deny the place of forgiveness to such as truly repent;" "wherefore, the grant of repentance is not to be denied to such as fall into sin after baptism." To keep the commandments is the true test; but these self-regenerated people fancy they can no more sin; but in that they are mistaken, for presumption is as great a sin as carnal transgression, and it is very observable that presumptuous sins usually have the dominion over them..

We confess it was with pain that we read the following words from a man of such eminent abilities and piety as Mr. Nangle:

Baptism and regeneration cannot be necessarily connected aseause and effect, because the thief on the cross was regenerated (if he were not, he could not have been saved) but he was never baptized, and those of whose baptism we read in the Acts of the Apostles were regenerated before they were baptized.

The italics are not ours. The case of the penitent does not invalidate our argument, nor does it come within the scope of it. For-1st, the sacrament of baptism had not then been instituted; 2nd, the penitent had been admitted into covenant with God, in his then only true Church; 3rd, he was baptized in his own blood; and 4th, "if he could not be saved without baptismal regeneration, then no Israelite, indeed, could ever have been saved, which every Christian man knows to be false; but 5th, was the arm of God the Almighty shortened that he could not save a true penitent in any condition whatever? (Rom. ii. 26).

Mr. N. cites 1 John v. 1; and we say that both St. John and the other apostles pre-suppose that those to whom they write have been baptized and were therefore regenerate, and therefore that such will certainly believe in Christ; but such belief is not regeneration. The person coming to baptism must have faith before the administration of that sacrament. All Presbyterians north of the Tweed, and all dissenters south of it, have faith; they believe the articles of the Christian faith; but they have not been regenerated, because their baptisms, being without authority, are null and void.

Mr. Nangle also cites St. Paul's thanksgiving that he had baptized only three or more in the Corinthian Church; but he himself immediately subjoins the reason of his thankfulness, lest in that Church, which shewed such a tendency to

break into schisms, " any man should say that I had baptized in mine own name;" made sects in the Church, and been called Rabbi, as so many of the present day call Calvin and the Pope their masters. St. Paul was not here speaking of regeneration; but of breaking off from the Church into sects, and calling himself, and Apollos, and Cephas, masters, which Christ absolutely forbade.

Pity it is that we have troubled ourselves and our readers to disprove Mr. Nangle's anti-baptismal opinions; for we perceive that after all he has said to the contrary, he admits the whole of our arguments, and says he believes in baptismal regeneration. Hear what he says "We fully admit that the water of baptism is the outward and visible sign of the inward and spiritual grace of regeneration; nor can we deny that, in the case of infants, the inward grace may accompany the administration of the outward ordinance." How unfortunate it is, that in this citation Mr. Nangle must plead guilty to the same fault of which he accuses us; that is, of "betraying an utter ignorance of the first and most essential principle of Christianity," and that he has thus cut the throat of his own argument.

W. C. P.

DIFFICULTIES OF PRESBYTERIANISM.-David Blondel's book is a magazine for the writers against Episcopacy. It was drawn up at the earnest request of the Westminster Assembly, particularly the Scots. It closed with words to this purpose. "By all that we have said to assert the rights to Presbytery, we do not intend to invalidate the ancient and apostolical constitution of Episcopal pre-eminence, but believe that wheresoever it is established conformably to the ancient canons, it must be carefully preserved; and wheresoever, by some heat of contention or otherwise, it hath been put down, or violated, it ought to be reverently restored."

This raised a great clamour, and the conclusion was suppressed. On the report getting about, John Blondel, then residing in London, wrote to his brother David, who acknowledged it was true.-See Du Molin's Letter to Durell at the end of Bennet on Joint Prayer.-Bishop Horne.

MR. KEBLE AND EUCHARISTICAL ADORATION.* THE Eucharistical offering-that is, the holy communion -is the Christian oblation or sacrifice; it is the highest mystery of the Christian religion; it is the proper worship of the faithful in all ages; and it succeeded in the place of the bloody sacrifices of the patriarchal and Jewish churches. Sacrifice was the divine mode of worship in the Church from the fall of Adam; established on the everlasting priesthood, and fore-ordained sacrifice of our blessed Lord, and as a type of it, who was the Lamb slain from the beginning. The great High-priest Himself constituted Adam the highpriest of his race, and taught him the nature, object and typical meaning of animal sacrifices. The pattern of their sacrifices was evidently derived to the Jews from heaven; for God commanded Moses, to "make all things according to the pattern showed him in the Mount;" and on the institution of the Christian sacrifice in the last night of our Lord's earthly ministry, He taught the disciples the manner of the Christian sacrifice; and commanded them to do this or to offer the same materials of bread and wine as memorials of his only and all-sufficient sacrifice till the end of time, which of course implied a succession of Christian priests at the Christian altar; for St. Paul says 66 we have an altar;" but the Jews have now neither altar, nor priest, nor sacrifice. The Christian Church derives its mode of the Eucharistical oblation traditionally from Christ and His apostles; and although different churches have adopted some dissimilar details, yet, in the main features, all the communion services are easily traceable to one source, and contain the same general features. In our office, the rubric directs that when there is a communion the priest [NOT the beadle or churchwarden] shall then place upon the table so much bread and wine as he shall think sufficient. After which done, the priest shall say the prayer for the church militant, in which he beseeches God to accept these our oblations, for He is the very paschal lamb which was offered for us, and hath taken away the sin of the world; and in

*By Rev. John Keble, Vicar of Hursley. Oxford; J. H. & J. Parker, 1857.

the prayer of consecration, Christ may be said to offer Himself as a memorial oblation in the elements under consecration. In this part, the priest represents Christ; but in presenting the alms, he represents the communicants, and presents their sacrifice of alms to God, so that every communicant should give something in sacrifice, although it were only two mites, which make a farthing. The priest at the altar thus offers to God both gifts and sacrifice. And he prays that by receiving the bread and wine then to be consecrated and offered up, we may be made partakers verily and indeed of His body and blood.

On the night of His betrayal, Christ our Melchisedec, or High-priest, offered Himself up to God the Father as a free and voluntary sacrifice under the symbols of bread, representing His sacred body, and wine representing His blood. He eucharistized or blessed these symbols-that is, His blessing was accompanied with thanksgiving to God the Father, having offered them up, and invocated on them the descent of the Holy Spirit, He gave them to His disciples as His body broken, and as His blood shed for all believers for the remission of sin.

The sacrifice of Himself then offered up by Himself, as both priest and victim under the symbols of bread and wine, was the next day slain on the cross. On the third day, by the power of the Holy Spirit, He raised Himself from the dead, and entered into heaven, which is the true Holy of Holies; where he continually presents His own sacrifice to God the Father in the reality, and as a perpetual memorial of his all-sufficient oblation; as the Jewish high-priest presented the blood of the typical lamb in the holy place of the temple; and as the Christian priest offers up his commemorative or symbolical blood on the Christian altar, which is both an an altar on which the sacrifice is offered, and a holy table from which the sacrificial feast is distributed to the faithful worshipper to be eaten and drank. In virtue of His one oblation of Himself, once offered as our High-priest for ever, He makes never-ceasing intercession for His Church in person and in reality, which His priests in figure and in resemblance offer on the altar on earth, to be a memorial before God; like the memorial sign of the rainbow, which He promised to look upon, that He may remember His

everlasting Covenant and His promise of mercy to fallen man. In like manner the continual remembrance of the sacrifice of the death of Christ, is one of the great and primary designs of the Lord's Supper, as a memorial before God, and to stir up in our minds the remembrance of the sufferings and death of Christ.

A vision of the pattern of how all things were done in heaven was vouchsafed to St. John, being in the Spirit, as well as unto Moses. "After this I looked and behold a door and behold a throne was set

was opened in heaven

in heaven, and one sat on the throne, and there was a RAINBOW round the throne, [that God might look upon it and remember His covenant of mercy] and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. The four and twenty elders, which represented the pre-Christian and the post-Christian priesthood, fell down before Him that sat on the throne, and worship him that liveth for ever and ever. Now mark, that it was not before the Lamb, but the Holy One that sat on the throne-to wit, God the Father. And one of the elders said unto me, weep not; behold the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and lo, in the midst of the throne and in the

midst of the elders, stood a LAMB, as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And He came and took the book out of the right hand of Him that sat upon the throne. Then all fell down before the Lamb, who had accomplished our salvation and sang a new song, which is embodied in our Gloria in Excelsis, in the post-communion service.

It is the peculiar privilege of Christian baptism to confer the Holy Spirit, which is called the laver of regeneration (Tit. iii. 5); by one Spirit we are baptized into the one body of Christ, and have all been made to drink into one Spirit, in the Eucharist (1 Cor. xii. 13); our Lord Himself says we must be born of water and of the Spirit, and He requires both faith and baptism as necessary to salvation (St. Mark xvi. 16); and St. Peter gives us reason to believe, that it is as impossible for the unbaptised to be saved, as for those who were not in Noah's ark to escape the waters of the deluge, which he makes a figure of Christian baptism. But