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the true Son. From this it may be shewn, that we are not sons by nature, but that such alone is the Son who is within us: and, conversely, it may be shewn that God is not our Father by nature, but that he is only the Father of the Word within us, in whom, and on account of whom we cry, "Abba, Father." Hence we are not first begotten, but we are first made for it is written, "Let us make man.' Afterward, when we have received the grace of the Spirit, we are said also to be begotten.

Since the Father is Light, and since the Son is splendor from him, we shall not grudge to use the same phraseology respecting them both. Thus, in the Son we may behold the Spirit in whom we are illuminated for says the Apostle, "That he may give unto you the spirit of wisdom and revelation, the eyes of your heart being illuminated in the knowledge of him." But when we are illuminated by the Spirit, it is Christ who illuminates us in him; for saith John, "He was the true Light, which illuminates every man that cometh into the world." And, again, since the Father is the Fountain and the Son is called the River, we are said to drink the Spirit; for it is written, that "We have all been made to drink of one Spirit. But when we drink the Spirit, we drink Christ: for "They drank of that Spiritual Rock which followed them; and that Rock was Christ." And, yet again, Christ being the true Son, we, when we receive the Spirit, are made Sons: for "Ye have not received the spirit of bondage again unto fear, but ye have received the spirit of adoption." Wherefore, being made Sons by the Spirit, we are called, in Christ, the Sons of God : for "As many as received him, to them gave he power

to become the Sons of God." ATHAN. AD SERAP. Spir. sanct. non esse creat. Oper. vol. I, p. 359.

Faber also in the same Book II, chap. ix, beginning page 193,-On the doctrine to baptism as above-states in page 224, On the other means through which Moral Regeneration is communicated:

Those other means, two in number, are verbally referred to, and fully recognized by Athanasius, under the aspect of their being, along with the mean of outward Baptism, propounded in Scripture: A believing Reception of Christ, to wit: and The Revealed Word of God or of Truth.

The following is from TRICALET, Sur le Sacrament de Baptême :

St Athanase enseigne que l'édifice de notre foi est fondé sur le Baptême; qu'il doit être conféré non au nom du Verbe seul, au nom du S. Esprit, mais au nom du Père, du Fils, et du S. Esprit; sans quoi celui qui est baptisé ne recevrait rien, et ne serait pas initié, puis qu'il ne le peut être qu'au nom de la Trinité; car il n'y a qu'un Baptême, qui doit être conféré au nom du Père, du Fils, et du S. Esprit.

In English:

Athanasius teaches that the edifice of our faith is founded on baptism, that it ought to be conferred not be in the name of the Word only; or in the name of the Holy Ghost; but in the name of the Father, and of the Son, and of the Holy Ghost, without which whoever is baptized receives nothing; and will not

be initiated into it, because he cannot be so but in the to the name of the Trinity; for there is but one baptism, which ought to be given in the name of the Father and of the Son, and of the Holy Ghost.

XL. HILARY OF POITIERS.

St HILARY, bishop of Poitiers, was born about A. D. 300 and died 367.

DUPIN says that Hilary, in his Commentaries on St Matthew, Second Canon, writes:

Jesus Christ did not cause St John to baptize him for the purification of his sins, since he was without sins; but that water might sanctify us by Jesus Christ. Then he speaks of the effect of Baptism.

After Baptism (says he) the Holy Spirit descends upon the baptized: he fills them with a celestial unction, and makes them the adopted children of God.

Dupin says:

Hilary ascribes wonderful effects to Baptism, when it is received with good dispositions.

Dr WOTTON, in a note on Dupin, quotes St Hilary writing in his book of Synods, about baptism, thus:

Regeneratus pridem-Formerly Regenerated.

Adam Clarke, in his "Concise view &c." has fourteen pages on Hilary. He enumerates the works of Hilary, but does not mention Baptism as mentioned in any of them. He says they have never been translated into English.

The Oxford Tract, No, 67, page 131, quotes St Hilary, 9, 8, thus:

We are circumcised, then, not by a carnal circumcision, but by the circumcision of Christ; i. e. being re-born into a new man. For, when we are baptized with him, in his Baptism, we must needs die as to the old man, because the regeneration of Baptism is the power of resurrection.

The Tract gives a quotation of about two pages on 'One Lord, one Faith, one Baptism, one God and Father of all,' to shew how the deeper value for the 'one Baptism' was bound up with the deeper and more settled apprehension of the one Faith' which they had in baptism received &c.

The Tract quotes St Hilary in pages 74, 78, 117, 118, 130, 131, 133, 180 and 203.

In page 74 the quotation is long and not quite directly on the subject.

In page 78 St Hilary is quoted thus :

That what I professed in the creed of my regeneration, being baptized in the Father, Son and Holy Spirit, I may ever retain.

In pp. 117, 118, the quotation is very long, and brought forward to shew that the real unity of Baptism proves the real unity of the Trinity. DE TRINITATE, 8. 7-9.

The quotations in pages 130, 133, 180 and 203, are very long, and not easily abridged. To understand them, the Tract itself must be consulted.

TRICALET'S "Précis" of St Hilary is as follows:

Tous nos péchés nous sont remis dans le Baptême, qui est le Sacrement de la divine regeneration. Le Baptême est un, de meme que la foi; it doit être conféré par l'invocation expresse du Pére, du Fils et

du S. Esprit et ceux qu' on destinait au Baptême, devaient savoir ce que ces noms signifient, et croire distinctement ce qui est désigné par chacun de ces termes; on les obligeait encore à confesser qu'ils croyaient au Fils de Dieu; qu'il a souffert et qu'il est resuscité, et pour preuve de leur foi on les faisait jeûner tout le temps de la Passion du Seigneur; ils récitaient le Symbole et confessaient entr' autres articles, que le Fils de Dieu est né de Marie. Interrogés s'ils renoncaient au diable, au monde, au péché, ils répondaient qu'ils y renoncaient. Ils faisaient

serment de garder inviolablement la foi qu'ils avaient professée au Père, au Fils, et au S. Esprit. Outre le Baptême d'eau, S. Hilaire en distinguait trois autres, le Baptême du feu, le Baptême du sang, ou du martyre, fondé sur ce que dit S. Jean dans l' Evangile, Je vous baptise dans l'eau, pour vous porter a la penitence, mais celui qui doit venir apres moi..vous baptisera dans le S. Esprit, et dans le feu; et sur ces paroles de Jesus Christ Je dois etre batise d'um autre Bapteme. Par le Baptême du feu S. Hiliare entend le feu, qui au jugement dernier purifiera tout, et par le Bapteme du S. Esprit il parait entendre le sacrement de confirmation, qu'il appelle ailleurs le sacrement du S. Esprit, en le distinguant expressement du Batême.

In English:

All our sins are remitted in baptism, which is the sacrament of divine Regeneration. Baptism is one, the same as Faith; it must be conferred by the express invocation of the Father, of the Son, and of the Holy Ghost: and they who are to be baptized must know what these names signify, and believe dis