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p. 662. Pæd. lib. III. p. 258. Orat. cont. Gent. 1218

pp. 19-22, Basil, 1566. Orig. cont. Cels. lib. III. 40;

VII. c. lxvi. ; lib. iv. tom. I. p. 524, ed. Bened. 1920

lib. VIII. p. 389, Cantab. 1658. In Exod. Hom. VIII.

c. xx. Opp. tom. II. p. 158, Par. 1733. Arnob. cont. 2627

Gent. p. 137, ed. 1582. Cyprian ad Demetr. Opp. pp. 191, 192. Iren. adv. Hæres. lib. I. c. xxiv. p. 61,

Par. 1575. Lactant. Div. Instit. lib. II. c. xvüi. 2 p. 203; iv. c. xxviii. Oxon. 1684.

August. de Ver. Rel. tom. I. col. 587, in Ps. xxxvi. Serm. 11. 13, 910

Ps. cxiii. Serm. II. 86. De Fid. et Symb. c. vii. $ 14.

De Civit. D lib. iv, c. jäi, and xxxi. ; lib. X. c. xvii. 161"

De Hæres. c. vii. fol. 22, ed. Danæo, Genev. 1578. 12324

De Con. Evang. lib. 1. c. x. Opp. tom. III. part 11.

col. 6, Antv. 1700. Ep. 102, col. 49. Epiphan. Epist. 130 3:

ad Ioan. apud Hieron. par. 1. tract. II. Ep. XIX. Lugd. 1508; cont. Carpocrat. Hæres. XXVII. Euseb.

Hist. Eccles. lib. VIII. c. xviii. Cyril. Thesaur. lib. II. h; 6

c. i. tom. II. col. 32, A. Basil. 1546. Greg. Mag.

Op. Regist. lib. ix. Indict. 2, Par. 1705. Athan. 13 1

cont. Gent. tom. I. p. 8, Par. 1627; cont. Arrian. 1) 202

Serm. III. Orat. 11. 8 23, p. 491. Minut. Fel. de Idol.

Van. p. 89, Oxon. 1678. The Constitution of the 327 2:

Emperors Theodosius and Valentian, A.D. 427; see

Justinian, Cod. lib. 1. Tit. VIII.

c. Councils. Elvira, can. xxxvi. and xli. A.D. 305, (Bingh. 3 4 1

Antiq. 11. 508, and m. 250); see Routh Reliq. Sacr.

Iv. 51. Labb. et Cossart. tom. I. col. 995. Constan)111:

tinople, (338 bishops being present), A.D. 754, again 1 18 19

A.D. 814. Frankfort, A.D. 794. Paris, A.D. 824.

Bing. Antiq. III. 257. Goldast. Imper. Decret. de 25 26

Cultu Imag. Francof. 1608. British; see Johnson's
Can. Pref.


xviii. OP. IV. The Romish doctrine concerning worshipping and adoration of relicks is a fond thing, rainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God.'

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2 The Romish doctrine concerning Worshipping and adoration of Relicks, Sess. xxv., " That the holy bodies of the holy martyrs, and others that live with Christ, and the temples of the Holy Ghost, to be raised up by Him to

A. Romish doctrine concerning worshipping and adoration of

Relicks is a fond thing, i.e. repugnant to reason.
B. The Romish doctrine concerning worshipping and adoration

of Relicks is a thing vainly invented.--See Mosheim, Eccles.

Hist. vol. II. p. 323, &c.
C. The Romish doctrine concerning worshipping and adoration

of Relicks is grounded upon no warranty of Scripture.
The Romanists allege Gen. l. 24, 25. Matt. ix. 22.

Acts xix. ] 2. Heb. ix. 4.
D. The Romish doctrine concerning worshipping and adoration

of Relicks is repugnant to the word of God.
Deut. xxxiv. 5, 6. 1 Sam. xxv. 1. 2 Kings ii. 11;

xiii. 20, 21; xviii. 4; xxiii. 18. Matt. iv. 10; xiv. 12.

Acts viii. 2. Rom. i. 25. Jude 9.
[E. The Romish doctrine concerning worshipping and adoration

of Relicks is repugnant to the faith and practice of the
Primitive and the Reformed Churches.
Just. Mart. Apol. 1. 17, “We worship God only, but as

to other things we joyfully obey you (the emperor]."
Jerome on Matt. xxiii. Opp. tom. IV. col. 109, ed.
Bened. Paris, 1706, “« The Pharisees understood not
that these things (the Commandments) are to be carried
in the heart, and not in the body: for otherwise studies
and chests have books, and have not the knowledge of
God. Superstitious women with us even now do this,
in little gospels, and in the wood of the cross, and such
other things; which indeed have zeal towards God, but
not according to knowledge; straining at a gnat, and
swallowing a camel.”—See also August. de Mor. Eccles.
lib. I. c. xxxiv. 75, tom. I. col. 713. Confess. lib. VI.
c. ii. tom. I. cols. 119, 120. De Op. Monach. c. xxviii.
36, tom. VI. col. 498, Par. 1679–1700. Chrysost. on Matt.
xxiii. Hom. xliii. Opp. Lat. tom. II. col. 920, Paris,

eternal life and glorified, are to be worshipped by the faithful, by which many benefits are performed to men. So that all such as affirm that honour and worship ought not to be given to the relicks of the saints, or that they and other holy monuments are unprofitably honoured by the faithful, and that for obtaining of their help the tombs of the saints are vainly frequented, are to be altogether condemned, and as the Church long since condemned such persons, so does she now condemn them."-Creed of Pope Pius IV., A.D. 1564, Art. 7, ** The relicks of the saints are to be venerated."--Trent Catechism, part .

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1570. Decret. Gelas. I. in Crabh. Concil. Col. Agrip. 1551, c. xxvii. tom. I. p. 968. History of the Martyrdom of Ignatius, c. xii. Circular Epistle of the Church of Smyrna concerning the Martyrdom of Polycarp, c. xvii. Euseb. Hist. Eccles. lib. iv. c. xv. xvi. p. 57, ed. Lut. Lactant. de fals. Rel. vol. 1. p. 88. Greg.

Nazianz, in dist. vol. 11. p. 146.]"
Prop. V. The Romish doctrine concerning Invocation of Saints is a fond

thing, vainly incented, and grounded upon no warranty of Scripture,
but rather repugnant to the Word of God.
A. The Romish doctrine concerning Invocation of Saints is a fond

Prayer is the peculiar prerogative of God. The Romish

doctrine transfers to men the glory due to God alone.
It ascribes an omnipotency, omnipresence, and omnis-
cience unto the dead. It ascribes to the dead the office

of CHRIST the Mediator.
B. The Romish doctrine concerning Invocation of Saints is a

thing vainly invented.
The Church does not allege the authority of Scripture, but

the practice of the Apostolic Church-Ecclesim Apos

tolicæ usum, Council of Trent, Sess. xxv.
C. The Romish doctrine concerning Invocation of Saints is

grounded upon no warranty of Scripture.
The Romanists allege Gen. xviii. 2, but comp. vv. 3, 15,

20, 26; xxxii. 26, but comp. v. 30. Luke i. 48, but

comp. Judg. v. 24. D. The Romish doctrine concerning Invocation of Saints is re

pugnant to the Word of God. 3 The Romish doctrine concerning Invocation of Saints, Council of Trent, Sess, XXV., “ That the saints reigning with Christ do offer up their prayers to God for men ; that it is good and profitable, humbly to invocate (or pray unto) them, and for the obtaining of benefits from God by His Son Jesus Christ our Lorn, Who is our only Mediator and Saviour, to tly to their prayers, help, and assistance. But such as deny that those that enjoy eternal happiness in heaven are to be called upon, or that assert either that they do not pray for men, or that to call upon them to pray for every one of us is idolatry, or repugnant to the Word of God, and injurious to the honour of the One Mediator between Gov and Man, the Man Christ Jesus, or say that it is a foolish thing to pray to such as reign in heaven with our voice or minds, do think impiously;' “ But if any one shall teach or think contrary to these decrees, let him be accursed." Creed of Pope Pius IV., A.D. 1564, Art. vii., (I constantly hold) " likewise that the saints reigning together with Christ are to be venerated and invoked, and that they offer prayers to God for us, and that their relicks are to be venerated.” -See also Trent Catechism, part iv.

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a. Old Testament. Ps. lxv. 2, “O Thou that hearest

prayer, unto THEE shall all flesh come.”_See also Exod. xxxiv. 9. Deut. vii. 26; xxvii. 15. Job xv. 14-16.

Ps. avi. 28. Isa. xlii. 8; xlv. 20; xlviii. 11; lxiii. 16. Jer. x. 11, b. New Testament. 1 Tim. ii. 5, “ There is one God,

and one Mediator between God and men, the MAN CHRIST Jesus.”—See also Matt. vi. 6. Luke iv. 8. John xiv, 6. Acts iïi. 12; iv. 12; x. 25, 26; xiv. 11-15; xvi. 23. Rom. iii. 12; x. 14. Ephes. ii. 1. Col. ii. 18, 23. 1 Tim. ii. 5; iv. 1. Heb. vii. 25; ix. 11, 12 1 John ü. 1. Rev. xiv. 7; xix. 10;

xxii. 8, 9.
[E. The Romish doctrine concerning Invocation of Saints is re-

pugnant to the faith and practice of the Primitive and the
Reformed Churches.
a. Fathers. Epiphan. cont. Collyrid. Hær. 79, § 7, “Let

no one worship the (Virgin) Mary."-See also Athan.
cont. Arrian. Orat. III. 12. Tertull. Apol. c. xxx.
Lactant. Inst. lib. II. c. i. Basil. Homil. in Mart.
Julit. vol. 1. p. 318. Origen cont. Cels. lib. VI.
p. 10, et lib. VIII. p. 26, vol. 1. ; lib. v. p.

4. Greg. Thaum. Exp. Fid. p. 98. Epiphan. contra Collyridianos Hæres. 79, § 5. August. Coll. c. Maxim. tom. VIII. col. 467; De Vera Relig. cap. ult. ; De Civ. Dei, lib. VIII. C. xxvii. Chrysost. de Pænit. Hom. IV. tom. II. p. 307, ed. Par. 1718-1738. Ambros. Comment. in Epist. ad Rom. cap. i. $ 22, tom. 11. Append. col. 33, ed. Par. 1686-1690.

b. Councils. Laodicea, A.D. 361. Constantinople, A.D. 754.

Frankfort, A.D. 794. c. Confessions. Helvetic, c. v. Basil, Art. x. 93. Wir

temburg, c. xvi. Bohemian, c. xvii. Gallican, Arts. xiv. 51; xxiv. Belgic, Art. xxvi. Augsburg, Art. xxi. Saxon, Arts. xi. xxii. Sueveland, Arts. xi. xxi.




De Ministrando in Ecclesia.' Of Ministering in the Congregation. NON licet cuiquam sumere It is not lawful for any man

sibi munus publice prædi- to take upon him the office of candi, aut administrandi Sacra- public preaching or ministering menta in Ecclesia, nisi prius the Sacraments in the Confuerit ad hæc obeunda legitime gregation', before he be lawvocatus et missus. Atque illos fully called and sent to execute legitime vocatos et missos exis- the same. And those we ought timare debemus, qui per homi- to judge lawfully called and nes, quibus potestas vocandi sent, which be chosen and ministros, atque mittendi in called to this work by men vineam Domini publice con- who have public authority given cessa est in Ecclesia, cooptati' unto them in the Congregation, fuerint, et asciti in hoc opus. to call and send Ministers into

the Lord's vineyard.
The Phraseology of this Article.
1. As compared with Article XXIV. of those of 1552.
A. In the Latin.

1562, 1571.
Title. Nemo in Ecclesia mi-De Ministrando in Ecclesia.

nistret nisi vocatus B. In the English.

Title. No man may minis- Of ministering in the Con

ter in the Congregation gregation.
except he be called

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i De Vocatione Ministrorum.--Day, 1571.

Coaptati. - Day, 1571. 3 The Puritans in the Hampton Court Conference objected to the words, “ in the Congregation," as allowing men liberty to preach without a call out of the Congregation.

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