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in all these Places Thews, that the Church did not intend to express her self doubtfully ; but she roundly and directly affirms the respective Propofitions. Nay, the Phrase but rather being oppos’d, in this and the Twenty eighth Article, to not only, must needs signify the same as but also.

Touching the Nature of Sacraments in general, see the First Qestion of Turretin’s Locus Decimus nonus.

The First Proposition. See the Third and Fourth Questions of Turretin's Locus Decimus nonus.

The Second Proposition. See the Fifth Question of the fame Locus, and Article 27. Prop. 2. and Article 28. Prop. 2, 3.

The Third Proposition. See the Confutation of Quakerism, Chap. 18, 19, &c.

The Fourth, Fifth, Sixth and Seventh Propositions. See the Thirty first Question of Turretin's Locus Decimus nonus, and the Fourteenth and Twentieth Chapters of the Second Part of the Confutation of Popery. You may peruse them in the following Order.

Touching Confirmation, read Turretin's Laus Deo cimus nonus, Quest. 31. Sect. I ---------10.

Touching Penance, read the Confutation of Pos pery, Part 2, Chap. 14. Turretinos Locus Decimus nonus, Quest. 31. Sect. 11 ------ -----26.

Touching Orders, read Turretin's Locus Decimus nonus, Quest. 31. Sect. 34-----39.

Touching Matrimony, read Turretin's Locus Decimus nonus, Quest. 31. Sect. 40-----44.

Touching extreme Unction, read the Confutation of Popery, Part. 2. Chap. 20. and Turretin's Locus Decimus nonus, Queft. 31. Sect. 27------33.

The Eighth Proposition. By the Word Sacraments, in this and the Two following Propositions, the

Church

Church means the Sacramental Elements: And the manifestly strikes at that known Practice of the Papists, who elevate the Hoft, and carry it about to be seen and ador'd by the People. But the Papists chemselves 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 faies nothing of our gazing on them, or carrying them about. I confess, if the Doctrin of Transubstantiation were true, there would be a good Reason in the nature of the thing (and consequently a good Argument from the very Institution) 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 monstrou. fiy 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. 11. 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 Sacra. ments. 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, she changes the Verbs, saying, that the unworthy Partakers do not eat and drink, but) purchase to themselves Damnation.

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The TWENTY SIXTH ARTICLE.

Of the Unworthiness of the Ministers, which

hinder not the Effects of the Sacraments.

LTHOUGH in the visible church the evil be ever

chief authority in the ministration of the word and facraments: 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 bearing the word of God, and in the receiving of the facraments. Neither is the effeEt 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 facraments ministred unto them, which be effectual, because of Christ's institution and promise, although they be ministred 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 offences : 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
Commission and Authority.

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3. We may use the Ministry of evil Ministers,

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 ihiniftred unto them, which be effectual, because of Christ's Institution and Promise, al

tho' they be ministred by evil Men. 5. 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 Thirdand Fourth Propositions are the necessary Consequences of the Second. See the Eighteenth Chapter of the Discourse of Scbisin.

The Fifth Proposition. Since there ought to be Disciplin in the Church (which is here taken for granted) common Sense tells 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 Ministers, &c. as the Proposition asserts.

సిసిసినీ పోనిసాసా సినిమా తీసిపోని ఆహ్వాని The TWENTY SEVENTH ARTICLE.

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

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from others tbat be not christened: but it is also a sign of

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regeneration or newbirth, 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 wisé to be retained in the church, as most agreeable with the institution of Christ.

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

Difference, whereby Chriftian Men are dif

cerned from others that be not Christned. 2. Baptism is, 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. 3. The Baptism of young Children is in

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

The First Proposition. See Article 25. Prop. I. The Second Proposition. 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 in the foregoing Directions for Studying a general System or Body of Divinity, p. 20, 21.

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