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IX. CHRIST'S PROMISE, NOT HUMAN GOODNESS, &c., THE SOURCE

OF BLESSING. A Pipe may be of gold or silver, wood or earth, &c., but that which Aows through it will in any case be the same to all who receive it, though perhaps widely different in its action upon the several pipes. A Priest may be a S. John the Divine, or a Judas the Devil, and it matters not to the people so long as he ministers “rite," and they receive “dignè ;" since, when the three essentials are conjoined (Art. 25), Sacraments “be effectual ;" i.e., the "Res Sacramenti," or Reality of Divine Presence, is there (objectively) because of Christ's promise, and quite irrespective of goodness, &c., in either Priest or People ; who receive virtus or damnum (subjectively) according to their state of preparedness or the contrary ; just as the subjective matter of wax is softened, and of CLAY is hardened, by the objective presence of the very same sun at the same moment of time.

X. BY FAITH, AND RIGHTLY. “By faith the walls of Jericho fell down." (Heb. xi. 30.) i.e., The Israelites, believing what God had said (however unlikely, in human judgment, to produce the desired effect), did what He told them, and then the predicted results ensued, according to promise.

So here. Faith in Christ's promise to be present with His Priest, or Ambassador, leads the believer to examine himself,” &c., so as to be prepared to receive Him "dignè," worthily, when the duly ordained Priest consecrates ritè," with the proper

ritual of matter and words. (Notes on Art. 25.)

XI. OPUS OPERANTIS. OPUS OPERATUM.

“Opus Operantis" makes the Virtus Sacramenti depend upon the intention, i.e. the bona fides, or sincerity of the Priest. “Opus Operatum” makes it depend upon the mechanical performance of the act by the People.

XII. CLERICAL CORRECTIVE

DISCIPLINE. “Evil Ministers." Inquiry. Accusation. Trial. Condemnation. Deposition.

*

XIII. EVIL MINISTERS, THE MISFORTUNE,

NOT THE FAULT OF THE CHURCH. The Church of England places five distinct checks upon the introduction of evil men into the ministry; viz.,

1. The “Si Quis," or Public Notice, read in the candidate's Parish Church ; which, like the Banns of Matrimony, invites friends and neighbours to come forward, if they know “any just cause or impediment,” &c.

2. The testimony to good character, &c., required from three beneficed clergymen.

3. Examination as to head knowledge, &c., by Archdeacon or Bishop's Chaplain.

4. Examination as to heart fitness, &c., by Bishop in person.

5. "Si Quis" read again by the Bishop to all comers in the Cathedral at the time of Ordination.

* Lev. x. 1-3; Num. xvi. 38; 1 Sam. iii. 13; iv. 17;

I Tim. v. 19-21; vi. 3-5. Art.

Hence, if evil men do obtain admission into Holy Orders, after all, the blame cannot fairly be attributed to the Church, which has taken so many precautions against it.

Among the various Sects or Clubs, the chief ministerial requisite is fluency of speech, which is often allowed to cover a niultitude of sins,knowledge, morality, sobriety, &c., being thought of little account in comparison.

Article xvii.

men

are

De Baptismo.

Of Baptism. Baptismus non est tan- Baptism is not only tum professionis signum a sign of profession and ac discriminis nota, quâ mark of difference,whereChristiani a non Chris- by Christian tianis discernantur, sed discerned from others etiam est signum Re- that be not christened ; generationis, per quod, but it is also a sign of tanquam per instrumen Regeneration, or New tum, rectè baptismum Birth, whereby as by an suscipientes ecclesiæ in- instrument they that reseruntur, promissiones ceive Baptism rightly de remissione pecca- are grafted into

the torum, atque adoptione Church; the promises nostra in filios Dei per of forgiveness of sin, and Spiritum Sanctum_visi- of our adoption to be biliter obsignantur. Fides the sons of God by the confirmatur et vi divinæ Holy Ghost, are visibly invocationis gratia au- signed and sealed. Faith getur.

is confirmed, and grace increased by virtue of prayer unto God.

Baptismus parvulorum The Baptism of young omninò in ecclesiâ reti- children is in anywise nendus est, ut qui cum to be retained in the Christi institutione op- Church, as most agreetimè congruat.

able with the institution of Christ.

I.

BAPTISM : WHAT IT IS NOT.

“Not only" an outward sign, i.e. Signum, an empty nutshell, as the Continental Reformers, those Fathers of modern Dissent and Freethinking, asserted, but a great deal more.

II. SIGNS OF " PROFESSION” AND OF

“REGENERATION.”

Signum Professionis, the Sign of the Cross made on the forehead. Christened,” i.e. Christened ; marked or branded as sheep belonging to the flock of Christ, the Good Shepherd. (S. John X. 14; Rev. vii. 3 ; Canon 30.)

Signum Regenerationis, Water, the emblem of purity and innocence, and a reminder of the new creation which took place when the Spirit of God first moved upon the face of the waters. (Gen. i. 2; S. John ini. 5 ; Heb. X. 22 ; Tit. iii. 5; Rom. vi. 4; 2 Cor. i. 22; Eph. iv. 30.)

III. RIGHTLY; RECTÈ OR RITÈ.

Rightly” expresses the external agency, i.e. the three essentials, viz. Priesthood, Matter, Words.

“Worthily," dignè, expresses the internal preparation of heart and life.

IV. BAPTISM : WHAT IT IS. The means of conveying three gifts and three graces to infants when received “Rectè ;” and to adults when received “Rectè” and “Dignè" combined.

1. Grafting into the Body of Christ, the Church Vine (vide i Cor. xii. 13; Col. i. 24; Eph. v. 30.)

“Wherein I was made a member of Christ." ( Church Catechism.)

2. Adoption to Son-ship in God's family. (Rom. viii. 15; Gal. iii. 26, 27.)

“Wherein I was made a child of God.”— ( Catechism.)

3. Remission of Sins (Nicene Creed.) (Acts ii. 38; xxii, 16; Heb. X. 13.)

“Wherein I was made an inheritor of the Kingdon of Heaven.” For “being by nature born in sin,” (Job xiv. 4,) and therefore “ children of wrath,” i.e., with whom God is angry in consequence, we are hereby made the children of grace,” i.e., with whom God is well pleased. In other words, the Holy Ghost, working, according to promise, in and by and through Baptism, removes that Birth Sin which rendered us unfit for the Presence of God, and so gives us a claim or title to recover our ancient inheritance. Paradise, lost by the first Adam, is thus regained for us by the Second, Who, when He had overcome the sharpness of death on the Cross, with that Cross as a key, re-opened the Kingdom of Heaven to all believers. (Te Deum.)

4. Faith, which was first “quickened,” i.e., vitalized, by Pre-venient or Preventing Grace (Art. x.) is "confirmed” or strengthened by “virtue” or power of the “Divine Invocation,”

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