it may be observed, (1.) it existed in the Old Dispensation. Circumcision and propitiatory sacrifices, among the Jews, were quite of a different nature from all the ritual precepts concerning their cleansings and the distinctions of days and meats. By circumcision they received the seal of the covenant, and were brought under the obligation of the entire law, and by sacrifices atonement was made for any sins they had committed. In observing these, the Jews adhered to their part of the covenant, and by accepting them, God maintained it on his part. But with respect to the ritual precepts, they were mere badges of their profession, by obeying which they were distinguished from other nations. (2.) This distinction is authorized in the New Testament. Thus, St. Peter says, " baptism saves us." (1 Pet. iii. 21.) St. Paul calls it "the washing of regeneration," and connects it with "the renewing of the Holy Ghost." (Tit. iii. 5.) Our Saviour says, "he that believeth and is baptized shall be saved." (Mar. xvi. 16.) And again, "except a man "be born of water and of the Spirit, he cannot "enter into the kingdom of heaven." (John, iii. 5.) In like manner, the Eucharist is called " the communion of the body and blood of Christ.” (1 Cor. x. 16.) These, and similar phrases, imply much

This reciprocal act is specially marked in Lev. xxvi. 12. " I will be your God, and you shall be my people."

more than mere ceremonies, designed only to maintain order; on the contrary, they justify us in concluding, that Christ, who instituted these sacraments, accompanies them with a particular presence in them, and a divine blessing upon those who worthily receive them.

2. On the other hand, the Church of Rome 2 holds, that the sacraments have such a divine virtue annexed to them, that, by the very receiving of them (technically called opus operatum) it is conveyed to the souls of those to whom they are applied, unless they themselves put a bar in the way of it, by some mortal sin. Hence it is, that they conceive, that by the sacraments given to a man, when his senses have nearly decayed, and when he cannot therefore exert his faculties, he is yet justified. We object to this doctrine on two grounds: (1.) It directly tends to destroy all religion. For men are by it induced to continue securely in sin, when they think that the sacrament given to them at their death can remove all the consequences of their evil practices. (2.) It is contradicted by the tenor of Scripture. Thus, baptism is said to save us," not as it is an ac

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"If any one shall say that grace is not conferred (ex opere operato) by the work done in the sacraments of the New Law, but “that only faith ́in the divine promise is sufficient to obtain grace, "let him be accursed."-See Conc. Trid. sess. 7. can. 8.

b These are the words of Bellarmine, "obicem peccati mortalis." See Bell. de Sac. 1. 2. c. 1.

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tion in itself; " not the putting away the filth "of the flesh, but the answer of a good con"science towards God." (1 Pet. iii. 21.) When, therefore, any person desires baptism, he must either by himself, if adult, or his sponsors, if an infant, make this profession, and though this outward profession, being all that can fall under human cognizance, must entitle him to the privileges of a baptized person, yet the effect of the baptism on his soul depends doubtless on the sincerity of his declaration. Likewise, in the Eucharist, by our "showing forth the Lord's death till he comes," we are admitted to the communion of his body and blood," (1 Cor. x. 16,) and are thus made partakers with other Christians in the effects of his death. But "they "who eat and drink unworthily, eat and drink "damnation to themselves." (1 Cor. xi. 29.) It is evident, therefore, that all our actions are acceptable to God, only with regard to the disposition with which they are performed, and that so far from our prayers being efficacious by any innate quality," they are an abomination to God," if they proceed from wicked hearts, (Prov. xv. 8.)

But further, the Church of Rome a conceives, that there are some sacraments, which, beside

a The sacraments which are supposed to attach a character to the soul, are baptism, confirmation, and orders.-See Bellarmine de Effec. Sac. 1. 2. c. 19.

the opus operatum, imprint " a character" on the soul. This character they define to be a supernatural and spiritual quality, which is indelible. Thus, they argue, that we admit baptism should not be repeated, which they say arises from the character it fixes upon the soul. But this is by no means true; our reason for this opinion is, that baptism being a dedication of the person to God, he must be always considered as in that state, unless he falls away by a total apostacy. In this, we follow the example of the Primitive Church, which pardoned sinners on repentance, but did not rebaptize them. It is also evident, that the doctrine of the Roman Church, on this point, is liable to the same objections as that we have just considered.

a

In opposition to both these errors, a sacrament may be defined to be an institution of Christ, in which some material thing is consecrated, by the use of a form of words; and by means of which reciprocal or foederal acts pass between God and the receiver; on God's part, by his spiritual assistances, and on man's, by his promises and vows. To constitute a true sacrament all these parts are required. 1. Institution by Christ is necessary; for though rites and ce

See Vossii disp. de Sacram. vi et efficac. pars post; Calvin's Inst. l. iv. c. xiv. and Jewel's Treat. on the Sacram. St. Augustin defines a sacrament to be "a visible sign of an invisible grace." See Aug. de Doct. Christ. 1. 2. c. 1.

remonies may he appointed by the Church, yet the means of conveying divine grace to us can only be instituted by him who, as the author of the New Covenant, can alone have power to settle its rules and conditions. It should be observed, however, that if any sacrament can be proved to have been instituted by Christ's Apostles, its authority cannot be denied. 2. Matter is necessary to a sacrament, in order to distinguish it from ordinary acts of worship, for these are the thoughts of the mind declared by words, whereas sacraments are the application of a material sign, accompanied by those thoughts. 3. Form is necessary to apply the matter to its right use, since this could not be known without such words to explain it. It is reasonable also, that our Saviour, who instituted the one, should likewise appoint the other. Finally, the end of a sacrament is twofold; the one is to unite us to Christ, by the reciprocal act, which conveys a blessing to us from him, and the other to unite us to the Church, by this public profession.

Having thus defined the nature of a sacrament, II, we shall now proceed to apply the definition to the rites which have obtained this name.

This division of the Article consists of two parts, the one positive and the other negative. 1st. In the positive part, it asserts that "there are two sacraments ordained of Christ

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our Lord in the Gospel, that is to say, baptism " and the supper of the Lord."