reign the unhappy objection raised by a section of the English Reformers to the cap and surplice, and a few of the minor ceremonies of the Prayer Book. In the conflict with the royal supremacy, administered through the bishops, which followed, not a few clergymen of piety, learning, and great personal influence, were silenced for nonconformity in these respects. The scandal was great in the eyes of many to find the law depriving them of the ministers they trusted, and commanding them to attend the Parish Church, served perhaps by a man who had conformed to every change of Henry, Edward, Mary, and Elizabeth, and whose morals and learning they equally held cheap. The Zurich Letters, published by the Parker Society, or the lives of Archbishops Parker and Grindal, will fully illustrate the intensity of this feeling. To such feelings the present Article might offer an answer theoretically and theologically true; but it could not control those instincts and sympathies which really govern the majority of mankind in such matters.

All who are in earnest about religion know that the life of the pastor setting forth the life of Christ which he preaches is the most eloquent and persuasive illustration of the truth. And comparatively few of such persons have been held in allegiance to the Church, when the appointed minister has stood in discreditable contrast to a less regularly appointed rival, simply on account of a theological truth such as the one before us.

Practically speaking, therefore, it would appear that while on the one hand this Article maintains a doctrine of great importance, namely: that the efficacy of Christ's ordinances flows directly from the Lord Himself through His Spirit—yet, on the other hand, no Church can long maintain the loyalty and affection of its members, excepting by the personal character and influence of an enlightened and pious clergy.

On another matter of vast importance this Article is altogether silent. God may honour His own sacraments and word in spite of man's guilt; but it is contrary to reason,

1 See Examination of Certain Londoners.' Grindal's Remains. Parker Soc.

to experience, to history, to Scripture, to suppose that an ungodly, still less a vicious, ministry can issue in anything but an ungodly and corrupt state of the people. No conspicuous work of grace has shown itself apart from a faithful, devoted, prayerful administration of the word and ordinances of Christ. One other subject is usually treated under this Article: 'the Roman doctrine of Intention.' The Council of Trent' agrees with us that a minister living in sin may confer a valid sacrament. But it requires (Canon II.) 'the intention,' on the part of the administrator, ' to do that which the Church does.' The student, desirous of further information on the meaning of this, may find what the priests of the Roman Church are actually taught on the subject in 'Dens' Theology.' It appears from the elaborate classification there made of different kinds of intention, that it implies of necessity an act of the will on the part of the minister to do what the Church requires. Minor acts of mental carelessness, forgetfulness, and wandering during the service will not invalidate the sacrament; but a mere habitual state of the will which could be, but is not, aroused to intend the administration at the time will not suffice. It must follow à fortiori that the administration by an infidel priest who in his heart rejects the whole sacramental doctrine, must be absolutely invalid. Those who know from history what the state of the Roman clergy has been at some periods will see what disastrous consequences must follow from such a theory to those who rely for the perpetuation of the Church on the valid administration of the sacraments.

All these extreme views on either hand disappear before the true Scriptural ground maintained by the Church of England. Christ is received, whether in His word, or through His sacraments, by faith 3-the faith of the recipient. Christ, therefore, cannot be debarred from coming to him' (John xiv. 23) by the neglect, wickedness, or unbelief of any other, whether official of the Church or not. Nothing can keep Christ from the heart but our own impenitence and unbelief.

Finally, Hooker remarks that 'what every man's private

1 Sess. vii. De Sac. Canon xii. 2De Sacramentis,' N. 39, 40, 41, 42. 3 Arts. XXVI., XXVII.

mind is, we cannot know, and are not bound to examine, therefore always in these cases the known intent of the Church generally doth suffice; and where the contrary is not manifest, we may presume that he which outwardly doth the work, hath inwardly the purpose of the Church of God.'1

1 Ecc. Pol. v. 58.

Of Baptism.

ARTICLE XXVII.

Baptism is not only a sign of profession and mark of difference whereby Christian men are discerned from other that be not christened: but is also a sign of regeneration or new birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church: the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed: faith is confirmed: and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

De Baptismo.

Baptismus non est tantum professionis signum, ac discriminis nota, qua Christiani a non Christianis discernantur, sed etiam est signum regenerationis, per quod, tanquam per instrumentum, recte baptismum suscipientes, Ecclesiæ inseruntur, promissiones de remissione peccatorum, atque adoptione nostra in filios Dei per Spiritum Sanctum visibiliter obsignantur, fides confirmatur, et vi divinæ invocationis gratia augetur.

Baptismus parvulorum omnino in Ecclesia retinendus est, ut qui cum Christi institutione optime congruat.

NOTES ON THE TEXT OF ARTICLE XXVII.

In comparing the Latin with the English we may observe these equivalents:-(1) As by an instrument: Latin, tanquam per instrumentum. Some have given the legal meaning of title-deed to the word instrument, but the metaphor used requires that of a grafting-tool. (2) They that receive baptism rightly': Latin recte, not 'rite,' for ritual defect (if not touching the essence of the Sacrament) does not invalidate it. Lay and other irregular baptisms are admitted to be valid. ૨

Omitting one or two verbal changes, the present Article is distinguished from the 28th of 1552 by containing a stronger statement on the subject of Infant Baptism. For in King Edward's Article it was simply asserted that 'the custom of the Church to christen young children is to be commended, and in any wise to be retained in the Church.'

In the wording of this Article our Reformers seem to have borrowed little or nothing from other sources.1

THE ROMAN DOCTRINE OF BAPTISM.

The Roman doctrine as to the spiritual result of the Sacrament of Baptism has already received some elucidation under Article IX. on Original Sin. For the most distinct, and perhaps the most authoritative, doctrinal statements we may further refer to the 'Catechism of the Council of Trent."2 The ordinary administration of this Sacrament has been loaded by the Roman Church with many ceremonies; but it holds the simplest possible form to be valid, and encourages 'all from among the laity, whether men or women,' and ' even Jews, infidels, and heretics,' in case of necessity, to baptize.3 This laxity seems to arise of necessity from the extreme view held as to the importance of this Sacrament. The faithful are to be taught♦ that unless they be regenerated unto God through the grace of Baptism, whether their parents be Christian or infidel, they are born to eternal misery and perdition.' Further,5' No other means of salvation remains for infant children except Baptisin.' This will explain the otherwise unintelligible anxiety of zealous Roman missionaries to baptize (even surreptitiously) the infant children of heathen parents, where there is no prospect of an opportunity of imparting subsequent Christian instruction.c

To this must also be referred a most revolting chapter of Dens, 'Theologia Moralis et Dogmatica,' a work much used, and of high authority in training the Roman priesthood; Tractatus de Baptismo,' 23, 24, 25; 'An infantes baptizentur in utero materno;' De sectione Cæsarea; De fœtu abortivo.'