keep together all the faithful in a holy unity; and to encounter schisms. To conclude, to catechise the ignorant, to commend the necessity of the poor to the Church, to visit and instruct those that are sick, or entangled with divers temptations, and so keep them in the way of life. Besides all this, to provide diligently that there be public prayers and supplications made in time of necessity, together with fastings, that is, a holy abstinency, and most carefully to look to those things which belong to the tranquillity, peace, and safety of the Church.

And to the end that the minister may perform all these things the better, and with more ease, it is required of him that he be one that fears God, prays diligently, gives himself much to the reading of the Scripture, and, in all things, and at all times, is watchful, and does show forth a good example unto all men of holiness of life.

And seeing that there must be discipline in the Church, and that, among the ancient Fathers, excommunication was in use, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by godly men; it belongs also to the minister's duty, for the edifying of the Church, to moderate this discipline, according to the condition of the time and public estate, and according to necessity. Wherein this rule is always to be holden, that 'all things ought to be done to edification, decently, and in order' (1 Cor. xiv. 40), without any oppression or tumult. For the apostle witnesses, that 'power was given to him of God, to edify and not to destroy' (2 Cor. x. 8). And the Lord himself forbade the cockle to be plucked up in the Lord's field, because there would be danger lest the wheat also be plucked up with it (Matt. xiii. 29).

But as for the error of the Donatists, we do here utterly detest it; who esteem the doctrine and administration of the sacraments to be either effectual or not effectual, according to the good or evil life of the ministers. For we know that the voice of Christ is to be heard, though it be out of the mouths of evil ministers; forasmuch as the Lord himself said, 'Observe and do whatsoever they bid you observe, but do ye not after their works' (Matt. xxiii. 3). We know that the sacraments are sanctified by the institution, and through the word of Christ; and that they are effectual to the godly, although they be administered by ungodly ministers. Of which matter Augustine, that blessed servant of God, did reason diversely out of the Scriptures

against the Donatists. Yet, notwithstanding there ought to be a discipline among the ministers-for there should be intelligent inquiry in the synods touching the life and doctrine of the ministers-those that offend should be rebuked of the elders, and be brought into the way, if they be not past recovery; or else be deposed, and, as wolves, be driven from the Lord's flock by the true pastors if they be incurable. For, if they be false teachers, they are in no wise to be tolerated. Neither do we disallow of general councils, if that they be taken up according to the example of the apostles, to the salvation of the Church, and not to the destruction thereof.

The faithful ministers also are worthy (as good workmen) of their reward; neither do they offend when they receive a stipend, and all things that be necessary for themselves and their family. For the apostle shows that these things are for just cause given by the Church, and received by the ministers, in Cor. ix. 14, and in 1 Tim. v. 17, 18, and in other places also.

The Anabaptists likewise are confuted by this apostolical doctrine, who condemn and rail upon those ministers who live upon the ministry.

CHAPTER XIX. OF THE SACRAMENTS OF THE CHURCH OF CHRIST.

God even from the beginning added unto the preaching of the Word his sacraments, or sacramental signs, in his Church. And to this does the holy Scripture plainly testify. Sacraments are mystical symbols, or holy rites, or sacred actions, ordained by God himself, consisting of his Word, of outward signs, and of things signified: whereby he keeps in continual memory, and recalls to mind, in his Church, his great benefits bestowed upon man; and whereby he seals up his promises, and outwardly represents, and, as it were, offers unto our sight those things which inwardly he performs unto us, and therewithal strengthens and increases our faith through the working of God's Spirit in our hearts; lastly, whereby he does separate us from all other people and religions, and consecrates and binds us wholly unto himself, and gives us to understand what he requires of us.

These sacraments are either of the Old Church or of the New. The sacraments of the Old were Circumcision, and the Paschal Lamb, which was offered up; under which name, reference is made to the sacrifices

keep together all the faithful in a holy unity; and to encounter schisms. To conclude, to catechise the ignorant, to commend the necessity of the poor to the Church, to visit and instruct those that are sick, or entangled with divers temptations, and so keep them in the way of life. Besides all this, to provide diligently that there be public prayers and supplications made in time of necessity, together with fastings, that is, a holy abstinency, and most carefully to look to those things which belong to the tranquillity, peace, and safety of the Church.

And to the end that the minister may perform all these things the better, and with more ease, it is required of him that he be one that fears God, prays diligently, gives himself much to the reading of the Scripture, and, in all things, and at all times, is watchful, and does show forth a good example unto all men of holiness of life.

And seeing that there must be discipline in the Church, and that, among the ancient Fathers, excommunication was in use, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by godly men; it belongs also to the minister's duty, for the edifying of the Church, to moderate this discipline, according to the condition of the time and public estate, and according to necessity. Wherein this rule is always to be holden, that 'all things ought to be done to edification, decently, and in order' (1 Cor. xiv. 40), without any oppression or tumult. For the apostle witnesses, that 'power was given to him of God, to edify and not to destroy' (2 Cor. x. 8). And the Lord himself forbade the cockle to be plucked up in the Lord's field, because there would be danger lest the wheat also be plucked up with it (Matt. xiii. 29).

But as for the error of the Donatists, we do here utterly detest it; who esteem the doctrine and administration of the sacraments to be either effectual or not effectual, according to the good or evil life of the ministers. For we know that the voice of Christ is to be heard, though it be out of the mouths of evil ministers; forasmuch as the Lord himself said, 'Observe and do whatsoever they bid you observe, but do ye not after their works' (Matt. xxiii. 3). We know that the sacraments are sanctified by the institution, and through the word of Christ; and that they are effectual to the godly, although they be administered by ungodly ministers. Of which matter Augustine, that blessed servant of God, did reason diversely out of the Scriptures

viour that only sacrifice (Heb. x. 12); and that Lamb of God slain from the foundation of the world (Rev. xiii. 8); that rock, also, of which all our fathers drank (1 Cor. x. 4), by whom all the elect are circumcised with the circumcision made without hands, through the Holy Spirit (Col. ii. 11, 12), and are washed from all their sins (Rev. i. 5), and are nourished with the very body and blood of Christ unto eternal life (John vi. 54).

Now, in respect of that which is the chief thing, and the very matter and substance of the sacraments, the sacraments of both covenants are equal. For Christ, the only Mediator and Saviour of the faithful, is the chief thing and substance in them both: one and the same God is author of them both: they were given unto both churches as signs and seals of the grace and promises of God; which should call to mind and renew the memory of God's great benefits to them, and should distinguish the faithful from all the religions in the world; lastly, which should be received spiritually by faith, and should bind the receivers unto the Church, and admonish them of their duty. In these, I say, and such like things, the sacraments of both churches are not unequal, although in the outward signs they are diverse.

And, indeed, we do yet put a greater difference between them; for ours are more firm and durable, as those which are not to be changed to the end of the world. Again, ours testify that the substance and promise is already fulfilled and performed in Christ, whereas the other did only signify that they should be fulfilled. And again, ours are more simple, and nothing so painful, nothing so sumptuous, nor so full of ceremonies. Moreover, they belong to greater people, that is dispersed through the face of the whole earth; and because they are more excellent, and do by the Spirit of God stir up in us a greater measure of faith, therefore a more plentiful measure of the spirit does follow them.

But now, since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of the New Testament, the sacraments of the Old Law are surely abrogated and have ceased; and in their stead the sacraments of the New Testament are placed-namely, for Circumcision, Baptism; and for the Paschal Lamb and sacrifices, the Supper of the Lord.

And as in the old Church the sacraments consisted of the word, the

which were in use from the beginning of the world. The sacraments of the New Church are Baptism and the Supper of the Lord.

Some there are who reckon seven sacraments of the New Church. Of which number we grant that Repentance, Matrimony, and the Ordination of ministers (we mean not the popish, but the apostolical ordination) are very profitable, but no sacraments. As for confirmation and extreme unction, they are mere devices of men, which the Church may very well spare, without any damage or inconvenience at all; and, therefore, we have them not in our churches, because there are certain things in them which we can by no means allow of. As for that merchandise which the Romish prelates use in ministering their sacraments, we utterly abhor it.

The author and institutor of all sacraments is not any man, but God alone: for man can by no means ordain sacraments; because they belong to the worship of God, and it is not for man to appoint and prescribe a service of God, but to embrace and retain that which is taught unto him by the Lord. Besides, the sacramental signs have God's promises annexed to them, which necessarily require faith: now faith stays itself only upon the Word of God; and the Word of God is resembled to writings or letters, the sacraments to seals, which the Lord alone sets to his own letters. And as the Lord is the author of the sacraments, so he continually works in that Church where they are rightly used; so that the faithful, when they receive them from the ministers, do know that the Lord works in his own ordinance, and therefore they receive them as from the hand of God; and the minister's faults (if there be any notorious in them) can not hurt them, secing they do acknowledge the goodness of the sacraments to depend upon the ordinance of the Lord. For which cause they put a difference, in the administration of the sacraments, between the Lord himself and his minister; confessing that the substance of the sacraments is given them by the Lord, and the outward signs by the ministers of the Lord.

But the principal thing, which in all sacraments is offered by the Lord, and chiefly regarded by the godly of all ages (which some have called the substance and matter of the sacraments), is Christ our Sa

1

[Confirmation, with preparatory catechetical instruction, has afterwards been introduced in many Reformed churches in Europe, to supplement infant baptism.]