19. What is extreme unction?—The practice of anointing with oil the different parts of the body of the dying. 20. How is this a corrupt following of the Apostles? -They anointed, as a means of healing, but Romanists to cleanse them from sin. Mark, vi. 13; Jas. v. 14. 21. Was extreme unction ordained by Christ ?—No, not even mentioned by Him.

22. Which of these falsely-called sacraments are states of life allowed of in the Scriptures?-Confirmation, orders, and matrimony.

23. Have any of these the like nature of sacraments with Baptism and the Lord's Supper?-No, not one of them.

24. Show how?-None of them were ordained by Christ, or have any visible sign or ceremony of his appointment.

25. What is confirmation?—It is a rite of the Church, done after the example of the Apostles, who laid their hands upon the baptized with prayer, and they received the Holy Ghost. Acts, viii. 12-16; xix. 5, 6.

26. What is the use of confirmation?-It leads young people to reflect and consider upon their duty as Christians.

27. What is the effect of confirmation?-If rightly received, it confirms and strengthens our faith in Jesus Christ. Acts, viii. 14.

28. What do you mean by orders?-The office of the ministry to which men are set apart and ordained.

29. Is this setting apart of men for the ministry allowed of in the Scriptures ?-It is. Acts, xiii. 2; Titus, i. 5.

30. Was it first ordained by Christ ?—No; it existed from the beginning, and had nothing in it peculiar to Christianity. Eph. xiv. 18; xxviii. I.

31. What is matrimony?-The uniting together of man and woman, as appointed by God in the garden. Gen. ii. 18-25.

32. Was matrimony ordained by Christ?-No; it existed from the beginning, long before He became man. Gen. ii.

33. How might we misuse even the true sacraments? -By carrying them about, gazing upon them, and making them a matter of show. (See Article 28.)

34. For what purpose were they ordained?-That we should duly use them.

35. What do you mean by duly ?-Seriously and scripturally.

1 Cor.

36. On whom have they a good and wholesome effect?-On such only as worthily receive them. xi. 28, 29 ; x. 16.

37. What do you mean by worthily ?-Meetly, viz., with becoming humility, and with repentance and faith. 38. Those that receive them unworthily do what?They purchase to themselves damnation, as St. Paul says.* 1 Cor. xi. 27-29.

ARTICLE XXVI,

Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament.

"Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the Word and sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by His commission and aathority, we may use their ministry, both in hearing the Word of God, and in receiving of the sacraments. Neither is 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."

1. What does the twenty-sixth Article say ?-That the unworthiness of the minister hinders not the effect of the sacrament.

There is a great difference between unworthily and unworthy. Every one is unworthy, but he only who receives it carelessly, can be said to receive it unworthily.

2. Is the visible Church at any time perfectly pure? -No; the evil is ever mingled in it with the good. Matt. xiii. 24-30, and 47-49.

3. What do you mean by the visible Church?—All that openly profess themselves Christians. (See Art. 19.) 4. May it happen that the evil have chief authority in the visible Church?-It may, and has happened. 2 Cor. xi. 13, 14, 15.

5. Do you mean only among the laity?—No; even in the ministration of the Word and sacraments. John, vi. 70.

6. May we, notwithstanding, use their ministry?— We may. Matt. xxiii. 2, 3.

7. In what may we use their ministry?-Both in hearing the Word of God, and in receiving the sacraments from them.

8. How is it we may receive the ministry of evil men ?-Because they minister not in their own name, but in Christ's. 2 Cor. 4, 5.

9. Is there any other reason?—Yes; also because they minister by Christ's authority and commission, not their own. Luke, vi. 16; 2 Cor. v. 18-20.

10. Is the effect of the ordinance taken away by their unworthiness?-It is not. * Phil. i. 15-18.

11. Is the grace of God's gifts diminished because of their unworthiness?-It is not. 1 Cor. iii. 5-7. 12. What is the meaning of the word diminished?Lessened.

13. From whom is the grace of God's gifts not diminished? From such as by faith and rightly receive the

sacraments.

14. How is it the sacraments are effectual to them? -Because of Christ's institution and promise. 2 Cor. iv. 7.

15. Are they effectual to them, even though administered by wicked men ?-They are. 1 Cor. iii. 5-7.

16. On what, then, do the benefits of the sacraments

* Just as seed loses none of its value by passing through unclean hands. Judas performed all the offices of the ministry.

depend?-On the mind of the recipient, and not of the person ministering.

17. Should we, therefore, quietly bear with evil ministers?—No; it is necessary to the discipline of the Church, that enquiry be made respecting them.

18. What do you mean by having enquiries made about them?—I mean that their conduct be examined into. 1 Tim. v. 19, 20.

19. If accused and found guilty, how are they to be treated?-They are to be deposed.

20. What do you mean by the word deposed?-Put out of office.

21. How are they to be deposed?-Those who know their guilt should accuse them to the bishop, who, if guilty, deposes them.* 1 Tim. v. 19, 20.

ARTICLE XXVII.
Of Baptism.

"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 the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; faith is confirmed, and grace increased by virtue of prayer unto God. The baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ."

1. What does the twenty-seventh Article treat of?— Of baptism.

2. Of what is baptism a sign?-It is a sign of our profession, and a mark of difference, whereby Christians are discerned from those who are not Christians. Gal. iii. 27; Acts, ii. 41.

*To use their ministry while in office, however careless, but to have them accused and deposed, if guilty, would be a much more Scriptural course than the more common one of forming different schisms and sects for ourselves, because of a foolish dislike to the clergyman, or even of his evil conduct. The clergyman and the Church are two different things.

3. What is the meaning of the word discerned?--Seen and known.

4. Is baptism anything more than this?—Yes; it is also a sign of regeneration, or new birth.* John, iii. 5; Acts, xxii. 16; 1 Peter, iii. 20, 21.

5. What effect does baptism produce on the recipient? They who rightly receive it are grafted into the Church. 1 Cor. xii. 13.

6. What other benefits do they receive?—In it the promises of forgiveness of sins, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed. Acts, ii. 38; Gal. iii. 26, 27.

7. Is this all?-No; by it also our faith is strengthened. Acts, ii. 41, 42.

8. Is there any other benefit?—Yes; grace is also increased, by virtue of prayer unto God, in it. Luke, xi. 13; John, xvi. 23, 24.

9. How are all these benefits conferred at baptism ?— Like as by an instrument or deed, which makes sure to us the thing promised.+

10. Should the baptism of young children be retained in the Church?-Most certainly. Acts, ii. 38, 39.

11. Why should it be retained?-Because it is most agreeable with the institution of Christ. Gen. xvii. 9, 12; Matt. xxviii. 9, 10; Mark, x. 13, 16.

* Here observe, baptism is the sign of regeneration, not regeneration itself. The thing signified may, and we would hope always does, accompany the sign, but it by no means follows that, under any circumstances, it must. We should, not, therefore, rest on the sign, without seeking the thing signified; nor should we expect to receive the thing signified, without using the sign.

† By repentance and faith, the requisite qualifications for baptism, all these blessings are promised; but by baptism the thing is ratified, an engagement to God having been solemnly entered into, and his blessings solemnly conferred upon us. In children who cannot themselves either repent or believe, the deed binds them to these duties, and obtains for them these blessings on their performance of them, like a bond which, though made in their minority, but in their name, gives them as sure possession of a property, as if made by themselves after they had come of age.

Circumcision answers to baptism, but Jewish children were circumcised at eight days old, hence the Church always baptised infants, and hence a rubric before the baptismal service admonishes us, that it should not be delayed beyond the first or second Sunday after its birth. This is sadly neglected.