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consequently the Romish Doctrin concerning Pardons, which the Second Proposition pronounces unscriptural and groundless, is also repugnant to the Word of God. Because that Doctrin lupposes, in Opposition to the Declarations of Scripture, that some Punishment remains due for Sin after Repen

tance.

The Seventh Proposition. That the Romish Doatrin concerning the Worship and Adoration of Images, is repugnant to the Word of God, fee Turretin as quoted in the Third Proposition. But as for the Worship and Adoration of Relicks, 'tis therefore repugnant to the Word of God, because as ’tis practised by the Papifts, and

comprized in the Thirteenth Article of the Trent Creed (of which I took notice in the Third Proposition) it teaches Men to place a Confidence in their Folly, endevoring to please God by the Veneration of them, to avert his Judgments by exposing them, to secure their Perfons by wearing them, &c. Whereas the Scriptures afsure us, that there is no other Way of obtaining his Favor and Protection, but by the Practice of true Religion, of which such Fopperies are no Part.

The Eighth Proposition. The Scriptures represent God as the only Object of Worship and Adoration (see the Fourth Proposition) and therefore they confine Worship and Adoratiou to him. So that Saints are therefore not to be invoked, because the Scripture does not injoin, and consequently forbids, the Invocation of them.

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The TWENTY THIRD ARTICLE.

Of Ministring in the Congregation.
T is not lawful for any man to take upon him the

office of publick preaching, or ministring the sacraments in the congregation, before he be lawfully called, und sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work' by men who have publick authority given unto them in the congregation, to call and send ministers into the Lord's vineyard.

This Article contains Two Propositions. 1. It is not lawful for any Man to take upon

him the Office of public Preaching, or Ministring the Sacraments in the Congregation, before he be lawfully called and sent to exe

cute the same. 2. Those we ought to judge lawfully called and

sent, which be chosen and called to this Work by Men who have public Authority given unto them in the Congregation, to call and send

Ministers into the Lord's Vineyard. Both these Propositions are establish'd in the First Part of the Rights of the Clergy.

The TWENTY FOURTH ARTICLE. Of Speaking in the Congregation in such a

Tongue as the People understandeth. T is a thing plainly repugnant to the word of God, and the custom of the primitive church, to bave public

prayer

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prayer in the church, or to minister the sacraments, in a tongue not understood of the people.

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This Article contains Two Propositions.
1. It is a thing plainly repugnant to the Word of

God to have public Prayer in the Church, or
to minister the Sacraments, in a Tongue not

understood of the People. 2. It is a thing plainly repugnant to thę Custom

of the Primitive Church, to have Public Prayer in the Church, or to minister the Sacraments, in a Tongue not understood of the People.

The First Proposition. See the Twelfth Chapter of the Second Part of the Confutation of Popery.

The Second Proposition. Origen hath these Words, *Ειτ' επιλαβόμενο, ότι Χριστιανούς λαλεί τους μόνω τω Θεώ δια το "Ιησε ευχομένοις, και συμφύρων τι ετέρων, και αλόγως Χριστιανούς συνάπλων αυτά, φησίν. 'Εαν ο βαρβάρως αυτούς ονομάζη τις, δύναμιν έξεσίν 'Εαν

3 “Ελληνικώς ή Ρωμαϊκώς, εκ έτι. Δεικνύτω γαρ τίνα ήμεϊς βαρβάρως ονομάζομεν, ώς καλένδες αυτόν επί βοήθειαν, και συθέσθω μάτω καθ' ημών ταύτα ειρηκέναι τον Κέλσον, εφισας, ότι οι λοιποί των Χριστιανών έδε τοίς ώ ταϊς θείαις γραφαϊς κειμδύοις ονομασι, € τελαγμένους επί

Θεξ, χρώ) ω ταϊς ευχαϊς αλλ' οι Έλληνες Ελληνικούς, οι δε Ρωμαίοι Ρωμαϊκούς, 6 έτως έκασφ» κατά την εαυτό διάλεκτον έυχεται το Θεώ, ε υμνεί αυτόν ως δύναται, και ο πασης διαλέκτο κύριος των από πάσης διαλέκια ευχομένων ακέει, ως μιάς (ν' έτως ονομάσω) φενής, τη κατά τα σημαινόμενα, ακέων, δηλεμένης εκ των ποικίλων διαλέκτων. Ου γάρ έσιν ο επί πάσι Θεός είς τις των κεκληρωμένων διάλεκτών τινα βάρβαραν ή Ελληνοα, και μηκέτι τάς λοιπές επιςαμένων, και μηκέτι τών έν άλ. λεις διαλέκτους λεγέντων φροντιζώντων. Contra Cel/fum, lib. 8. p. 402. 'Twere easy to add more Testimonies : but this paffage alone is Demonstration.

The

The TWENTY FIFTH ARTICLE.

Of the Sacraments.

ACRAMENTS ordained of Christ, be not only

S of

ther they be certain sure witnesses and effe£tual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him.

There are two Sacraments ordained of Christ our Lord in the gospel, that is to say, baptism and the supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extream Unction, are not to be counted for Sacraments of the gospel, being such as have grown, partly of the corrupt following of the Apostles, partly are states of life allowed in the scriptures; but yet bave not like nature of Sacraments with baptism and the Lord's supper, for that they have not any visible sign or ceremony ordained

of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we fould duly use them. And in such only as worthily receive the fame, they have a wholfom effect or operation ; but they that receive them unworthily, purchase to themselves damnation, as St. Paul saith.

This Article contains Ten Propositions. 1, Sacraments ordained by Christ be Badges or

Tokens of Christian Men Profeffion. 2. Sacraments ordained of Christ be certain sure

Witnesses, and effectual Signs of Grace and God's good Will towards us, by the which he doth

work.

work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith

in him. 3. There are two Sacraments ordained of Christ

our Lord in the Gospel, that is to say, Baptism

and the Supper of the Lord. 4. Those five commonly called Sacraments, that

is to say, Confirmation, Penance, Orders, Matrimony, and extream Unction, are not

to be counted for Sacraments of the Gospel. 5. Confirmation, Penance, Orders, Matrimony,

and extream Unction, have grown partly of the Corrupt following of the Apostles, partly

are States of Life allowed in the Scriptures. 6. Confirmation, Penance, Orders, Matrimony,

and extream Unction, have not like Nature of Sacraments with Baptism and the Lord's

Supper. 7. Confirmation, Penance, Orders, Matrimony,

and extream Unction, have not any visible

Sign or Ceremony ordained of God. 8. The Sacraments were not ordained of Christ

to be gazed upon, or to be carried about, but

that we should duly use them. 9. The Sacraments in such only as worthily

receive the same, have a wholsom Effect or

Operation. 10. They that receive the Sacraments unwor

thily, purchase to themseles Damnation, as St. Paul saith.

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The Word rather, in this place, and in the Twenty eighth and Twenty ninth Article, is exprefsed in the Latin, not by immo, as in the Thirteenth and Twenty second Articles, but by potius, which is manifestly a Comparative. However, the Context

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