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"the Truth, and commands of God." See Rom. iii. 4. Alfo read Peter and John's boldness. Acts iv. 19. and St. Paul's, Gál. i. 9. See also Article vi.

ART. XXI. Of the Authority of General Councils.

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ENERAL Councils may not be gathered together without the Commandment and Will of Princes. And when they be gathered together (forafmuch as they be an Affembly of men, whereof all be not governed with the Spirit and Word of God), they may err, and fometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as neceffary to falvation, have neither ftrength nor authority, unless it may be declared that they be taken out of the holy Scripture.

General Councils may not be gathered together, without the commandment of Princes, &c.] "Great is the power and authority ❝ of Kings and Princes by the Word of God. For as the de

fence of Religion is committed unto them: so must they "fee that all men do their duties, either to the implanting of the Truth where it is not, or the fuppreffing of fin and ido"latry, wherever it appears." Such Councils were held in the "time of the Mofaical government, by the command of the "moft godly K. David, Solomon, Ezekiah, Jofiab, &c." See 1 Chron. xiii, 1, 2. 1 Kings viii. 1. 2 Chron, xv. 9.— xxx. 4. And fince the Gospel, it hath been received into moft Kingdoms and Commonwealths by Chriftian Kings, Princes, and Emperors. And it follows that without the will of Kings or Princes, they cannot affemble Councils: but no general one was before that of Conftantine the Great, who was born in this kingdom, by whofe authority the Nicene Council was affembled, about 312 years after Chrift's Nativity. And the Council of Conftantinople by Theodofius the Elder, as alfo the following ones, were by the authority of the Emperors. See Rom. xiii. 1.

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where the Apostle exhorts, faying, Let every Soul be subject to the higher powers: For there is no power but of God, the powers that be, are ordained of God. Rom. xii. 11. I Pet. ii. 13.

Whereof all men be not governed by the Spirit of God, they may err.] This has too often been the cafe. Bishops and Deacons, &c. are ftill but men, as well when they are in a Council, as when they are out of it, liable to weakneffes and imperiections of human nature, so it is no wonder that they should err, and it is manifeft they do, and have greatly erred, and that in things pertaining unto God and Chrift. See John ix, 22.-xii. 42, 47. Matt. xxvii. 63. Mark xiv. 53, 55. A&s iv. 5, 6, 18. Therefore, fays Ignatius, If any man speak to you "without Jefus Chrift, ftop your ears against fuch councils." See Field on the Church, Jewel's Apol. Article

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ART. XXII. Of Purgatory.

THE Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration as well of Images as of Reliques, and also Invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

Concerning Purgatory, &c.] It is granted, as well by the Romish, the falfe Church, as by the true Church of God, that no unclean thing can enter into the kingdom of God; and because all men either have been, or ftill are unclean, therefore they must be purged from fin. But in the manner of purging from fin, the Romanist and true Church widely differ, as is clearly to be proved from God's Word.

The Romish Church fay, it must be in purgatory that the fouls of men must be thoroughly cleanfed and fitted for heaven: held in the Council of Trent. And that this place of Purgatory is in a certain place in Hell; and that Prayers, Maffes, and Invocations must be continually offered for them. See their Manual of Prayers.

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both inward and outI Cor. vi. 11. Again,

The word of God fays, that we, the true Church of Christ, must, and shall be cleansed from all our fins, before we depart this life; for Chrift loved the Church, and gave himself for it, that he might purify and cleanse it with the washing of water, by the word. Eph. v. 26. John xv. 3. Again it is faid, Ye are washed, ye are fanctified, ye are justified in the name of Jefus Chrift; whofe blood cleanseth us from all fin, ward. See Heb. ix. 14. John i. 7. Blessed are the dead who die in the Lord, (in the faith of Chrift) from henceforth: Yea, faith the Spirit, that they may reft from their Labour, Rev. xiv. 13. Here is not one word of Purgatory: That there is a narrow-way, and a broad-way; a place of happiness and of torment; See Matt. vii. 13, 14. and Luke xvi. 20.- -but no middle ftate. But all that believe in the name of Jefus Chrift fhall receive remiffion of fins, and shall never come into condemnation, neither here, nor hereafter. See Rom. viii. 1. X. II. John iii. 18. A&ts iv. 12.-x 43.

And Clement, of Alexandria, fays, "He who receives the "angel of repentance here, fhall not repent when he leaves

this body; neither shall he be ashamed when he beholds his "Saviour coming in Glory, with all his heavenly hoft: nei

ther shall he be afraid of the fire of Hell; which is prepared "for the Devil and his Angels." And St. Cyprian fays, "There is no confeffion in Hell: as the Tree falls fo it will be. "Eccl. ix. 3." Stilling feet's Idolatry of the Church of Rome.

Of Pardons, or Indulgencies; Worshipping of Images, &c. "This doctrine concerning Pardons, &c. is a grofs invention of the Church of Rome, contrary to God's word; by which the "Pope raises immenfe fums of money, out of the fuperabun"dant merits of Chrift, and the Saints; who beftows it on "whomfoever he pleases, and as much of thefe merits as he "thinks fits; for the remiffion of fuch punishments as remain ❝ to be inflicted; and this is called Indulgence.' ""* Archdeacon Welchman. And in the worshipping of Images they now would fain clear themselves from the charge of Idolatry, making a difference between an absolute and a relative worship. But God

It is incredible to think what an immenfe fum the Pope raifes in the time of Lent, by allowing those, who can pay for it, to eat meat in that Seafon.

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faid, Thou shalt not make any graven Image, or the likeness of any thing that is in heaven above or in the earth beneath, to bows down thyself unto them. Exod. xx. 4, 5. Whence then comes the custom of paying adoration to the relics of the Saints? when they themselves, while on Earth, abhorred, and ftrictly forbad it. See Acts x. 25, 26. Acts xiv. 15. Yea, the Angel of God forbad St. John to worship him. Rev. xix. 10. Invocations of Saints, contrary to God's word. To conclude with St. James i. 6. "All invocation is vain where there is

"no Faith; and fince there can be no faith where there is no "word of God to support it, it follows that the invocation of "Saints must be a vain and wicked thing." There is but one mediator between God and Man, the Man Chrift Jefus. I Tim. ii. 5. Who ever liveth to make interceffion for his people. Heb. vii. 25. The Patriarchs of old, Abraham, Ifaac, Jacob, David, Daniel, and all the Prophets, as well as the Apostles and Primitive Fathers, and all holy Men, made their prayers unto God the Father, thro' Jefus Chrift. See Pfal. 1. 15. Matt. vii. 11. Luke xi. 13. Gen. xxvi. 25-xxxii. 9. Dan. ix. 16. Acts x. 2.-xvi. 25. Lord, grant us grace ever to do the fame, by their worthy examples. Amen.

ART. XXIII. Of Miniftering in the Congregation.

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T is not lawful for any man to take him the office of publick preaching, or miniftering the Sacraments in the Congregation, before he be lawfully called and fent to execute the fame. And those we ought to judge lawfully called and fent, which be chofen and called to this work by men who have publick authority given unto them in the congregation to call and fend Minifters into the Lord's vineyard.

It is not lawful for any Man, &c.] Publickly to preach, &c. but fuch as are authorised thereunto. This is clear from the Old Teftament as well as from the New. The holy men of

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old were both called, and commanded by God himself to preach the word, or they dared not do fo: we read of Samuel, Jeremiah, Jonah, John Baptift, and Jefus Chrift himself, who alfo fent out their disciples to preach Repentance and Remiffion of Sins, and to heal all manner of diseases. See John i. 6. -XX. 21. Matt. x. 5, 8. Luke ix. 1.-x. 1. Lawfully called and chofen.] God hath ordained in his Church, faith Paul, fome Apofiles, fome Prophets, fome Paftors and Teachers, c. 1 Cor. xii. 28. Eph. iv. II. And these publickly to preach the Word before all men, as Chrift himself did. See Luke iv. 15. AЯs iv. 1, 17. 1 Cor. ix. 16, 17.

The Sacraments not to be administered but by men larvfully called.] As Chrift gave his Difciples and Apofties power to preach the Word, he alfo gave them authority to baptize and adminifter the Sacraments. Luke xxii. 19. I Cor. xi. 24; 25. Acts ii. 28. So all the Minifters of the Word and Sacraments, are Ambassadors for Chrift, and Minifters of God. z Cor. v. 20.-vi. 4. The Apostles in their days ordained Bishops and Prefbyters, and the Bishops from thenceforth ordained others to the miniftry, to feed the Church of God, purchas'd by the blood of Chrift. See Heb. v. 4. No man taketh this honour upon himself but he that is called of God, as was Aaron, to the Prieft's office. For this caufe (faith Paul to Titus) left I thee in Crete, that thou fhouldeft fet in order the things that are wanting, and ordain Elders in every City as I had appointed thee. Tit. i. 5. And alfo to be careful to make special choice of wife, fober, and difcreet meñ; Of gifts, able to divide the word of God aright, to the use of all edifying', &c. See Acts i. 23.-xiv. 23. 1 Tim. iv. 14.-iii 2. 1 Pet. v. 3. Tit. i. 7.This Article seems to have been levelled against thofe whom we call Lay Preachers; men who are not called and chofen to the miniftry, by Ecclefiaftical authority. See Field on the Church. Bp. Lloyd of Church Government, &c,

ART. XXIV. Of Speaking in the Congregation in fuch a Tongue as the People understandeth.

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