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 saeument. This deficiency is supplied by the catechism, and given below, from which we learn that they attribute to their sacraments the power of signifying sanctity and justice, and of imparting both to the receiver. The administration of the sacraments in the Church of Rome is admirably adapted to exalt the sacerdotal order, which is a leading principle among them. The religion of the New Testament confists of faith and holiness: "Faith cometh by hearing, and heating by the word of God ;" and "faith purifieth the heart."Here is beautiful sim- plicity; but how complex is the religion of Rome * After quoting the decisions of the councils, and'therefore the stand- M'ds of the Roman Church, on the sacraments, we proceed to enter into those mi*utiee of discussion, by which the views will be more fully made known to the reader, and the propriety and force of our ob- jections and arguments clearly manifested. Following the divisions of their most acute theologians, as Dens, Collet, Bailly, Liehermann, Ferraris, &c., we will bring to view the following points respecting the seven sacraments of the Church of Rome: I. The name, nature, and &.anition of a sacrament. 2. Their ,n, ecessity and existence. 3. , Mr and form. 4. The number. 5. Fhe author of them. 6. The ad- ministrater or minister. 7. The receiver or subject. 8. Efficacy or effects. 9. Ceremonies and sacramentals. II. Tb name, a'r,, rout dfu/m of a sacrament. 1. The Lstin word sarantum, saa'mmnt, is employed by th Latin writers to signify an oat. A or ]igation, such as soldiers receive. The Latin fathem meant by the word any wrsd tJbmg which liras con* cealed, and it is employed by them with considerable range of meaning. The catechism of the Council of Trent defines a sacrament as fol- lows: "Sacramenturn eat res sensibus subjecta qum ex Dei institutione sanctit8s et jusim turn signi6candm turn efficiendm vim habet." "A 8acradnent is s thing subject to the senses; and possessing, by divine institS, at once the power of signifying sanctity and justits, and of intparting both to the receiver. "�s defines it thns: "Eat signurn rei sactin, no nudum, sed ut sanctificans hominos." sign of a sacred thing; not a naked sign, but sue which msn.*t 2. From their theologians we collect the following explmaatious the several parts of the foregoing de6nitions. A sacrament, say they, is called snumt, a snJ or ymbol, becalms it loads us into the knowledge of 9ometg else; ,eor instance, in hap* tism, exterior ablution represents internal purity. It is rot!led a 'Asb sign, because men are moved to tho comfidem*  of spiritual things by no odr dun COrlreal or seusible objects. It is called , because, by the appointment of Ged, it is to end31m as ioag as religion exists. It is said to be dvme. Jy , because GOd, who is the sole su- b of religion and graco, is also the author of the meraments. A ncramont is hid to f ams prode mnc s ram, by which

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