Page:Delineation of Roman Catholicism.djvu/205

 Ck. 1.1 msrm zi asnvem. 197 character, in consequence of which they cannot be repeated. The following proofs of thio are given by Ferreris: "1. The reason is not a prfi, but the will of Christ the Lord so instituting, which sufficiently peara to us from ]rjfua/rrad'tt/on and aet7M'ty of the church. But e reason of congruity is taken from Scorns,/n 4, d. 6, (et. 10, because, as in civil polity, thr grades only are determined and ape- cial: Fb'#t, when a man is admitted into the family of the prince. Seconat/y, when he is constituted a soldier to defend the republic. T7irdly, when he is made an officer of the prince. So there are only three grades, determined and special, impressing dignity or character, found in ecclesiastical polity. The first, when any one is received into the family of Christ, which is in baptism. The econ, when he be- comes a soldier of Christ, for the defence of the Christian faith, which is in confirmation. The fjord, when any one is constituted a leader, as one of the magistracy of Christ, and dispenser of the mysteries of Ood, which is in orders." Here an article of faith is attempted to be established, not by the authority of Scripture, but by trad','an,. and the opinion of Scorns. 2. They inform us these sacraments cannot be reat. That orders is repeated in the Roman Church is plain from their numerous successive ordinati6ns employed in the different orders in their church. The principal reasons why baptism is not to be repeated are the two following: First, because baptism conferred by heretics is valid. Secondly, because the character is impressed as fixed and indelible, and therefore baptism needs not to be repeated. But the Protestants believe it is not to be repeated because Christ does not require its re- petition, the nuture of baptism does not need it, and its end would not be promoted by a reitstation. (3.) They teach that if the sacraments which cannot be iterated were received with an obstacle, they produce grace when the obstacle is removed. The Council of Trent, seas. 6, c. 4, is quoted to support this view. 7. Several ttest/o respecting character have been proposed and answered by the theologians, some of which will tend to explain far- ther the doctrine under consideration. "( l. Whether a character is impressed on him who, with: out right dispos, receives a sacrament? Anmaer, For we will show in the sequel that sacraments confeFred in heresy are ratified and not to be repeated, sithough they do not confer the Holy Spirit."$ "(. 2. How does it happen that character my be received by the wicked, although they do not receive grace; and why doeo it in- here Permanendy in the mind, although sanctifying grace may be lost ? Ateer to the fir:. This can be done, because character does not depend on the di8I)ositiono of the receivers, like grace; o it can be reckoned among those grace8 gratuitously given which can be bestowed on wicked men. Amer to the econd. Grace can ba lost, becatme ipdepends on free*will, which is flexible toward evil, and �Ratio �priors e  ii, No. 94., o,,tize by Goodie

�