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 intimate connexion with that element: when smoke appears we are at once convinced of the existence of latent fire.

Other signs are not natural, but conventional, invented and instituted by men to enable them to commune one with another, mutually to convey their sentiments and communicate their counsels. The variety and multiplicity of such signs may be inferred from the circumstance, that some belong to the eyes, some to the ears, some to each of the other senses. When we intimate any thing by a sensible sign, for instance, by removing a military standard, it is obvious that such intimation can reach us only through the medium of the eyes; and it is equally obvious that the sound of the trumpet, of the lute, and of the lyre, instruments which are not only sources of pleasure, but frequently signs of ideas, is addressed to the ear. Through the latter sense, are also conveyed words, which are the best medium of communicating our inmost thoughts.

Besides those signs of which we have hitherto spoken, and which are conventional; there are others, and confessedly of more sorts than one, which are of divine appointment. Some were instituted by God, solely to indicate something, or recall its recollection: such were the purifications of the law, the showbread, and many other things which belonged to the Mosaic worship; others not only to signify, but, also, to accomplish what they signify. Among the latter, are manifestly to be numbered the Sacraments of the New Law. They are signs instituted by God, not invented by man, which we believe, with an unhesitating faith, to carry with them that sacred efficacy of which they are the signs. Having, therefore, shown that signs present a variety of appearances; the " sacred thing" which they contain, must also exist under a variety of forms.

With regard to the proposed definition of a Sacrament, divines prove, that by the words "sacred thing," is to be understood the grace of God, which sanctifies the soul and adorns it with every virtue; and of this grace they consider the words " sacred thing," an appropriate appellation, because by its salutary influence the soul is consecrated and united to God.

In order, therefore, to explain more fully the nature of a Sacrament, the pastor will teach that it is a thing subject to the senses; and, possessing by divine institution, at once the power of signifying sanctity and justice, and of imparting both to the receiver. Hence, it is easy to perceive, that the images of the saints, crosses, and the like, although signs of sacred things, cannot be called Sacraments. That such is the nature of a Sacrament is easily proved by applying to each of the Sacraments what has been already said of baptism, viz. that the solemn ablution of the body not only signifies, but has power to effect a sacred thing which is wrought in the soul by the invisible operation of the Holy Ghost.