of a new man,and rudiments of infant life: grant that the sign of the Holy Cross of Thy Only-Begotten, inscribed upon this little one, may protect him, as yet ignorant of ill : Thine may he be; to Thee may he grow up; Thee may he fear; Thee love; Thee his Creator ever acknowledge; and, brought by Thee, arrive at the holy 'washing of regeneration.' Through the same Jesus Christ our Lord, who liveth," &c. Alexandrian, Coptic, Ethiopic. "Search the lurking recesses of their hearts. Thou who 'searchest Jerusalem with lanterns' [Zeph. i. 12.] and permit not the malignant spirit to lurk in them; but grant them purity and health, grant them eternal salvation, regenerate them with the 'washing of regeneration' and of remission of sins; make them a temple for Thy Holy Spirit, through Thy Only Begotten Son, our Lord, God, and Saviour, Jesus Christ, through whom," &c. [ib. 153, 154.] 66 'Dispose his soul to receive the Holy Spirit, and that he may be accounted worthy to obtain the 'washing of regeneration,' and the clothing of immortality, and the remission of his sins," &c. [ib. 162, 163.] Armenian. [After the 25th, 26th, and 51st Psalms.] "Pray we also the most merciful God for this Catechumen, that, according to His great mercy, He would have compassion upon him, and vouchsafe to him the divine washing of regeneration,' and the garment of immortality; and number him with the faithful, called after His name, and save him by His free mercy." [pp. 169, 170.] "Fill him with heavenly grace, and gladden him with thy most excellent name; that he may be called a Christian, and at the fitting season be accounted worthy to receive the Holy Spirit in the Baptism of regeneration. May he become of the body, and a member of Thy Holy Church," &c. [pp. 171, 172.] Greek. "In the peace of God pray we,—for him, who is now coming to the holy Enlightening, and for his salvation: that he may be made a child of light, and heir of all good things; that he may be planted with, and be a partaker of the death and the resurrection of Christ our God; that the robe of Baptism, and the earnest of the Spirit, may be preserved to him throughout, unstained and undefiled in the terrible day of Christ our God; that this water may be to him a 'washing of regeneration' to the remission of sins, and a garment of immor. tality." [ib. ii. 130-133.] 66 Syriac. Apostolic by James of Edessa. "O Christ our God, make this child Thy servant meet for the gift of the |