ed. Oxf. 1844, 4 vols. C. A. G. v. Zezschwitz : System der christlich kirchlichen Katechetik. Vol. i. Leipz. 1863. On heretical baptism in particular, see Mattes (R. C.) : Ueber die ' Usually: Birth = baptism; growth = confirmation ; nourishment = the Supper ; healing of sickness =: penance ; perfect restoration = extreme unction ; propagation of society = marriage ; government of society = orders. Others compare the sacra- ments with the four cardinal natural virtues : prudence, courage, justice, and tem- perance, and the three theological virtues : faith, love, and hope ; but vary in their assigmnents of the several sacraments to the several virtues respectively. All these comparisons are, of course, more or less arbitrary and fanciful. ' The Council of Trent pronounces the anathema upon all who deny the number of seven sacraments and its institution by Christ, Sess. vii. de sacr. can. 1 : "Si quis dixerit, sacramenta novee legis non fuisse omnia a Christo instituta, aut esse plura vel pauciora quam septem, anathema sit." In default of a historical proof of the seven sacraments from the writings of the church fathers, Roman divines, hke Bren- ner and Perrone, find themselves compelled to resort to the disciplina arcani ; but this related only to the celebration of the sacraments, and disappeared in the fourth century upon the universal adoption of Christianity. Comp. also the treatise of G. L. Hahn : Doctrine Romanaj de numero sacramentario septenario rationes historic^. Vratisl. 1859. ^ A more particular discussion of the differences between the Roman and the Protestant doctrines of the sapramcnts belongs to symbolism and polemics. § 92. BAPTISM. 481 Ketzertaufe, ia the Tubingea "Theol. Quartalschrift," for 1849, pp. 571-637, and 1850, pp. 24-69 ; and G. E, Steitz, art. Ketzertaufe iu Ilerzog's Theol. Encyclop. vol. vii. pp. 524-541 (partly in opposition to Mattes). Concerning the form of baptism, on the Baptist side, T. J. Conant: The Meaning and Use of Baptizein philologically and histor- ically investigated. New York, 1861. The views of the ante-Nicene fathers coucerning baptism and baptismal regeneration were in this period more copiously embellished in rhetorical style by Basil the Great and the two Gregories, who wrote special treatises on this sacrament, and were more clearly and logically developed by Augustine. The patristic and Roman Catholic view on regeneration, however, diifers considerably from the one which now prevails among most Protestant denominations, especially those of the more Puritanic type, in that it signifies not so much a subjective change of heart, which is more propei'ly called conversion, but a change in the objective condition and relation of the sinner, namely, his translation from the kingdom of Satan into the kingdom of Christ, Some modern divines make a distinction between baptismal and moral regeneration, in order to reconcile the doctrine of the fathers with the fact that the evidences of a new life are wholly wantiug in so many who are baptized. But we cannot enter here into a discussion of