lves or by our sureties, are in producing that spiritual d at baptism. Thus St. Paul, washing away sins at baptism,

e of "calling on the name of ....w under such circumstances can of the Lord, except by profese and faith ?* In like manner, the Sacrament of the Lord's Supper, ', which we eat, nor the wine which ore than the water, which is used in confers the spiritual grace, but the faith, which accompany the eating of the drinking of the wine. Our Articles and precise on this subject.

The

od, that in the short service, which our Church the private baptism of infants, there are no th and repentance, though by our Catechism they persons to be baptized, we may answer, that we with a general rule, without some exception for exIn the words of the rubric, this short service is to when need shall compel :" and if the child lives, it 's be brought to Church, when the same professions and faith are made as in the other services. These erefore are only deferred, and deferred from the case. On the other hand, if the child dies, we trust ty takes the will for the deed, since the intended faith and repentance would have been carried into portunity had been afforded by the life of the child

our sins are visibly signed and sealed. But, not to mention, that in every legal instrument the signing and the sealing is accompanied with the declaration of its being our own act and deed, and that this mental assent is the thing, which gives force to the signa. ture and the seal, the comparison in question is limit ed by the very words of the Article to those, who "receive Baptism rightly." And Baptism, according to the general rules of our Church, is not received rightly, unless, either by ourselves or by our sureties, we make professions of Repentance and Faith. "What is required (says our Catechism) of persons to be baptized? Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the promises of God made to them in that Sacrament." Conformably with this doctrine of our Catechism, godfathers and godmothers, in the name of the child to be baptized, make a public declaration, before the baptism itself is administered, that they renounce sin, and believe in the promises of God. And whereas these previous declarations are made by the godfathers and godmothers at the public baptism of infants, the same previous declarations are made by the parties themselves, in the ministration of baptism to such as are of riper years. In the exhortation also to this service, the Priest says, "Doubt ye not, therefore, but earnestly believe, that he will favourably receive these present persons, truly repenting, and coming to him by faith." Repentance and Faith, therefore,

expressed either by ourselves or by our sureties, are the causes which operate in producing that spiritual grace, which is conferred at baptism. Thus St. Paul, when he spake of washing away sins at baptism, spake at the same time of "calling on the name of the Lord." But how under such circumstances can we call on the name of the Lord, except by professions of repentance and faith ?* In like manner, when we receive the Sacrament of the Lord's Supper, it is not the bread, which we eat, nor the wine which we drink, any more than the water, which is used in baptism, which confers the spiritual grace, but the repentance and faith, which accompany the eating of the bread and the drinking of the wine. Our Articles are very clear and precise on this subject. The

treme cases.

* If it be objected, that in the short service, which our Church has provided for the private baptism of infants, there are no expressions of faith and repentance, though by our Catechism they are required of persons to be baptized, we may answer, that we seldom meet with a general rule, without some exception for exIn the words of the rubric, this short service is to be used only "when need shall compel :" and if the child lives, it must afterwards be brought to Church, when the same professions of repentance and faith are made as in the other services. These professions therefore are only deferred, and deferred from the urgency of the case. On the other hand, if the child dies, we trust that the Almighty takes the will for the deed, since the intended professions of faith and repentance would have been carried into effect, if the opportunity had been afforded by the life of the child being spared.

twenty-eighth Article says, "To such as rightly, worthily, and with faith receive the same, the Bread, which we break, is a partaking of the Body of Christ and likewise the cup of blessing is a partaking of the blood of Christ." On the other hand, says the twenty-ninth Article, "The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth the Sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ." The relation therefore both of the outward sign to the inward grace, and of the inward grace to that which is required to obtain it, is so distinctly marked, that one should hardly suppose it possible to mistake the meaning of our Articles. There is an act of the mind, and there is an external token of it for every act of the mind must have some external token. But neither here nor in other cases does the real virtue of the act consist in the token. Each of our Sacraments has its own external token: but in both of them are the acts of the mind acknowledgments of Repentance and Faith. Unless therefore it is superstition to believe, that the grace of God accompanies Repentance and Faith, there is no super. stition in believing, that the grace of God accompanies, as well the Sacrament of Baptism, as the Sacrament of the Lord's Supper. And since that peculiar grace, which is called Regeneration, is a grace, which is conferred on us only once in our lives, (for it is a different thing from renovation) the Sacrament, which

we receive only once in our lives, and which then admits us to the Christian Covenant, would appear to be the appointed means of conferring that grace, even if St. Paul had not declared it. But that St. Paul has declared it cannot admit a doubt. Unless Regeneration had belonged to Baptism, the Apostle would not have called the act of Baptism "the washing of Regeneration," or the laver of Baptism "the laver of Regeneration." For there is nothing beside Baptism, to which the term "washing," or rather the term "laver," which is a better translation, can possibly apply. It is strange therefore, that such efforts should now be made to detach Regeneration from Baptism: though we must acknowledge, that in the estimation of those, who make such efforts, the separation is highly useful. For, as soon as Regeneration is detached from Baptism, it may be employed on other occasions it may be made the instrument of conversion at a later age and thus the pangs of the new birth may become tokens of admission to that holy state, which the converts are taught to expect in vain from a Sacrament deprived of its spiritual grace. But strange as this doctrine may appear, it is yet more strange, that men should detach Regeneration from Baptism, and still pretend to be Churchmen. There is no possible artifice, by which the words of our baptismal services can be distorted from their real meaning. In the words of our Public Baptism of Infants, the Priest thus addresses the congregation,