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from the ancient practice of summoning Councils; the second is likewise evident, and beyond dispute.

The inference," wherefore things ordained by them, &c." is a very natural and necessary one, for which see Article VI.

ARTICLE XXII.
Of Purgatory.

THE Romish doctrine concerning a purgatory, pardons, worshipping and adoration, as well of images as of reliques,

d

a Luke xxiii. 43. And Jesus said unto him, (the thief on the cross,) Verily I say unto thee, To-day shalt thou be with me in paradise.-Heb. x. 14. By one offering he hath perfected for ever them that are sanctified.1 John i. 7. The blood of Jesus Christ cleanseth from all unrighteousness.-Rev. xiv. 13.-Romans viii. 5. There is no condemnation for them that are in Christ Jesus.

b Dan. ix. 9. To the Lord our God belong mercies and forgivenesses.-Ps. xlix. 7.

c Exod. xx. 4, 5. Thou shalt not make unto thee any graven image, or the likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shall not bow down thyself to them.

d 2 Kings xviii. 4. He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brazen serpent, which Moses had made; for unto those days the children of Israel did burn incense to it.

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.

e Acts x. 25, 26. As Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up, I myself also am a man.—Acts xiv. 13, 14, 15.—Rev. xix. 10.

f Matt. iv. 10. It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

This Article is entitled Of Purgatory, but it relates to four other doctrines as well as Purgatory, all of which were maintained by the Church of Rome, and were rejected by our Church, and indeed by all Protestants at the time of the Reformation.

The doctrine of Purgatory is founded upon this notion, viz. that every man is liable both to temporal and eternal punishment for his sins; that God does indeed on account of the merits of Christ, remit the eternal, but that man is still subject to the temporal; which he must expiate by acts of penance and sorrow in this world: that this expiation does not fully take place in this life, but that there is an intermediate state for purging them from the effect of all their sins, called purgatory, which may be alleviated and shortened

by the prayers of men here on earth, by the intercession of the saints in heaven, and above all by the sacrifice of the mass offered by the priests in the name of sinners. The texts given, ref. a, sufficiently overthrow this doctrine, of which there is not the slightest mention in Scripture.

Pardons, otherwise called indulgences. This doctrine is founded on the distinction between the temporal and eternal punishment of sin, and the pardon is the remission of the temporal, which is believed to be done by a power lodged singly in the Pope, derived from these words, "Feed my sheep," and "To thee will I give the keys of the kingdom of heaven." See also the comment on Art. XIV. For the support of the doctrine of indulgences, there is not one passage in holy Scripture; but there are several which are inconsistent with the doctrine and practice of the Church of Rome in this particular, see texts, ref. a, b. To which we would add those remarkable words of St. Peter, Acts iv. 12. Neither is there salvation in any other," &c.

Worshipping and adoration of images. Images are supposed to have been introduced into churches in the fifth century, and it was probably first done to preserve the remembrance, and do honour to the memory of departed saints. In the ninth century they were very prevalent; and it was decreed by the

Council of Trent, the last General Council, "that due worship should be given to images." It is almost needless to state how very dissonant this practice is with the tenor of Scripture. See, besides texts ref. c, 1 John v. 21.

The fourth doctrine condemned in this Article is the "worshipping and adoration of reliques." It does not appear that this practice existed in the three first centuries; but in the fourth century, when the pure and simple worship of the Gospel began to be debased by superstitious practices, we find strong proofs of an excessive love for every thing which had belonged to those who had distinguished themselves by their exertions or their sufferings for the truth of Christianity; and especially for any part of their garment, hair, or bones. The Council of Trent authorized the adoration of reliques, and they continue in high esteem among the papists of the present day. Of this doctrine it need only be said, that it is grounded upon no warranty of holy Scripture, is directly contrary to the practice of the primitive Christians, and utterly irreconcileable with common sense. See texts, ref. d.

Invocation of saints. The practice of invoking saints was not known in the three first centuries, or in the middle of the fourth. In the fifth century they prayed to God to listen to the intercession of his saints and martyrs; not long afterwards litanies were ap

propriated to them, and at length by an easy transition prayers were offered to them in the same manner as to God and Christ. Thus the invocation of saints became an established practice of the Christian Church; it was continued through the dark ages; and the Council of Trent decreed, that all men are to be condemned who do not own that the saints reigning with Christ offer their prayers to God for men, and that it is useful to invoke them to procure their assistance in asking God for blessings through Christ. For the overthrowing of this doctrine, see texts, ref. e, f.

ARTICLE XXIII.

Of Ministering in the Congregation. IT is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments in the congregation, before he be lawfully called and sent to execute the same. b And those we ought to judge lawfully called

a Jer. xxiii. 21. I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophe sied.-Heb. v. 4. No man taketh this honour unto himself, but he that is called of God, as Aaron was.Lev. viii.

b Acts xiii, 2, 3. As they ministered to the Lord,

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