These passages, commonly alleged by Romanists, do not xv. 29. 1 John v. 16. Rev. xxi. 27. 1 Cor. iii. 13–15; 1 Pet. iii. 18-20. D. The Romish doctrine concerning Purgatory is repugnant to the Word of God. a. Old Testament. Eccles. ix. 5, 6, "The living know that they shall die; but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy is now perished; neither have they any more a portion for ever in any thing that is done under the sun.”—See also 1 Sam. xxv. 29. Job xxv. 5-7. Isa. xlix. 7; lvii. 2. Micah vi. 6, 7. b. New Testament. 1 John i. 7, "If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of JESUS CHRIST His Son cleanseth us from all sin."-See also Matt. vii. 13, 14; viii. 11; xxv. xvi. 22, 23. John v. 24; xiii. 10. Rom. v. 1; viii. 1. 2 Cor. v. 8. Phil. i. 22, 23. 1 Thess. iv. 13. Heb. i. 3; viii. 12; ix. 27. 1 John i. 9. Rev. xiv. 13. Mark xvi. 15. Luke gathering throughout the company to the sum of two thousand drachms of silver, he sent it to Jerusalem to offer a sin offering, doing therein very well and honestly, in that he was mindful of the resurrection; for if he had not hoped that they that were slain should have risen again, it had been superfluous and vain to pray for the dead. And also, in that he perceived that there was great favour laid up for those that died godly, it was an holy and good thought. Whereupon he made a reconciliation for the dead, that they might be delivered from sin.' Observe 2 Macc. xv. 37, 38, "And here will I make an end. And if I have done well, and as fitting the story, it is that which I desired; but if slenderly and meanly, it is that which I could attain unto." The confession of the author that he was not inspired, leaves us at liberty to appeal to the inspired Word of GOD; so that if we were compelled to understand this passage in the same sense with the Romanist, we might still disallow its bindingness. But after all it does not teach that Judas believed in Purgatory, but rather the contrary, for he did not expect that the departed souls would reap any benefit from his offering till the resurrection. See Coverdale's Remains, p. 271, ed. Parker. [E. The Romish doctrine concerning Purgatory is repugnant to the faith of the Primitive and the Reformed Churches. a. Fathers. Cyprian against Demetr. Tract. 1., “When a man is once hence, there is no place left for repentance, there is no effect of satisfaction: here life is either lost or held fast; here we must provide for eternal salvation, by the service or worship of God, and by the fruit of faith."-Jerome in Epist. ad Galat. c. vi., "We are taught by this small sentence, though obscurely, a new point of doctrine that lieth hid: to wit, that, whilst we are in this present world, we may help one another, either by prayers or by counsel; but when we shall come before the judgment-seat of CHRIST, it is not Job, nor Daniel, nor Noah, that can intreat anything for us, but every man shall bear his own burden."-See also Origen cont. Cels. L. vi. 20, vol. 1. Clem. Alexandr. Quis Dives salvetur, c. xlii. Cyprian, Epist. LV. Chrysost. ad Gen. Hom. xxxvi. vol. I. and second Serm. on Lazarus. Athanas. de Virgin. 18, vol. II. p. 120. August. cont. Pelag. lib. Hypogn. 5. De Verb. Apostol. Serm. 14. b. Confessions. Augsburg, Arts. xi. xvii. Saxon, Art. xi. 2 Helvetic, c. xxvi. Wirtemburg, c. xxv.] PROP. II. The Romish doctrine concerning Pardons is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of GOD." A. The Romish doctrine concerning Pardons is a fond thing. It is inconsistent with the Analogy of Faith. It is injurious to the welfare as well of society as of individuals. The Romish doctrine concerning Pardons. Leo x. Decret., "The Pope of Rome may for reasonable causes grant to the same saints of CHRIST, who, charity uniting them, are members of CHRIST, whether they be in this life or in purgatory, pardons out of the superabundancy of the merits of CHRIST and the saints; and that he used for the living as well as for the dead, by his apostolical power of granting pardons, to dispense or distribute the treasures of the merits of CHRIST and the saints, to confer the indulgence itself after the manner of an absolution, or transfer it after the manner of a suffrage."-See also Council of Trent, Sess. xxv. Decree concerning Indulgencies, Trent Catechism, Part I., Art. x. § 2, "Not only may forgiveness of sins be had in the Catholic Church, but also in her is a power of forgiving sins." B. The Romish doctrine concerning Pardons is a fond thing vainly invented. The Church of Rome claims the power of granting Indulgences from Tradition. Council of Trent, Sess. XXV. C. The Romish doctrine concerning Pardons is grounded upon no warranty of Scripture." These passages do not make for the doctrine. Matt. D. The Romish doctrine concerning Pardons is repugnant to the a. Old Testament. Dan. ix 9, "To the LORD our GOD - b. New Testament. 1 John i. 7, "But if we walk in the [E. The Romish doctrine concerning Pardons is repugnant to b. Confessions. 2 Helvetic, c. xiv. Augsburg, Art. xvii.] PROP. III. The Romish doctrine concerning worshipping and adoration of images is a fond thing, vainly invented and grounded upon no warranty of Scripture, but rather repugnant to the Word of GOD." 6 Sylvest. Prierias, a Roman Catholic divine, confesses that, "Pardons or indulgences are not grounded upon the warranty of Scripture, but upon the authority of the Church of Rome, and the popes, which is greater."-See also Luther cond. Dial. in Luther, Oper. Witeb. 1552-1580, tom. 1. fol. 166, and Summ. Summar Bonon, 1515, fol. 335. 7 See Tertull. de Præscript. Hæret. c. xxii. Chrysost. Hom. tom. 11. p. 300, 282, tom. Ix. p. 790. Augustine expounds super hanc petram-super hanc fidem. 8 The Romish doctrine concerning Worshipping and adoration of Images :Council of Trent, Sess. xxv., "That the images of CHRIST, the Blessed Virgin, and other Saints are to be had and retained, especially in churches, and that A. The Romish doctrine concerning worshipping and adoration of It encourages idolatry. It excludes the Scriptures from their proper functions. B. The Romish doctrine concerning worshipping and adoration of images is a thing vainly invented.' The defence of image worship is grounded upon the authority of Pope Gregory the Great, (conf. Eck. De non tollend. Imag. c. v, Ingolst. 1522, and Milner's End of Controv. p. 256), though in allowing them as laymen's books, he expressly condemns their worship.' Epist. lib. VII. Indict. II. c. cix. 2 Council of Nice, A.D. 787, sanctioned image worship, Synod. Nicæn. Act. v. C. The Romish doctrine concerning worshipping and adoration of images is grounded upon no warranty of Scripture. The advocates of the worshipping and adoration of images. have virtually confessed that their doctrine is repugnant to the Word of God, for they have generally agreed to omit the second commandment of the Decalogue. "Because the honour which due honour and worship be given to them."is given to the images is referred to the prototypes, which they represent; that by the images which we kiss, and before which we uncover our heads and fall down, we adore CHRIST, and worship the Saints whose likeness they bear." Creed of Pope Pius IV., A.D. 1564, Art. vIII., "I most firmly assert, that the images of CHRIST, of the Mother of God, ever Virgin, and also of other Saints, may be had and retained, and that due honour and veneration is to be given to them." Roman Missal. Service for Good Friday. "[The Priest] having taken off his shoes draws nigh to adore the cross (ad adorandam crucem), bending his knees three times before he kisses it; afterwards the ministers of the altar, then the other clerics and laics, two by two, thrice bending their knees, as has been said, adore the cross (crucem adorant)." 9 The vainly invented distinction between dovλeía, dulia, or worship paid to the Saints; Epdovλɛía, hyperdulia, or worship paid to the Virgin Mary; AaTρɛía, latria, worship due to GoD only; though according to the Pontificate of Clement VII. and Urban VIII. to the cross, "debetur et Latria." See Ord. ad recip. Imperat. fol. c. lxxxv. p. 486, Lugd. 1511. Matt. iv. 9, 10, destroys this distinction.-See also Exod. xii. 16; Lev. xxiii. 7, 8; Deut. xxviii. 48, (LXX.); Matt. vi. 24; Rom. vi. 22. The vainly invented distinction between εἴδωλον and εἴκων, εἴδωλον the representation of something unreal; ikw the resemblance of something real. Exod. xx. 4, 5, destroys this distinction. The use of images was defended as "libri idiotarum," "laymen's books," by Gregory the Great, (Epist. lib. Ix. c. ix.) The heathens, according to Athanasius, urged the same plea for their idolatry, Órat. cont. Gent. § 21. It is an occasion of stumbling, to say the very least of it. It is forbidden as an unlawful mean of helping devotion, Rom. xv. 4; 2 Tim. iii. 16, 17; John xvi. 13. In Bede's copy of the Decalogue the Second Commandment does not appear. See Soames's Bampton Lectures, p. 242. Alfred's Version, prefixed to his Laws, omits it. See Johnson's Canons, 877. Abridgment of Christian Doctrine, by the Right Rev. J. Doyle, D.D., Roman Catholic Bishop. Also, the Right Rev. Dr. J. Butler's Catechism, revised and recommended by four Roman Catholic Archbishops of Ireland. Also Dr. Reilly's Catechism. D. The Romish doctrine concerning worshipping and adoration of images is repugnant to the Word of GOD. a. Old Testament. Exod. xx. 4–6; xxxii. 4–6, 8, Sinfulness of relative worship. Ps. cvi. 19, 20. Lev. xix. 4; xxvi. 1. 15-19; v. 8, 9; Numb. xxiii. 23. Deut. iv. 12, xvi. 21, 22; xxvii. 15. Judg. viii. xvii. 3, comp. verse 6, and Deut. xii. 8. 1 Kings xii. 26-30, comp. xiv. 9, Relative worship, the sin of Jeroboam. 2 Kings xvii. 16, 18. Ps. xcvii. 7; cxv. 4; cxxxv. 15. Isa. xl. 18; xlii. 8; xliv. 9. Jer. ii. 11; viii. 19; x. 8. Ezek. vi. 1-6. Hos. viii. 4. Amos v. 25-27. Hab. ii. 18, 19. b. New Testament. 1 John v. 21, "Little children, keep yourselves from idols.". - See also Matt. iv. 16. John iv. 24. Acts vii. v. 10; viii. 4; x. 7, 14. 41-43, 48; xiv. 14, 15; Rom. i. 21–23, 25. 1 Cor. 2 Cor. vi. 16. Gal. iii. 3; v. 20. Rev. xix. 10; xxii. 8, 9. [E. The Romish doctrine concerning worshipping and adoration. of images is repugnant to the faith and practice as well of the Jewish as of the Primitive and the Reformed Churches. a. Jews. Joseph. Antiq. lib. XVII. c. viii.; lib. XVIII. c. v. and xi. b. Fathers. Orig. ad Exod. vol. II. p. 158, "All of which without exception the Word of God abjures and rejects, and not only forbids an idol to be made, but even the likeness of all things which are in the earth, the waters, and the heaven."-See also Just. Mart. Dial. c. Tryph. c. xliv. Tertull. adv. Jud. c. x. de Coron. Milit. pp. 126, 127, (ed. Par. 1641); |