Q. 373. What are the sins which Servants must principa y avoid?

A. Idleness; (a) dishonesty; (b) disrespect; (c) and falsehood. (d),

(a) Prov. xxvi. 13—15; Matt. xxv. 26.

(b) Tit. ii. 9, 10 ;* Col. iii. 25.

(c) 1 Tim. vi. 2.

(d) Ps. ci. 6, 7.

§ 4. Q. 374. What other relative duties are enjoined in sacred Scripture?

A. Those which belong to HUSBANDS and WIVES. Q. 375. What duties belong to Husbands ?

A. The duties which belong to Husbands are chiefly, affection; (a) and respect. (b)

(a) Col. iii. 19; 1 Cor. vii. 3, 10—14, 16; Eph. v. 25, 33. (b) 1 Pet. iii. 7; Mal. ii. 15; Prov. v. 16—20.

Q. 376. What are the chief duties of Wives ? A. They must not assume power or authority over their husbands; (a) but must be submissive; (b) meek; (c) modest; (d) respectful; (e) virtuous; (ƒ) domestic; (g) affectionate; (h) industrious and

faithful. (i)

(a) 1 Tim. ii. 11, 12; 1 Cor. xiv. 34, 35; xi. 3.

*The Catechist should explain any term not very commonly used. In this text the word "purloining" will afford him an opportunity to comment on the too common practice of servants misapplying the property of their master, of which they have the charge and care.-2d Ed.

(b) Eph. v. 22-24; Col. iii. 18; 1 Pet. iii. 1, 5.

(c) Prov. xix. 13;

xxi. 9, 19; 1 Pet. iii. 4.

(d) 1 Tim. iii. 11; ii. 8-10; 1 Pet. iii. 3.

(f) Prov. xii. 4; 1 Pet. iii. 2; Prov. xxxi. 10, 11.

(g) Tit. ii. 5; Prov. xix. 14.

(h) Tit. ii. 4.

(i) Prov.xxxi. 10–31.

PART THE FIFTH.

THE SACRAMENTS.

You have now gone through the duties enjoined in the second table of the law; and you have explained, in detail, the personal, social, and relative duties, which are required of us, in our private capacities, our social intercourse, and our several relations and connexions in life. We come now therefore to consider the last part of the Christian system, viz. the Sacraments.

Q. 377. What are SACRAMENTS ?*

A. They are "outward and visible signs and pledges of inward and spiritual grace."-Ch. Cat.

Q. 378. How many are the Christian Sacraments ? A. "There are (only) two Sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord."-25th Art. Ch. Engl.t

*The word Sacrament is not found in sacred Scripture; but it signifies an Oath: and the christian ordinances of Baptism and the Lord's Supper, were very early designated by this term by some of the Fathers, because the dedication of ourselves to God in these ordinances, is as binding and obligatory as a solemn oath." In the Roman style, it signified a most solemn and inviolable engagement." Warden, p. 408.-2nd Ed.

+ Baptism, under the christian dispensation, corresponds with,

Q. 379. What are the design and use of Sacraments?

66

A. The principal design is, to convey spiritual grace" to the soul; and their chief use, consists in their being suitable "means" for this purpose.

Q. 380. What is the nature of the Christian Sacraments?

A. "Sacraments ordained of Christ, be not only badges or tokens of Christian men's profession; but rather they be certain sure witnesses, and effectual signs of grace, and God's goodwill towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him."-25th Art. Ch. Engl.

Q. 381. What do you understand by "spiritual grace," which, you say, it is the design of the Sacraments to convey to the Soul ?

A. The term "grace," has many significations in Scripture; but most commonly it either means goodwill or favour; (Rom. xi. 6; 2 Tim. i. 9; Rom. v. 20;) or it signifies the internal operations of the Holy Spirit upon the Soul, regenerating, purifying and sanctifying our nature; and the Sacraments, when duly regarded, are signs and pledges of the one, and effectual means of conveying the other.

Q. 382. Then how are the Sacraments to be regarded?

and was instituted in the place of Circumcision, under the Jewish dispensation: and the Lord's Supper corresponds with the Pussover.-2nd Ed.

A. Simply as means of grace; and not as necessarily conveying any internal benefit to the soul; for no such benefit is, or can be derived from them, unless the mind be previously prepared to partake of them as God has willed and commanded.

Q. 383. What proofs can you adduce that the internal benefits of Sacraments are not absolute, and independent of the previous state of the mind?

A. First, because we have no warrant either in the Scriptures, or in the reason of things, to think so: and secondly, because, if they were so, none could eat and drink, in the Lord's Supper, to their own condemnation, which St. Paul affirms is the case with those who eat and drink unworthily.* (1 Cor. xi. 29; Acts viii. 13, 20-23.)

Q.384. But although this is the case in the Lord's Supper, are not the benefits of Baptism absolute and unconditional?

A. No; Repentance and Faith in our Lord Jesus Christ are indispensably necessary in all cases, previously to any saving benefits being derived from the use of this sacrament.*

* The notion that any internal benefits are to be derived from the mere opus operatum of Sacraments, being alike contrary to Scripture and to common sense, needs not any formal refutation. (1 Pet. iii. 21.)

For the due understanding of the nature of Repentance, see note to Q. 331; and of Faith, see from Q. 287 to 294.

Though Repentance and Faith are previously necessary, yet we must not consider them in anywise as the meritorious and procuring cause of these benefits: they form only a preparatory and necessary meetness for a due reception of them.