require this of all of Us That those who Administer this Sacrament should Administer it as Christ did and those who Receive it should Receive it as the Disciples did of Him Q. Do you then make no Distinction between the Priests and the People in what concerns this Holy Sacrament A. As to the Manner of Receiving it none at all When those who are Priests Receive this Sacrament of another Priest it is as when they hear the Word Preach'd They do it not as Priests but as Christians And therefore at the Institution of this Sacrament our Saviour Christ alone acted as a Priest He resembled the Ministers of his Church the Disciples represented the Faithful who were afterwards to Receive the Sacrament from the Ministers of the Church after the very same manner that They Received it at Christ's Hands Q. But is not this Sacrament as Perfect in One Kind as in Both A. Can a Thing be perfect which wants one half of what is Required to make it Perfect Q. Yet it cannot be deny'd but that he who Receives the Body of Christ does therewith Receive the Blood too A. Though that be not the Question yet if not only may be but in this Case is absolutely deny'd by Us nor indeed can it without a manifest Absurdity be affirm'd It was the Design of our Saviour Christ in this Sacrament to Represent his Crucified Body his Body as it was Given for Vs. Now we know that when He suffer'd his Blood was shed and let out of his Body and that to Represent his Blood thus separated from his Body the Cup was consecrated apart by Him And how then can it be pretended that he who Communicates in Such a Body must partake of the Blood together with it But this is not our Business The Points which we insist upon are these First Whether Christ having confessedly instituted this Sacrament in both Kinds and commanded Us to Do likewise those do not evidently depart from his Institution who Give and Receive it only in One And if they do Then Secondly Whether They have any Reason to expect to be made Partakers of the Benefits of this Holy Communion who do not Receive it after such a Manner as Christ has commanded Us to do Q. Did the Apostles give the Cup to the Lay Communicants in their Churches A. Yes certainly or else St. Paul would never have argued with the Corinthians against Communicating with Idolaters as he does 1 Cor. x. 15 c. I speak as to Wise Men judge ye what I say The CVP of Blessing which we bless is it not the Communion of the Body of Christ Ye cannot drink the CVP of the LORD and the Cup of Devils Nor have spoken of this Sacrament as he does in the next Chapter Ver. 26 27 28 29. In every One of which He takes notice of their Drinking of the Sacramental CVP as well as of their Eating of the Sacramental Bread Q. What then do you think of Those of the Church of Rome who deny the Cup to the Laity A. As of a most presumptuous Sort of Men who Sacrilegiously deprive the People of what Christ has given them a Right to Q. Do you think this Change so considerable as to warrant you to break off Communion with that Church which has made it A. No one can with a good Conscience Receive this Holy Sacrament after any Other Manner than Christ has ordain'd it to be Received If therefore the Church of Rome shall obstinately Refuse to give it to the Lay Communicant in Both Kinds he is bound in Conscience not to Receive it of her Priests at all But to go to those who are ready to distribute it to them in the same Integrity in which it was first Instituted by our Blessed Lord. SECT XLVIII Q. WHat is the Inward Part or Thing Signified in this Holy Sacrament A. The Body and Blood of Christ which are verily and indeed taken and received by the Faithful in the Lord's Supper Q. Are the Body and Blood of Christ really distributed to every Communicant in this Sacrament A. No they are not for then every Communicant howsoever prepared or not for it would alike Receive Christ's Body and Blood as to its Substance there That which is given by the Priest to the Communicant is as to its Nature the same after Consecration that it was before viz. Bread and Wine Only alter'd as to its Vse and Signification Q. If the Body and Blood of Christ be not really given and distributed by the Priest how can they be verily and indeed Taken and Received by the Faithful Communicant A. That which is given by the Priest is as to its Substance Bread and Wine As to its Sacramental Nature and Signification it is the Figure or Representation of Christ's Body and Blood which was broken and shed for Us. The very Body and Blood of Christ as yet it is not But being with Faith and Piety Recieved by the Communicant it becomes to Him by the Blessing of God and the Grace of the Holy Spirit the very Body and Blood of Christ As to those who come Unworthily to it it is made Damnation that is it Renders them worthy of it and without Repentance will Certainly consign them over unto it Q. How does the Bread and Wine become to the faithful and worthy Communicant the very Body and Blood of Christ A. As it intitules him to a Part in the Sacrifice of his Death and to the Benefits thereby procured to all his faithful and obedient Servants Q. How does Every such Communicant Take and Receive the Body and Blood of Christ in this Sacrament A. By Faith And by means whereof he is as truly intituled to a part in Christ's Sacrifice by Receiving the Sacramental Bread and Wine which is there deliver'd to Him as any Man is intituled to an Estate by Receiving a Deed of Conveyance from One who has a Power to surrender it to his Use. Q. What are the Benefits whereof Those who thus Receive this Holy Sacrament are made Partakers thereby A. The strengthning and refreshing of their Souls by the Body and Blood of Christ as their Bodies are by the Bread and Wine Q. How does such a Receiving of this Holy Sacrament strengthen our Souls A. As it adds a New Confirmation to Us every time we Receive it of God's Mercy towards us through the Sacrifice of Jesus Christ and thereby Fortifies and Corroborates Us more and more both in the Discharge of our Duty and to a Resistance of all Such Temptations as may be likely to Draw Us away from it Q. Does it Strengthen Us in any Other Respect besides this A. Yes it does For being thus secured of a Right to Christ's Sacrifice for Us we are thereby fortified against all Doubts and Fears of our Salvation Are confirm'd against the Apprehension of any present Dangers or Sufferings which we shall Reckon not worthy to be compared with the Glory which shall be
ought there not beyond all this some Satisfaction to be made to God for the Sins which we have committed A. Yes certainly and such there has been made by our Saviour Christ for us who has fully satisfied the Justice of God in that kind and left nothing more for us to do in that behalf Q. What do you then say to those Satisfactions which the Church of Rome teaches we may and ought to make for our Sins A. That they are built upon a false Foundation are contrary to the Goodness of God and beyond the Capacity of Man Q. What is the Foundation upon which they are built A. It is this That when God forgives us our Sins whether upon our Own Repentance or by virtue of the Priest's Absolution He remits indeed the Fault and purges away our Guilt and by this acquits us from the Everlasting Punishment that would otherwise have been due to them But yet still retains us under an Obligation to some temporal Sufferings either by Satisfactory Works to be done for them in this Life or by undergoing a certain proportion of Pain for them after Death in a Place which they call Purgatory Q. How does it appear that this Foundation is false and erroneous A. Because in the first place it is Absurd to suppose that God should forgive the whole Guilt of our Sins and yet having done so should afterwards punish us for them And secondly It is injurious to the Sufferings and Merits of Christ whose Death was a sufficient Satisfaction for the Sins of the whole World and has left no room either for God to require or for us to Pay any thing more Q. Does Repentance then if it be sincere without any thing more restore us again to our State of Grace and reconcile us to God Almighty A. If it be sincere it does through Faith in Jesus Christ. Q. Does God allow Repentance to all Sins Jo. vi 29 Act. xiii 38 xvi 30 31. 2 Pet. i. 5 c. A. There is No Sin but what True Repentance washes away But there may be some Cases in which God may deny Us his Grace so that we shall not be able truly to Repent Q. What Cases are They A. They may All be reduced to this One General namely a Wilful Abuse and Resistance of the Divine Grace Whether it be by a long Habit of Sinning or by frequent Acting against the Dictates of our own Consciences and the Motions of God's Holy Spirit To say nothing of some Sins which are in an Eminent manner destructive of the Divine Grace such as Pride Covetousness Sensuality but especially that Sin which is particularly called in Scripture the Sin against the Holy Ghost Q. What is meant by that Sin A. I suppose it to have been the particular Sin of the Jews heretofore in not only obstinately refusing to receive our Blessed Lord for their Messiah after sufficient Proofs given by Him to convince Them that He was so but ascribing those Miracles which He wrought in proof of his Authority to the Help of the Devil when at the same time they either were abundantly convinced Or but for their Own Fault might have been that He did Them by the Power of God Mat. xii 31 Comp. Mark iii. 28 Luk. xii 10 Q. Do you look upon this Sin to have so wholly belonged to those Men as not to be capable of being Committed by Any Now A. That very Sin which in Scripture is so called cannot now be committed because Christ is not now upon Earth nor have we therefore any Occasion Given us thus to Blaspheme against the Holy Ghost Yet some Sins there are of a like Nature which may still be committed and which being Committed may prove no less dangerous to Those who are Guilty of Them than that Sin did prove to the Pharisees heretofore Q. What Sins are those which you suppose to come the nearest to it A. Apostacy from the Christian Religion after having been convinced of the Truth and made Partakers of the Promises of it Next to that an Apostacy from the Truth and Purity of the Gospel for the sake of some worldly Fears on the One hand or present Hopes on the Other to the Communion of a Church which not only obstinately resists the Truth but damns and persecutes all such as profess it And lastly Apostacy to Idolatry which seems to be the Sin unto Death spoken of by St. John 1 Jo. v. 16 and for the Remission of which He gives Us but little Encouragement to Pray V. 16 Q. What then do you think of Those who Go off from the Communion of the Church of England to That of the Church of Rome A. As of Apostates and Idolaters To whom God may by an Extraordinary Effect of his Mercy give Grace for Repentance and so for Salvation but of whom otherwise we have no Ground of Hope Q. Do you think such in a more dangerous Estate than those who were from the beginning bred up in the Roman Communion A. I do forasmuch as they have both rejected the Truth once known and received by them and cast off the Way in which the Providence of God had placed them and that it may be on some base grounds to be sure without any sufficient Reason to justifie their doing of it Q. What then do you think of those who have always been of the Communion of that Church A. I think them in general in much greater danger Now than they were before the Reformation And still those in more danger who have lived among those of the Reformed Church and so were in a better Capacity of being convinc'd of the Errors of their Way But most of all do I think the Estate of those dangerous or rather desperate who are Learned and know their Errors or are Priests and so called to instruct the People in the Purity of Christ's Religion The Sincere and Ignorant who want Capacity or want Opportunity to know the Truth I hope God will forgive The Careless the Prejudiced but most of all the obstinately blind among them I neither can acquit nor do I think that God will forgive Them SECT V. Q. WHat was the second thing which Your Godfathers and Godmothers promised in your Name A. That I should Believe all the Articles of the Christian Faith Q. Where are those Articles to be found A. In the Holy Scriptures and particularly those of the New Testament Q. What mean you by the Holy Scriptures A. I mean those Books which thro' the Assistance of the Holy Spirit were written by Moses and the Prophets under the Law and by the Apostles and Evangelists of Christ since the publishing of the Gospel to direct us in the Knowledge of God and of the Duty which He Requires of Us. Q. How do you know what Books were written by these Persons in order to these Ends A. By the Constant Universal and Undeniable Testimony both of the Jewish and Christian Church From the
to be truly Catholick Christians And also holds Communion with all such Churches as profess the same Faith and as far forth as they do so Q. What is your Opinion of the Church of Rome in this particular A. That she is both Schismatical and Heretical Schismatical in cutting off all Others from her Communion who will not profess her Errors and submit to her Vsurp'd Authority Heretical in professing such Doctrines as quite destroy the Foundations of Christianity and are inconsistent with that Truth which yet she pretends to maintain Q. In what Respect do you believe the Catholick Church to be Holy A. As both the * End of Christ in Gathering of it the * Rules he has given to it the * Promises he has made it * It s Sacraments * Ministry all its * Ordinances were design'd to make it Holy But especially as * All Those who are indeed the Faithful Members of it are actually Sanctify'd by the Grace of the Holy Spirit And so are truly though imperfectly Holy now and shall be made altogether Holy and without Spot hereafter Eph. 5.25 SECT XVII Q. WHat is the first Duty or Privilege belonging to those who are Members of Christ's Church A. The Communion of Saints Q. What do you mean by Saints A. Though the Word in our Language be more Restrain'd yet in that in which this Creed was composed it may indifferently denote either Holy Persons or Holy Things And this Article may very well be extended to both of Them Q. Whom do you mean by Holy Persons A. Though all Christians in General are so called in Scripture and we are Charitably to presume that All such are Holy Persons Yet by Saints we are most properly to understand such as answer the End of their Calling by a Lively Faith and a Holy Conversation in which Two the Gospel-Saintship seems to consist Q. With Whom and in what Things do you believe such Persons to have Communion A. I believe that all the true Members of Christ's Church have a Right of Fellowship or Communion with God the Father and our Lord Jesus Christ as they are Received into Covenant by the One through the Death and Passion of the Other I believe that they have a Fellowship with the Holy Ghost by his Dwelling in Them and Sanctifying of Them I believe that they have Fellowship with the Holy Angels who both Minister unto them in their Exigencies and have a most tender affectionate Concern for Them I believe that they all have a Fellowship with One Another as * Members of the same mystical Body of Christ * Professors of the same Faith * Heirs of the same Promises * Guided by the same Spirit and * Governed by the same Laws And I believe that they ought as living Members * to have a Fellowship of Love and Charity also towards Each Other And Lastly I believe that they have a Right of Communicating in all the Ordinances of the Gospel In the Prayers of the Church in the Ministry of the Word and Sacraments and whatsoever else hath been ordain'd by Christ or establish'd in the Church for the common Good and Benefit of all the Members of it Q. Do you not by this Account of the present Article utterly shut out those from any part in it who yet are most commonly called Saints I mean Such as have departed this Life in the Fear of God and the Faith of Jesus Christ A. No by no means I believe them to partake in this Communion also as they are still living Members of Christ's Holy Catholick Church And therefore I believe that They have a Fellowship no less than We with God and Christ. That they are Sanctified by the same Spirit Are Visited by the Holy Angels Have some kind of Fellowship with One Another and with Vs also however separated by Death from Us. Q. Wherein do you suppose their Fellowship with Us to consist A. I look upon the Case to be much the same with Us as it is with Members of the same Civil Society upon Earth when they are in a foreign Country far distant from One Another * We are Members of the same Church * Vnited to the same Head * Sanctified by the same Spirit * Heirs of the same Promises * Shall in a little time be in the same Place and State and when the End of the World comes * we shall All be translated to the same Glory and Happiness in God's Heavenly Kingdom Q. To what Offices of Communion does this Belief oblige Us at present towards Each Other A. To the Members of Christ's Church still Living it obliges Us to Love and Charity to mutual Prayers for and Help of Each other in all such Things as may promote the Salvation of Us all How the Saints departed maintain Communion with Us We cannot tell Probable it is that they do in general pray for us as it is certain they wish well to Us. But for our selves who are yet here on Earth we must Bless God for the Grace he was pleased to bestow upon Them and by which they were delivered from the Sins and Temptations of this Evil World and enabled Faithfully to serve him unto the End We must set before Us their Examples and Imitate their Vertues We must account of them as Living Members of Christ's Body and be not only Ready but Desirous to Go to them whenever it shall please God to call for Us. We must take care decently to dispose of their Bodies and faithfully to fulfil as much as in Us lies what they have left in trust with Us to be done for Them after their departure Q. What think you of that Honour which is paid to Them in the Church of Rome A. It is not only Vain and without all Warrant from God's Word but is indeed Superstitious and Idolatrous To Pray to any Creature and He at a vast Distance from Vs In the House of God with all the Outward Marks of Adoration nay and oftentimes in the same Words and in the same Breath that We pray to God and that lastly with a Confidence that the Person so pray'd to can Hear our Prayers and Answer our Desires being evidently to Give to the Creature the Honour due to the Creator which cannot be done without the Peril of Idolatry SECT XVIII Q. WHat is the next Privilege which you believe does of Right belong to those who are the Members of Christ's Church A. The Forgiveness of Sins Q. What is Sin A. It is the Transgression of God's Law 1 Jo. iii. 4 Whether by our Omitting to do what that Required us to have done Or by Our doing any Thing contrary to its Commands Q. What mean you by the Law of God A. The Will of God howsoever made known to Us whether by the Light of our Own Consciences or by the Declarations of his Word especially that which is deliver'd to us in the Books of the New Testament Q. How does God
by Us in order to our better Performance of those Duties we have before mentioned Such are Some extraordinary Acts of Prayer and Devotion A Retirement from the Business and Conversation of the World but especially from the Follies and Vanities of it And these accompanied with some Acts of Prayer and Mortification whilst we are making the Examination of our Selves before proposed But these must be govern'd by the Rules of Prudence as every Man's Business Opportunities Needs State of Health and the like Circumstances either Require or will allow of Q. Is such a Preparatory Examination of our Selves so necessary before we Come to the Holy Table that we may in no Case presume to Come without it A. No it is not Those who live in a Strict and Regular Course of Life and have nothing extraordinary happen'd to Them as they always know what their State towards God is so are they always Ready to Receive this Holy Sacrament and need not be afraid to partake of it because they had not the Opportunity of making a particular previous Preparation of themselves for it Yet if even these should design to go at a certain Time before known to the Communion they not only piously may but in duty Ought to do somewhat of this kind in order to their going with the better Dispositions to it Q. What if by this means a Good Christian should not be able fully to satisfy himself concerning his Worthiness to Go to the Holy Table A. In that Case he ought to Consider what it is that puts him in doubt of it and having so done let him take the Advice of some Person whom he can Rely upon but especially of his Minister about it That so being free'd from his Scruples he may Go with a Quiet Mind and a full Perswasion of Conscience to this Spiritual Feast and certainly Receive the Benefits of it Q. What if it shall appear that He is not in a State of Going worthily to this Sacrament A. He must for the present Refrain from it and make all the haste He can to Remove the Impediment and Reconcile himself to God that so He may be in a Condition both to Come worthily to it and to be made Partaker of those Graces which are thereby Communicated to every Faithful Receiver of it SECT LII Q. IS there Any Thing yet farther Required of Those who Come to the Lord's Supper A. Yes there is namely that they be first CONFIRM'D by the Bishop It being ordain'd by the Church That none shall be admitted to the Holy Communion until such time as He be Confirm'd or Ready and Desirous to be Confirmed Q. What do you mean by Confirmation A. I mean the Solemn laying on of the Hands of the Bishop upon such as have been Baptized and are come to Years of Discretion Q. How is this performed among Us A. It is directed to be done after a very Wise and Solemn Manner For First The Bishop having given Notice to the Minister of his Intention to Confirm and Appointed a Time for the doing of it the Minister is to call together such of his Parish as are Come to Years of Discretion and have not yet been Confirmed and to Examine them in their Church-Catechism and to prepare as many as he can for the Bishop to Confirm Secondly Having done this he is either to bring or send in Writing with his Hand Subscribed thereunto the Names of all such Persons within his Parish as he shall think fit to be presented to the Bishop to be Confirm'd These being Approved of by the Bishop are brought openly into the Church and Required by the Bishop in the Presence of God and the Congregation there Assembled to Renew the Solemn Vow and Promise which was made in their Names at their Baptism and in their Own Persons to Ratify and Confirm the same acknowledging themselves bound to believe and do all those Things which their Godfathers and Godmothers then undertook for them Which having done the Bishop heartily prays to God for his Grace to enable them to fulfil this their Vow and laying his Hand severally on Every One's Head Beseeches God to defend this His Servant with his heavenly Grace that He may Continue His for Ever and daily Increase in his Holy Spirit more and more until He comes to his Everlasting Kingdom To all which are finally added the Joint Prayers both of the Bishop and the Church to the same Effect and so the Ceremony is ended Q. What are the Reasons that chiefly moved the Church of England to Retain such a Ceremony as this A. There may several be assigned but especially these Four * Apostolical Practice * The Reasonableness of the Thing its self * The Benefit of it to the Person who is Confirmed and * The Satisfaction that arises from hence to the Church of Christ. Q. Did the Apostles Practise such an Imposition of Hands A. The Apostles did lay their Hands on those who had been Baptized and by their Imposition of Hands such Persons did Receive the Holy Ghost Acts viii 17 xix 6 Q. Does the Bishop give the Holy Ghost now as the Apostles did by their Imposition of Hands A. That we do not say nor did the Apostles themselves do it They Laid on their Hands and God Gave his Holy Spirit to those on whom they Laid them And we piously presume that by the fervent Prayers of the Bishop and the Church those on whom He now Lays his Hands shall also Receive the Holy Ghost if they do but worthily prepare Themselves for it Q. Is there any Promise of God on which to build such a Hope A. A General One there is and such as may in this Case above any be depended upon by Us. For First We are directed to Pray not only for Our Selves but for One Another also To encourage us hereunto Christ has promised Us to Grant whatsoever is piously ask'd by the joint Suffrages of his Church of Him Mat. xviii 19 And particularly has declared That God will Give the Holy Spirit to them that ask Him Luk. xi 9 Add to this That it has always been accounted a part of the Ministerial Office not only to Instruct but to Pray for and Bless their People When therefore the Chief Pastor of the Church and his Congregation solemnly join together to beg of God the Grace of his Holy Spirit in behalf of such Persons as these who have just now been dedicating themselves a-new to his Service and Ratifying the Covenant made between God and them at their Baptism how can we chuse but believe that God will certainly Grant their Request and Give His Holy Spirit to those for whom He is thus earnestly and solemnly Ask'd of Him Q. From whence does it appear that such an Imposition of Hands was Reasonable to have been Ordain'd and to be Continued in the Church A. From the Condition of those who are commonly Baptized among Us and who being for the most
an Evil Person or an Evil Thing In the former it may Respect all Wicked Men but especially the Wicked One the Tempter In the latter not so much the Evil of Sin its self as the Evil of Temptation to which is seems most properly to Refer Q. What then is the full Import of this Petition A. I therein desire that God would neither Try me himself beyond my Strength nor suffer the Devil the World or my Own Flesh to do it That if it be his Will I may not be exposed to any Great Temptations at all But if for any Ends of his Wise Providence He shall think fit to suffer me to be Tempted that then He would be pleased Graciously to strengthen and support me in my Temptations and Carry me with Innocence and Integrity through them and not suffer me to be led into Sin by Them SECT XLI Q. WHAT does the last Part of this Prayer consist of A. A Doxology or Conclusion For thine is the Kingdom and the Power and the Glory for Ever and Ever Amen Q. What do you mean by a Doxology A. A Form of giving Glory and Praise and Honour to God Q. Why was this Doxology here added by our Saviour A. To shew Us that all the Religious Service we pay to God whether we Pray Confess Give Thanks or whatever we do still we ought to design it All to his Glory It was also added to keep up in our Minds a due Sense of the Reason we have both to Pray to God for all the things we have before consider'd and to expect a suitable Return of them at his hands Q. How does this Doxology shew that we ought to Ask these Things of God A. Very plainly For because God is King of all the World therefore he ought to be apply'd to by all his Creatures Because his is the Power He is able both to hear and answer our Requests and therefore of him it is most fit to desire whatsoever we stand in Need of Because his is the Glory of all our Religious Invocation 't is a Worship that peculiarly belongs to God as distinguish'd from the Creature therefore to him only ought we to make our Prayers and not to any Other Q. How does this Doxology encourage us to Hope that we shall Receive what we Ask of God A. Because we do hereby profess to believe that he can Grant what we desire and the things we ask are so much for his Own Glory as well as Our Advantage that we ought not to doubt but that We shall Receive them from Him Q. After what manner do we acknowledge these Excellencies to be in God A. In a super-eminent manner beyond what they Are or Can be in any One besides Others may have Authority but as derived from him who only is the Supreme King over all the Earth Others may have Power but God only is Almighty Others may have Glory a Majesty suitable to their Station and Character in the World But to God only belongs the Excellency of Divine Honour and Worship To him only is Prayer and Religious Invocation to be made He only is either capable of it or can pretend any Right to it Q. Why do you to this Doxology add for Ever and Ever A. To shew that these Divine Perfections and Prerogatives did always belong to God and will always continue to belong in this singular manner to Him Q. What does Amen import A. It is a Word of Wish and Approbation and denotes our Assent to that to which it is subjoin'd with an Earnest Desire of its accomplishment So that putting its several Significations together it is as much as if we should say God of his Goodness Grant what I have here pray'd for and so I trust he will do of his Mercy towards me through Jesus Christ our Saviour SECT XLII Q. WHAT is the Other Means appointed by God for the Conveyance of his Grace to Us and to confirm to Us his Promises in Christ Jesus A. The worthy participation of the Holy Sacraments Q. What mean you by this Word Sacrament A. I mean an Outward and Uisible Sign of an Inward and Spiritual Grace given unto Us and Ordained by Christ Himself as a Means whereby we receive the same and a Pledge to assure Us thereof Q How many such Sacraments hath Christ Ordained in his Church A. Two only as generally Necessary to Salvation that is to say Baptism and the Supper of the LORD Q. How does it appear that these two are properly Sacraments A. Because the whole Nature of a Sacrament as before described does belong to them For 1st There is in both these an Outward and Visible Sign viz. Water in Baptism Bread and Wine in the Lord's Supper 2dly There is an Inward and Spiritual Grace both signified and conveyed by these Signs The Washing of Regeneration Tit. iii. 5 by the One the Body and Blood of Christ by the Other 1 Cor. x. 16 3dly There is for both a Divine Institution For Baptism Mat. xxviii 19 Go ye and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For the Lord's Supper Luk. xxii 19 This do in Remembrance of Me. See 1 Cor. xi 24 25. 4thly They were both Ordain'd as a Means whereby to Convey their several Graces to Us and as a Pledge to assure Vs of them Baptism to Regenerate Us Jo. iii. 5 Tit. iii. 5 The Lord's Supper to communicate to Us the Body and Blood of Christ 1 Cor. x. 16 For which Reason lastly they are Generally necessary to Salvation All Christians have a Right to them nor may Any without hazard of missing of these Graces refuse to Use them who have the Opportunity of being made Partakers of them Jo. iii. 5 Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of Heaven 1 Cor. xi 24 This do in Remembrance of Me. Q. Are these All the Sacraments that any Christians Receive as establish'd by Christ A. The Church of Rome to these adds five more tho' They cannot say that they are all of Christ's Institution viz. Confirmation Penance Extreme-Vnction Orders and Matrimony Q. How does it appear that these are not truly Sacraments A. Because not One of them hath ALL the Conditions Required to make a Sacrament and the most part have hardly Any of Them CONFIRMATION is we confess an Apostolical Ceremony As such it is still Retain'd and Practised by Us. But then it is at most but an Apostolical Ceremony Christ neither Ordain'd any such Sign nor made it either the Seal or Means of conveying any Spiritual Grace to Us. PENANCE if Publick is confessedly a part of Church-Discipline If Private is only the Application of the Power of the Keys to a particular Person for his Comfort and Correction It has neither any Outward Sign instituted by Christ nor any inward Grace