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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
The Seventh Proposition. That the Romish DoEtrin 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.
The TWENTY THIRD ARTICLE.
Of Ministring in the Congregation.
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 in the church, or to minister the sacraments, in a tongue not understood of the people.
This Article contains Two Propositions.
God to have public Prayer in the Church, or
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 minifter 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 τα 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 βαρβάεως ονομαζομεν, 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, & τελαγμύοις επί
Θεξ, χρώ) ω ταϊς ευχαϊς αλλ' οι Έλληνες Ελληνικούς, οι δε Ρωμαίοι Ρωμαϊκούς, 6 έτως έκασφ» κατά την εαυτό διάλεκτον έυχεται τω Θεώ, & υμνεί αυτόν ως δύναται. κ ο πάσης 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 έστιν ο επί πάσι Θεός είς τις των κεκληρωμένων διάλεκτών τινα βάρβαραν ή Ελληνοα, και μηκέτι τάς λοιπές επιςαμένων, και μηκέτι τών έν άλ. λαις διαλέκτους λεγόντων φροντιζόντων. Contra Cel/ium, lib. 8. p. 402. 'Twere easy to add more Testimonies : but this Paffage alone is Demonstration.
The TWENTY FIFTH ARTICLE.
Of the Sacraments.
ACRAMENTS ordained of Christ, be not only
ther they be certain sure witnesses and effectual 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 bim.
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 UnElion, 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
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 unwortbily, 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 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.
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