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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 enormous and public vices of the Roman clergy, at the time of the Reformation, gave great offence, and caused the revival of the tenet of the ancient Donatists, that not only heresy and schism, but personal sins also, invalidated the sacred functions of Christian ministers. This opinion was maintained by the Anabaptists; but it was by no means general among Protestants; it was not adopted by Luther or Calvin; it was condemned in the Confession of Augsbourg, and in that of the Helvetic churches; and it is rejected by our church in this Article.

Although it is peculiarly incumbent upon the ministers and dispensers of God's holy word and sacraments to be virtuous and exemplary in their

a Luther says of the Anabaptists, Propter hominum vitia vel indignitatem damnant verum baptisma.

Damnant Donatistas, et simi

les qui negabant licere populo uti ministerio in ecclesia, et sentiebant ministerium malorum inutile et inefficax esse.

conduct, yet as they are not exempt from the infirmity of human nature, it will sometimes happen that their lives are not suitable to their holy profession; but in that case, since they are appointed by proper authority, and exercise their functions NOT IN THEIR OWN NAME, BUT IN CHRIST'S, WE MAY USE THEIR MINISTRY, BOTH IN HEARING THE WORD OF GOD, AND IN RECEIVING OF THE SACRAMENTS. Attendance upon the public service of God is the duty of every Christian, and the personal faults of the ministers by no means justify us in absenting ourselves from it. "The Scribes and Pharisees," says our Saviour, "sit in Moses' seat; all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say, and do not."a In the same manner Christians are bound to observe whatever their ministers shall deliver out of the word of God, and to consider every holy ordinance as valid, which they shall perform agreeable to the institution of Christ, although in their characters, and in the disagreement between their lives and doctrine, they shall resemble the Scribes and Pharisees.

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,

THEY BE MINISTERED BY EVIL MEN.

a Matt. xxiii. 2, 3.

ALTHOUGH The Sacraments

are federal acts which it pleased our Saviour to institute, and to the due receiving of which he has annexed certain benefits; but it is no where said in Scripture, nor is it agreeable to reason, that the efficacy of these holy ordinances should in any degree depend upon the worthiness of those who administer them. If the faults of ministers vitiate the sacraments, no one can tell whether he has received the Lord's Supper, or whether he was baptized or not."

Though the church of Rome agrees with us in the doctrine of this Article, yet it maintains that the intention of the minister is essential to a sacrament; that is, if a minister goes through all the forms of administering Baptism, or the Lord's Supper, and does not in his own mind intend to administer it, it is in fact no sacrament. This is expressly asserted both in the councils of Florence and Trent; but it is an opinion so manifestly absurd, that it is unnecessary to say any thing in refutation of it.

NEVERTHELESS IT APPERTAINETH TO THE DISCIPLINE OF THE CHURCH, THAT INQUIRY BE MADE OF EVIL MINISTERS, AND THEY BE ACCUSED OF THOSE THAT HAVE KNOWLEDGE OF THEIR OFFENCES; AND FINALLY

a Si quis dixerit, in ministris, dum sacramenta conficiunt, et conferunt, non requiri intentionem saltem faciendi quod facit Ecclesia; anathema sit. Ses. vii. Can. de Sacrament. 11.

But Augustin, reasoning against the Donatists, says, Si autem in

Christi nomine baptizati erant, non videtis quanto errore arbitremini varietate humanorum vitiorum divina sacramenta variari, aut vitæ cujusquam sordibus pollui? Contra Litt. Petil. lib. ii. Op. t. ix. p. 251.-EDITOR.

BEING FOUND GUILTY, BY JUST JUDGMENT BE DEPOSED.

When ministers, who ought to be patterns of righteousness, become examples of sin, the Church has power to inquire into their conduct; and it is incumbent on those who are competent to it, to give testimony against them; and if the nature of their offence shall require it, the Church may depose them from the sacred office. An authority of this kind has been from the earliest times vested in the Church, and it is absolutely necessary for its good government and well-being. There is no one point in which the interest of religion is more deeply concerned than in the morals and conduct of its ministers.

ARTICLE THE TWENTY-SEVENTH.

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.

"BAPTISM is derived from the Greek word Вαлтш, which signifies to wash. Washing, as a religious rite, is not confined to Christianity; it was in use both among the Heathen and the Jews, and from the universality of the practice we may conclude that it is founded in the natural principles of the human constitution."" Bodily cleanliness has ever been in esteem among civilised nations; and the ablutions and lustrations, which have prevailed in the different systems of paganism, are to be considered as emblematical of internal purity. Tertullian says, that the heathen used baptism in the mysteries of Apollo and Ceres, " in regenerationem et impunitatem perjuriorum suorum";" and Grotius, from Josephus, mentions a practice, which was very common among Gentiles, of washing their bodies after they had formed a determination to lead a virtuous life, under a persuasion that such an ablution washed away the effect of their former sins. The Jews do not baptize those who are Jews by birth, it being a maxim with them, " Filium baptizati pro baptizato habere;" but from the earliest

с

a Dr. Hey.

De Baptismo, cap. 5.

Josephus, ut Joannis Baptistæ ablutionem a gentium ablutionibus discerneret, quæ aquâ marinâ, aut etiam vivo flumine, culpas suas elui, animosque purgari a delictorum conscientiâ existimabant, de quibus poeta,

O nimium faciles, qui tristia crimina cædis

Tolli flumineâ posse putatis aquâ,

ait, illo authore, mentibus primum justæ vitæ proposito purgatis, usurpatam deinde aquam, quæ corpora ablueret. Grot.

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