Proofs | Search | Previous | Contents

A. It is enough so to receive baptism, which may not be repeated. It is different with the Supper.

A. By baptism the Lord adopts us and brings us into his Church, so as thereafter to regard us as part of his house-hold. After he has admitted us among the number of his people, he testifies by the Supper that he takes a continual interest in nourishing us.

A. By no means. It is confined to those to whom the office of teaching has been committed. For the two things, viz., to feed the Church with the doctrine of piety and administer the sacrament, are united together by an indissoluble tie.

A. Christ gave special commandment to the Apostles to baptize. In the celebration of the Supper he ordered us to follow his example. And the Evangelists relate that he himself in dispensing it, performed the office of a public minister. (Matt. xxviii. 19; Luke xxii. 19.)

A. In regard to baptism, as it is now bestowed only on infants, there is no room for discrimination; but in the Supper the minister ought to take heed not to give it to any one who is clearly unworthy of receiving it.

A. Because it cannot be done without insulting and profaning the Sacrament.

A. I admit it; as his impiety was still secret. For though it was not unknown to Christ, it had not come to light or the knowledge of men. (Matt. xxvi. 25.)

A. The pastor cannot keep them back as unworthy, but must wait till such time as God shall reveal their iniquity, and make it manifest to all.

A. Even that would not be sufficient to keep him back from communicating, unless in addition to it there was a legitimate investigation and decision of the Church.

A. It is: they cannot otherwise be well managed or duly constituted. The method is for elders to be chosen to preside as censors of manners, to guard watchfully against offences, and exclude from communion all whom they recognise to be unfit for it, and who could not be admitted without profaning the Sacrament.