Christ instituted but two Sacraments, viz. the Supper of the Lord, in the night in which he was betrayed, and Baptism, after his resurrection. See texts, ref. c, d.

The first of the five Popish Sacraments mentioned in this Article, and which our Church does not acknowledge as Sacraments, is Confirmation.

Confirmation is received by us as a religious ordinance, and for the grounds on which it is so received, read Acts viii. 14. and Acts xix. 5. So far only then does our Church receive Confirmation, confining it to prayer and the imposition of hands, without the chrism or the sign of the cross used by the Roman Catholics; and it believes it to be derived from the practice of the Apostles. But as it is not a regular institution of Christ or his Apostles, like Baptism and the Lord's Supper, with a written command that it should be continued in future ages, and a promise that it will be attended with inward grace, we reject it as a Sacrament.

Penance, as practised by the Papists, is a corruption of a part of ancient ecclesiastical discipline, and was perverted into its present form of a Sacrament by the management and contrivance of the Clergy in the dark ages.

Orders we allow to a holy function, but wanting the essential qualities of a Sacra

ment.

Matrimony has no claim whatever to be

considered as a Christian Sacrament, since it was not instituted by our Saviour, nor was its original character changed by the Gospel.

Lastly, we entirely reject Extreme Unction, as having no other foundation in Scripture than that of a symbolical rite incidentally mentioned in Scripture, as accompanying the miraculous healing of bodily diseases in the apostolic age.

These five therefore are not to be accounted Sacraments, viz. in the strict and proper sense of the word: they were not instituted as such by Christ or his Apostles, nor were they known by that name in the primitive ages of the Church.

The Sacraments, &c. By the word Sacraments in this clause the Church means the sacramental elements; and she manifestly strikes at the known practice of the Papists, who elevate the host, and carry it about to be seen and adored by the people. Though the clause therefore is in the plural number, it relates only to the Lord's Supper.

Worthily, i. e. with repentance and faith,
Damnation, i. e. condemnation.

ARTICLE XXVI.

Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments. ALTHOUGH in the visible church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the word and sacra

b

ments; 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 the receiving of the sacraments;

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neither is

a John vi. 70. Jesus answered them, have not I chosen you twelve, and one of you is a devil ?-Matt. xiii. 47, 48, 49. The kingdom of heaven is like unto a net, which was cast into the sea, and gathered of every kind: which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just.

b Matt. xxiii. 2, 3. The scribes and pharisees sit in Moses' seat. All therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works, for they say, and do not.

Matt. 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 wonderful works? And then will I profess unto them, I never knew you; depart from me ye that work iniquity.Phil. i. 15, 18,

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 enquiry 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.→

This Article is against the Anabaptists, who maintained that not only heresy, and schism, but personal sins also invalidated the sacred functions of Christian ministers.

The ministers of the Gospel do not minister their own, but Christ'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. The virtue therefore and efficacy of the Sacraments, since it depends upon Christ alone, cannot be hindered by a minister, how wicked

soever he may be.

See texts, ref. b.

In a

word, if the faults of ministers vitiate the Sacraments, no one can tell whether he has received the Lord's supper, or whether he was baptized or not.

The last part of this Article is so clear that it needs no explanation, and so evident that it needs no proof.

ARTICLE XXVII.

Of Baptism.

a BAPTISM is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth whereby, as by an instrument, they that receive baptism rightly are grafted into~

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a Acts ii. 41.-See Art. XXV. note a.

1;

b John iii. 5. Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God-Tit. iii. 5. According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.

1 Cor. xii. 12, 13. For as the body is one, and hath many members, and all the members of that one body being many, are one body; so also is Christ. For by one Spirit we are all baptized into one body.-Eph. i. 22, 23. The church, which is his body.