firmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be accounted 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.

"The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith."—Art. xxv.

THE statements given above, show how widely the church of Rome and the church of England differ from each other in their faith as to the Christian sacraments; this difference applies, not only their number, but also to their character and efficacy.

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What is a sacrament? It is necessary to define this, that we may arrive at proper conclusions on the matters now to be considered. According to the authoritative decision of the Trent Council, a sacrament is "the symbol of a sacred thing, and

the visible form of an invisible grace."* This definition is applied in common to all the seven sacraments of the church of Rome. In consistency with this decision an anathema is pronounced against all who deny the number, or character and efficacy of the sacraments, as determined by that Council. The term sacrament, though used by the church of Rome in a more definite sense, appears to have been used by the early Fathers more vaguely, as a sign of a thing sacred and holy; hence it was early the custom to designate as sacraments all those corporeal and sensible things which were considered as representing the spiritual and invisible graces of God, by this appellation, for which St. Austin assigns this reason-" Signs, when they are applied to divine things, are called sacraments." For this reason, St. Austin and St. Hilary of Poictiers, speak of the sign of the cross, exorcism, the holy bread, prayer, fasting, &c. as sacraments. According to this vague and extensive use of the term, the number of sacraments might be multiplied indefinitely.

A sacrament, in its true and proper sense, is, a sacred sign, instituted by our Saviour, to represent, seal, and spiritually exhibit to us the benefits of our redemption." In this sense, the church of

* Commune hoc quidem est sanctissimæ Eucharitiæ cum cæteris sacramentis, symbolum esse rei sacræ, et invisibilis gratiæ formam visibilem, &c., sess. xii. c. iii.

+ Sess. vii. c. i.

England teaches, that "there are two sacraments ordained of Christ our Lord in the gospel, that is to say, Baptism and the Supper of the Lord."

The church of Rome, on the contrary, holds "that there are truly and properly seven sacraments of the new law, instituted by our Lord Jesus Christ." Some most singular and fanciful reasons were assigned by the Fathers in the Trent Council in favour of this particular number; as, that there are seven cardinal virtues, seven capital vices, seven planets, seven days of creation, seven plagues of Egypt, &c.* Against this error the church of England protests in the words of the article already given; and also in the following words of her Apology, by Bishop Jewel.

"The sacraments instituted by Christ are only two-the Sacrament of Baptism and our Lord's Supper, as the ancient learned Fathers have made account of them. St. Ambrose having occasion of purpose to treat of the sacraments, speaketh but of two saith he, I begin to speak of the sacraments which you have received;' and yet, in his whole treatise divided into six books, he writeth but of two. His book is extant; if any man doubt this he may see it. St. Augustine reckoneth them to be but two- these be the two sacraments of the church.' Again he saith, Our Lord and his apostles have delivered unto us a few sacraments, instead of many, and the same in doing most easy, *History of Council of Trent, fol. p. 219.

in signification most excellent, in observation most reverend, as is the sacrament of baptism, and the celebration of the body and blood of our Lord. Thus, Augustine and Ambrose, unto whom I might also join other ancient Fathers, reckon but two sacraments. Let no man then be offended with us for so doing: we do no new thing, but restore the ordinances of Christ, and keep the example of the holy Fathers."*

Another and most important point of difference between the two churches, and of most serious consequence, respects the design and efficacy of the sacraments. The church of England declares— "Sacraments ordained of Christ, be not only badges, or tokens, of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace and God's good-will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him." The following canons of the Council of Trent will show what is the faith of the church of Rome on these points :

"If any one shall say that the sacraments were instituted for the nourishing of faith alone, let him be accursed."+

"If any one shall say the sacraments of the New Law do not contain the grace which they

* "Jewel's Apology.”

+ "Si quis dixerit, hæc sacramenta propter solam fidem nutriendam instituta fuisse; anathema sit."-Sess. vii. c. v.

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signify, or do not confer the grace itself on those who oppose no obstructions to it," &c.*

"If any one shall say that by the sacraments themselves, from the performance of the work, (ex opere operato,) grace is not conferred, but that faith only in the divine promise is sufficient to the obtaining of grace; let him be accursed."†

In our remarks on the statements given of the faith of the two churches, concerning the sacraments, for the sake of brevity and distinctness, we will first show in what the church of Rome errs, and then justify the church of England in what she propounds on this subject.

The church of Rome ascribes a supernatural efficacy to the administration of the sacraments; they are held to contain the grace which they signify, to confer grace by the performance of them, (ex opere operato.) According to this doctrine they are, in truth, to be considered as physical rather than moral instruments, or means of grace and salvation. The grace which they signify, and which they confer, is not from the blessing of God and the secret working of his Spirit, but from the

* "Si quis dixerit, sacramenta novæ legis non continere gratiam, quam significant, aut gratiam ipsam non ponentibus obicem non conferre," &c.-Sess. vii. c. vi

+ "Si quis dixerit, per ipsa novæ legis sacramenta ex opere operato non conferri gratiam, sed solam fidem divinæ promissionis ad gratiam consequendam sufficere; anathema sit."-Sess. vii. c. viii.