between our country and the Pope, for the entire, unqualified, and permanent REPEAL of which it is the duty of every member of our church to strive, until we shall yet be permitted to see the yet schismatical portion of our nation brought from the bondage of Romanism to the liberty of the Gospel. Towards this a great movement had been made in the reigns of Henry and Edward. In the reign of Mary that movement was checked, or rather forced to retrograde, by measures which, wherever they were brought to bear upon the professors of the Reformed religion, gave no alternative but MARTYRDOM OR RECANTATION. On the happy accession of Elizabeth it not only revived, but with increased energy and power, and a far larger and more general measure of success than had previously attended it. Now may it be said to have received, with few exceptions, the full concurrence of the whole church-bishops, clergy, and people combined. But though the laity, following the example, and influenced by the counsel of their spiritual guides, continued for some time to attend the old reformed churches of their respective parishes-where, through the blundering policy of England, they found themselves treated to the unsatisfactory and unedifying substitute of English [i. e. not Irish] for Latin prayers-the larger portion of them were soon again led back to their former superstitions, by the agents of Rome, who knew well how to work upon the national prejudices and antipathies of our gullable countrymen, and make them believe that whatever the English had a finger in deserved only to be rejected as the work of an enemy. Those whom they were thus able to deceive, and into whom they were thus further able to infuse a spirit of rebellion against their Sovereign— getting them, by every consideration and promise that could act either upon their passions or expectations, to flock to the standard of a foreign invaderthey formed into a new and schismatical church, presided over by ecclesiastics of foreign consecration, and unable, therefore, to claim any manner of connexion with the church of ST. PATRICK. Here, then, was established upon quite a new footing, another and more partial union, as a substitute for that which had been little more than just repealed; but it was neither a union between our church and the Pope, nor between our country and the Pope, but between him and a rebellious and schismatical portion of our country's inhabitants. This is the union, the repeal of which is now so essential to our country's prosperity-this is the union, a repeal of which would, with the Divine blessing, not fail to confer upon us, as a people, a rich abundance of all those spiritual and other blessings which are now but partially enjoyed among us. At this we all ought to aim— for this we all ought to contend; and, as one of the most effectual means we could adopt for its attainment, as many of us as profess "not to know any thing save Jesus Christ and him crucified," ought, by God's grace and his Spirit operating on our hearts, be found exhibiting our belief in such holy influence upon our lives, as-to the silencing conviction, and ultimate reclamation of our adversaries—would show the distinguishing doctrines of our apostolic church to have emanated, not from men, but from the Spirit of God. 197 CHURCH TOWERS-ST. MARY'S TOWER, TAUNTON, SOMERSET. THE TOWERS of our Churches, crowning the rural hill, embosomed in the woody valley, or occupying some prominent situation in our cities and towns, generally the only portion visible at a considerable distance, present one of the most interesting ecclesiastical features. While they "point to heaven," they proclaim our acknowledgment of Almighty God, and are associated with all the public exercises of devotion, the profession of the Gospel, and the observance of its ordinances and sacraments. Not many Saxon towers, built previous to the conquest, are supposed to remain ; although many of the round arches, still found between the tower and nave, are supposed to be the original arches, afterwards surmounted by towers of later date and character. Saxon towers are at Barton-on-Humber; Barnack, and Earl's Barton, Northamptonshire; Clapham, Bedfordshire; St. Michael, Oxford; St. Benedict, Cambridge; and Sompting, Sussex. They are characterised by alternately long and short stones in the quoins, the principal remaining masonry consisting of small, intermixed with larger stones, and often with Roman bricks; and the use of windows with straight lined arches, and in other cases with rude balustrades.-The Norman steeples were of more solid masonry, massive and square, at first seldom more than three squares in height, and even later generally a single square above the Roof of the church. They were generally in the centre, at the intersection of the Transepts, if the church was cruciform. The earlier English style adopted loftier towers, crowned by a spire, often at first very short and massive, as if suggested by the coneheaded turrets found on some Norman towers, but afterwards very lofty and rich, as at Salisbury. The steeples of the Decorated period (1307-1377), were somewhat more ornamented, the tower angles being crowned with rich pinnacles, and those of the spire crocheted, and large buttresses introduced. The Perpendicular style towers without spires were more frequent, often very lofty and elegant, while the windows and enrichments, and panellings were of the perpendicular character. The tower of St. Mary Magdalene, Taunton, Somersetshire, (of which a view is given in this number), is one of the finest and most elaborate specimens of the Perpendicular Western tower; to which class also belong, Magdalene College Tower, Oxford, Boston; All Saints, Derby; Doncaster, Wrexham, Gresford, Gloucester Cathedral, Paunton; St. Nicholas, Newcastle; St. Michael's, Coventry; Canterbury, and York, (the central tower or lantern), &c. &c. St Mary Magdalene, Taunton, was originally a chapel dependent on the Priory of Augustinian Canons, founded at Taunton, in 1127, by William Giffard, Bishop of Winchester; to which see the Manor had been annexed in 721. It was made a Vicarage in 1308, 2 Edward II. The present edifice was later than that period, as its style shows, and on one of the porches (probably rebuilt) is the date of 1508, which was very nearly at the close of the best period of the perpendicular style. There were seven chantries in the church at the time of the Reformation, each with its separate priest, whose names and yearly pensions, after the suppression of chantries, in 1553, are on record. The church has a nave, and two side aisles on each side, divided by seven pillars. The tower has been supposed by some to have been built by William of Wykeham, Bishop of Winchester, celebrated for his architectural skill and munificence, about the year 1400. Its height is 121 feet, and that of the angular pinnacles 32 feet more. The interior of the church 98 feet long, and 86 broad. The chancel is 50 feet long. St. James's church, Taunton, was the Conventual church of the Priory, of a much plainer character. Taunton was the title of the suffragan Bishop, or Coadjutor, of the Bishop of Bath and Wells, under the Act of Henry VIII., 1535. In 1538, William Finche, Prior of Bremar, Wiltshire, was consecrated Suffragan Bishop of Taunton. The Archdeaconry of Taunton was founded in 1106. A History of St. Mary's Church, is about to be published by the present Vicar, in aid of the funds for the late restoration and repair of this noble edifice. REVIEWS OF BOOKS. The Moderation of the Church of England, considered as useful for allaying the present distempers which the indisposition of the time hath contracted. By TIMOTHY PULLER, D.D., 1679. A new Edition, with introductory Preface, by Rev. ROBERT EDEN, M.A. London, Hamilton: 1843. Pp. xxi.i and 332. The work, which we sincerely thank Mr. Eden for reprinting, was written in times not far differing, in certain respects, from our own. "At the latter end of the reign of Charles II., on the one hand the Nonconformists were contending with unabating ardour for the abolition of the Liturgy, and keeping alive the note of discontent which they had raised at the memorable Savoy Conference; on the other, the Romanists were carrying on those restless designs which were brought to light in 1677, in the memorable plot for the re-establishment of their system in England. Two years after the above-named date, Dr. Puller wrote his valuable treatise." Mr. Eden's preface is worthy to usher in the admirable work: which shows the moderation and wisdom and scriptural truth, and primitive purity of the Church of England as to the rule of faith, judgment of doctrines, worship of God, ceremonies, holy-days, holy sacraments, other rites and usages, the power of the Church, concerning those who differ from her, and towards other Churches, and several other points. Although several valuable writings of the present day have called public attention to this topic, yet none so largely, and convincingly as this divine of former times. Never did men need more to be guarded from the extremes of opinion, which always end in error, and to be established in that calm spirit of " meekness and fear,' by which we can render a reason for our hopes and our convictions, and not be tossed, like children, to and fro, by the party blasts of vain doctrine. Why do you Believe the Bible to be the Word of God? By JOSEPH 1844. This little work is dedicated to the Churchwardens and Parishioners of Huddersfield, in consequence of a requisition from a hundred of whom, being heads of families, it was published. It consists of eight Lectures delivered in the Parish Church. Unhappily it is still necessary in manufacturing and populous districts, not to overlook in the public ministry the evidences of the Bible. Seldom have they been treated so concisely, luminously, and in a manner both to attract attention and fix conviction, as in this little volume. He clearly grasps each point of discussion, and succeeds in rendering it almost impossible for the reader not to grasp it also, and not to lose his hold of it. The style is laconic, but as far from obscurity as possible and hence, in these eight lectures, of great brevity, scarcely any important point is untouched. May God grant that every Unbeliever in Huddersfield and its neighbourhood may ponder, and believe ! BAPTISMAL REGENERATION. SIR,-At p. 167 of your No. for this month, you speak of a Sermon on Baptismal Regeneration, by Rev. Pelham Maitland, as "very clear and useful, which recommendation induced me to procure a copy. I like the sermon certainly, and differ from it (I think) in words only; as however Mr. Maitland seems to think that the word "regeneration" means only a change of state (in which he agrees with Rev. H. D. Harrington in his "Manual for the Use of Sponsors," published by G. Stockly, 1842,) perhaps you will kindly allow me to submit to the consideration of your correspondent the following attempt to ascertain the Scriptural meaning of the word regeneration. I think regeneration to be that change of heart which gives it a love to God and holiness, and a hatred to sin and corruption, producing conversion to God, repentance, and faith: in fact that spiritual change by which a person becomes "a new creature."-2 Cor. v. 17. The word "regeneration," paliggenesia, occurs but twice in the Scriptures; viz., Matt. xix. 28, and Titus iii. 5. Much however is said concerning the being born again, which appears to me equivalent to regeneration, and so the 27th Article seems to teach, "regeneration or new birth." Rev. Wm. Napper, however, at p. 159, 161 of his Treatise on "Regeneration and Baptism," makes a distinction between regeneration and new birth; and so does the writer of an article in "The Churchman's Monthly Review" for July, 1843, at p. 495 of which he says, "in Scripture we find no 'doctrine of regeneration' at all.-Do we deny then that the doctrine of the new birth is prominent in Scripture? Not in the least: but how can generation and birth be used as identical and synonymous terms?" This appears to me a mere subterfuge. I will now endeavour to ascertain the Scriptural meaning of regeneration. "Ye that have followed me, in the regeneration, when the son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."-Matt. xix. 28, The word regeneration* here appears to refer to the coming of Christ at "the times of restitution of all things" (see Acts iii. 20. 21) for the whole creation, [ktisis the same as the word for creation in Mark xiii. 19, which in the parallel passage Matt. xxiv. 21, is world or kosmos] groaneth and travaileth in pain together"-Rom. viii. 22.; and is therefore expecting a new birth or regeneration, at which of course it will become a new creation or creature (the word translated creature in Rom. viii. being the same as creation or ktisis) i. e. kainē ktisis. In the following verse of Rom. viii. (viz. v. 23) the time of this regeneration is pointed out as being the time of the resurrection, for beleivers are represented as anxiously "waiting for the adoption, to wit, the redemption of our body." [Compare Luke xxi. 28. Ephes. i. 14. iv. 30]; and that events similar to those mentioned in Matt. xix. 28 will then take place we learn from other parts of Scripture, e.g.-Matt. xxv. 31.-I Thess. iv. 14. 16.-Dan. vii. 22. 27.-I Cor. vi. 2, 3,—Rev. ii. 26. iii, 21, &c. The word regeneration then as applied to the world means thorough generation, See Isaiah lxv. 17. lxvi. 22, 2 Pet. iii, 13.Re v. xxi. 1,5; at which it will become anew creation. Now, as we learn, "if any man be in Christ he is a new creature: (or creation kainē ktisis is the original) old things are passed away; behold all things are become new"-2 Cor. v. 17, (just as in the case of the world St. John says, “I saw a new heaven and a new earth: for the first heaven and the first earth were passed away. .. And he that sat upon the throne said, 'Behold I make all things new.'" Revel. xxi. 1, 5): and a similar change in the world is called its regeneration, Matt. xxv. 28. I am inclined to think that the becoming a new creature kainē ktisis" is a person's regeneration, and to this Titus iii. 5-7 seems to refer. We learn that "in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature, kaine ktisis," Gal. vi. 15: and what this "new creature" implies we may learn from this, "in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love," Gal. v. 6. I am therefore inclined to think that regeneration is what I explained it to be at the beginning of this letter following passage will show the doctrine of our church: As for the works of the Spirit, the fruits of faith charitable and godly motives, if he have any at all in him, they proceed only of the Holy Ghost, who is the only worker of our sanctification, and maketh us NEW MEN in Christ Jesus. Did not God's Holy Spirit miraculously work in the child David when of a poor shepherd he became The *At p. 495 of the "The Churchman's Monthly Review" for July, 1843, it is referred to the gospel dispensation; but at p. 498 of that for July, 1842, and p. 131 of that for Feb. 1844, it is referred to the restitution of all things, and a "doctrine of regeneration" seems to be allowed in those two Nos., although denied in that for July, 1843. a princely prophet? Did not God's Holy Spirit miraculously work in Matthew, sitting at the receipt of custom, when of a proud publican he became an humble and lowly evangelist! And who can choose but marvel to consider that Peter should become of a simple fisher a chief and godly apostle Paul, of a cruel and bloody persecutor, a faithful disciple of Christ, to teach the Gentiles? Such is the power of the Holy Ghost to REGENERATE men, and as it were to bring them forth anew, so that they shall be nothing like the men they were before." (First Part of the Homily for Whitsunday, p. 410 of the Oxford Edition of 1840.) The subject is beautifully touched on in Rev. Hugh White's "Profession and Practice," c. IV., p. 118, 119. The Rev. J. N. G. Armytage's Tract, “Baptismal Regeneration Discussed," (Seely and Burnside, 1843) appears to give the sense of our church on this subject, and his view seems to coincide with Dean Nowell's. I remain, Sir, your obedient servant, C. H 17th April, 1844. P.S.-Were the apostles ever baptised? Was the washing recorded in John xiii. their baptism? Verses 8, 10, and chap. xv. verse. 3, compared with c. iii. 5, and Ephes. v. 28, suggested the question. THE CHURCH-NOTICES OF PASSING EVENTS. At present many important measures, either connected with the Church, or in which the Church cannot but feel a deep interest are in progress, but unsettled. The Bill for the Regulation of the Ecclesiastical Courts, more especially in their TESTAMENTARY jurisdiction, is professed by the Government to be less satisfactory than that introduced last year, but which they hesitated to attempt to carry. This seems satisfactory, yet strange; satisfactory, because it abandons the CENTRALIZING principle, which was aiming to collect all original wills, and also other deeds in the Metropolis, a process as DANGEROUS. in regard to the safety of the documents, as it would have been expensive; strange, because the concession, that all wills of SMALL amount might be proved in the diocese, conceded also the convenience and sufficiency of those courts. They will now be preserved in all their integrity, with reforms, and regulations securing their efficiency; and from what we know of the expense of country Probates issuing from Doctors Commons heretofore, we have no doubt that economy and conveniencé will have been consulted by the retention of these ancient courts, adapted to the new arrangement of the dioceses, and purged from nearly 400 remnants of Papal abuse, by the abolition of all PECULIAR and EXEMPT jurisdictions. The clergy, and friends of the church, will watch with anxiety the coming debates on the Factory question, and the Poor Law; hoping that they will be settled in such a manner, as to promote the welfare of those concerned. The decision as to the number of hours of labour in Factories, will have great influence on public opinion; and so will strongly, though indirectly, tend to alleviate the labours of those engaged in many other employments, to which legislative enactments may not be applicable. The objection that they are necessary in all these cases, if in any, is invalid. Establish the principle, where you can legally enforce it; and public opinion will ere long accomplish the rest. |