Q. For what purpose are sacraments ordained of Christ?

A. Not to be gazed upon, or to be carried about, but that we should duly use them.

Q. In whom have they a wholesome effect or operation?

A. In such only as worthily receive the same; but they that receive them unworthily, purchase to themselves damnation, as St. Paul saith.

Scripture Proofs.

Acts ii. 41, 42. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostle's doctrine and fellowship, and in breaking of bread and in prayers.

1 Corinthians x. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?

Galatians iii. 27. For as many of you as have been baptized into Christ, have put on Christ.

Matthew xv. 9. But in vain they do worship me, teaching for doctrines the commandments of men.

Romans ii. 28, 29. For he is not a Jew, which is one out. wardly; neither is that circumcision which is outward in the flesh but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

1 Corinthians xi. 23, 24, 25, 26. For I have received of the Lord that which I also delivered to you, That the Lord Jesus, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it, and said, Take,

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 ordi

nation 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.

XXVI.

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. No.

Q. What do you say further?

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.