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eat; this is my body, which is broken for you : this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood : this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
Deuteronomy xvi. 22. Neither shalt thou set thee up any image, which the Lord thy God hateth.
1 Corinthians xi. 27. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
• As for the number of the sacraments (as we read in one of our homilies), if they should be considered according to the exact signification of a sacrament, namely, for the visible signs, expressly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sins, and of our holiness and joining in Christ, there be but two, namely, Baptism and the Lord's Supper.' To these the church, from which we have separated, has added five more, viz. Confirmation, Penance, Orders, Matrimony, and Extreme Unction.
Confirmation is a ceremony of high importance : it is a solemn manner of persons taking upon themselves their baptismal vow; our church receives it as a religious ordinance, but not as a sacrament.
Penance. It is scarcely necessary to observe that the penance of the Church of Rome is totally different from the Gospel doctrine of Repentance, which consists in a change of heart and life, as the original word imports. This pretended sacrament has no foundation whatever in Scripture.
Orders. The name of a sacrament seems to have been given to · Orders,' for the purpose of raising the importance of the clerical character in the eyes of the common people; for there is no ground whatever in Scripture for considering ordination as a sacrament.
Matrimony has no promise, nor is it a sign of inward grace,
which is essential to a sacrament. Extreme Unction. The Unction spoken of by St. James (vi. 14.) was for the purpose of restoring the sick to health, and not for the good of their souls when life is despaired of; it has no claim whatever to be considered as a Christian sacrament. “ To the law and to the testimony, if they speak not according to this word, it is because there is no light in them.” I would rather be supported by one single text of Scripture than by all the decrees of councils, all the papal bulls, and all the traditions in the world.
OF THE UNWORTHINESS OF MINISTERS, WHICH HINDERS NOT THE EFFECT OF THE SACRAMENTS.
Although in the visible church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the word and sacraments : yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the word of God, and in receiving of the sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such, as by faith, and rightly, do receive the sacraments, ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the discipline of the church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences ; and finally being found guilty, by just judgment be deposed.
Q. Although in the visible church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the word and sacraments, how may we use the ministry of those unworthy of the office ?
A. Forasmuch as they do not use the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the word of God, and in receiving of the sacraments.
Q. Is the effect of Christ's ordinance taken away by their wickedness?
A. Nor is the grace of God's gifts diminished from such as by faith, and rightly, do receive the sacraments ministered unto them.
Q. Why are they effectual ?
A. Because of Christ's institution and promise, although they be ministered by evil men.
Q. What appertaineth to the discipline of the church?
A. That inquiry be made of evil ministers, and that they be accused by those who have knowledge of their offences.
Q. And being found guilty, how must they be punished ?
A. Being finally found guilty, by just judgment, they shall be deposed.
I Corinthians iv. 1, 2. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required of stewards, that a man be found faithful.
Matthew v. 13. Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
John vi. 70. Jesus answered them, Have I not chosen you twelve, and one of you is a devil ?
Matthew vii, 22, 23. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils ? and in thy name done many wonderful works? And then will I profess unto them, I never knew you : depart from me, ye that work iniquity.
The ministers of Christ do not minister their own, but their Master's sacraments, and the Church in receiving them hath respect to Christ himself, and not to them; and therefore she receives them, not so much from the ministers as from Christ, through their hands : it is no where said in Scripture, nor is it agreeable to reason, that the efficacy of these holy ordinances should in any degree depend upon the worthiness of those who administer them; and when ministers, who ought to be patterns of righteousness, become examples of sin, the Church has power to inquire into their conduct and may depose them from their sacred office. There is no one point in which the interest of religion is more deeply