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Church means the Sacramental Elements : And she manifestly strikes at that known Practice of the Papists, who elevate the Host, and carry it about to be seen and ador’d by the People. But the Papists themselves never used to carry about or elevate the Element of Baptism, that I know of; and therefore I can't tell how our Church happen'd to express her self in the Plural Number. However, the Proposition is certainly true with respect to the Elements of both the Sacraments. For the Design of the Sacramental Elements is to be learnt from Scripture, which saies nothing of our gazing on them, or carrying them about. I confess, if the Do&trin of Transubstantiation were true, there would be a good Reason in the nature of the thing (and consequently a good Argument from the very Inftitution) for elevating and carrying about the Hoft, that the People might not only gaze (or behold it) but also adore it: But since that Doctrin is monstroufly false, there can be no Pretense for such Customs.

The Ninth Proposition. See the Eighth Question of Turretin's Locus Decimus nonus.

The Tenth Proposition is founded, with respect to the Lord's Supper, on St. Paul's Words, i Cor. II. 29. and the Reason of the thing proves the same with respect to Baptism. But tho' our Church quotes St. Paul's Words in delivering her Sentiments concerning the unworthy Partakers of both the Sacraments; yet it must not be imagined, that she understands this Text of St. Paul of both the Sacraments. She only applies his Expression, Damnation, to the unworthy Partakers of Baptism, as well as of the Lord's Supper. And that she may adapt St. Paul's Expression to both the Sacraments, fhe changes the Verbs, saying, that the unworthy Partakers do (not eat and drink, but) purchase to themselves Damnation,

The

The TWENTY SIXTH ARTICLE.

Of the Unworthiness of the Ministers, which hinder

not the Effects of the Sacraments.

A

LTHOUGH in the visible Church the evil be ever

mingled with the good, and fometime the evil have chief

authority in the ministration of the word and facraments: yet forasmuch as they do not the same in their own name, but in Cbrift's, and do minister by his commission and authority, we may use their ministry, botb in hearing the word of God, and in the 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 miniftred unto them, which be effe&tual, because of Christ's institution and promise, although they be ministrid by evil men.

Nevertheless, it appertaineth to the discipline of the church, that enquiry be made of evil ministers, and that they be accused by those that have knowledge of their offen, ces : and finally being found guilty, by just judgment, be deposed.

This Article contains Five Propositions. 1. In the visible Church the Evil be ever min

gled with the Good, and sometime the Evil have chief Authority in the Ministration of

the Word and Sacraments. 2. Those evil Men who minifter the Word and

Sacraments, do not the same in their own
Name, but in Christ's, and do minister by his
Commiffion and Authority.

3. We

3. We may use the Ministry of evil Minifters,

both in Hearing the Word of God, and in the

Receiving the Sacraments. 4. The Effect of Christ's Ordinance is not taken

away by their Wickedness, nor the Grace of God's Gifts diminished from such, as by Faith and rightly do receive the Sacraments ministred unto them, which be effectual, because of Christ's Institution and Promise, al

tho' they be ministred by evil Men. s. It appertaineth to the Disciplin of the Church,

that Enquiry 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 First Proposition is too notorious a matter of Fact,

The Second Proposition is allowed by all Parties.

The Third and Fourth Propositions are the necessary Consequences of the Second. See the Eighteenth Chapter of the Discourse of Schism.

The Fifth Proposition. Since there ought to be Disciplin in the Church (which is here taken for granted) common Sense tels us, that vicious Clergy Men ought principally to feel it, as those whose bad Lives do the greatest Mischief. And confequently Enquiry ought to be made of evil Minifters, buc, as the Proposition asserts.

The TWENTY SEVENTH ARTICLE.

Of Baptism.
APTIS M is not only a sign of profession, and mark

of 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 fin, and of our adoption to be the fons of God, by the Holy Ghost, are visibly signed and sealed : faith is confirmed, and grace

regenera

in. creased by virtue of prayer unto God. The baptism of young children is in any wise

, to be retained in the church, as most agreeable wiib tbe inftitution of Christ.

This Article contains Three Propositions. 1. Baptism is a Sign of Profession, and Mark of

Difference, whereby Christian Men are dif

cerned from others that be not Christened. · 2. Baptism is a sign of Regeneration or New

Birth, whereby, as by an Instrument, they

that receive Baptism rightly, are grafted into iv. 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 increa

sed by virtue of Prayer unto God. 3. The Baptism of young Children is in any wife

to be retained in the Church, as most agreeable with the Institution of Christ.

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The First Proposition. See Article 25. Prop. 1. The Second Propofition. See the Fifth Question of the Locus Decimus 'nonus of Turretin's System (already referr'd to in Art. 25. Prop. 2.) and Bishop Wake's Commentary on the Catechism, Sect. 43, 44, 45.

The Third Proposition. See the Fifth Chapter of the Abridgment of the London Cases, and the Hints given the foregoing Directions for Studying a general System or Body of Divinity, p. 20, 21. 19

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Of the Lord's Supper. -onale ging

toiduistis THE Supper of the Lord is not only a sign of the love

that Christians ought to have among themselves one 5110 another ; but rather it is a facrament of our redemption by Chrift's death : infomuch that to such as rightly, worthily, and with faith receive the same, the brezd 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... 15

Transubstantiation (or the change of the substance of - bread and wine) in the supper of the Lord, cannot be proved

by holy writ; but it is repugnant to the plain words of scripture, overthroweth the nature of a Sacrament, and hath given occasion to many fuperftitions.

The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the suppér, is faith.

The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about," lifted up, oh worshipped. encendi Of the Phrase but rather, see Art, 25. p. 127.10)

Bilbas This Article contains Eight Propositions 102 -- The Lord's Supper is a sign of the Love that Loris Christians ought to have among themfelves or one to another.

"Kostuum i2. The Lord's Supper is a Sacrament of our ReTeil demption by Christ's Death. plois A i, o visos II vil...! 1buritna 20

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