Church of England who in those days thought of calling in question the validity of the order and sacraments of the Reformed churches.

Perry ("History of England," Vol. I, p. 19) says, " At first, all that was contended for was, that episcopacy was permissible and not against Scripture." (See also Blakeney "Book of Common Prayer," 1870.)

In addition to those already named, the great Andrewes expressly disclaimed the necessity of Episcopacy, and Cosin freely communicated with the French Reformed church during his exile. Indeed, it is not until the latter half of the past century, that more than a relatively small minority of English churchmen have been committed to a claim which, unhappily, was made in part as a counter claim to the divine right of presbytery.

As Dr. Sanday has written, "It should be distinctly borne in mind, that the sweeping refusal to recognize the non-Episcopal Reformed churches is not and can never be made, a doctrine of the Church of England; too many of her most representative men have not shared it."

Archbishop Tait's words are well-known,

could hardly imagine there were two bishops on the bench or one clergyman in fifty who would deny the validity of Protestant clergymen solely on account of their wanting the imposition of hands." Not only is the catholic pretension opposed within the Anglican church itself, it is also vehemently denied by both the Greek and the Roman Catholic Church. The refusal of the Roman church to recognize Anglican orders,

on the ground of lack of intention is well taken from a catholic viewpoint.

Apostolic succession is not sufficient to establish the high church claim. Hutton says (“Anglican Ministry," p. 28): “A church is not apostolic simply by the possession of a true episcopate. The possession of orders does not constitute a church." There must be intention so to perpetuate the church.

He charges against the Anglican, that the Anglican priest knows nothing of the supernatural powers of a sacrificing priesthood, that the priest is "either a sacerdotos or layman, there is no middle place.'

".

The Roman Catholic church declares the Anglican priest is but a layman. The "Catholic Church" does not and cannot forget that the attitude of the Anglican church, in the beginning, was distinctly protestant.

Upon this point history is clear and decisive despite the efforts strenuously made, especially in America, to repudiate this Protestantism. The Anglican church can never get away from its past history.

Even Hooker regarded the pope as anti-Christ. "Mass" was denounced from every pulpit, and in its place was the " communion." The" altar" became the "table." The Prayer-Book shows positive intention to destroy all belief and devotion connected with the "catholic" sacrifice at the altar.

Penance was repudiated. Intercession of the saints is regarded as profane. Confession is granted merely as a sort of concession to some weak ones.

Indeed, the protestant character of the Articles and the Prayer-Book is too apparent to be disputed.

The endeavour was to get rid of "Roman superstitions."

As Hutton says (o. c., p. 182), "The primitive Anglican ministers of Parker's ordination loathed the very notion of the office of the mass-priest, and would have died rather than have had it conferred upon them." To be ordained a "catholic" priest was, for years, a capital crime in England.

Says The Catholic World (quoted: Hutton, o. c., p. 170)," We see with what an unerring sacrilegious instinct everything bearing upon the holy sacraments, and even upon the holy presence, is either cut out or perverted in the Anglican ordinals."

"The bishop and ordinands explicitly profess their disbelief in the sacrifice of the mass, and they signed a document wherein it is described as a blasphemous fable and a dangerous deceit" (Hutton, o. c., p. 183).

There is thus the evident, deliberate intention to exclude the doctrine of the sacrifice from the communion, although this doctrine is sometimes maintained by the Episcopal clergy.

The absolution is simply the declaration by the ministry of God's word, and is not anything else than that which any man might declare. As Hutton says, "It is such a declaration as would be made by a boy in the Catholic Church.'"

Absolution is simply a last resort for those who ought to have been able-so the Prayer-Book implies -to quiet their consciences without it. This is not a mark of a church possessing a sacerdotal ministry.

The Anglican priesthood is commissioned to remit

sins, only in terms which require no sacerdotal character at all.

The interchangeableness of the words priest and minister in the Prayer-Book is very significant of the intention to get rid of the sacerdotal character of the priesthood, as is also indicated by the rejection of the term, altar. In the act of ordination, a prayer is used which is evidently not to confer sacerdotal power.

The duties of a bishop are described in terms that are not sacerdotal. He is to administer, discipline, teach, preach and feed. He is not in any sense a high priest.

When a priest is ordained, it is in these words, “Be thou a faithful dispenser of the Word of God and of His holy sacraments."

In the communion, as the Anglican Prayer-Book says, the priest stands before a table and not at an altar; and, in his prayer, the sacrifice of Christ is purposely declared to have been once for all complete ; and the communion is simply "a perpetual memory of His precious death and sacrifice"; and those who commune are commanded to "take and eat this in remembrance that Christ died for thee, and feed on Him in thy heart by faith," which absolutely excludes any thought of sacrifice in the "catholic" sense, and is simply a protestant, Calvinistic communion.

Although many Anglicans have deplored the influence of Calvin in the Prayer-Book, that influence is there, and can never be got out of it.

Whatever may be said by the eager high church

men of the Episcopal church, sacramentalism and sacerdotalism are still new in the Anglican church, and struggle hard to maintain a place in it, in opposition to the plain teaching of the Book of Prayer.

There are a few hundred ritualistic churches, in not more than a dozen of which is the new mode of worship, "five and twenty years old," and these serve to bring out in stronger relief the protestantism of all the rest, and, indeed, of all until our own day (see Hutton, o. c., p. 20).

The attitude of the Prayer-Book towards sacerdotalism of the "catholic" sort is not a question of lethargy, but of fierce denial. The Reformation was a violent outburst of anti-sacerdotalism. The Greek and the Roman churches have, therefore, with consistency rejected the claims of this party of the Anglican church. There is but one way for an Anglican "priest" to enter the Roman Catholic priesthood, that is, as any other layman must. This, not a few have done.

From an historical point of view the Anglican Church is a schismatic church. It separated itself just as really from the mother ecclesiastical organization as did the other Calvinistic churches. The Anglican church was, of course, Calvinistic.

The succession of its ministry or priesthood, which came from the Roman Catholic church for a thousand years, was broken when, under Henry VIII this church declared itself separate from the papacy. In consequence of this division this church came under the anathema of the Roman Catholic church.

When Henry VIII became king, there was no