ceived manifold signs of the most unequivocal variance between them. I am desirous of not extending my examples to an inconvenient length, but it is requisite for this branch of the subject to be regarded under several aspects.

And here, the number of the sacraments is the first question for consideration; concerning which the following are the decisions of the two Churches, that of the Church of Rome being contained in the first Canon of the seventh session of the Council of Trent, and that of the Church of England in her twenty-fifth article of religion.

NUMBER OF THE SACRAMENTS ac

cording to the Church of Rome. "If any one shall say, that the sacraments of the new law were not all instituted by Jesus Christ our Lord; or that they are more or fewer than seven, namely, baptism, confirmation, the eucharist, penance, extreme unction, orders, and matrimony; or that any of these seven is not truly and properly a sacrament: let him be accursed."

[Note.-The same sentence is pronounced severally in subsequent sessions, with respect to each of the five supernumerary sacraments, upon any one who shall say that "it is not truly and properly a sacrament."]

NUMBER OF THE SACRAMENTS according to the Church of England.

"There are two sacraments ordained of Christ our Lord. in the Gospel, that is to say, Baptism and the Supper of the Lord.

"Those five commonly called sacraments, that is to say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for sacraments of the Gospel, being such as have grown partly of the corrupt following of the apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God."

Of the two sacraments, recognised by both Churches, that, which manifests the most striking marks of difference between them, is the Eucharist or the Lord's

Supper. But there is one not unimportant particular respecting the sacrament of Baptism, on which a remark may be made in passing, as to the effect which that sacrament produces on "original sin," or "the fault and corruption of human nature," and which, according to the Church of Rome, amounts to a total extirpation of it; whereas the Church of England, whilst she teaches the regenerating grace of Baptism, nevertheless teaches a continuance of original sin in the baptized. On this particular, the reader may be referred to the fifth Chapter of the Decree of the fifth Session of the Council of Trent on the one hand; and on the other to the ninth Article of the Church of England.

THE EFFECT OF BAPTISM ON ORIGI

NAL SIN, according to the
Church of Rome.

"If any one denies, that the guilt of original sin is remitted by the grace of our Lord Jesus Christ, which is conferred in Baptism; or even asserts that the whole of that, which has the true and proper nature of sin, is not taken away; but says, that it is only shorn, or not imputed: let him be accursed."

the

THE EFFECT OF BAPTISM ON ORIGI-
NAL SIN, according to
Church of England.

"Original sin....is the fault and corruption of the nature of every man that naturally is ingendered of the offspring of Adam.......And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh .... is not subject to the law of God."

But let us turn to the sacrament of the Lord's Supper; and here the doctrine of transubstantiation challenges our attention, distinguished as much by its "fundamental" importance, as by the palpable difference of the sentiments avowed concerning it by the Churches of Rome and of England:-by its fundamental importance, since the importance of that doctrine will hardly be questioned, which, independently of the other important doctrines and practices that depend upon it, as well as of

C

its own intrinsick character, was the principal hinge, whereon turned the theological controversies in this country at the period of the Reformation, which was the chief touchstone for trying the faith of the suspected, and which was the prominent cause, for which the Romanist scrupled not to shed the blood of his heretical opponents, and for which the Fathers and Martyrs of our Reformed Anglican Church were content that their blood should be shed;-and by the palpable difference of the sentiments avowed concerning it by the two Churches respectively; so palpable, indeed, and notorious, that it is hardly imaginable how a doctrinal agreement between them can be supposed to exist with this broad and glaring discrepancy forcing itself upon notice.

Perhaps, however, it may be questioned, whether of those, to whom the term of "transubstantiation" must be more or less familiar, many may not be imperfectly aware of the import of the term, or of the tenets of the Romish and Anglican Churches concerning it; a suspicion, which derives countenance from the fact, that a late most distinguished statesman, a man of lofty intellect, of extensive mental cultivation, of large acquirements, and of eloquence rarely rivalled, and who at one time filled the highest post in his Majesty's councils; that the late Mr. Canning, on, a debate in the House of Commons on the Romish claims, committed the egregious error of supposing, that the Church of England holds the doctrine of consubstantiation, and referred, as I remember, to the first of her thirty-nine Articles in support of his supposition. But, however this may be, and whether the term "transubstantiation" be usually understood or not by all those who discuss the

doctrinal peculiarities of the two Churches, it is necessary for my purpose to set forth its meaning, together with the judgment pronounced concerning it, by the Church of Rome in the first and second Canons of the thirteenth session of the Tridentine Council, and by the Church of England in her twenty-eighth Article of Religion.

The reader will probably concur in the opinion, that he who shall keep in mind these respective judgments, together with an acquaintance with the ecclesiastical history of the middle of the sixteenth century, will never

be in need of armour of proof, to secure him against the delusion of identifying the fundamental doctrines of the Roman and the Anglican Churches.

But we shall perceive, as we advance, other matters connected with this Sacrament, utterly subversive of the imagination of such identity.

Thus, with respect to the body and blood of Christ, communicated in this sacrament, whilst the Church of England maintains the real presence in the sacrament, and that "his body and blood are verily and indeed taken and received by the faithful in the Lord's Supper," she no less clearly maintains that such presence is spiritual, and that Christ's body and blood are only spiritually received; whereas, the Church of Rome plainly affirms a bodily, that is, a substantial, presence and receiving. This difference is manifest from the language of the Council of Trent in the 4th and 8th canons of the thirteenth Session, and the 28th and 29th Articles of the Church of England.

THE PRESENCE OF CHRIST IN THE
Eucharist, according to the
Church of Rome.

"If any one shall say, that, when consecration is performed, the body and blood of our Lord Jesus Christ is not in the admirable sacrament of the Eucharist, but only in the use, whilst it is taken, but not before or after; and that in the consecrated hosts or particles, which are reserved or remain after communion, there does not remain the true body of the Lord: let him be accursed.

"If any one shall say that Christ, exhibited in the Eucharist, is eaten

THE PRESENCE OF CHRIST IN THE LORD'S SUPPER, according to the Church of England.

"The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a sacrament of our Redemption by Christ's death: insomuch that 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.

"The Body of Christ is given, taken, and eaten, in the Supper,