not given to us then only;" so that not only do we, by virtue of the Sacraments, remain united with Christ (which is of course true), but also have the same gifts, and in the same degree, imparted to us, out of the use of the Sacraments as in them. And this agrees with the way wherein the union with Christ in the Sacraments is explained in this Confession (see above, p. 113, note), viz. through contemplation of Christ in heaven by faith. To the same result tends what they say (Art. xxii.) of the right administration of the Sacraments; for they affirm, not only that the Papists have mingled much that is corrupt with the Sacraments (which is miserably true), but they deny that the Sacraments themselves in that church are the "right Sacraments of Jesus Christ;" and assert, that "on that account they avoid fellowship with it in the participation of their Sacraments." And that, not only on account of the human additions, (which in Baptism relate to things altogether indifferent, as the use of salt, or oil, or the like,) but also because the ends of the Sacraments are not rightly set forth. Whence also they require, in order to constitute a legitimate minister (and this they regard as essential to the Sacraments), that they should be such as "are lawfully elected in any church, and appointed to the preaching of the word, and in whose mouth God hath put some word of exhortation." Which is conformable indeed to the doctrine of Beza, that "the explanation of the Sacraments is the main part of them," (see Note M,) but not with that of the Ancient Church. Of Baptism again, the Scotch Confession says, that "thereby we are engraffed into Christ Jesus, and are made partakers of His righteousness, whereby all our sins are covered and remitted;" and such an expression, "thereby," occurs only in the Gallican Confession besides, of all the Reformed Churches. Yet the natural force of this expression is neutralized by the definition of a Sacrament, to which this statement is appended viz. "that the Sacraments both of the Old and New Testaments were not only to distinguish His people from those without the covenant, but also to exercise the faith of His sons; and that the participation of the same Sacraments sealed in their hearts the certainty of His promise, and of that most blessed conjunction, union, and society, which the elect have with their head, Jesus Christ." Wherein the "sealing" must, in accordance with the known theory of this school, and with the mention of the elect, (see above, p. 111, sqq.) refer to the outward attestation of God's promises, as opposed to the conveying (as instruments) inward grace.
And so again, when they say that "Christ alone renders the Sacraments efficacious to us;" this is opposed to their being "efficacious signs of grace;" i.e. they mean that the Sacraments do not, as Christ's institution, convey grace to us, but that Christ employs them as outward means to kindle our faith, whereby we become united with Him.
