mental grace of Orders and the Sacerdotal powers of Priesthood are conveyed; and as the whole value of Sacraments depends upon the promise of Christ's presence with the Minister, and as that promise was certainly not given to Laymen, much less to "Imitation Parsons," the Sacraments in Dissenting hands must of necessity be, merely "Imitation Sacraments"—just as fictitious as the "Ministers" themselves, i.e., no Sacraments at all, and as much a mockery and delusion as Grace without meat, a Shell without a kernel, or a Knife without a blade.

ས.

"SACRAMENTS" DISTINGUISHED FROM

"SACRAMENTALS."

The "two Sacraments of the Gospel" (a) have a visible sign determined by Christ before His Ascension; and (b) are "necessary to salvation, generally," i.e., generically for man as a "genus" or family; because they are the conveyancers of spiritual life flowing from Christ's crucified Body; Baptism being the Regeneration or New Birth of the soul, when that Divine Life is begun, and the Holy Eucharist, the provision of "Living Bread" by which it is sustained during its earthly pilgrimage. S. John iii. 5; vi. 53.

VI. THE FIVE SACRAMENTALS.

These differ from the former two, in not being mentioned in the Gospels as having been ordained by Christ before His Ascension, and therefore not having any visible sign or ceremony attached to them by Himself in person.

They have the "nature of Sacraments," however, as containing two parts, viz., an "Inward

Grace" coming from God, and an "Outward Sign ordained by Christ, through His Body, the Church, after the Ascension, when that Body had been duly instructed by Him, during the Great Forty Days, as to the things which should be done in His absence. Acts i. 3.

Hence the Homilies directly call Matrimony a Sacrament; and say of Orders that "neither it nor any other Sacrament else be such Sacraments as Baptism and Communion are." Also of Absolution, "It hath the promise of forgiveness of sins; yet by the express word of the New Testament it hath not this promise annexed and tied to the visible sign, which is Imposition of Hands." [On Swearing; on Com. Pr. and Sacraments.]

VII. SACRAMENTALS: THEIR INWARD

GRACE.

(a) "Confirmation" gives Strength or Firmness; and supplements the regenerating grace of Baptism with the sevenfold gifts of the Holy Ghost, by which, as by lamps of Divine Light, the soul is better enabled to "discern the Lord's Body" in the Holy Eucharist. 1 Cor. xi. 29.

(b) "Penance," i.e., Confession and Absolution, gives freedom from bondage of sin, and thus reopens the door to God's favour. ("Though we be tied and bound, &c." Collects Trin. 21, 24.)

(c) "Orders," i.e., Ordination or Consecration, gives Power to minister Sacraments, but no help to personal holiness. In other words, it is a "gift" for the good of the Laity, rather than a "grace" for the good of the Clergy.

(d) "Matrimony" gives Divine Sanction and Blessing to the union of man and wife.

(e) "Unction" gives Health to the sick, when applied "in morbi initio," at the commencement of an illness, as S. James prescribed. (v. 14, 15.)

VIII. SACRAMENTALS: THEIR OUTWARD

SIGN.

In all five, the outward sign is "Laying on of Hands," and in (d) (e) a Ring and Oil besides. (S. Luke iv. 40; xxiv. 50; 2 Tim. i. 6; Exod. xiv. 16; xvii. 11; Josh. x. 12.)

IX. SACRAMENTALS: THEIR SEVERAL

VALUES.

(a) and (b) Highly important, if not absolutely necessary, to the salvation of all men.

(c) Necessary to some, for the salvation of all. (d) Necessary to some, for the general welfare of the whole community.

(e) Important to some, for their own individual benefit.

X. SACRAMENTALS: "PARTLY;" "CORRUPT FOLLOWING, &c."

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'Matrimony" is a state of life."

"Extreme Unction," i.e., Anointing in extremis, or at the point of death, is a Roman "corrupt following" of the Apostle S. James (v. 14, 15) who obviously intends in morbi initio, or at the beginning of sicknesss. A Protestant "corrupt following" is Confirmation at fifteen, instead of "so soon as they can say the Creed, &c.," which the Church directs. (Bapt. Office.)

XI. SACRAMENTS: RITE; DIGNE.

Not ordained or appointed for mere exhibition

as a spectacle to unconcerned lookers-on, but for personal participation and individual application, in two ways, viz., “Ritè” or Ritually, and "Dignè” or Worthily; Ritè, as regards the Priest; Dignè, as regards the People: Ritè, i.e. "duly ministered according to Christ's ordinance" (Art. xix.) in respect of the three essentials, viz., Priesthood, Matter, Form; and Dignè, i.e., "worthily received" by the participators, after due examination and fitting preparation.

N.B. Those who participate in-Ritè cannot be truly said to receive the "Sacrament" at all.

Those who participate in-Dignè receive injuryDamnum.

Those who participate Dignè receive benefitVirtus.

Hence, to "Partake of Christ," "Feed upon Christ," "Eat the Body," &c., are technical phrases, (as when cattle are said to "feed upon" grass) signifying to receive the RES, the Real Thing, the Divine Presence, "Dignè," so as to obtain Virtus and escape Damnum. (Art. xxix.)

Article xxvi.

De vi Institutionum Divinarum, quod eam non tollat malitia Ministrorum.

Quamvis in ecclesiâ visibili bonis mali semper sunt admixti, at que interdum ministerio Verbi et Sacramentorum

Of the Unworthiness of Ministers, which hinders not the effect of the Sacraments.

Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in

administrationi præsint, the ministration of the