in referring the efficacy of the sacraments to the Word. The elements without the Word, are mere elements. It is the Word in which the supernatural power resides which produces the effect the sacrament is intended to accomplish. But according to this later view there are in the sacraments two things, the sign and the thing signified; a " res terrena " and a "res coelestis." They are so united that where the one is given and received by faith, the other is received. This " res coelestis," however, is not the Word. In the case of the eucharist, for example, it is the real body and blood of Christ, and these being inseparably united with his soul and divinity, it is this marvellous gift, and not the Word, which makes the Lord's Supper the life-sustaining food of the soul.
So far as the efficacy of the sacraments is concerned, the main point of difference between the Lutherans and the Reformed is, that the latter attribute their sanctifying power to the attending influences of the Spirit ; the former to the inherent, supernatural power of the Word which is an essential part of these divine ordi- nances. Even on this point Chemnitz expresses himself in a way to which any Reformed theologian may assent. " Recte Apol- ogia Augustanae confessionis dicit, eundem esse effectum, eandem virtutem, seu efficaciam, et verbi et sacramentorum, quae sunt
sigilla promissionum Sicut igitur Evangelium est poten-
tia Dei ad salutem omni credenti : non quod magica quaedam vis characteribus, syllabis, aut sono verborum inhaereat, sed quia est medium, organon seu instrumentum, per quod Spiritus Sanctus efficax est, proponens, offerens, exhibens, distribuens et applicans meritum Christi, et gratiam Dei, ad salutem omni credenti : ita etiam sacramentis tribuitur vis et efficacia : non quod in sacra- mentis extra seu praeter meritum Christi, misericordiam Patris, et efficaciam Spiritus Sancti, quaerenda sit gratia ad salutem ; sed sacramenta sunt causae instrumentales ita, quod per ilia media seu organa, Pater vult gratiam suam exhibere, donare, applicare : Filius meritum suum communicare credentibus : Spiritus Sanctus efficaciam suam exercere, ad salutem omni credenti." *
The Lutheran doctrine as generally presented and as stated above, stands opposed, (1.) To the doctrine of the Romanists which denies the necessity of a living faith in the recipient in order to his experiencing the efficacy of the sacraments ; and which not only represents them as imbued with an inherent power, but also
1 Examen Concilii Tridentini, de Efficacia et Usu Sacramentorum, edit. Frankfort-on- the-Main, 1573, 1574, part ii. p. 22, b.
508 PART IU. Ch. XX. — THE MEANS OF GRACE.
teaches that they confer grace " ex opere operate-." (2.) To the doctrine which makes the sacraments merely badges of a Chris- tian profession. (3.) To the doctrine which represents them as mere allegories or significant exhibitions of truth. (4.) To the doctrine which regards them as merely commemorative, as a por- trait or monument may be. (5.) To the doctrine which denies to them inherent efficacy and refers their sanctifying influence to the accompanying power of the Holy Spirit; and (6.) To the doctrine which assumes that they confer nothing which may not be obtained by faith without them. In all these points, with the exception of the last two, Lutherans and Reformed are agreed.
Doctrine of the Church of Rome on the Efficacy of the Sacra- ments.
It has already been stated that the Romanists teach, (1.) That the sacraments contain the grace which they signify. (2.) That they convey that grace " ex opere operato." (3.) That there is a certain efficacy common to all the sacraments. They all con- vey grace, i. e., " gratia gratum faciens, sanctificans ; " and be- sides this common influence, in baptism, confirmation, and orders, there is conveyed an indelible character (quoddam indelebile) in virtue of which they can never be repeated. (4.) That the con- ditions of the efficacy of the sacraments on the part of the ad- ministrator are, first, that he have authority (this is limited in its application to baptism) ; and second, that he have the intention of doing what the Church designs to be done ; and in regard to the recipient, that he does not oppose an obstacle. The sacra- ments are declared to be effectual " non ponentibus obicem."
In what Sense do the Sacraments contain Q-race f
By this is meant that they possess in them inherent virtue of rendering holy those to whom they are administered. Their power in the sphere of religion is analogous to that of articles of the " materia medica " in the sphere of physics. Some have a narcotic power ; some act on one organ and some on another ; some are stimulants, and some are sedatives. Or to refer to the illustration so familiar with Bellarmin; the inherent virtue of the sacraments to confer grace, is analogous to that of fire to burn. Fire produces combustion because it is ordained by God and imbued with power to that end. The sacraments confer grace because they are endowed with grace-imparting efficacy, and are ordained by God for that purpose. " Containing grace "