莱尔主教upper_room-第78章
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larger degree of authority and influence than they now enjoy in the
Anglican munion as known within these isles。 Let us now glance for a
moment at the strength of the case on behalf of the claims being urged
by the laity。
〃Under the patriarchal system； the regale and the pontifical were
united。 The head of the family was at once king and priest； and the
idea that some sacrifices could only be offered by a king was so widely
spread that Athens； after being a democracy； retained for this end a
King…Archon； and Rome in like manner a Rex Sacrificulus。 This union is
to some extent still preserved in Thibet； in China； and in most
countries under Mahometans rule。 In Palestine we know that the two
authorities were dissevered； the royalty ultimately falling to Judah；
and the priesthood to Levi。 Subsequently we read of Saul； Uzzah； and
Uzziah being punished for usurpation of offices not intrusted to their
care。 Yet； when we reflect on the great pains bestowed by David in the
matter of ritual； on the deposition of Abiathar by Solomon； on the
action of pious monarchs such as Josiah and Hezekiah； and on the
position of Zerubbabel and his descendants after the captivity； it must
surely be acknowledged that the lay influence under the Mosaic
dispensation was immense。 One of the famous Jesuit mentators （either
a Lapide or Maldonatus） does not hesitate to admit that in the Jewish
polity the State was superior to the Church。 In the time of our Lord at
least one…third of the Sanhedrim consisted of laymen。
〃When we turn to the infant Church Catholic； almost the earliest step
taken by the munity is one involving the action of the laity。 The
seven deacons were chosen by the whole multitude。 And if various
readings cause some difficulty respecting the Council of Jerusalem； yet
the confirmation of its decision by the whole Church is a recorded
fact。 Evidence of the continuation of a line of thought and action
consistent with these mencements is supplied by Dr。 Moberly from the
works of great and saintly doctors； a Cyprian and a Chrysostom； and
from the Acts of early councils held at Carthage； at Eliberis； at
Toledo； and among our own Anglo…Saxon ancestors。 At the Councils of
Pisa and of Constance； a prominent place was assigned to Canonists and
other doctors of law who were simple laymen。 Moreover； the great
universities of Europe； though lay corporations； having received from
the Church as well as from the State missions to teach theology；
were constantly appealed to for opinions both on questions relating to
the faith and on cases of conscience。 The reference concerning the
lawfulness of Henry VIII。's marriage to these famous bodies is the best
known instance in our history； but it is by no means a solitary one。 In
the fourteenth century； such judgments； especially those proceeding
from the University of Paris； had been very numerous； and so much
weight was attached to them that they almost supplied the place （says
Palmer） of the judgments of Provincial Synods。
〃Nor have the laity achieved merely small things in the way of
theology。 It is true； as might have been expected； that the formation
of dogma； necessitated by heresy； has been for the most part the work
of bishops and presbyters； an Athanasius； a Leo； an Augustine。 But not
only have masterly apologies for the faith and works of Christian
literature proceeded in great numbers from laic pens； but laymen have
also； at certain times and places； shown themselves superior in their
zeal for purity of doctrine to that portion of the Church which； as a
rule； constitutes Ecclesia docens。 A notable example occurs in the
history of Arianism。 Certain bishops of semi…Arian tendencies found it
impossible to infuse into the laity of their flocks the heretical
poison which they themselves had imbibed。 It was a layman； too； who
first called attention to the heresy of Nestorius。 In our own time； the
lay members of ecclesiastical Conventions in the United States have not
unfrequently exhibited a more moderate and conservative tone than their
clerical brethren。〃
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＇19＇ The substance of this paper was originally preached as a sermon in
Winchester Cathedral on April 2； 1886。
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CHAPTER XVIII
John 3：3； 2 Cor。 5：17
QUESTIONS ABOUT REGENERATION
THE paper which begins at this page is intended to supply information
to all Churchmen who are puzzled and perplexed about baptismal
regeneration。 That famous doctrine is so widely held； and so
confidently declared to be true； that I think it desirable to discuss
the whole subject under the simple form of questions and answers。 I
wish to show those whose minds are in a state of suspense； that
Churchmen who hold that baptism and regeneration do not always go
together； have a great deal more of reason； logic； Scripture； and the
Prayer Book on their side than is monly supposed。 Their views； at
any rate； ought not to be regarded； as they too often are； with
supercilious and unreasoning contempt。 I venture； therefore； to think
that the arguments contained in this paper deserve respectful
consideration。
1。 What is regeneration？
It is that plete change of heart and character which the Holy Spirit
works in a person when he bees a real Christian。 The Church
Catechism calls it 〃a death unto sin； and a new birth unto
righteousness。〃 It is the same thing as being 〃born again；〃 or 〃born of
God；〃 or 〃born of the Spirit；〃 〃Except a man be born again〃 means
〃except a man be regenerate。〃 〃If any man be in Christ； he is a new
creature；〃 that is； he is 〃born again； or regenerate〃 （John 3：3； 2 Cor。
5：17）。
2。 Bat are not all professing Christians real Christians？
Certainly not。 Thousands； unhappily； are only Christians in name； and
have nothing of real Christianity either in their hearts or lives。 Just
as St。 Paul said； 〃He is not a Jew； which is one outwardly〃 （Rom。
2：28）； so he would have said； 〃He is not a Christian； which is one
outwardly。〃 Just as he said； 〃He is a Jew； which is one inwardly；〃 so
he would have said； 〃He is a Christian； which is one inwardly。〃 In
short； real Christians are regenerate； and merely nominal Christians
are not。
3。 But how are we to know whether we are regenerate or not？ Is it a
thing we can possibly find out before we die？
Regeneration may always be known by the fruits and effects it produces
on a person's life and character。 It is always attended by certain
marks； evidences； effects； results； and consequences。 Every regenerate
person has these marks more or less distinctly； and he that has them
not is not regenerate。 A regeneration which produces no effects； bears
no fruit； and cannot be seen in a person's life； is a regeneration
never mentioned in Scripture。
4。 What are the marks and evidences of regeneration？ They are laid down
for us so clearly and plainly in the First Epistle of St。 John； that he
who runs may read them。 It is written there； 〃Whosoever is born of God
cloth not mit sin；〃 〃Whosoever believeth that Jesus is the Christ is
born of God；〃 〃Every one that doeth righteousness is born of Him；〃
〃Every one that loveth is born of God；〃 〃Whatsoever is born of God
overeth the world；〃 〃He that is begotten of God keepeth himself〃 （1
John 3：9； 5：1； 2：29； 4：7； 5：4； 5：18）。 If plain English words have any
meaning； these texts mean that he who has these marks is 〃born again〃
or 〃regenerate；〃 and he who has them not is not regenerate。
5。 Have all regenerate persons these marks of regeneration in the same
degree of depth； strength； clearness； and distinctness？
Most certainly not。 There is a wide difference between the highest and
lowest measure of grace possessed by those who are 〃born again。〃 There
are real and true Christians who are o
