the Lord's Supper, because they have not any visible sign or ceremony ordained of God.

The sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves condemnation, as Saint Paul saith, 1 Cor. xi. 29.

XVII. Of Baptism.

18. Baptism is not only a sign of profession, and mark of difference, whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the Church.

XVIII. Of the Lord's Supper.

19. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death; insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.

Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.

The body of Christ is given, taken, and eaten in the

Supper, only after a heavenly and spiritual manner.

And the means whereby the body of Christ is received and eaten in the Supper, is faith.

The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

XIX. Of Both Kinds.

20. The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Supper, by Christ's ordinance and commandment, ought to be administered to all Christians alike.

XX. Of the One Oblation of Christ, finished upon the Cross.

21. The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of the mass, in which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit.

XXI. Of the Marriage of Ministers.

22. The ministers of Christ are not commanded by God's law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

XXII. Of the Rites and Ceremonies of the Church.

23. It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have always been different, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word. Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the Church to which he belongs, which are not repugnant to the word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the 7 Church, and woundeth the consciences of weak brethren.

Every particular Church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification.

XXIII. Of the Civil Government.

24. We believe it is the duty of all Christians to be subject to the powers that be; for we are commanded by the word of God to respect and obey the Civil Government: we should therefore not only fear God, but honour the King.

XXIV. Of Christian Men's Goods.

25. The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

XXV. Of a Christian Man's Oath.

26. As we confess that vain and rash swearing is for bidden Christian men by our Lord Jesus Christ and James his apostle; so we judge that the Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment and truth.

SECTION II.

The Origin, Design, and General Rules of our United Societies.

27. In the latter end of the year 1739, eight or ten per sons came to Mr. Wesley in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemp tion. They desired, as did two or three more the next day, that he would spend some time with them in prayer, and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That he might have more time for this great work, he appointed s day when they might all come together; which from thence forward they did every week, namely, on Thursday, in the evening. To these, and as many more as desired to join with them (for their numbers increased daily), he gave those advices from time to time which he judged most need ful for them; and they always concluded their meeting with prayer suited to their several necessities.

28. This was the rise of the UNITED SOCIETIES, first in Europe and then in America. Such a Society is no other than "a company of men, having the form, and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation."

29. That it may the more easily be discerned whether they are indeed working out their own salvation, each Society is divided into smaller companies, called classes, according to their respective places of abode. There are about twelve persons in a class, one of whom is styled The Leader. It is his duty,—

1. To see each person in his class once a week at least in order, (a) To inquire how their souls prosper. (b) To advise, reprove, comfort, or exhort, as occasion may require. () To receive what they are willing to give towards the support of the Ministers, Church, and poor.

2. To meet the Ministers and Stewards of the Society once a week, in order, (a) To inform the Minister of any that are sick, or of any that walk disorderly and will not be reproved. (b) To pay the Stewards what they have received of the several classes in the week preceding.

30. There is only one condition previously required of those who desire admission into these Societies, "a desire to flee from the wrath to come, and be saved from their sins." But wherever this is really fixed in the soul, it will be shown by its fruits.

31. It is therefore expected of all who continue therein, that they should continue to evidence their desire of salva