sen devotio interior in suscipiente."1 In like manner also Duns Scotus declares,2 "prseter istam (primam causam merito- riam sc. Christum) non oportet dare aliam intrinsecam in recipi- ente, qua conjungatur Deo, antequam recipiat gratiam;" and Pe- trus de Palude,3 u In sacramentis novae legis non per se requiritur, quod homo se disponat: ergo peripsum sacramentum disponitur." The later Romish theologians teach the same doctrine. Thus Klee 4 says that the sacraments, when rightly dispensed, are of necessity effectual. And Moehler says : " The Catholic Church teaches that the sacrament works in us, in virtue of its char- acter as an ordinance of Christ, appointed for our salvation (4 ex opere operato, scl. a Christo,' instead of ' quod operatus est Christus '), i. e., the sacraments bring from the Saviour a divine power, which can be caused by no human frame of mind (Stim- mung), nor by any spiritual state or effort, but which is given by God for Christ's sake directly in the sacrament." 6 It is true, he immediately adds, " Man must receive them, and must be sus- ceptible of their impression, and this susceptibility expresses itself in repentance, in sorrow for sin, in longing for divine help, and in trusting faith ; nevertheless he can only receive them, and hence only have the requisite susceptibility." All this, however, according to the Romish system, the unrenewed man has, or may have. In the case of infants there is nothing but passivity : sim- ple non-resistance ; and this is all that is required in the case of adults.
3. One of the points of controversy between the Jansenists and Jesuits related to this very subject. The Jansenists maintained that the efficacy of the sacraments depended on the inward state of the recipient. If he were not in a state of grace, and in the exercise of faith when they were received, they availed nothing. This doctrine the Jesuits controverted, and their influence pre- vailed in the Church. Jansenism was condemned and sup-
4. Another argument is derived from the constant practice of the Romish Church. There is no pretence of her recognized ministers demanding the profession, or evidence of what Protes- tants understand by saving faith in order to the reception of the
1 Collectorium in Quatunr Libros Sententiarum, lib. iv. dis. 1, qu. 3; Basle, 1508, by count, p. 14, b, of tbe text of book iv.
* In Lib. iv. Sentent., lib. iv. dis. 4, qu. 2; Venice, 1506, by count, p. 34, b, of book iv.
* In his commentary on the Sentences, lib. iv. dis. 1, qu. 1 ; Paris, 1514, by count, p. 4, a, b, of book iv.
* Dogmalik, Specielle Dogmatik, in. ii. 1, § 7; Mainz, 1835, vol. iii. p. 95.
* Symbolik oder Darstellung der dogmatischen Gegensatze der Katholiken und Protes tanten; von Dr. J. A. Mohler, iv. § 28; 6th edit. Mainz. 1843, p. 255.
vol. in. 33
514 PART m. Ch. XX. — the means of grace.
sacraments, or as the condition of their sanctifying influence. On the contrary, they act on the principle, that the sacraments conf ei grace in the first instance. They baptize crowds of uninstructed heathen, without the slightest pretence that they are penitents or believers. If faith be a fruit of regeneration, and if, as Roman- ists all teach, regeneration is effected in baptism, how can the presence of faith in the recipient be a condition of the efficacy of baptism.1
The Administrator.
Lutherans and Reformed agree in teaching, first, that the effi- cacy of the sacraments does not depend on anything in him who administers them ; and second, that as the ministry of the Word and sacraments are united in the Scriptures, it is a matter of order and propriety that the sacraments should be administered by those only who have been duly called and appointed to that service. In the Second Helvetic Confession,2 therefore, it is said, " Baptismus pertinet ad officia ecclesiastica." According to the Westminster Confession,8 " There be only two sacraments or- dained by Christ our Lord in the Gospel. That is to say, bap- tism and the supper of the Lord : neither of which may be dispensed by any, but by a minister of the Word, lawfully or- dained."
The doctrine of the Lutheran Church is thus stated by Hol- laz : " Jus dispensandi sacramenta Deus concredidit ecclesiae, quae exsecutionem aut exercitium hujus juris, observandi ordinis et evo-xvpovvvrjs causa commendavit ministris verbi divini vocatis et ordinatis. In casu autem extremae necessitatis, ubi sacramentum est necessarium nee nisi periculo salutis omitti potest, quilibet homo Christianus (laicus aut femina) sacramentum initiationis valide celebrare potest." 4 This is considered as not inconsistent with the Augsburg Confession, which says : 6 " De ordine ecclesi- astico docent, quod nemo debeat in ecclesia publice docere, aut sacramenta administrare, nisi rite vocatus."
The doctrine of the Church of Rome on this subject is briefly stated in the canons enacted during the seventh session of the
1 See Historischer Anhang vber die Wirlcsamkeit der Sacramente " ex qpere operate" vol. ii. § 107, p. 363, of Kollner's Symbolik. Kbllner comes to the conclusion that there is no great difference between the Lutheran and Romish doctrines on the efficacy of the sacra- ments ; a conclusion in conflict with the conviction of Luther and his associates.
2 xx. ; Kiemeyer, Collectio Confessionum, Leipzig, 1840, p. 518. 8 Chap, xxvii. 4.
* Examen, in. ii. 3, qusest. 6 ; edit. Leipzig, 1840, p. 518.
* l. U; Hase, Libri Symbolici, 3d edit. Leipzig, 1846, p. 13.