Secondly, what is the meaning of the words, "This is My Body." Thirdly, whether the bread remain in nature and substance. Fourthly, whether it be eaten with the mouth of the body, or by faith only. Fifthly, what difference is between the Body of Christ and the mystical signs. Sixthly, how we must be prepared, and with what devotion we ought to come to receive this Sacrament.

Having thus treated of the Sacraments of the New Testament, and said so much as is needful for you to know of them both, as well of Baptism, which is the Sacrament of our regeneration, as of our Lord's Supper, which is the Sacrament of our refection or nourishment: I will now in few words speak something of Confirmation, of Matrimony, of Ecclesiastical Ministry, which some call Holy Orders, of Repentance or Penance, and of Extreme Unction, which some of late years have called Sacraments, and by joining these to the other have made up the number of seven Sacraments, and so have charged the Church with five Sacraments more than Christ did ever ordain.

For these five want either the word, or the

element, or both, and therefore may not be taken for true Sacraments. Such as have with all their skill shewed themselves helpers and furtherers of our adversaries, yet have plainly confessed that they are not Sacraments of Christ's institution. Alexander of Hales saith of Confirmation, "The Sacrament of Confirmation, as it is a Sacrament, was not ordained either by Christ or by the Apostles, but afterwards in the Council of Melda;" which Council was kept many years after Christ. And Durandus saith of Matrimony, "Matrimony in due and proper kind of speech is no Sacrament." And Bessarion, a Cardinal, confesseth, (as it was shewed before,) that in due and right consideration, none of these five may be called Sacraments: "We read, saith he, that these two only Sacraments were delivered us plainly in the Gospel."

First, of Confirmation, which is so called, because that which was done on our behalf in Baptism, is ratified and confirmed: many parents had not such due care as they ought in the godly bringing up of their children; so that many children knew not whether they were baptized or no: many were never taught

what covenant was made between them and God in their baptism; many swerved away from Christian profession, and carried themselves to the fellowship of the Heathens; and of the sons of God, became the sons of the Devil. Upon this occasion the Church of God layeth charge upon the parents, and the witnesses, of the baptizing of young children, that they teach them the ways of the Lord, and to know the holy mystery which they have received, and what they have promised and professed in baptism: that they put them in mind, how God hath called them out of the kingdom of darkness unto his wonderful light, and to the fellowship of the saints in light.

When the children of the Christians were thus brought up, and had learned the religion of Christ, and to walk in the ways of godliness, they were brought to the church, and by their parents presented unto the Bishop; and yielded a reason of their faith openly, before the whole congregation; they professed they would so believe, that they would live and die in that faith. Then the Bishop and all the people fell down on their knees, and prayed

unto God, that He would continue the good thing He had begun, and the Bishop laying his hand upon them, commended them unto God. This was the ratifying of the profession which they made by others at their baptism, and for that cause called Confirmation.

Now whether it be a Sacrament: and when I say a Sacrament, I mean a ceremony commanded by God in express words; for God only hath the authority to institute a Sacrament. Sacraments are confirmations and seals of the promises of God, and are not of the earth, but from Heaven. As Christ saith, "The baptism of John, whence was it? from Heaven, or of men"?" S. Chrysostom saith, "The mystery were not of God, nor perfect, if thou shouldest put any thing to it." Mark, and judge, and yourselves shall see, whether this were a Sacrament instituted by Christ. S. Augustine said, "Join the word to the creature, and it is made a Sacrament." This creature or element is visible, as are water, bread and wine. The word which must be joined is the commandment, and institution of

b S. Matt. xxi. 25.

• Accedat verbum ad elementum, et fit Sacramentum.

Christ; without the word, and the commandment and institution, it is no Sacrament.

I protest that the use and order of Confirmation rightly used is profitable and necessary in the Church, and no way to be broken. But all that is profitable and necessary is not a Sacrament. Christ did not command it, he spake no word of it. Look and read, if you doubt it. Christ's words are written, and may be seen. You shall never find that He commanded Confirmation, or that He ever made any special promise to it. Therefore may you conclude, that it is no Sacrament. Otherwise, being rightly used, it is a good ceremony, and well ordained of our ancient Fathers.

The Apostles laid their hands on them, and confirmed them which were baptized of John. But that proveth not this Confirmation: that was extraordinary, it was a miracle. The Holy Ghost came down upon them, and lightened their hearts by this laying on of the Apostles' hands. But it is not so now; the Holy Ghost doth not now descend in visible form upon those who are Confirmed: there is no such miracle wrought. There is no need There was no com

that it should so be.