Theorema de sacramentorum nucleo

2. After the fall, those Sacraments were given only to those who were received into grace by God, which would seal in them the justice of faith. Rom. 4:11.
For to the infidels, who are destitute of the justice of faith, no Sacraments have been divinely sanctioned.

3. Some Sacraments represented the Messiah to be exhibited, while others represent him already exhibited: since both needed to be, as it were, certain seals of one and the same Gospel (though promised at the beginning, but fulfilled afterwards) concerning JESUS CHRIST. Rom. 1:2.

4. Of those to whom the Messiah was prefigured as to be exhibited, some were Temporary: such as the passage through the Red Sea, the dwelling under the cloud, as a kind of Baptism: the Manna and Water from the Rock, as the spiritual food and drink of the Eucharist. 1 Cor. 10:1 and following: but some were Fixed and perpetual in the Church of the Old Testament: such as Circumcision and the Paschal Lamb. Gen. 17. Exod. 12.

5. In the time of τῆς διορθώσεως of the reformation, or the direction, which belongs to the New Testament, those old Sacraments having been abolished, only two were substituted, which would be in use in the militant Church until the times of the restoration of all things: namely, Baptism and the Lord's Supper. Heb. 9:10. Gal. 5:6. 1 Cor. 11:26. Matt. 28:19. Acts 3:21.

6. Even the fixed Sacraments of the old Testament, after they had been instituted, were sometimes intermitted for a long time (without any loss to the salvation of the faithful), sometimes with God not disapproving, as Circumcision was intermitted for full 40 years. Josh. 5:4. At other times through human negligence: as the Passover, not celebrated for a long time, the pious king Hezekiah recalled into use as if by a right of return. 2 Chron. 30. From this, however, it is clear that it is not the deprivation, but the contempt of the Sacraments that damns.