Lastly, if among the Sacraments all things ought to be numbered which have God's command, and to which promises have been added, why do we not add prayer, which most truly can be called a sacrament? For it has both God's command and very many promises and if placed among the Sacraments, as though in a more eminent place, it would invite men to pray. Alms could also be reckoned here, and likewise afflictions, which are even themselves signs, to which God has added promises. But let us omit these things. For no prudent man will strive greatly concerning the number or the term, if only those objects still be retained which have God's command and promises. It is still more needful to understand how the Sacraments are to be used. Here we condemn the whole crowd of scholastic doctors, who teach that the Sacraments confer grace _ex opere operato_, without a good disposition on the part of the one using them, provided he do not place a hindrance in the way. This is absolutely a Jewish opinion, to hold that we are justified by a ceremony, without a good disposition of the heart, i.e., without faith. And yet this impious and pernicious opinion is taught with great authority throughout the entire realm of the Pope. Paul contradicts this and denies, Rom. 4, 9, that Abraham was justified by circumcision, but asserts that circumcision was a sign presented for exercising faith. Thus we teach that in the use of the Sacraments faith ought to be added, which should believe these promises, and receive the promised things, there offered in the Sacrament. And the reason is plain and thoroughly grounded. [This is a certain and true use of the holy Sacrament, on which Christian hearts and consciences may risk to rely. ] The promise is useless unless it is received by faith. But the Sacraments are the signs [and seals] of the promises. Therefore, in the use of the Sacraments faith ought to be added so that, if any one use the Lord's Supper, he use it thus. Because this is a Sacrament of the New Testament, as Christ clearly says, he ought for this very reason to be confident that what is promised in the New Testament namely, the free remission of sins, is offered him. And let him receive this by faith, let him comfort his alarmed conscience, and know that these testimonies are not fallacious, but as sure as though [and still surer than if] God by a new miracle would declare from heaven that it was His will to grant forgiveness. But of what advantage would these miracles and promises be to an unbeliever? And here we speak of special faith which believes the present promise, not only that which in general believes that God exists, but which believes that the remission of sins is offered. This use of the Sacrament consoles godly and alarmed minds.