mentioned in Scripture, and is contrary to Christian simplicity. Baptism being the rite of admission, need only be administered once; but the Lord's Supper being declaratory of our continuance in Christianity, should be frequently repeated, in compliance with Christ's injunction, " Do this in remembrance of me." The heart and mind of man being what God observes, those who do not partake of the Lord's Supper with proper dispositions, cannot fulfil the condition of this federal act, and therefore cannot partake of the blessing. This is directed against the Popish doctrine that the opus operatum, that is, the very act of receiving the elements, on the part of those not guilty of any mortal sin, was sufficient to secure God's grace, irrespective of the sentiments of the recipient. The word damnation, mentioned in this article, is the кoμа, used frequently in the New Testament, and means condemnation of any kind; having reference only here, to some temporal chastisement, and not to eternal punishment; and an unworthy participation of the Lord's Supper may, like any other sin, be repented of, and remitted through Christ.

SECT. VIII.—ART. 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 authority, 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 inquiry

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.

The occasion of this Article, was the public scandal given by the enormous vices of the Roman Clergy; so that some persons being much thereby offended, revived the opinion of the Donatists, that personal sins of the minister invalidated the Sacraments. Now as ministers are men, we must distinguish between them and their office; and if they be properly authorised, as they exercise their functions not in their own, but Christ's name, we may use their mi

nistry. Christ said to his disciples, "The Scribes and Pharisees sit in Moses' seat, observe and do therefore whatever they bid you, but do not after their works, for they say and do not." Neither is the efficacy of the Sacrament itself taken away by it; for as all ministers are men peccable, and as a secret sin must equally invalidate a Sacrament, as a notorious and public one, if it did it at all; so it is manifest no one could ever know whether or not he had partaken in the Sacraments, if the faults of ministers vitiated them; and endless and perplexing scruples would necessarily arise on this head.

When ministers, who ought to be patterns of righteousness, become examples of sin, the Church has power to enquire into their conduct, and depose them if necessary. This is confirmed by Scripture; e. g. in the matter of Eli and his sons +. Timothy was required, upon a regular accusation brought to him, to rebuke before all, those that had sinned; and it is established by the practice of primitive times. +1 Sam. iii. 11.

Matt. xxiii. 2.

SECT. IX.-ART. 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 the 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.

The Jews used baptism for the admission of proselytes into the Jewish Church, but not for those born of Jewish parents; they derived this custom from the injunction given to the Israelites in the wilderness, before their admission into covenant with God, to "sanctify (or wash) themselves * ;" and as one law was to be for them and the stranger," they baptized all converts; so that John's Baptism was no new thing to them. And indeed the Baptist's reply to their question, when he said he was neither the Messias, nor Elias, nor that Prophet," coupled with their rejoinder, " Why baptizest thou then?" shews that they had clear notions

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of the nature of Baptism, as a rite which a divine messenger only could have authority to direct.

But the institution of Baptism, as a fœderal act of the Christian religion, is founded upon the commission that our Saviour gave to His disciples; "Go and teach (i. e. make disciples of) all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you."

In this direction, there are two species of teaching mentioned; one, (the making disciples of) precedes Baptism, and means the convincing men that Jesus is the Messias; when this conviction was acknow. ledged, Baptism was then administered; and the convert received the other species of teaching, viz., an instruction in all the special rules of life prescribed by Christ. That it was the practice of the Apostles to baptize, is evident from the whole of the New Testament; e. g. Cornelius and his friends were baptized, even after they had received the Holy Ghost. It is unnecessary to adduce proofs of Baptism being a primitive practice; it was performed with much solemnity and preparation; and the can

* When St. Paul says, "He was not sent to baptize, but to preach the Gospel" he only means that he was not to do it principally in person, but left it to the Deacons; as did also Peter in the case of

Cornelius.