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in all these Places fhews, that the Church did not intend to express her felf doubtfully; but fhe roundly and directly affirms the refpective Propofitions. Nay, the Phrafe but rather being oppos'd, in this and the Twenty eighth Article, to not only, muft needs fignify the fame as but also.

Touching the Nature of Sacraments in general, fee the First Qeftion of Turretin's Locus Decimus nonus.

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

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

The Third Propofition. See the Confutation of Quakerifm, Chap. 18, 19, &c.

The Fourth, Fifth, Sixth and Seventh Propofitions. See the Thirty firft Queftion 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 Locus Decimus nonus, Queft. 31. Sect. 1---------10.

Touching Penance, read the Confutation of Popery, Part 2, Chap. 14. Turretin's Locus Decimus nonus, Queft. 31. Sect. 11-----------26.

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

Touching Matrimony, read Turretin's Locus Decimus nonus, Queft. 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 Propofition. By the Word Sacraments, in this and the Two following Propofitions, the Church

Church means the Sacramental Elements: And she manifeftly 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 Papifts themselves never used to carry about or elevate the Element of Baptifm, that I know of; and therefore I can't tell how our Church happen'd to exprefs her self in the Plural Number. However, the Propofition is certainly true with respect to the Elements of both the Sacraments. For the Defign of the Sacramental Elements is to be learnt from Scripture, which faies nothing of our gazing on them, or carrying them about. I confefs, if the Do&trin of Tranfubftantiation were true, there would be a good Reafon in the nature of the thing (and confequently 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 alfo adore.it: But fince that Doctrin is monftrou. fly false, there can be no Pretenfe for fuch Customs. The Ninth Propofition. See the Eighth Question of Turretin's Locus Decimus nonus.

The Tenth Propofition is founded, with respect to the Lord's Supper, on St. Paul's Words, 1 Cor. II. 29. and the Reafon of the thing proves the fame with respect to Baptifm. 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 Expreffion, Damnation, to the unworthy Partakers of Baptifm, as well as of the Lord's Supper. And that she may adapt St. Paul's Expreffion to both the Sacraments, fhe changes the Verbs, faying, 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 Minifters, which hinder not the Effects of the Sacraments.

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LTHOUGH in the visible church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the word and facraments: yet forafmuch as they do not the fame in their own name, but in Christ's, and do minister by his commiffion and authority, we may use their ministry, both in hearing the word of God, and in the receiving of the facraments. Neither is the effect of Chrift's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from fuch, as by faith and rightly do receive the facraments miniftred unto them, which be effectual, because of Christ's inftitution and promife, although they be miniftred by evil men.

Nevertheless, it appertaineth to the difcipline of the church, that enquiry be made of evil ministers, and that they be accufed by thofe that have knowledge of their offences and finally being found guilty, by just judgment, be depofed.

This Article contains Five Propofitions.

1. 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 Sacraments.

2. Those evil Men who minifter the Word and Sacraments, do not the fame in their own Name, but in Chrift's, and do minister by his Commiffion and Authority.

3. We

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 Chrift's Ordinance is not taken away by their Wickedness, nor the Grace of God's Gifts diminished from fuch, as by Faith and rightly do receive the Sacraments miniftred unto them, which be effectual, because of Chrift's Inftitution and Promife, altho' they be miniftred by evil Men.

5. It appertaineth to the Difciplin 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 Propofition is too notorious a matter of Fact.

The Second Propofition is allowed by all Parties. The Third and Fourth Propofitions are the neceffary Confequences of the Second. See the Eighteenth Chapter of the Difcourfe of Schifm.

The Fifth Propofition. Since there ought to be Difciplin in the Church (which is here taken for granted) common Senfe tells us, that vicious Clergy Men ought principally to feel it, as those whofe bad Lives do the greatest Mischief. And confequently Enquiry ought to be made of evil Minifters, &c. as the Proposition afferts.

The TWENTY SEVENTH ARTICLE. Of Baptifm.

APTISM is not only a fign of profession, and mark

B of difference, whereby christian men are difcerned

from others that be not christened: but it is also a fign of

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regenera

regeneration or new birth, whereby, as by an inftrument, they that receive Baptifm 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 vifibly figned and fealed: faith is confirmed, and grace increafed by virtue of prayer unto God. The baptifm of young children is in any wife to be retained in the church, as most agreeable with the inftitution of Christ.

This Article contains Three Propofitions. 1. Baptifm is a Sign of Profeffion, and Mark of Difference, whereby Chriftian Men are difcerned from others that be not Christned. 2. Baptifm is a Sign of Regeneration or New Birth, whereby, as by an Inftrument, they that receive Baptism rightly, are grafted into the Church: the Promifes of the Forgiveness of Sin, and of our Adoption to be the Sons of God by the Holy Ghoft, are vifibly figned and fealed; Faith is confirmed, and Grace increased by virtue of Prayer unto God. 3. The Baptifm of young Children is in any wife to be retained in the Church, as most agreeable with the Inftitution of Chrift.

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

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

The

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