Paragraphs 25.1, 25.2, 25.3, 25.4

1. The Sacraments ordained of Christ, be badges, or tokens of our profession which be Christians.

2. The Sacraments be certaine sure witnesses, and effectuall signes of grace, and God his good will toward vs.

3. By the Sacraments God doth quicken, strengthen, and confirme, our faith in him.

4. Christ hath ordained but two Sacraments in his holy Gospell.

5. Confirmation. is no Sacrament.

6. Penance. is no Sacrament.

7. Orders. is no Sacrament.

8. Matrimonie. is no Sacrament.

9. Extreame vnction. is no Sacrament.

10. The Sacraments are not to be abused, but rightly to be vsed of vs all.

11. All which receiue the Sacrament, receiue not therewithall the things signified by the Sacraments.

The proofe from Gods word.

The Sacraments are badges or tokens both of Christians, and of Christianitie.

Of Christians. For by them are visibly discerned, the faithfull, from Pagans: and Christians, Iewes, Turkes, and all prophane Atheists.

Of Christianitie. For, as Circumcision in the old Lawe, was a token how the corrupt, and carnall affections of the minde should be subdued; and that the Lord required not so much an outward of the Body, as an inward circumcision of the heart,^a* so Baptisme telleth vs, that being once dead vnto sinne, wee are to liue vnto righteousnes; that all wee which haue bin baptized vnto Iesus Christ, haue bin baptized into his death, &c. and must walke in newnesse of life, &c.,^b for wee haue put on Christ,^c by Baptisme.

And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwaies be fresh in memorie; and that it should be celebrated, not with old Leauen, neither in the Leauen of maliciousnes, but with the vnleauened bread of synceritie and truth:^d so the participation of one Loafe, and of one Cuppe in the Lord his Supper, doth commend vnto our consideration a sweete concord; a brotherly vnanimitie; and a constant continuance in the true worship of God, without fauouring of Idolatrie in ay respect.^e

This doe the godly in al their Churches, and throughout the word both teach, and testifie.^†

The Adversaries vnto this truth.

Vngodly therefore and in a cursed state are they, which equall other things with the Sacraments to discerne Christians from Pagans. So the Iacobites imprint the signe of the Crosse on their Armes, Foreheades, &c. to be knowen for Christians.^‡ which contemne the Sacraments as of none account. Soe doe the Anabaptists.⁴

Ther be (saith D. Sarania) which hold how the Sacraments were to be administred onely at the first plāting of the Church by the Apostles, and Euangelists: but doe not appeare vnto vs in these daies.⁵ It was also one of Matthew Hamants heresies that the Sacraments are not necessarie in the Church of God.⁶

Which thinke the Sacraments are but onely ciuill, and ceremoniall badges of an outward Church; such generally be all Atheists, and hypocrites; particulary, the Messalians,⁷ and Familie of Loue, who thinke that for obedience sake to magistrates the sacramēts are to be receiued,⁸ but are to none effect to the perfect ones in the Familie.⁹

The proofe from the word of God.

Infinitely doth God declare his vnspeakable, and incomprehensible good will to man ward; yet in these daies by none outward things more notably, and effectually, than by the Sacraments, For.

Of Baptisme saith Christ: Hee that beleeueth, and is baptized, shall be saued,^f and Peter, Amend your liues, and be baptized euery one, &c. for the remission of sins,^g and Paul, Husbands, loue your wiues, euen as Christ loued the Church, and gaue himselfe for it, that hee might sanctifie it, and cleanse it by the washing of water through the word, &c.^h

And of the Lords supper saith our Sauiour Christ, touching the Bread, this is my body, which is giuen,ⁱ and broken for you,^j and of the Cup, this is my blood of the new Testament, that is shed for many for the remission of sinnes.^k

This truth doe the purer Churches of these daies euery where acknowledge.¹⁰

The adversaries vnto this truth.

Contrary hereunto the Papists erroneously doe hold, that

The Sacraments of the newe Law doe conferre grace ex opere operato.¹¹

The Sacraments of the old, and new Testament in this doe differ, for that the Sacraments of the old Testament did onely shadow forth saluation, but the Sacraments of the newe doe conferre, and worke saluation,¹² and doe iustifie (not onely signifie God his good will toward vs) by reason of the worke done, which is the outward Sacraments.¹³

The proofe from Gods word.

Be baptized euery one of you in the Name of Iesus Christ for the remission of your sinnes, and ye shall receiue the gift of the holy Ghost, saith S. Peter.^l

Christ he gaue himselfe for the Church, that he might sanctifie it, and cleanse it by the washing of water through the word.^m

The cup of blessing which we blesse, is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? saith Saint Paul.ⁿ¹⁴

The same is affirmed by the reformed Churches.¹⁵

Howbeit this Faith is not necessarily tied vnto the visible signes, and Sacraments. For

Without the Sacraments many haue liued, and died, who pleased God, and are no doubt saued, either in respect of their owne faith (as wee are to thinke of all the godly, both men who were borne, and died afore the institution of Circumcision, in the wildernesse, and in the time of grace, & yet by some extremity, could not receiue the seale of the couenant) and women, who afore, and vnder the lawe, for many yeares, were partakers of no Sacrament, and neuer of one Sacrament; or that they be heires of the promise.

Some haue faith afore they receiue any of the Sacraments.

So had Abraham,^o the Iewes, vnto whom Peter preached,^p the Samaritanes,^q the Eunuch;^r Cornelius the Centurion:^s & haue the godly of discretion wheresouer not yet baptized.

Some neither afore, nor at the instant, nor yet afterward, though daily they receiue the Sacraments, will haue faith; such are like vnto Iudas,^t Ananias and Sapphira^u Simon Magus,^v the old Israelites,^w and the wicked Corinthians.^x

In some the Sacraments doe effectually worke in processe of time, by the helpe of Gods word read or preached, which engendreth faith,^y such is the estate principally of Infants elected vnto life, and saluation, an encreasing in yeares.

The adversaries vnto this truth.

Therefore doe they erre, which teach or hold, that

They neuer goe to heauen which die without the seales of the couenant: so thinke the Papists of Infants which die vnbaptized.¹⁶

They are damned (though they receiue the Sacraments), that will not receiue them after the receiued, and approued manner of the Church of Rome.¹⁷

There is no way of saluation but by faith,¹⁸ herby excluding infinite soules from the kingdome of heauē, which depart from this world before they doe beleeue.

None beleeue but such as are baptized, say the Papists,¹⁹ as heare the word of God preached, say the Puritanes.²⁰

The Sacraments giue grace ex opere operato,,²¹ and bring faith ex opere operato.²²

The Sacrament of Baptisme is cause of the saluation of Infants.²³

The proofe from Gods word.

A Sacrament, according to the etymologie of the word (as the Schoolemen doe write) is a signe of an holy thing, which beeing true, then haue their bin, and still are, by so many aboue either two, or seuen Sacraments, as there be, & haue bin, aboue two or seuen things, which are signes of sacred and holy things.

But according to the nature thereof, a Sacrament is a couenant of God his fauour to man-ward, confirmed by some outward signe, or seale instituted by himselfe: which also hath bin sometimes speciall either to some men, & that extraordinarily by things naturall sometimes, as the tree of life was to Adam,^z and the Rainebowe to Noah,^aa and sometimes by things supernaturall, as the smoaking furnace was to Abraham,^bb the Fleece of wooll, to Gedeon,^cc and the Diall, to Ezekiah,^dd or to some Nation, as the Sacrifices, Circumcision, and the Paschall Lambe was to the Iewes.

And sometimes generall to the whole Church militant, and ordinarie, as in the time of the Gospell. And then a Sacrament is defined to be a ceremonie ordained immediately by Christ himselfe, who by some earthly, and outward element, doth promise euerlasting fauour, and felicitie to such, as with true faith, and repentance, doe receiue the same. And such Sacraments in the newe Testament we finde only to be Baptisme,^ee and the Lords supper.^ff

This is the iudgement also of the Churches Protestant.

The Errors and adversaries vnto this truth.²⁴

In a contrary opinion are diuers, and namely

The Iewes, and Turkes: for they denie all the Sacraments of the Church, as wee doe hold them.

The Euchytes. who say that prayer onely, and not the Sacraments, are to be vsed.²⁵

The Schwenkfeldians, who contemne not only the word preached, but the Sacraments also, as superfluous, depending wholly vpon reuelations.

The Bannisterians, who thinke there will be a time, and that in this world, when wee shall neede no Saraments.²⁶

The Papists, who publish

That wee leaue out no lesse then sixe of the seuen Sacraments.²⁷

How there be seuen Sacraments of the newe Testament.²⁸

That he is accursed that shall say there be either moe, or fewer then seuen Sacraments: or that any of them is not verily, and properly a Sacrament; or that they be not all seuen instituted of Christ himselfe.²⁹

That there are seuen Sacramēts, wherof two are voluntary, & at the discretion of men to be taken, or not, as Matrimonie, & holy orders; and fiue are necessary, and must be taken; and of these fiue, three to wit, Baptisme, Confirmation, and Orders, are but once to be taken, because they imprint an indeleble character in the soule of the receiuers: and fower be reiterable, and may often be receiued, as the Sacrament eucharisticall, Matrimonie, Penance, and of extreame Vnction, because at their first ministration they leaue in the soule no indeleble character.³⁰

Touching Confirmation, the sentence, and iudgement of the true Church is that rightly vsed, as it was in the primitiue Churh, it is no Sacrament; but a part of Christiā discipline, profitable for the whole Church of God. For the auncient Confirmation was nothing else then an examination of such as in their infancie had receiued the Sacrament of Baptisme, and were then, being of good discretion, able to yeeld an account of their beleeife, and to testifie with their owne mouthes what their suerties in their names had promised at their Baptisme: which confession being made, and a promise of perseueranc in the Faith by them giuen, the Bishop by sound doctrine, graue aduise, and godly exhortations, confirmed them in that good profession: and laying his hands vpon them, praied for the increase of God his gifts, and graces in their mindes.

The Popish confirmation all Churches of God with vs vtterly doe dislike, as no Sacrament at all, instituted by Christ³¹

Errors, & adversaries vnto this truth.

Contrariwise the sinagogue of Rome teacheth that Confirmatiōis a Sacramēt, whereby the grace that was giuen in Baptisme is confirmed, and made strong by the seuen gifts of the holy Ghost.

Of which their Confirmation they giue vs fower things principally to obsetue, viz.

1. The substance, or matter, which is holy Chrisme confect, (as they say) and made of Oile oliue, and Bawlme consecrated by a Bishop.

2. The forme, and manner of ministring the same, consisting of the wordes of the Bishop, which are, I signe the with the signe of the Crosse, and confirme thee with the Chrisme of saluation, in the name of the Father, &c. & of the actions both of a Godfather, or Godmother, alreadie confirmed, holding vp the child to the Bishop: and of the Bishop, first crossing him which is to be confirmed on the forehead, with oile; and next, striking the partie confirmed, on the eare.

3. The minister, who must bee a Bishop, and none inferior Minister.³²

4. The effect, or effects rather. For by Confirmation they say that

Sinnes are pardoned, and remitted.

The grace of Baptisme is made perfect.

Such become men in Christ, who afore were children.

Grace is giuen boldly to confesse the name of Christ, and all things belonging to a Christian man.

The holy Ghost is giuen to the full.

And perfect strength of the minde is attained.

But in so teaching, dangerous and very damnable doctrine doe they deliuer. For

It is an error that confirmation is a Sacrament; because it hath no institution from God, which is necessarie to all, and euery Sacrament; inasmuch as a Sacrament cannot be ordained but by God onely, euen as the Papists themselues doe confesse.³³

To say that popish Confirmation is grounded vpon Gods word, is to speake foule vntruthes. For in the Scripture there is mention, neither of the matter, that it must be Chrisme, and that made of oile oliue, and Bawlme, and the same consecrated of a Bishop; nor of the forme that either a Bishop must signe the party to be baptized, with the signe of the Crosse; or that a Godfather, &c. must be thereat; nor of the minister, that of necessitie hee must be a Bishop, that is to confirme: nor of the effects, that thereby sinnes are pardoned, and released, and Baptisme consummated, and made perfect.

It is an error to say, there is any other ointment giuen to the strengthning of the Church militant, besides the holy Ghost. 1, Ier. 2.27.

It is an error to maintaine that any Bishop can giue heauenly graces to any creature.

It is an error to ascribe saluation vnto Chrisme, and not onely vnto Christ.

It sauoureth of donatisme to measure the dignitie of the Sacraments by the worthinesse of the ministers.

It is an error to say, that men cannot be perfect Christians without Popish Confirmation.

It is an error that by Confirmation the holy Ghost is giuen to the full.

Touching penance the Papists doe publish fower things to be noted, whereof none of them is truly grounded vpon the word of God.³⁴

First the matter, which they doe say is partly the actions of the person penitent, which are sufficient contrition of his heart: perfect Confession of all his sinnes, and that in particular, with all the circumstances, as of time, place, &c. and satisfaction by deedes, which maketh an amends for all his offenses: & partly the absolution of the Preist.

Secondly, the Forme, which in the Preist is the words of Absolution, which he vttereth ouer the sinner: in the person penitent, it is his kneeling downe at the Preists feete; his making the signe of the Crosse vpon hts breast; and his saying, Benedicite, to his ghostly Father. The Preist (say they) beareth the person of God, and is the lawfull Iudge ouer the penitent; and may both absolue from the guilt of sinne, and inflict a punishment according to the offense.

Thirdly, the minister, who ordinarily is the curate of euery parish; but extraordinarily, and in the time of extreame necessitie, or by licence, is any Preist. And yet some sinnes are so grieuous, as none may absolue but either the Bishop, or his Penitentiarie, as the crime of Incest, breaking of vowes, Church robbing, Heresie, adulterie: and some againe none remit, or pardon but the Pope onely, or his Legate, as Burning of Churches: violent striking a Preist; counterfaiting of the Popes Bulles, &c.

Fourthly, and last of all, the effect. Hereby they say the penitent sinner is purged, absolued, and made as cleane from all sinne, as when he was newly baptized, and besides enriched with spirituall gifts, and graces.

The consideration hereof hath mooued besides the Church of England all other Churches reformed to shewe their detestation of this newe Sacrament, as hauing no warrant from Gods word³⁵

The blasphemies are outragious, and the errors many, and monstrous comprised in this doctrine of Popish Penance. For neither can the matter of this their Sacrament, nor the forme, nor the minister, nor the effect be drawne from the word of God.

They say Penance is a Sacrament, and yet can they shew no element it hath to make it a Sacrament.

Their Contrition is against the truth: For no man is, or can be sufficiently contrite for his sinnes.

To confesse all sinnes, and that one after another with all circumstances vnto a Priest, as it is vnpossible: so is it neuer enioyned by God, nor hath euer bin practised by any of God his Saints.

That any man in any measure can satisfie for his sinnes, it is blasphemie to say, and against the merits of Christ.³⁶ And yet doe the Papists teach it, as also that one man may satisfie for another.

An vntruth is it, that any preist, Bishop or Pope hath power at his will to forgiue sinnes; or can enioyne any punishment that can make an amends vnto God for the least offense.

If penance purge men, and make them clean from all sinn, then is there a time and that very often in this life, when men in this life be perfect; which tendeth greatly to the error of the Catharans, Donatists, and Pelagians.

The doctrine of the Papists, that such persons as willingly depart out of this world without their Shrift, are damned, is damnable doctrine, and to be eschewed: and yet is it dispersed euery where in their bookes.³⁷

The Church of England, and of other places reformed doe acknowledge an order of making ministers in the Church of God, where all things are to be done by order. But that Order is a Sacrament, none but disordered Papists will say: and yet they obserue none order in speaking of the same. For among them.³⁸

Some doe make seuen orders: whereof some they call inferior, and some superior▪ the inferior be be the order first of Porters, whose office is to keepe the doore: to expell the wicked and to let in the faithfull: next, Exocristes, or Coniurers, which haue power to expell the deuills: thirdly▪ Lectors, or Readers, who are to read Lessons, and bookes in the Church: & Fourthly, Acolytes, or Candle bearers, whose office is to beare Cruels to the altar, with wine and water; and to carrie about Candles and Tapers.

The superior is the order of Subdeacons; Deacons, and of Preists, The Subdeacons are to read the Epistle at seruice time to prepare necessaries for mistration; and to assist the Priest in ministration. The Deacons dutie is to read the Gospell, and also to assist the Preist in ministration. The Preist his part, and office is, to minister Sacraments, that is to say, Baptisme, Penance the eucharist, and to sacrifice for the quick and the dead: Annoiling of the sick: and Matrimonie.

Others, numbring the seuē Sacraments, doe quite ouerpasse in silence, the Sacrament of order, and in place thereof mention the Sacrament of Preisthood, as Vaux; of Bishopdome, as Hugh Cardinalls; of Archbishopdome, as W. Paris.

These seuen Orders, say some Papists, as Lombard,³⁹ are seuen Sacraments: which added to the other sixe, make 13. Sacraments: and are from Christ, and his Apostles time,⁴⁰ yea were instituted euen by Christ himselfe.⁴¹

Which theire assertions are besides the word of God. For in the holy Scripture.

Where can it be seene that either orders, as some can make one, or seuen Sacraments; or Preisthood, as others thinke, is a Sacrament? what element hath it? what forme? what promise! what institution from Christ?

Where can any of those hideous titles of Porter, Exorcist, &c. be found ascribed to any minister of the new Testament? or the manner of their creation, or offices established?

Some Papists themselues doe write, that all inferior orders are not grounded vpon Scripture, but some of them come by tradition.⁴² And Peter Lombard saith plainely, that fiue of the seuen orders, neither can be read in the word of God; nor yet were heard of in the primitiue Church.⁴³

Where is it appointed to the ministers of the newe Testament onely to minister Sacraments? or to minister moe then two, viz. Baptisme, and the Lords Supper?

By what one place of Scripture haue Priests authoritie to offer Sacrifice, and that for the quick, and the dead also?

Where without extreame blasphemie can they shew that our S. Christ was a Porter, an Exorcist, an Acolyst, &c. & alwaies in his Chruch a King, a Prophet, and a Priest?

Matrimonie is a state of life, holy, and honourable among all men.^gg Howbeit to say that the same is a Sacrament, instituted and that by Christ, as the Papists doe,⁴⁴ wee cannot be enduced, and that for diuers reasons·

For marriage or the wedded state, was neuer commanded by God to be taken for a Sacrament.

Againe, it hath neither outward element; nor prescribed forme; nor promise of saluation, and a Sacrament should, and Baptisme, and the Lords Supper haue.

Besides, matrimonie may be entred into, or not, at our discretion. But it is not at our choise to be partakers, or not to participate of the sacraments, if wee may come by them,

Moreouer Matrimonie was ordained euen by God himselfe in the time of mans innocencie,^hh but the Sacraments of the newe Testament were institued by Christ.

Finally it was no Sacrament to the Fathers afore and in the time of the law; and therefore is no Sacrament to vs.

Herevnto subscribe the Churches of God elswhere,⁴⁵ all of vs opposing our selues against the manifold aduersaries of this truth, whereof

Some haue too highly cōceiued of the wedded state; such are the Papists, when they will haue it to be a Sacrament, as hath bin said; and such were the Vigilantian Bishops, who would take no men into the Clergie, except they would be married first.⁴⁶

Others againe too basely, and badly thinke of Matrimonie, defending (some of them), howe it is not meete that any man, or woman should marrie at all; such were the Gnostickes,⁴⁷ the Marcionites,⁴⁸ the Tatians,⁴⁹ the Montanists, the Manichies,⁵⁰ the Hieracites,⁵¹ and the Apostolikes.⁵²

That any man, or woman should twice marry, the husband or wife being dead; of this minde were the Catharans,⁵³ Origen,⁵⁴ and Tertullian.⁵⁵

That some kinde of persons should euer marrie as namely those which haue taken holy orders,⁵⁶ or be of spirituall kindred,⁵⁷ these errors the Papists doe hold.

Lastly, that any persons, should be married but by Popish preists; thinking all those men and women not lawfully married, which are coupled together by Protestant ministers: and therefore haue newe married such persons. So did the Papists both in the Lowe countries,⁵⁸ and in France.⁵⁹

The Papists doe take Anoiling of the sick (which they call extreame Vnction) for a Sacrament, whereof (as they write.)

The matter is oile hallowed by a Bishop; wherewith the sick person is annoiled vpon the Eies, Eares, Mouth, Nose, Hands, and Feete.

The Form is the words, which the Preist, speaketh, when hee doth annoint the sick person in the foresaid places, saying: By this Oile God forgiue thee thy sinnes, which thou hast committed by thine Eies, Nose, Eares, and Mouth, by thine Hands, and by thy feete: all the Angels, Archangells, Patriarches, Prophets, Apostles, Euāgelists, Martyrs, Confessours, Virgins, Widdowes, Infants, heale thee.

The Minister therof vsually is a priest; but may be any other Christian.

The effect of annoiling is to purge, and put away veniall sinnes, committed by mispending of our senses; as also sinnes forgotten.

In this antichristian doctrine many errors be contained. For

In respect of the matter, the Papists make of greasie matter, a spiritual ointment; whereas there is none ointment spirituall but the holy Ghost.

In respect of the forme, the onely propitiator, and mediatour betweene God, and man, Christ Iesus is blasphemed; and the merit, and power of his death, ascribed vnto greasie oile. Besides, Christ is not acknowledged for the onely Sauiour of mankinde, and Physitian of our soules; but other Physitians be called vpon besides him.

In respect of the minister, they hold how any mā hath power to forgiue sinns which belongeth vnto God alone: also, that other men, yea women (and not the minsters of the word onely) may be minsters of the Sacraments.

In respect of the effect, they teach vs (which is vtterly vntrue, that neither all sinnes be mortall; nor that Christ hath cleansed such as be his from all their sinnes, by his pretious blood.

The proofe from Gods word.

In the word of God the right vse of the Sacraments, and the ends of their institution are euidently set downe. For

Concerning Baptisme, Christ hee saith, Teach all nations, baptizing them, &c.ⁱⁱ⁶⁰ Hee that shall beleeue, and be baptized, shall be saued.^jj

Touching the Lord his Supper, saith our Sauiour, of the Bread, take eate, &c. and of the Cup, Drinke yee all of it,^kk and S. Paul, The cup of blessing, which wee blesse, is not the communion of the blood of Christ? The bread which wee breake, is not the communion of the body of Christ?^ll

This truth doe the Chruches reformed by their Confessions subscribe vnto.⁶¹

The errors & adversaries vnto this truth.

Then greatly doe they sinne who either doe not vse the Sacraments either at all, as doe the Schwenfeldias,⁶² or minister them but vnto whome they list: so is Baptisme of the Seruetians,⁶³ and Anabaptists,⁶⁴ ministred onely vnto elder persons, & denied vnto Infants; and so is the same Sacrament, of the Marcionites, ministred vnto single persons, but denied vnto married folkes:⁶⁵ or doe abuse them.

So abused is baptisme by them who baptise things without reason, yea some times without life, or sense: so haue the Papists baptized both Bells, and Babels, as the greater Bell of S. Iohn de Lateran at Rome, by Pope Iohn the 14. who named it Iohn after his owne name,⁶⁶ and the great Bell of Christ church in Oxford, which D. Tresham the Vice chancellor, named Mary,⁶⁷ Babells, as the Duke of Aluar cheife Standare which hee vsed in the Lowe countries, was baptized by Pius Quintus An. 1569. and called Margaret, by the said Pope.⁶⁸ and so the Cataphrygians baptized the dead bodies of men.⁶⁹

Againe Baptisme was Baptized by the Marcionites, when they baptized the liuing for the dead,⁷⁰ also by the Nouatian,⁷¹ and Papists,⁷² when they rebaptized infants afore baptized as they tearmed them, by Heretikes

And so abused was the Lords Supper by certaine Heretikes, condemned in a Councell at Carthage, whose manner was to thurst the Sacrament into the mouthes of dead men,⁷³ and is by the Papists, whose gift is to vse it magically, as a salue against bodily sicknes, and aduersitie: also to carrie the same about pompously, and superstitiously in the open streetes, to be adored of the beholders.⁷⁴

The proofe from Gods word.

Wee read in the holy Scripture, that.

Some persons doe receiue the Sacraments and the things signified by the Sacraments, which are the remission of sinnes, and other spirituall graces from God: and so receiued was the Sacrament of Baptisme, of Cornelius,^mm and the Lords Supper, of the good disciples,ⁿⁿ and the godly Corinthians.

Some againe receiue the sacraments, but not the things by them signified; so receiued was Baptisme of Sunon Magus,^oo and the Lords Supper of Iudas,^pp and so receiue the Atheists, Libertines, and impenitent persons.^qq

And some receiue not the Sacraments at all, and yet are partakers of the things by the Sacraments signified: such a communicant was the Theife vpon the Crosse.^rr

This maketh vs to conceiue well both of those men, and womē, which would, and yet cannot communicate in the publike, and Christian assemblies; and of the children of Christian parents, which depart this world vnbaptized.

Furthermore it is apparent, how.

Saluation is promised to such as are baptized, yet not simply in respect of their baptisme, but if they doe beleeue.^ss

Againe, S. Paul faith, whosoeuer shall eate the bread, or drinke the cuppe of the Lord

Vnworthily, shallbe guiltie of the body, and blood of Christ.^tt

And this the purer Churches euery where doe acknowledge.⁷⁵

The adversaries vnto this truth.

The Papists therefore be in a wrong opinion, which deliuer that.

The Sacraments are not only Seales, but also causes of grace,⁷⁶ and

The Sacraments doe giue grace, euen because they be deliuered, and receaued, ex opere operato.⁷⁷