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! si vicinis The TWENTY THIRD ARTICLE

Of Ministring in the Congregation. T is not lawful for any man to take upon him the office the congregation, before he be larvfully called, and sent to execute the same: And tholé 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. í. 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

fent, 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. I?

T is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have public

prayer

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

1YI'r This Article contains Two Propositions. 1. It is a thing plainly répugnant to the Word of

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

derstood of the People. 2. It is a thing plainly repuguant to the Custom

of the Primitive Church, to have Public Prayer in the Church, or to minister the Sa

craments, in a Tongue not understood of the 1. People. .

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

The Second Proposition. Origin hath these Words,
*Ειτ επιλαθόμεχG, όπ Χριστιανούς λαλες τοϊς μόνω τω Θεώ δια
σε Ιησε ευχομένοις, και συμφύρων τα ετέρων, και αλόγως Χριπαγούς
συνάπλων αυτα, φησίν, 'Εαν και βαρβάρως αυτους ονομάζη τις,
δύναμιν έξεσιν. Εαν και Ελληνικώς ή Ρωμαι κώς, εκ έπ. Δικνυ-
τω και ένα ημείς βαρβάρως ονομάζομδυ, ως καλεγες ώτων όπι βοή-
θειαν, και πυθέσθω μέτω καθ' ήμύ' τώτα ειρηκέναι η Κέλσον,
εφισας, όπ οι λοιποί των Χριστιανών και τοίς εν η θείαις και
φάϊς κειμθόοις ονόμασι, και τελαγμίοις ότι σε Θεέ, χών) έν
Ευχαίς' αλλ' οι μ' Ελληνες Ελληνικούς, οι ο Ρωμαίοι Ρωμαϊκούς,
και έτως έχασG- και τίω εαυτό διάλεκτον έυεται τω Θεώ, κύμνει
αυτόν ως δύναμ. και και πάσης διαλέκθε κύeι τ πό πάσης διαλέ-
κε ευχομόων ακέει, ως μιάς (ίν' έτως ονομάσω) φωνής, ή και τα
σημαινόμενα, ακέων,δηλεμύης κ συ ποικίλων διαλέκων. Ου γδ δεν
και επί πάσι Θεός ας πς / κεκληραμέων διάλεκόντινα βάζαegν
ή "Έλληνα, και μηκέτι τις λοιπές εισέιμέων, ή μηκέτι η εν άλλαις
διαλέκους λεγόνων Φρονλιζόντων. Contra Celfum, lib. 8.
p. 402. Twere easy to add more Testimonies
but this Passage alone is Demonstration.
Ε ...

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ACRAMENTS ordained of Christ, be not only

badges or tokens of Christian mens profession: but rather they be certain sure witnesses and effetual 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 ftrengthen 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 should 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 Mens Profession.
2. Sacrainents ordained of Christ be certain sure

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

work

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work invisibly in us, and doth not only quick-
en, 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.
s. 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 Un&tion, 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 themselves Damnation, as
St. Paul saich.

The Word rather, in this place, and in the Twenty eighth and Twenty ninth Articles, is expressed 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 I 4

in

in all these Places shews,that the Church did not in tend to express her self doubtfully ; but she roundly and directly affirms the respective Propositions. Nay, the Phrase but rather being oppos'd, in this and the Twenty eighth Article, to not only, must needs signify the same as but also.

Touching the Nature of Sacraments in general, see the First Question of Turretin's Locus Decimus nonus.

2

The First Proposition. See the Third and Fourth Questions of Turretin's Locus Decimus nonus.

The Second Proposition. See the Fifth Question of the same Locus, and Article 27. Prop. 2. and Article 28. Prop. 2, 3.

The Third Proposition. See the Confutation of Quakerifm, Chap. 18, 19, &c.

The Fourth, Fifth, Sixth and Seventh Propofitions. See the Thirty first Question of Turretin's Locus Decimus nonus, and the Fourteenth and Twentieth Chapters of the Second Part of the Confutation of Popery. You may peruse them in the following Order.

Touching Confirmation, read Turretin's Locus Decimus nonus, Queft. 31. Sect. I-------10

.. Touching Penance, read the Confutation of Popery, Part 2, Chap. 14. Turretin's Locus Decimus nonus, Quest. 31. Sect. 11--------26.

Touching Orders, read Turretin's Locus Decimus nonus, Queft. 31. Sect. 34-------39.

Touching Matrimony, read Turretin's Locụs Deçimus nonus, Queft. ; !. Sect. 40------44.

Touching extreme Undion, read the Confutation of Popery, Part 2, Chap: 25. and Turretin's Locus Decimus nonus, Cuest. 31. Sect. 27-------33.

The Eighth Proposition. By the Word Sacraments, in this and the Two following Propofitions, the

Church

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