Dec. 31. 1853.] 



NOTES AND QUERIES. 



645 



stroyed with the theatre by fire about thirty-two 

 years ago. M. E. 



Philadelphia, 



PASSAGE IN WHISTOX. 



(Vol. viii., pp. 244. 397.) 

 The book for which J. T. inquires is : 



" The Important Doctrines of Original Sin, Justifi- 

 tjation by Faith and Regeneration, clearly stated from 

 Scripture and Reason, and vindicated from the Doc- 

 trines of the Methodists ; with Remarks on Mr. Law's 

 late Tract on New Birth. By Thomas Whiston, A. B. 

 Printed for John Whiston, at the Boyle's Head, Fleet 

 Street. Pp. 70." 



I do not know who the author was. Perhaps a 

 son of the celebrated William Whiston, six of 

 whose works are advertised on the back of the title- 

 page ; and whose Memoirs, Lend. 1749, are "sold 

 by Mr. Whiston in Fleet Street." If the passage 

 cited by J. T. is all that Taylor says of Thomas 

 Whiston, it 'conveys an erroneous notion of his 

 pamphlet, which from pp. 49. to 70. is occupied by 

 the question of regeneration. I think his doctrine 

 may be shortly stated thus : Regeneration accom- 

 panies the baptism of adults, and follows that of 

 infants. In the latter case, the time is uncertain ; 

 but the fact is ascertainable by the recipients be- 

 coming spiritually minded. 



Afterwards he says : 



" I cannot dismiss this subject without observing 

 another sense of regeneration in the Gospel. However, 

 this makes no alteration in the doctrine I have before 

 established ; because, with us, regeneration and new birth 

 are terms that bear the same exact meaning. What I 

 before delivered of the spiritual new birth or regenera- 

 tion is strictly true, though the word regeneration is 

 sometimes used in another setise. It is not to be there 

 understood of a spiritual or figurative birth, but of a 

 literal and actual revival of the body from corruption. 

 But this is not that new birth we have before itiqiiired 

 after, but only the assured and certain consequence of 

 our preserving ourselves to the end in that spiritual 

 state or birth we have entered into in this world. That 

 I do not represent the sense of the word regeneration 

 unfairly, may be gathered from Matt. xix. 28., rightly 

 pointed and distinguished : 



" ' And Jesus said unto them, Verily I say unto you, 

 t)iat ye which have followed me (in the regeneration, 

 when the Son of JMan shall sit upon the throne of his 

 glory), ye also shall sit upon twelve thrones, judging 

 the twelve tribes of Israel.' Here regeneration is not 

 io be understood in the same sense as the new birth or 

 regeneration mentioned by our Saviour (John iii.), from 

 whence the new birth is to be derived and stated ; but, 

 as I before observed, must be referred to a literal 

 restoration to life, i. e. either to the general resurrec- 

 tion, or rather to the Millennium, when Christ is to 

 reign upon earth over the Saints for a thousand years, 

 after the dissolution of the present form of it. 1 make 



no doubt that this latter opinion is the genuine sense 

 of the text I have quoted from St. Matthew ; and con- 

 sequently, that regeneration, in this passage, is to be 

 applied to the first resurrection of the dead, or to the 

 supposed Millennium." — Pp. 67, 68. 



The above will show that Thomas Whiston did 

 not " maintain that regeneration is a literal and 

 physical being born again," in the sense which the 

 passage quoted by J. T. conveys. I have not 

 seen Taylor's work with the date 1746. As the 

 name is common, and the pamphlets and sermons 

 of that time on original sin are innumerable, many 

 Taylors may have written besides the one men- 

 tioned by 'AAieus. J. T.'s Taylor cannot be ex- 

 cused even on the ground of having read only a 

 part of the book he misrepresented : for he refers 

 to p. 68., from which he must have seen that 

 Thomas Whiston there explained only an isolated 

 passage. H. B. C. 



Garrick Club, 



(Vol. viii., p. 538.) 



The following observations upon the helmet, by 

 Stephen Martin Leake, Esq., Garter, may be ac- 

 ceptable to your querist S. N. 



" The helmet, called galea by the Greeks, cassis by 

 the Romans, is called helm (which signifies the head) 

 by the Germans ; whence the French heaume, and our 

 helmet. It is of great account with the Germans : the 

 helm and crest deriving their use from tournaments, 

 whence arms took their origin ; and this being with 

 them the most essential mark of noblesse, neither the 

 Germans nor French allow a new made gentleman to 

 bear a helmet, but only a wreath of his colours; and 

 when he is a gentleman of three descents, to bear a 

 helmet with three harrs for his three descents (Menes- 

 trier, Abrege melhodique des Armoiries, 1672, p. 28. ; 

 Origine des Ornemens des Armoiries, p. 2.). Tymbre is 

 the general word used for the casque or helm by the 

 French. Menestrier, in his Origine des Ornemens des 

 Armoiries, p. 1 3., says the modern heralds observe three 

 things with regard to the tymbre : the matter, the form, 

 and the situation. Tliat kings should have their hel- 

 mets of gold open, and in full front ; princes and lords 

 of silver, and somewhat turned with a certain number 

 of barrs, according to their degree; gentlemen to have 

 their helmets of steel, and in profile. Colombiere 

 assigns a knight a helmet bordered with silver, barons 

 with gold, counts and viscounts the like, and the barrs 

 gold ; marquisses the helm same, and damasked with 

 gold ; dukes and princes the gold helmet, damasked. 

 And as to the barrs, new gentlemen without any ; 

 gentlemen of three descents, three barrs ; knights 

 and ancient gentlemen, five ; barons seven ; covuits and 

 viscounts nine; marquisses eleven. But Moreau, who 

 first propagated these inventions ( Origine des Orne- 

 mens des Armoiries, p. 17.), assigns to an emperor or 

 king eleven, a prince or duke nine, a marquis and 

 count seven, a baron five : whence it seems there is no 



