or, in other words, those who, by the internal agency of God, have been morally REGenerated.

This language of Ignatius, as Cotelerius justly notes, has been closely, and indeed very verbally copied by Antiochus; and that writer clearly employs it in the very same sense as his predecessor; for with him a God-bearer, or a Christ-bearer is a person universally adorned in the commandments of Jesus Christ.

Tricolet, in his " Bibiliothèque Portatife des Pères &c. [9 vols 8vo Paris 1767], gives an article on the most important passages in the letters of Ignatius touching doctrine, morals and discipline. On baptism he writes thus:

Jesus Christ a été baptisé, pour sanctifier l'eau de baptême par tout le cours de ses souffrances et de ses humiliations. Ce baptême est un, et c'était à l'évèque à l'administrer: du moins on ne pouvait sans sa permission le conférer à personne.

In English:

Jesus Christ was baptized to sanctify the water of baptism, through all the course of his sufferings and humiliations. This baptism is one; and it is for the bishop to administer it: at least one cannot, without his permission, confer it on a person.

X. CLEMENT OF ROME.

The remains of CLEMENT of Rome are considered to be the most valuable writings of the Apostolic Fathers.

DUPIN states the only works certainly known to be his, are his two epistles (the first more certainly than his second)—to the Corinthians that the first, which is cited by Saint CLEMENS ALEXANDRINUS, (who lived in the third century), Origen, Eusebius, Jerome, and Phocius, was for a long time concealed; until, at length, Mr Patrick Young, having found it in an ancient manuscript, caused it to be printed at Oxford, A. D. 1633.

DUPIN writes:

After the Holy Scripture, it is, in my opinion, one of the most eminent records of Antiquity.

ADAM CLARKE writes thus:

St Clement was generally believed by the ancients to have been the same with that Clement, whom St Paul mentions among his fellow-labourers, whose names are in the Book of Life.

MOSHEIM, in his Ecclesiastical History [vol. i, p. 97, of the London edition 8vo, 1826] makes the following observations on Clement of Rome and his writings.

The writer, whose fame surpassed that of all others in this century, was Clemens bishop of Rome. The

accounts which remain of his life, actions, and death, are for the most part uncertain.

In a note to this passage the author, or translator-for it is difficult to distinguish the notes of Dr Maclaine from those of Mosheim himself-observes:

After Tillemont, Cotelerius and Grabe have given some accounts of this great man; and all that has been said concerning him by the best and most credible writers, has been collected by Rondinini in the former of two books published at Rome, in 1706, under the following title, "Libri Duo de S. Clemente, Papa et Martyre, ejusque basilica in urbe Roma."

The author continues, in the text, as follows:

Two epistles to the Corinthians, written in Greek, have been attributed to him, of which the second is deemed spurious, and the first genuine, by many learned writers. But even this seems to have been corrupted and interpolated by some ignorant and presumptuous author, who appears to have been displeased at observing a defect of learning and genius in the writings of so great a man as Clemens.

In a foot-note are the following remarks on the two other epistles falsely ascribed to Clement of Rome.

Besides these writings attributed to Clemens, we may reckon two epistles which the learned Wetstein found in a Syriac version of the New Testament, which he took the pains to translate from Syriac into Latin. He has subjoined both the original and the translation to his famous edition of the Greek Testament, published in 1752; and the title is as follows:

"Duæ epistolæ S. Clementis Romani, Discipuli Petri Apostoli, quas ex codice Manuscripto Novi Testamenti Syriaci nunc primum erutas, cum versione Latina apposita, edidit Jo. Jacobus Wetstenius." The manuscript of the Syriac version, whence these epistles were taken, was procured by the good offices of Sir James Porter, a judicious patron of literature, who, at that time, was British ambassador at Constantinople. Their authenticity is boldly maintained by Wetstein, and learnedly opposed by Dr Lardner. The celebrated professor Venema, of Franeker, also considered them as spurious. See an account of his controversy with Wetstein on that subject, in the Bibliothèque des Sciences et des Beaux arts, tom. ii.

Archbishop WAKE gives an English translation of both the epistles of St Clement, with a long preliminary discourse on the first, for the authority of which he contends strongly. There seems to be nothing in them directly on Baptism, except that in the eighth chapter of the second epistle is the following:

*Αρα οὖν τοῦτο λέγει “ Τηρήσατε τὴν σαρκὰ ἁγνὴν, καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβητε.” [The old reading is aπоλáßwμev, the other is Galland's emendation as required by the sense.]

The Latin version :

Hoc ergo dicit, [Nonne igitur hoc dicit in Jacobson's edition] "Servate carnem castam et sigillum immaculatum, ut recipiatis vitam eternam."

In English:

This therefore he says, "Keep your flesh chaste and the seal undefiled, that ye may receive eternal life."

The Latin expression sigillum immaculatum, for the Greek oppayîda ǎoπiλov, is, in the index to the first volume of "Bibliotheca veterum Patrum, cura Gallandii, Venet., 1765," supposed to mean Baptism.

Cary does not mention Clemens Romanus, when writing on the 27th Article.

DR HEBDEN, in the Appendix to his sermon on John III, v. 6, published 1840, argues against Baptismal Regeneration from some words in the ninth section of St Clement's first epistle. He writes as follows:

But I would not break off without some citations from the Fathers; because the asserters of Baptismal Regeneration build not a little on their testimonies, and profess to be pretty much directed by them. I begin with the most ancient one, next after the New Testament. Clemens Romanus, speaking of Noah,

says:

Noah, being found faithful, by his ministry, preached REGENERATION to the world.

Νῶε πιστὸς εὑρεθεὶς διὰ τῆς λειτουργίας αὐτοῦ παλιγγενε σίαν &c.

Here the word Tovpyías is applied to the preaching of Noah; and Regeneration is put for Repentance or Conversion or Spiritual Renovation. Did that preacher of righteousness, as the Scripture calls him, invite the sinners of the old world to be baptized? What can his preaching of Regeneration to them signify, but his calling them to Repentance? his exhorting them to turn to God? his declaring to them the necessity of an inward renovation, and an outward reformation? The whole passage in the original Greek is as follows:

Νῶε πιστὸς εὑρεθεὶς, διὰ τῆς λειτουρογίας αὐτοῦ παλιγγενεσίαν