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ex Terra, Earth, and made of Earth? Which I have « learned to trample upon, and not to worship; to let

my Foot on it, not to bow my Knee to it.” And Irenaus(a) reckons it amongst the Abuses of the Gnojticks, that they had certain painted Images, and others made of other Stuft, saying, They were the Pictures of * Chrift, made by Pilate."

In the third Age, Tertullian (b) was abfolutely against the very making of Images. And Orijen (c) cries out: “ It is not a Thing possible, that one shou'd know God, " and pray to Images." And, in his 8th Book, speak ing of Worshipping and Praying to Angels, which Celfus recommended, he faith, " Away with Celfus his Counfel of Praying to Angels; We must pray to him alone, " who is God over all, and his only begotten Son, in“ treating him, that he, as High Prieft, wou'd present

our Prayers.

Ja the fourth Century, the Council of Elliberis in the Kingdom of Granada (a Part of Spain) decreed, that no Pictures shou'd, or ought to be in the Church: And, Epiphanius tells us, how he himself finding a Picture in à Vail or Cloath in a Church, in holy Zealtore it to Pieces, and wrote to the Bishop of the Place, that no more luch might be hanged up, as being contrary to Religion.

Touching Faith and Merit.

In the second Century, Ireneus, tho' he spoke not exprefly of Faith alone, yet he useth Words equivalent, saying, (d) “ That therc is no way to be saved but by believing in Chrift.

(a) Lib. 1. Cap. 24. (b) Tert. de Idolas. Cap. 405. (c) Origen contra Celum, Lib. 7, (d) Lib. 4. Cap. 37 38.

In the third Age, (a) Origen positively declares, that We are justified by Faith alone.” And again, (b) “I

can hardly be persuaded, that there can be any Work “ which may require a Reward from God by way of “ Debt, seeing that very Thing, whatever it be, that we

can do, or think, or speak, is all his meer Gift and

Bounty. And what can be more plain than St. Hilla. ry's Words, in his Comment on Matthew. (c) “ That “ which the Law wou'd not unloose is remitted by “ Christ, for Faith alone justifieth.” Or those of St. Basil's, (d) “ That it is true and perfect rejoicing in si the Lord, when a Man is not puffed up with his own “ Righteousness, but acknowledges his want thereof,

yet rejoiceth, that he is justitied alone. by Faith in « Christ.” Or on thele. Commentaries on St. Paul's Epistles, usually ascrib'd to St. Ambrose, where 'tis averr’d, " That we are justified by Faith alone, by the « Gift of God.” And elsewhere, " That no Work of “ the Law but only Faith, is to be given in Christ's “ Cause.

Now by Faith all judicious Protestants understand not a bare Belief or Application of Christ's Merits; but Such an Affent to Christ's Doctrine, as influences the Heart, and brings forth the Fruits of constant Obedience, and Growth in Grace.

So that it is most evident by these several Testimonies, and many others that might be brought, that in all these Particulars, we have not departed from the Doctrine of the ancient primitive Fathers, during the first four hundred Years; but that the present Church of Rome is fully apoftatized, and revolted from the fame, and hath advanced Teners directly opposite thereunto, and destructive to the Purity of Christian Religion.

(a) Orig. Lib.3. in Epift. ad Rom. Cap. 3. (6) Lib. 4. Cap. 4. (c) Can. 8. (d) Hom. 22.

We

We now haften to review the Orthodox Doctrines of the fifth and sixth Ages. In the First of these flourifhed Chryfoftom, Hierom, and St. Auguftine ; as also Theodoret, Bishop of Cyrus, a Tawn in Syria; Ciril, BiShop of Alexandria, Leo the Great, and Gelasius, both Bishops of Rome; Vincentius Lyrinenfis, a great Impugner of Heresies, doc.

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As to the Scripture's Sufficiency and

the Canon thereof. St. Austin (a) faith, “ In these Things which are • plainly laid down in the Scripture, all those Things

are found, which appertain to Faith, and the Con• duct of a Chriftian Life.”

Vicentius Lyrinensis (b) faitli, " The Canon or “ Rule of the holy Scripture is perfect, and abundantly “ sufficient, both for good Manners and Godly Faith."

St. Hierom argues thus ;-(C) “ As we deny not those « Things that are written, so we refuse those Things " that are not written: That God was born of a Virgin

we believe it, because we read it : That Mary did marry after she was delivered we believe not, because

we read it not." So say we, that all Men ought to obey Magistrates, that there is an Heaven and an Hell, &c. we believe, because lo we read : But that the Pope hath an universal Primacy, a Power to depose Princes, and abfolve Subjects from their Allegiance; or that we fhould pray to Saints, or hold: a Purgatory, or luppose any Virtue in his Holiness's mercenary Pardons, and shameless Indulgences, doc. none of all these Things do we believe, because we no where read so in the Book of God, but rather that which plentifully condemns. them.

(a) De Doctrin. Christian. Lib. 2. Cap. 9. (b) Contra Hares. Cap. 2. (c) Tom. 2. adver. Hebeid.

Sto.

B 3

St. Chryfoftom avers; (a) “ That whatever is neceffa

ry is contained in Scripture: ” And calls the same, “ The most exact and complete Ballance, Square, and “ Rule of Divine Verity.

St. Hierom who was excellently skilled in the Tongues, and has seen the choicest Monuments of Antiquity, and the best Libraries that the Eastern Parts cou'd at. ford; and therefore likely to understand the most perfect Canon, and Accounts of the Books of the Bible, in his Preface to the Book of Kings, nameth all the Books which we admit, and adds, that, “ Whatsoever is be“ fides these, is to be put anong the Apocrypha; and " that therefore the Book's of Wisdom, jesus the Son et

Sirach, Judith, Tobit, &c. are not to be reckoned Can 6s nonical.

So in the fixth Age, Fuftus Orgeliranus compares the Scriptures in regard of their Sufficiency to David's Tower (b) " Wherein hang a thousand Shields, and all the “ Targets of the strong Men: It being, faith he, fur“ nished with all sorts of Armour to encounter Satan, " and his Instruments withal." And Iunilius an African "Bishop of the fame Age gives this Reason, why the Books

commonly call'd Apocrypha are not interted among the Caronical Scriptures, viz. (c) " Because they are not # received by the Jews.

Touching Communion under both

Kinds.

Chryfoftom faith, (d) “ That whereas under the Law * there was a Difference between the Priests and the “ People in communicating of Victims, it is now o

(a) Tom. 4. in 2. Epif. ad Thes. (b) In Cap. 4o Cantic. (c) in Lib. 1. cap. 3. (d) Chry. Sup. 2. Cor. Hom. 18.

& therwisei.

“ therwise; for one Body and one Cup is administred « to all.

Nay, to make sure Work, we have no less than the Authority of two Popos, namely, Leo the Great, and Pope Gelasius. The fir& sharply reproves and exhorts them to be dealt withal, (a) “ That receive the Lord's.

Body but decline to drink his Blood;" And Gelasius speaks thus. (b).“ We have found that lome having

receiv'd a Portion of the sacred Body only, abftain' “c from the Cup, whicb: Men do, because they are en

tangled with I know not what Superstition ; either let (6 th:m receive the whole Sacrament, or else be wholly « excluded ; because there can be no dividing one and “ the fame Mystery without Grievous Sacrilege.Hear, ye

deluded Romanists! these words from one of your own Popes in amore honest and less corrupt Age.

Against the Popish Fiction of Transubstantiation, nothing can be more express than that of Theodoret : (c) « Our Saviour, says he, honoured the visible Symbols « with the Nanie of his Body and Blood, not changing " the Nature, but adding Grace to Nature. And again, he hath these Words, (d) “ He gave unto the Signe the Name of his Body." Is not this the very fame which at this Day we teach and maintain ?

St. Auftin likewise gives this general Rule, that: (?) " Wherever we find in Scripture any Speech of commanding some heinous Act, or forbidding some laudauble Thing, there we ought to take such saying as

Figurative : And he instances in thele Words of our Saviour ; (f) Excepti ye eat the Flesh of the Son sc.of Man and drink his Blood, ye have no Life in .you: (g) This, says that bones Father, seems to

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(a) Serm. 4. de Quadrages. (b) Decret. 3. Part. de Consecrat. Dis. 2, Cap. Comperimus. (c) Dial : Cap. 8. p. 54. (d) Ibidem. (e) Aug. Lib. 3. de Doct. Chrift. cap. 10. (1) John 6. 33. (g) Lib. 3. cap. 5. de Doct. Christ.

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