But if the same precision were used in a review of our Liturgy and Catechism, as was exercised in the framing of our Articles, we might avoid asserting anywhere, as well as in the latter, that the sacraments are means of the grace signified, without the loss of anything essential; and so we should be saved from predicating _that_ in the _definition_ of a thing, which is proved not to be universally true of it. We might be saved from seeming to affirm that we are made children of GOD _spiritually_ by formal baptism, when in fact it is only _formally_ that we are thereby made so; or by baptism are regenerate. That sacraments are _signs_ and _seals_ to the faithful of the inward and spiritual grace signified is universally true, and therefore proper in a definition of them: that they are _means_ thereof, _or pledges_, {30} is not universally true, and therefore improper in a definition, though true in part. And our conflicts upon the subject will never be put an end to until our church clearly expresses herself agreeably to the distinction and separability between things spiritual and things formal. {31a} It does not appear that any of the principal Protestant Confessions of faith affirm the sacraments to be _means_ of _the_ special grace signified by them, except the Augsburg, which is the Lutheran. And if it is generally to this that the English articles are to be traced, the difference of the latter from the former upon this particular point can scarcely be otherwise than purposely intended. {31b} When our Anglo-catholic brethren seem as if they would “not oppose anything existing,” {31b} or touch so much as an iota of our Anglican Confession in _verbal_ alterations, and yet hesitate not deliberately to sharpen their weapons, and at a few gashes to embowel it of its vitals; (I allude to the ninetieth Tract;) if they describe our church as “teaching with the stammering lips of ambiguous formularies,” and as “incomplete in her formal doctrine and discipline,” and would totally change her Protestant character by _introductions_ from the Roman Breviary and Missal;—with all this havoc of change before us, it is a small matter to desire merely a clearer distinction between formal and spiritual things, or any other sanatory touch of like character, which would fulfil the work of the Reformation, instead of thoroughly undoing it, {32a} as _they_ design to do. In such a process we should be casting off the last frontlet of our _ancient_ grave-clothes, and putting a crown of pure gold upon our head. Rome would have done with us for ever, and we with Rome; and our separated brethren of other communions would see the way opening for re-union to an unlimited extent. _g_. The essentials of the OFFICE and WORK of the ministry, as propounded on either side, constitute another very material ground of difference. {32b}