light burden upon us, to follow him in lowliness, patience, and charity, and be ordered by the governance of his Holy Spirit; seeking always his glory, and serving him duly in our vocation with thanksgiving."

The public declarative absolution in the Book of Common Prayer is likewise a confirmation of the same view. This part of the service had no place in the First Book of Edward, which commenced, as the Roman missal still does, with the Lord's prayer, and was added with the introductory sentences, the exhortation, and confession, at the first review, in A.D. 1552. The public absolution is, therefore, a peculiar feature of the reformed Church of England, and is to be ascribed to a different view from that taken by the Church of Rome respecting the nature of baptism, and the condition of those who have fallen from their baptismal state by sin. The Church of England regards every baptised person, though he may have fallen from grace, as restored to it again upon his repentance and faith. The Church of Rome, on the other hand, is not satisfied with these, but requires confession to a priest also, and pronounces an anathema upon those who deny such confession to be essential to salvation. The absolution of the Church of England is public; because, according to her creed, God hath given power and commandment to his ministers to declare and pronounce to his people, being penitent, the absolution and remission of their sins. The Church of Rome cannot publicly

declare to those who are penitent their absolution; because, according to her belief, auricular confession to a priest is also essential to salvation. Her absolution is, therefore, necessarily private. And even in those cases where private absolution is recommended and provided for, the Church of England still retains the same views: her absolution is given upon the conditions of repentance and faith, altogether irrespective of confession to her priests. It is recommended only as a means conducive to the comfort of penitents, not required as essential to salvation; while compliance with her advice is left optional, not made obligatory.

V. The Difference between the Views of the Churches of England and Rome respecting Baptism.

1. In the formularies of faith put forth during the reign of Henry VIII., the Church of England retained the same belief as the Church of Rome respecting the absolute necessity of baptism to salvation, though in somewhat modified terms, in the "Necessary Doctrine and Erudition for any Christian Man." Nor did she positively express her dissent from it, until the Hampton Court Conference, in 1604. The practice of lay-baptism, which seems to have arisen out of this belief, was also, till then, sanctioned by the rubric prefixed to the service for administering private baptism. But at the revision of the Book of Common Prayer which then took place, this

rubric was altered, and from that period the custom of lay-baptism has been disallowed by the Church of England. Coeval with this change in the rubric was the addition to the Church Catechism of that part relating to the sacraments, in which the Church of England, for the first time, asserts that baptism is only generally, not absolutely, necessary to salvation; or, as she expresses it in the baptismal service for those of riper years, which was added to the PrayerBook after the Savoy Conference in 1661, "Ye perceive the great necessity of this sacrament, where it may be had."

While, therefore, the Church of England holds it" to be certain from God's word, that children which are baptised, dying before they commit actual sin, are undoubtedly saved," she says nothing respecting the condition of such as are unbaptised; contenting herself with stating, for the benefit of the living, the general necessity of baptism as a means of salvation. In striking contrast with these sentiments is the following authoritative statement of the Church of Rome: "Sed cum cæterarum rerum cognitio quæ hactenus expositæ sunt, fidelibus utilissima habenda sit: tum vero nihil magis necessarium videri potest, quam ut doceantur, omnibus hominibus baptismi legem a Domino præscriptam esse, ita ut, nisi per baptismi gratiam Dea renascuntur, in sempiternam miseriam et interitum a parentibus, sive illi fideles sive infideles sint, procreantur." (Catechism. Concil. Trident. part. ii. § xxx.

2. It is the belief of the Church of Rome, that the sacraments convey grace ex opere operato. In what sense she uses this phrase, it is by no means easy to discover. The contrast between the two clauses of the canon in which it stands suggests a sense that is in perfect accordance with the doctrine of the Church of England; viz. that the efficacy of the sacraments depends not upon the faith of those who receive them, but upon the institution and promise of Christ. "Si quis dixerit," are the words of the canon, 66 per ipsa novæ legis sacramenta ex opere operato non conferri gratiam, sed solam fidem divinæ promissionis ad gratiam consequendam sufficere; anathema sit." (Canon viii. de Sac. Sess. 7. Concil. Trid.) But if the meaning of her language be, as it is commonly understood by Protestants, that the sacraments convey grace to the impenitent and unbelieving, by virtue of their divine appointment, we have only to place it in juxtaposition with the language of the 25th article, to point out the difference between the two Churches. "The sacraments are not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves damnation, as St. Paul saith.'

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3. According to the 13th canon of the seventh session of the Council of Trent, the efficacy of the sacraments is not hindered by mortal sin in the

minister, provided he observe all things essential to their right administration: and with this agrees the 26th article of the Church of England, though somewhat differently expressed: "Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the word and sacraments; yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the word of God, and in receiving of the sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and right do receive the sacraments ministered unto them; which be effectual because of Christ's institution and promise, although they be ministered by evil men."

But besides this, the Church of Rome believes, and in this belief the Church of England can by no means agree with her, that the efficacy of the sacraments depends upon the intention of the priest, and denounces her anathema on all who deny it: "Si quis dixerit in ministris, dum sacramenta conficiunt et conferunt, non requiri intentionem saltem faciendi quod facit ecclesia; anathema sit." (Canon xi. de Sacramentis in genere, Sess. 7, Concil. Trident.)

4. According to the Church of Rome, the guilt of original sin is not only remitted by baptism, but its very nature is eradicated; so that although con