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Chapter 22. Of the Right Administration Of the Sacraments

That sacraments be rightly ministered, we judge two things requisite: the one, that they be ministered by lawful ministers, whom we affirm to be only they that are appointed to the preaching of the word, or into whose mouths God has put some sermon of exhortation, they being men lawfully chosen thereto by some kirk. The other, that they be ministered in such elements, and in such sort, as God has appointed; else, we affirm that they cease to be right sacraments of Christ Jesus.

And therefore it is that we flee the society of the Papistical kirk, in participation of their sacraments: first, because their ministers are no ministers of Christ Jesus; yea (which is more horrible) they suffer women, whom the Holy Ghost will not suffer to teach in the congregation, to baptize. And, secondly, because they have so adulterated both the one sacrament and the other with their own inventions, that no part of Christ's action abides in the original purity: for oil, salt, spittle, and suchlike in baptism, are but men's inventions. Adoration, veneration, bearing through streets and towns, and keeping of bread in boxes or buists [chests], are profanation of Christ's sacraments, and no use of the same. For Christ Jesus said, Take, eat, etc. Do ye this in remembrance of me.154154Matt. 26:26; Mark 14:22; Luke 22:19; 1 Cor. 11:24. By which words and charge he sanctified bread and wine, to be the sacrament of his body and blood, to the end that the one should be eaten, and that all should drink of the other; and not that they should be kept to be worshipped, and honoured as God, as the blind Papists have done heretofore, who also committed sacrilege, stealing from the people the one part of the sacrament: to wit, the blessed cup.

Moreover, that the sacraments be rightly used, it is required that the end and cause why the sacraments were instituted be understood and observed, as well of the minister, as the receivers. For if the opinion be changed in the receiver, the right use ceases: which is most evident by the rejection of the sacrifices; as also if the teacher plainly teaches false doctrine, which were odious and abominable before God (albeit they were his own ordinances), because that wicked men use them to another end than God has ordained. The same affirm we of the sacraments in the Papistical kirk, in which we affirm the whole action of the Lord Jesus to be adulterated, as well in the external form, as in the end and opinion. What Christ Jesus did, and commanded to be done, is evident by the evangelists, and by Saint Paul. What the priest does at his altar we need not rehearse. The end and cause of Christ's institution, and why the selfsame should be used, is expressed in these words: Do this in remembrance of me. As oft as ye shall eat of this bread and drink of this cup, ye shall show forth, that is, extol, preach, magnify, and praise, the Lord's death till he come.1551551 Cor. 11:24-26. But to what end, and in what opinion, the priests say their Mass, let the words of the same, their own doctors and writings witness: to wit, that they, as mediators betwixt Christ and his kirk, do offer unto God the Father a sacrifice propitiatory for the sins of the quick and the dead. Which doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiency of his only sacrifice, once offered for purgation of all those that shall be sanctified,156156Heb. 9:27-28; 10:14. we utterly abhor, detest, and renounce.

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