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denied, under the name "physical," is, that they are real instruments of conveying God's benefits to the soul: what is asserted by the title "moral" is, that they are signs only of past benefits, which they impress upon the memory, whereby (God's Holy Spirit acting, as He does, in every good thought, word, and work) faith is increased. This is the contrast which is constantly present to the minds of the reformed writers; this is laid down as the fundamental principle of the whole school: "in the sum of the matter," says Witsius^[1], "by the grace of God, all the orthodox agree. The Sacraments, in respect to Divine grace, are destitute of a physical efficacy, or efficacy properly so called, and only concur morally towards it:" and in explanation of this language he approves of the defender of the Remonstrants, who defines^[2] physical exhibiting or sealing to be, when a thing is brought, given, distributed, either at the same time as, (simul) or, together with, (una) or with, or by, or under, or in, or at, or about the signs (so to speak) physically; hyperphysical or miraculous, when an unknown or doubtful thing is confirmed, established, or certified, and so is exhibited to the mind, as it were, to be seen and felt: such are miracles, and all powers exceeding the force of nature. Lastly, sacramental, evangelical, whereby Divine grace, through certain signs, is—not represented from far or at a distance, nor under certain types, shadows or figures, are shown as through a telescope, as what is to take place hereafter, but—placed before the eyes, as now present, so clearly as if it were given to be handled by the senses and hands, as efficaciously as the mind can by any means be affected by those signs, without destroying the nature and property of signs and their significancy. This last is the doctrine of the Remonstrants." "I know not," subjoins Witsius, "what the Orthodox can find wanting herein." Yet, here, all Divine grace conveyed together, or simultaneously with, or through the signs, all supernatural or miraculous working, is expressly denied, and that alone retained

given us by them. Nor, thus far, do the reformed theologians complain of any calumny; nay, they, for their part, attack the Lutherans on this very point."

1. L. c. § 80.
2. L. c. § 60.