Communion, until the end of the General Prayer, [for the whole state of Christ's Church Militant here on earth,] together with one or more of the Collects, concluding with the blessing.

(8.) Sponsors.

Being aware that the Clergy have felt the great importance of having duly qualified Sponsors at Holy Baptism, we recommend that the most earnest endeavours be used by them to convey correct impressions upon that subject to their several flocks, in the hope that suitable persons may be in all cases provided to discharge the duties of that office.

(9.) Marriage.

(a.) Within prohibited Degrees.

Inasmuch as it is directed by the 99th Canon, that “ no person shall marry within the degrees prohibited by the laws of God, and expressed in a Table set forth by authority, in the our Lord God, 1563"; we are of opinion that any clergyman of year of the Province, who shall solemnize matrimony between persons so related, will be acting in violation of the Law of the Church.

Referring also to Canons 26 and 109, and to the Rubrics prefixed to the Communion Service, we are further of opinion that persons so marrying within the prohibited degrees are liable to be repelled from the Holy Communion until they have repented and be reformed.

(b.) Of Persons neither of whom belongs to the Church.

We are of opinion that Ministers of the Church of England ought not to solemnize marriage between persons neither of whom is of our own communion, except in cases where the marriage cannot, without extreme difficulty, be solemnized in any other way.

(c.) Irregularly Solemnized

While we recognise the validity of all marriages contracted in conformity with the laws of the State, provided that they be not contrary to the laws of the Church, we would earnestly impress upon all members of the Church of England the duty of having their marriages solemnized according to the rites of the Church, and in no other way.

(d.) Caution to be used.

1. We desire to draw the attention of the Clergy to the necessity of exercising due caution before they proceed to solemnize marriage.

2. We therefore recommend that the banns be thrice published, except in case of marriage by license, once at least in the licensed place of worship which is nearest to the residence of the parties desiring to be married.

3. And that the Registers of Marriage, Baptism, and Burial be accurately kept, and copies sent at the times required by law.

(10.) Churching of Women.

We are of opinion, from the Rubric at the end of the service for the Churching of Women, that that service is not intended to be used for persons who are living in such a state as would justify the Minister in repelling them from the Holy Communion.

(11.) Ministering to Dissenters.

We are of opinion that the general principle of Colonial Legislation, by which the equality of all religious denominations is recognized, releases the Clergy of the Church of England in these colonies from the obligation to perform religious services for persons who are not members of our own Church.

(Signed as before.>

VIII. HOLY BAPTISM.

As Bishops engaged in the charge of extensive Dioceses, and debarred from frequent opportunities of conference, we do not presume to think that we can inform or guide the judgment of the Church at large; but at a time when the minds of pious and thoughtful men are in perplexity, we cannot remain altogether silent, nor refrain from stating what we believe to be the just interpretation of the Creed, Articles, and Liturgy of the Church of England respecting the Regeneration of Infants in Holy Baptism.

We believe Regeneration to be the work of God in the Sacrament of Baptism, by which infants baptized with water, in the name of the Father, Son and Holy Ghost, die unto sin, and rise again unto righteousness, and are made members of Christ, children of God, and inheritors of the Kingdom of Heaven.

We believe this regeneration to be the particular grace prayed for, and expected, and thankfully acknowledged to have been received in the baptismal services.

We believe that it is the doctrine of our Church that all infants do by baptism receive this grace of regeneration. But remembering the words of our Lord, instituting the Holy Sacrament of Baptism, (Matt. xxviii. 19, 20), which enjoin that they who are baptised are to be made disciples and to be taught, we are of opinion that whensoever an infant is baptized, an assurance ought to be given at the same time on its behalf (by some one or more baptized persons) that it will be brought up in the faith of Christ.

We do not recognize in the infant itself any unfitness which disqualifies it from receiving in baptism this grace of regeneration, for our Lord Jesus Christ does not deny His grace and mercy unto such infants, but most lovingly doth call them unto Him.

We do not believe that unworthiness in Ministers, Parents, or Sponsors, hinders this effect of the love of Christ.

We believe that a wilful neglect of the means of grace does not prove that the gift of regeneration was never received, but in those who so fall away after baptism, we believe that the consequence of their having been regenerated is to aggravate their guilt.

Finally, we would express, First, our cordial and entire agreement with the Articles and Formularies of our Church, in their plain and full meaning, and in their literal and grammatical sense. Secondly, our willing disposition to accept and use them all in the manner which is appointed; and, with especial reference to our present subject, to carry on the work of Christian education in the firm belief that infants do receive in baptism the grace of regeneration. Thirdly, above all, we would express our unfeigned thankfulness to Almighty God for the gift and preservation of these inestimable blessings.

W. G. SYDNEY.

G. A. NEW ZEALAND.

F. R. TASMANIA.

AUGUSTUS ADELAIDE.

W. NEWCASTLE.

HOLY BAPTISM.

Upon this subject the Bishop of Melbourne preferred to state his views as follows:

The doctrine of our Church concerning the nature and efficacy of Holy Baptism, may, in my opinion, be stated in the eight following propositions.

1. Regeneration is that operation of the Spirit of God upon the heart, which produces a death unto sin, and a new birth unto righteousness. By regeneration we are made members of Christ, children of God, and inheritors of the Kingdom of Heaven.

2. Baptism is the sacrament of regeneration, which is the particular grace prayed for, expected, and thankfully acknowledged to have been received in the baptismal service.

3. The work of regeneration is wrought in all, whether they be adults or infants, who receive baptism rightly, (Art. xxvii.) but in none others. (Art. xxv.)

4. The Church, in her office for the baptism of infants, and in that for the baptism of adults, uses the language of faith and hope, and is not to be understood as declaring positively a fact which it cannot certainly know, viz. that every baptized infant, or every baptized adult, is regenerate.

5. The statement put into the mouth of a Catechumen, that he was in baptism made a member of Christ, &c., is to be understood in the same qualified application as the declaration which almost immediately follows, that by God's help he will do as his godfathers and godmothers had promised for him, and that he heartily thanks his heavenly Father that He hath called him, &c.

6. Repentance and faith are required of those who come to be baptized, but the Church is silent as to the fitness or unfitness of an infant, who is incapable of repentance and faith, for receiving regeneration in baptism.

7. The unworthiness of a Minister does not take away the effect of baptism, either in the case of adults or infants. (Art. xxvi.)

8. Parents are nowhere mentioned in the Articles, or in the baptismal service; but infants are baptized, because they promise repentance and faith by their sureties. These sureties, or sponsors, are to be duly qualified persons; and no one is to be admitted godfather or godmother, before the said person so

undertaking has received the Holy Communion. (Canon xxix.) The Church, however, has not positively affirmed that the unworthiness of sponsors disqualifies an infant for receiving the grace of baptism.

The truth of the following four additional propositions may also, I think, be gathered from the Scriptures, and is perfectly consistent with the general tenor of the Articles and formularies of our Church, viz. :

:

9. Sponsors who themselves repent and believe, may and ought to expect most confidently the grace of regeneration for the children whom they bring to be baptized.

10. While the Church may, and ought to use the language of faith and hope, respecting all infants brought to be baptized, impenitent and unbelieving sponsors are not entitled to expect any blessing from an ordinance which they only profane.

11. Children who have been baptized are to be taught to regard God as their Father, and to love and trust in Him as having redeemed them by His Son, and sanctified them by His Spirit to pray that being regenerate, and made the children of God, by adoption and grace, they may daily be renewed by the Holy Ghost, (Collect for Christmas Day) to consider the guilt of any sins which they may commit against God, as aggravated by their having been baptized, and brought up in the faith of the Gospel.

12. Our own personal repentance and faith are the only sure evidence of our being spiritually the children of God.

Having thus stated my own views of the doctrine of our Church concerning Holy Baptism, I would unite with my Right Reverend Brethren, in expressing,

1. My cordial and entire agreement with all the Articles and Formularies of our Church, in their plain and full meaning, and in their literal and grammatical sense.

2. My willing disposition to accept and use them in the manner which is appointed; and (with especial reference to our present subject) to carry on the work of Christian education in the firm belief that infants do receive in baptism the grace of regeneration.

3. Above all, my unfeigned thankfulness to Almighty God, for the gift and preservation of these inestimable blessings.

C. MELBOURNE.