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by their perverseness, forfeited all claim to the charity that is due to Christians.

2nd. In 1 Tim. iii. 15, " the Church" is called "the pillar and ground of truth." On this text we may observe, 1. It is a figurative expression relating to the inscriptions that were made on pillars which rested on firm pedestals. By such metaphors the Jews described their synagogues, but they cannot furnish a sufficient proof to establish an important doctrine. 2. Whatever be the meaning, it is applied merely to the Church at Ephesus, in which Timothy ministered, and in which St. Paul instructs him how to conduct himself.

3rd. In John, xvi. 13, Christ promises his disciples, "the Spirit of truth, to guide them "into all truth, and to shew them things "to come." But this promise plainly relates to the extraordinary inspiration which they were to receive. It is also evident, that a claim to a succession of prophecy might as well be founded on it, as that of infallibility.

4th. Our Saviour declares, "Lo, I am with

2 In John, xiv. 15, where this promise is likewise made, it is expressed conditionally: “ If ye love me, keep my commandments, " and the Father will give you another Comforter, even the Spirit "of truth, whom the world cannot receive." Now we know that many of the Popes did not keep Christ's commandments, and were men of worldly dispositions. These, therefore, could not receive the Spirit of truth.See Chillingworth's Rel. of Prot, chap. iii. sec. 70.

you always, even unto the end of the world." (Matt. xxviii. 20.) But these words infer no promise of infallibility, but merely of assistance and protection. In this sense they are often used; thus, "God's being with any, his walking with them, his never leaving nor forsaking them," signify only his supporting and protecting his people. (2. Cor. vi. 16. and Heb. xiii. 5.)

5th. The decree made by the council at Jerusalem begins thus: "It seemed good to the Holy Ghost and to us." (Acts, xv. 28.) From which they infer, that the Holy Ghost is present with councils, and approves of whatever "seems good" to them. But, 1. this council cannot serve as a pattern to succeeding ones. We find brethren are here joined with the Apostles. (v. 23.) If then the laity could sit and vote with the Apostles, they cannot be denied the same privilege among bishops. For the same reason, elders or presbyters should be admitted to general councils. Again, no citation is here used, nor time given to all the Churches to send their bishops or proxies. It was an occasional meeting of such of the Apostles as happened to be then at Jerusalem, who called to them the elders and other Christians of that city; for the Holy Ghost was then poured out on such numbers, that it is natural to suppose, that there were many persons in that Church of such eminence, that the Apostles might desire their concurrence. 2. The

Apostles were infallibly assisted in delivering that commission of our Saviour, " Go, preach the Gospel to every creature." (Mark, xvi. 15.) Yet, when other points came under their notice, which were no parts of that commission, they doubtless, as St. Paul, wrote " by permission," as well as at other times, " by commandment." (1 Cor. vii. 6, 12.) Thus, in this case, the Apostles having received no inspiration to direct them, were reminded by St. Peter of God's having sent him by a special vision to preach to the Gentiles, and that God had poured out the Holy Ghost on them, even as on the Jews. Hence they concluded, that what God had done in the particular case of Cornelius, was now to be extended to all the Gentiles; or in other words, that what had "seemed good to the Holy Ghost," in the former case, now "seemed good to them," in the latter. This is the plainest sense of the words, as it is absurd to suppose that the Apostles would have added their authority to that of God.

The assertion in the Article, that "some general councils have erred," alludes to those which may be so called with more propriety than others which bear the name, as the council of Arimini. With respect to the four first general councils which our Church receives, the only reason of this reception is, that we are persuaded their decisions accord with Scripture.

ARTICLE XXII.

OF PURGATORY.

THE ROMISH DOCTRINE CONCERNING PURGATORY, PARDONS, WORSHIPING AND ADORATION AS WELL OF IMAGES AS OF RELICS, AND ALSO INVOCATION OF SAINTS, IS A FOND THING, VAINLY INVENTED, AND GROUNDED ON NO WARRANT OF SCRIPTURE, BUT RATHER REPUGNANT TO THE WORD OF GOD.

THERE are two small variations in this Article from that published in King Edward's reign; instead of the words, "the Romish doctrine," "the doctrine of schoolmen" was used in the latter. The reason of this change is evident; the errors here condemned were not so fully espoused by the body of the Roman Church, when those Articles were first published, so that they were ascribed to the schoolmen. But before the publication of the present Articles, the decree and canons concerning the Mass had passed at Trent, in which those errors are either affirmed or implied. The second difference is merely the omission of the word "perniciously," before "repugnant."

The Article condemns the Romish doctrine concerning purgatory, pardons, worshiping, and

adoration, as well of images as of relics, and also invocation of saints. This condemnation is grounded on two assertions: I. It is repugnant to the Word of God; and II. It is contrary to the sense of antiquity. It will be necessary, therefore, to consider these two assertions with respect to each of the errors alluded to.

1st. The doctrine of purgatory is repugnant to the Word of God.

The doctrine of the Church of Rome on this point is, that every man is liable both to an eternal and a temporal punishment for his sins,a that God, on account of the death and intercession of Christ, pardons sin as to the former punishment, but the sinner is still liable to the latter, which he must expiate by acts of penance and sorrow in this life, or, if it is not removed by these, there is a state of suffering in the next world, where the soul must bear the temporal punishment of its sin; and in order to the shortening of the duration of this misery, the prayers and supererogations of men on earth, and the intercession of the saints in heaven, but above all, the sacrifice of the mass, are of great

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They also make a distinction as to the nature of sins themselves, some being mortal, to which are attached both an eternal and a temporal punishment, and others which are called venial, and are only attended with a temporal infliction.-See Bellar. de Purgat. I. 1. c. 11, and de Pœnit. 1. 2. c. 11.

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