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they believe the Holy Spirit will emerge from the outward element itself, and that his power, name, and virtue by which we are regenerated, and grace, and all the other benefits proceeding from it, actually swim in the baptismal font. In short, they will have it, that an entire regeneration is owing to that sacred well, which is the object of But the salvation of souls, the renewing of the Spirit, and the privilege of adoption as the sons of God, proceed from the divine mercy abounding towards us through Christ, as well as from the promises contained in the Holy Scriptures. Their scrupulous superstition too appears impious, who so tie the grace of God and the Holy Spirit to the sacramental elements, as plainly to affirm that no infant even of Christian parents can attain eternal life who is taken away by death before he can be brought to Baptism; which thing we esteem to be far otherwise. For salvation is only withheld from those who despise the sacred laver of Baptism, or turn from it with pride and contumacy. This perverseness, as it cannot occur in the age of childhood, cannot affect the salvation of children, according to the authority of Scripture. But on the other hand, since the universal promise includes such children, the best hope of their salvation is to be entertained.

Of Sacraments.

What Baptism is. Chap. 3.

Baptism is a sacrament, in which our second birth is assured to us by the outward washing; the pardon of sins is granted; and the influence of the Holy Spirit is poured into our hearts,-as is implied in the words used in Baptism,-that faith may be stirred up, and perfected within us. When we are immersed in the water, and again rise from it, the death and burial of Christ are primarily regarded, and secondly his resurrection and return to life; in order that we may be reminded by certain memorials of his death and life, and openly testify, that sin lies dead and buried in us, but that a new and saving Spirit of God is revived within us, and again flourishes ;-and that when our body is sprinkled outwardly with water, our souls being inwardly cleansed from the stain of sin,-pure and thoroughly purged,—are lifted up towards an eternal and heavenly country.

At what time Confirmation is to take place. Chap. 8.

They are to be confirmed by our consecrated Bishops, who have learned the Catechism ;— which ought especially to be done in these our times, in which infants having been baptized, have not hitherto been able to profess their faith and intention for themselves. The time of their confirmation is the fittest for this purpose.


Of the Lord's Supper.


As Baptism is the Sacrament by means of which we are born again in Christ, and from which our spiritual life, as members of his mystical body, derives its origin and existence,-so by the Sacrament of the Lord's Supper our spiritual life and mystical union with the Son of God, are invigorated and sustained.

The name of the Lord's Supper is given to this Sacrament, because it was instituted at the last Paschal Supper of which our blessed Lord, according to the Mosaic ordinance, partook with his twelve apostles, the night preceding his crucifixion; and because it was especially intended to shew forth his death by a sensible commemoration of the circumstances attending it, until he shall come at the last day to judge the world. It is also called, in part, the cup of Blessing, because our Saviour blessed the elements, in a peculiar manner, to render them sacra mental; and the Eucharist, because it is properly a giving of thanks, a sacrifice of praise and gratitude to God for the great mercies vouchsafed to those who worthily communicate in the outward signs. It is

denominated, too, the New Testament in the blood of Christ-from its being the seal and pledge of the covenant between God and man, which was ratified by the blood of the spotless victim, whose sacrifice is especially figured in the celebration of the Sacrament. But in immediate allusion to the thing signified-to the inward benefit received-and to the qualifications required-it is very generally spoken of as the Communion of the body and blood of Christ— or simply as the Communion-or, even by eminence, as the Sacrament.

§ 2. The Lord's Supper was instituted for other purposes besides the general sacramental one of the conveyance of a peculiar grace, mystically represented by its outward emblems. By the frequent observance of this rite we are reminded of the inestimable blessing of our redemption, purchased by the precious blood of the Lamb of God. Thus are our faith and hope in God's promises of pardon and acceptance, through Christ, revived and established; and our confidence in a future resurrection to eternal life confirmed, We are constantly put in mind of the necessity of repentance, and of renewing our baptismal engagements in a solemn and public manner at the altar of the Lord, to which we are frequently invited in the most earnest and persuasive language of Holy Writ. Christ has instituted and ordained these holy mysteries not only as pledges of his love, but also for a continual remembrance of his death, to our great and endless comfort; and, with promises of spiritual refreshment, he engages all to come unto him who travail and are heavy laden.

§3. In the same manner as the institution of the Sacrament of Baptism was but the consecration of an ancient Jewish ceremony, so the Supper begun at the Paschal table, which was spread according to the law imposed upon the Jews of keeping the feast of the Passover in their generations, as a memorial of their deliverance from Egyptian bondage,-this Supper, so prepared, was in part converted into a Sacrament of the New Testament, and appointed as a memorial to all ages of the accomplishment of that great propitiatory sacrifice of the Lamb of God, slain for the sins of the world, of which the Passover, with all its emblematic observances, was only the type and image. From that moment the feast of the Passover, together with all other rites of the ceremonial Law, was abrogated; and the Sacraments ordained by Christ for the establishment and support of his new church were substituted in their place. After the true Lamb appeared, who was personally present at this last feast, and had by his own word declared, that the oblation of himself was even then at hand, there needed no longer any other sacrifice, or any other victim to represent that which was now fulfilled in the great antitype, in Him who was the end and accomplishment of the ritual law.

§ 4. The outward signs or symbols of the Lord's Supper are bread and wine,-being the kinds of nourishment most simple, and emblematic of the things signified. Our Saviour dedicated these plain and necessary elements to the sublime of a Sacrapurpose ment, in which they are made the means and pledges of divine grace. This Sacrament was to endure to

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