III. And Bishop Montague: "Bellarmine saith that Calvin admitteth Ordination for a Sacrament, and Bellarmine doth not belie Calvin, for he doth so indeed. . . . 'Impositionem manuum Sacramentum esse concedo.' (1. iv. c. xix. § 31.) How that is, he expresseth himself elsewhere, (ib. c. iv. § 20.) 'non invitus patior vocari Sacramentum . . . inter ordinaria Sacramenta non numero.' No Papist living, I think, will say or desire more. It is not for all (ordinarium), but for some. Which saying of his is similarly expressed in our Communion Book, where .... it is said, . . . . 'Two only as generally necessary, (i.e. necessary to all men,) not excluding others from thatname and designation, though from the prerogative, and degree.”—Appello Cæs. c. xxxiii, IV. Thorndike writes as follows: "The name and notion of a Sacrament, as it hath been duly used by the Church and approved writers, extendeth to all holy actions done by virtue of the office with which God hath trusted His Church, in hope of obtaining the grace which He promiseth. Baptism and the Eucharist are actions appointed by God in certain creatures utterly powerless to work grace without His appointment, best fit to signify all the grace which the Gospel promiseth, &c.; both of them antecedent for their institution to the foundation of the Church. . . . The rest are actions appointed to be solemnized in the Church by the Apostles, not always every where precisely with the same ceremonies, but such as always may reasonably serve to signify the graces which it prays for.... Nor am I solicitous to make that construction, which may satisfy the decrees of the Councils of Florence and Trent, who have first taken upon them to decree under anathema the conceits of the Schoolmen in reducing them to the number of Seven; but seeing the particulars so qualified by ancient writers in the Church, and the number agreed upon by the Greek Church as well as the Latin, I have acknowledged that sense of their sayings, which the primitive order of the Catholic Church enforceth."-P. 349. Again, to the following effect: "Truly, of all the controversies which the Reformation hath occasioned, I see in none less reason for either side to make a difficulty than in this, which all turns upon the name 'Sacrament,' a name which is not found to be attributed in the Scriptures either to Seven, or to Two. For this name being taken up and commonly used by the Church, that is to say, by those writers, whom the Church alloweth and honoureth, what reason is there to deny the Church liberty to attribute it to any thing, which the power given to the Church enableth it to appoint and to use for the obtaining God's blessing upon Christians? Why should not any action appointed by the Church to obtain God's sanctifying grace by virtue of any promise which the Gospel containeth be counted a Sacrament? At least, supposing it to consist in a ceremony fit to signify that blessing which it is to procure."-Epilogue, B. iii. p. 342. NOTE NOTE And again: "For the justifying of ceremonies, why should I allege any thing but those Offices of the Church, which the Fathers have called Sacraments, as well as Baptism and the Eucharist? ... That which I am to say of them here, consists of two points. That they are Offices necessary to be ministered to all Christians concerned in them; and that they are to be solemnized with those ceremonies, for which they are, without any cause of offence, called Sacraments by the Fathers of the Church."-Just Weights and Measures, p. 118. After which he proceeds to speak of each of the Seven in order, as shall be instanced below in different Notes. V. From the Proposals of the British Bishops to the Easterns:"We agree that Baptism and this, (the Eucharist,) are of general necessity to salvation for all the faithful; and that the other Holy Mysteries instituted by Christ or appointed by the Apostles, which are not so generally necessary to all, ought nevertheless to be received and celebrated with due reverence, according to Catholic and immemorial practice."Head xi. of Agreement. .... Of this Article together with three others the Patriarchs say in their answer that "they are true, and speak our sense; wherefore we receive them in the sense in which we judge they are to be taken. . . . . We hold likewise, that the holy Sacraments are Seven in number, but two only exceed in necessity, and are such as that no one can be saved without them. For as for Baptism, it is our Lord's saying, that 'Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God;' and of the Eucharist He says, 'Unless ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you.' However, the Sacrament of the Priesthood is one of the most necessary, for without this how shall the Sacrament of the Eucharist be performed, of which the Lord said unto His Apostles, 'Do this in remembrance of Me;' and how shall Christians have the participation of the Sacrament of His precious Body and Blood, if there be no Priest to consecrate and perform the sacred ministration? For without a Priest not all the Princes and Kings of the earth together can perform this supernatural Mystery, and distribute it to the faithful. The other Four, and especially that of Chrism, (i. e. Confirmation) and that of Penitence, are vastly profitable to salvation; for without Chrism, (Confirmation) none can be a perfect Christian, that being the Seal of the Gift of the Holy Ghost, which was held and imposed as necessary both in the ancient and present Church. And since Baptism cannot be repeated, how shall they who fall after Baptism obtain forgiveness without repentance and confession, and without a person endued with the power of binding and loosing?" To all which the British in their Rejoinder signified their full assent. VI. Agreeably with all the above, the learned Dr. Thomas Rattray, Bishop of Dunkeld in Scotland, in his Treatise intitled "Some particular NOTE XXII. Instructions concerning the Christian Covenant, and the Mysteries by which it is transacted and maintained," speaks not only of Baptism and the Eucharist, but also of "the other Sacraments," besides these. (p. 15.) The reader may consult the Treatise at length. See also the Scottish Catechism of Bishop Innes, (p. 36.) where a Sacrament is defined generally to be a sacred thing," and a Mystery is defined to be "something hidden or concealed;" and both words are said "in the language of the Church" to "signify the same thing," and are applied to more than Two. And the Catechism of Bishop Jolly, p. 56. NOTE XXIII. 66 A. Baptism is a Sacrament in which a man who believes, having his body thrice plunged in water in the Name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again to a life spiritual and holy.-Orthodox Catechism, p. 56. I. See above, under Note 1.: and the Baptismal Offices of the British Churches. In the English Catechism there are the following Questions and Answers on this subject: "Q. How many parts are there in a Sacrament? A. Two; the outward visible sign, and the inward spiritual grace. Q. What is the outward visible sign, or form in Baptism? A. Water, wherein the person is baptized, in the Name of the Father, and of the Son, and of the Holy Ghost. Q. What is the inward and spiritual grace? A. A death unto sin, and a new birth unto righteousness: for being by nature born in sin, and the children of wrath, we are hereby made the children of grace." See also the Preface to the same Catechism: and the Scottish Catechisms of Bishop Innes; (pp. 7, 8, 9, 36.) of Bishop Jolly; (pp. 3, 36, 57, 58.) and of Bishop Moir; pp. 7, 11. 43, 46. 99. II. Dr. Rattray, Bishop of Dunkeld in Scotland, has the following:"We are first entered into this society of the Church, and made members of this, which is Christ's Body, by Baptism; in which the baptized person 1. renounceth, &c.; 2. gives himself up to Christ's service, &c.; 3. professes his belief of Christ's doctrine, promising to hold fast that profession; and 4. engageth to live in obedience to His laws: upon which, God granteth him 1. a full remission of his original sin, and of all his antecedent actual transgressions, if he hath committed any, cleansing him from all stain and pollution of them in the water of Baptism. 2. He giveth him a title to the Holy Spirit, as a principle of new life to the Mystical NOTE Body of Christ, derived from Him the Head: 3. and by this Spirit he is XXIII. entitled to the Resurrection of his body, &c.; and 4. to a happy Immortality, if he continues stedfast in the performance of the conditions undertaken by him. 5. God promises to accept of a sincere though imperfect obedience to His laws, provided it be universal, and that he keep free from all heinous and mortal sin, and still be improving and going on to perfection. And, lastly, 6. if he shall be so unhappy as to pollute his baptism by any such heinous and mortal sin, God is graciously pleased in this covenant to promise, that upon a laborious and thoroughly practical repentance, He will pardon his lapse, and receive him again into favour. "The symbol by which this covenant is transacted is Water, in which the person is baptized" (by trine immersion, or affusion; See Rubric of the Baptismal Office in the English Ritual, 1548.) "to signify his being washed from all stain of sin. And he is thus baptized in or into the Name of the Father, and of the Son, and of the Holy Ghost; whereby is signified his being made the disciple of the Blessed Trinity in the School of Christ, the Doctrine of Christ being that of the Father, and the Holy Spirit receiving it from Christ, to teach it to His Church; and likewise his being made a member of that Body, of which the Father and the Son are the Heads, the One in subordination to the other, and the Holy Spirit the Bond of unity, and principle of spiritual life to it, derived from the Father, by or through the Son. And by his being dipped in this water, (or, in case of necessity, having it poured upon him,) is represented, and consequently in this symbolical way of covenanting, effected, on God's part, his being buried with Christ into His death; the death of Christ being applied to him, as made a member of that Body, for which He suffered as the Head. And being thus dead, and buried with Christ, with respect to the former life of the old man, by his going under the water, he is, by his rising out of it again, made partaker of Christ's Resurrection, 1. to a new and spiritual life, which is mystically a new creation, or formation of him, his regeneration or second birth, whereby he is made a pure and holy temple, fitted for the inhabitation of the Holy Spirit, the principle of this new life; by which Spirit he is 2. to be raised also to a glorious immortality at the Last Day. And on the part of the baptized person is signified, and thereby undertaken, that he shall reckon indeed himself to be dead unto sin, so as not to let it reign any more in his mortal body, but alive unto God in Jesus Christ our Lord, by walking in newness of life:' and likewise that he shall be ready, if God in His providence call him to it, not only to part with whatever is dearest to him here, but also to die for the name of the Lord Jesus; seeing that if we suffer with him, we shall also partake of the glory of His Resurrection."-P. 6, &c. § vi. and vii. III. For Baptism of Children, Sponsors, and Exorcism before Baptism, and the Chrysom or White Garment, see the First and Present English Rituals. For Exorcism, as still recognized by the British Church, see the NOTE Canon, (A.D. 1602.) forbidding any to Exorcise without first obtaining the license of their Bishops. XXIII. NOTE XXIV. Of "the force of the Sign of the Cross used at Baptism and on other occasions."-Orthodox Catechism, p. 58. I. In the First English Ritual the Sign of the Cross is prescribed to be used both at Baptism and on other occasions; as at Confirmation, the consecration of the Eucharist, the benediction of Matrimony, and the Unction of the Sick with oil, the Coronation of Kings, &c. The retention of the order for its use at Baptism giving great offence to the Puritan or Calvinizing party, the Church of England in 1603 framed a canon expressly to defend this usage, from which the following is an extract : "The honour and dignity of the name of the Cross begat a reverent estimation even in the Apostles' times of the Sign of the Cross, which the Christians shortly after used in all their actions: ... and this Sign they did not only use themselves with a kind of glory, when they met with any Jews, but signed therewith their children, when they were christened: ... And this use of the Sign of the Cross in Baptism was held in the primitive Church, as well by the Greeks as the Latins, with one consent and great applause. At which time, if any had opposed themselves against it, they would certainly have been censured as enemies of the name of the Cross, and consequently of Christ's merits, the Sign whereof they could no better endure. This continual and general use of the Sign of the Cross is evident by many testimonies of the ancient Fathers."-Can. xxx. II. It is related of Archbishop Laud, that before the Coronation of King Charles I. "finding the old Crucifix among the regalia, he caused it to be placed upon the altar, as in former times." (Heylin's Life, p. 144.) He restored too the broken Crucifix in Lambeth Chapel.-State Trials, i. 423. III. "By the Sign of the Cross," writes Bishop Montague, quoting the words of Athanasius, "all magic spells are disappointed, sorcery and witchcraft coming to nothing, all idols are abandoned and forsaken.'... 'We have also spiritual conjurations;' saith Chrysostom, 'the Name of our Lord Jesus Christ, and the power of the Cross.' I could tell," continues the Bishop, "some experimental effects thereof, some experimented effects of my own knowledge. What, if upon divers extremities I have found ease and remedy by using that ejaculatory prayer of our Litany, 'Per Crucem, &c.; and when I said it, what if I made the Sign of the Cross?... The |