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penitent believer that God forgives him, she has provided for his comfort by causing this pardon to be pronounced, and as it were sealed, to all who truly repent and unfeignedly believe God's holy Gospel, through this ministration; and every minister of the Gospel has the power of authoritatively declaring this also in his private ministrations, for the comfort of any weak and timorous minds, who may require this strengthening assurance.

Very nice discrimination should be exercised in the guidance of children. The conscience is capable of being acted upon at a very early age: they can be made to understand what is right and wrong even before they are two years old; and a wise parent will begin as soon as possible to train them to obedience, and to control their self-will. But a hint may be taken from this Catechism, not to give them too much to learn before they are seven years old, that the brain may acquire strength preparatory to work. We incline to think children very soon become capable of positive sin, and that before they are seven years old, they go astray and speak lies. We have already entered our protest against the distinction between mortal and venial sin, and will not repeat it; but in our protest against compulsory auricular confession to a priest, we wish it to be distinctly understood that we do not mean to protest against spiritual communication with holy persons, upon our individual state of mind, for it is

a It is usual at the tribunal of the Confessional, for the Roman Catholic priests to command the penitent to say prayers in honour of the Virgin or some other saint.

fraught with great benefit both to children and adults; and though, like every intercourse between frail human creatures, it is capable of being perverted from its original intention, it may when wisely conducted lead to growth in grace and real conscientiousness. Suppose the case of a little child whose conscience is uneasy after taking a toy that does not belong to him. He owns his fault to his parent or nurse, or an elder brother or sister, who immediately advises him to carry the toy back, let it cost what it will to his pride, and to pray to God to forgive him the sin of his heart which has shown itself in this petty theft. Such a confession may have a salutary effect to the end of life; but this is in the spirit of the Church of England, and of every Christian family.

The want of early discipline is a great misfortune to children. We think it is Cecil who says, that more children are spoilt under two years old than after.

With regard to Marriage, we can find no Scripture warrant for the forbidden times; and it seems to be imposing a very needless yoke. It would be well perhaps if more attention were paid to the degrees of kindred, and certainly to the unlawfulness of private marriages.

CHAPTER XI.

THE SACRAMENTS.

CATECHISM.

Q. What is a sacrament?

A. A sacrament is an outward sign of inward grace, ordained by Christ, by which grace is given to our souls.

Q. Do the sacraments always give grace?

A. Yes; to those who receive them worthily. Q. Whence have the sacraments the power of giving grace?

A. From the merits of Christ's precious blood, which they apply to our souls.

Q. Is it a great happiness to receive the sacraments worthily?

A. Yes; it is the greatest happiness in the world.

Q. How many sacraments are there?

A. These seven Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy Order, and Matrimony.

Q. What is baptism?

A. Baptism is a sacrament by which we are made Christians, children of God, and members of the Church.

Q. What other grace is given by this sacrament? A. It cleanses from original sin, and also from actual, if we be guilty of any.

Q. Can no one but a priest baptize?

A. In case of necessity, when a priest cannot be had, any one may baptize.

OBSERVATIONS.

We desire to approach this subject with heartfelt respect and tenderness for the feelings of our Roman Catholic brethren, and willingly acknowledge not only that our Reformers retained the use of the word 'sacraments,' but that our Catechism, which was added some time after their death, gives nearly the same definition." They say that it is requisite to the true nature of a sacrament, that it should be ordained by Christ Himself; and here we see the ordination of the Divine Head of the Church justly laid as the ground of this institution. He stamped His own superscription upon Baptism and the Lord's Supper, when He said, "Go ye and teach all nations, baptizing them," and "Do this in remembrance of Me;" but upon those two only.

The primary object of the sacraments is to exhibit Christ in all the rich treasures of grace and salvation. Christ being taken away, there remaineth nothing in

See Appendix, Note I.

the sacraments but an empty show. Though God has ordained these outward means for the conveyance of inward grace to our souls, there is no necessity that we should tie the work of God's Spirit to the sacraments, more than to the Word. The blessing is not given to the external administration of the ceremony, but to the right reception of the ordinance. We rejoice to see this so clearly explained in the above answer, and still further confirmed in the next, which attributes their whole efficacy to the precious blood of Christ.

Perhaps we might object a little to the word 'power,' lest any ignorant persons should infer from it, an inherent power in the sacraments; but it does not appear in this place to be used with that intention: and when we reflect upon the devout feelings that may be raised in the hearts of many who learn the above truths, and consider, at the same time, how few there are amongst the laity who give their minds to theological definitions, we cannot help hoping that this introduction to the sacraments may to many of them be an antidote to the errors we are obliged to point out, and that they do feed upon Christ in their hearts, and are not aware that they are upholding things contrary to His will. Nevertheless, the more they love Him, the more incumbent it is upon them to reject the corruptions that have been imposed upon them by high ecclesiastical authorities: high, as far as worldly elevation goes, but not high as students of the Word of God.

The happiness of the believing heart after baptism is evidenced in the history of the Eunuch, who "went on

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