the Holy Communion, conveys grace, irrespective of the faith of the recipient. This Article declares that in such only as receive the sacraments worthily have they a wholesome effect and operation. Art. XXIX. enlarges further on this point (see the notes on that Article). The text of St. Paul referred to is 1 Cor. xi. 29, 30, "He that eateth and drinketh unworthily eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep." That is; the profane recipient, as many of the Corinthian converts had become, incurs severe judgment, and provokes God to visit him with bodily infirmity and even death. Compare the language of the longer exhortation to intending communicants in the Church of England's Communion Service.

ARTICLE 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 administered 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.

De vi institutionum divinarum, quod eam non tollat malitia Ministrorum.

Quamvis in Ecclesia visibili, bonis mali semper sunt admixti, atque interdum ministerio verbi et Sacramentorum administrationi præsint; tamen cum non suo sed Christi nomine agant, ejusque mandato et auctoritate ministrent,

illorum ministerio uti licet, cum in verbo Dei audiendo, tum in Sacramentis percipiendis. Neque per illorum malitiam effectus institutorum Christi tollitur, aut gratia donorum Dei minuitur, quoad eos qui fide et rite sibi oblata percipiunt, quæ propter institutionem Christi et promissionem efficacia sunt, licet per malos administrentur.

Ad Ecclesiæ tamen disciplinam pertinet, ut in malos ministros inquiratur, accusenturque ab his, qui eorum flagitia noverint, atque tandem justo convicti judicio deponantur.

IT has already been said (see on Art. XIX.) that the visible Church comprises all those who have been rightly baptized, and though all these are by calling and profession "faithful men," yet that the lives of many are in direct opposition to their calling and profession. The visible Church is like. the net cast into the sea, and brought to land full of bad and good fish, or like a field in which wheat and tares are mingled together.

The same mixed character which prevails in the visible Church may be expected to prevail to a certain extent in the Christian ministry. It is inevitable that sometimes evil men should be found in the ranks of the clergy.

For the principle that the unworthiness of ministers hinders not the effect of the sacraments ministered by them, we may quote our Lord's direction (Matt. xxiii. 2, 3) with regard to the obedience to be paid to the scribes and Pharisees because they sat in Moses' seat, though their works were not to be followed. Compare also

St. Paul's words, 1 Cor. iii. 7, "Neither is he that planteth anything, nor he that watereth; but God that giveth the increase." A Judas was found even in the ranks of the Apostles (cf. John vi. 70).

The error directly condemned by this Article was originated by the Donatists in the fifth century. It is also opposed to the doctrine of Intention, peculiar to the Church of Rome, and decreed by the Council of Trent, according to which it is necessary that the Bishop or Priest who performs any religious ceremony should inwardly mean to do what the Church intends to be done in and by that ceremony. If the minister withhold this inward assent, the act is null and void and confers no grace. It is obvious that this doctrine attaches the greatest uncertainty to all Roman sacraments even on the showing of the Romanists themselves. If this doctrine be true, none can be sure that he has been baptized, confirmed, absolved, or received the Holy Communion, or that any minister of the Church has been validly consecrated.

The last paragraph of the Article is self-evident. In the Old Testament, Eli was threatened with punishment for not reproving the misconduct of his sons (2 Sam. iii. 11); Nadab and Abihu, sons of Aaron, were punished for offering strange fire (Lev. x. 2); and in the New Testament, Timothy is charged by St. Paul to enforce discipline amongst the clergy (1 Tim. v. 19, 20).

ARTICLE 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,

De Baptismo.

Baptismus non est tantum professionis signum, ac discriminis nota, qua Christiani a non Christianis discernantur, sed etiam est signum regenerationis, per quod, tanquam per instrumentum, recte baptismum suscipientes, Ecclesia inseruntur, promissiones de remissione peccatorum, atque adoptione nostra in filios Dei per Spiritum Sanctum visibiliter obsignantur, fides confirmatur, et vi divinæ invocationis gratia augetur.