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which their intercessions will be not only more earnest but more prevalent. In answer to this it may be observed, (1.) that we have no reason to believe that the saints see all the concerns of the Church; for if this be conceived to be a necessary ingredient of perfect happiness, we must conclude that they see the whole chain of providence, for if they see the persecutions of the Church, without at the same time seeing their issue, then they should be in a state of suspense, which is inconsistent with perfect felicity. Now if they see the final issue, and know what God will do, then they cannot intercede for or against it; but to us, who know not the hidden counsels. of God, prayer is necessary and commanded. (2.) On this point God has revealed nothing to us, and we can therefore have no certainty in it. On the contrary, he has commanded us to pray for one another, and to join our prayers toge

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As prayers are addressed to the saints in the Roman Church by all persons, at all times and places, and in reference to all circumstances, those prayers can only be known to them in two ways. 1. By an inherent power of omnipresence and omniscience. Now this is absolutely impossible. God cannot confer the peculiar and distinguishing attributes of the Deity on a created, and therefore a finite being. 2. The substance of these prayers may be first heard by God, and then communicated to them by him. But this is as absurd as the former method is impossible. For thus God should reveal to the saints those applications which he himself is to listen to, in return, from them.-See Survey of Popery, p. 339, and Abbot's Reply to Bishop, p. 356.

ther. We have plain grounds for desiring the intercession of each other, and we are sure that those whose assistance we desire understand our wants, when they are made known to them. It is absurd, therefore, to argue from what God has commanded, which may have many good effects, and cannot have a bad one, to that which he has not commanded, against which, on the contrary, there are many plain intimations in Scripture, and which may have many bad effects, and we are not convinced that it can have any that is good. (3.) The prayers addressed to saints are quite different from our desiring the intercession of such as are alive. The one is as plainly an act of religious worship, as the other is not.

2. It is said that the honour paid to saints is an honour done to God, who is glorified in them, and since he is the acknowledged source of all things, they think the worship offered to them terminates in him." But prayer, through the whole Scripture, is represented as a principal

* This argument, besides being liable to the objections already urged against a similar defence for image worship, is further contradicted by the words of these prayers, which are offered to the saints. For if the honour paid to saints is intended to have reference to God, why is not this expressed? And why, on the contrary, is such a prayer as this used: "O may the mother of grace, the mother "of mercy, defend us from our ghostly enemy, aud receive us at "the hour of death;" in which all is asked on the ground of her own power, without even the mention of the names of God and our Saviour?

part of the service due to God, and as that in which he takes most pleasure. It is itself a sacrifice, and every other sacrifice can only be accepted by him, as it is accompanied with the internal acts of prayers and praises. The sacrifice of the mass is the only thing reserved by the Church of Rome to God, and as that is an unfounded sacrifice, and as even in it the Virgin Mary and the saints have some share, it will follow that God, who has declared himself to be a jealous God, that will not give his glory to another," (Is. xxii. 8,) is not honoured by them with any peculiar worship.

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3. Princes are always approached by means of those that are in favour with them. Thus they think we ought to come to God by the intercession of his saints. But this illustration would give us mean thoughts of God and of Christ, whose mercy is declared to be infinite, as if he were not to be approached without an interposition, whereas the Scriptures speak of him as "an hearer of prayer," and declare the intercessions of Christ to be of infinite efficacy.

This analogy cannot be admitted. We use the interposition of favourites with earthly kings, because they know not the claims of the petitioner, and therefore require proofs of his character and sincerity. God, on the contrary, knoweth the hearts of all men, and "needeth not that any man should ask him." Again, earthly kings, tacitly at least, permit such interposition, but God has declared, that there is but one mediator," and by coming to any other, we violate his commands.

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 TO THE CONGREGATION, BEFORE HE BE LAWFULLY CALLED AND SENT TO EXECUTE THE SAME. AND THOSE WE OUGHT TO JUDGE LAWFULLY CALLED AND SENT, 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 UNTO THE LORD'S VINEYARD.

THIS Article consists of two parts: I. It declares the unlawfulness of men assuming to themselves, without a due calling, the authority of dispensing the things of God; and, II. It defines what constitutes a lauful calling.

I. The Article declares the unlawfulness of men assuming to themselves, without a due calling, the authority of dispensing the things of God."

The propriety of this declaration is supported, 1. by Scripture, 2. by Antiquity, and 3. by Reason. 1. By Scripture. Thus, (1.) in the Old Dispensation, we see that the family, the age, and

3 See Hooker's Eccl. Pol. b. 5. sec. 77.

the qualifications of those that might serve in the priesthood, are particularly described.

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2. In the New Testament we find that our Lord called the twelve Apostles, and before he left them, he said, that" as his Father had sent him, so he sent them." (John, xx. 21.) This seems to import, that as he had had the power of sending others in his name, so he now conferred on them the same authority. Now the existence of such an authority implies the necessity of its exercise.

(3.) When the Apostles were planting Churches, they appointed men over particular districts; such were Epaphroditus at Colossus, Timothy at Ephesus, and Titus at Crete. To these they gave a certain authority, which is evident from the directions by which they desire them to guide themselves in the use of it. Thus, with respect to the succession to which the deposit of the faith was to be intrusted, St. Paul writes to Timothy: "The things which thou hast "heard of me among many witnesses, the same "commit thou to faithful men, who shall be able to teach others also." (2 Tim. ii. 2.) Rules are given concerning the different parts of worship, supplications, prayers, intercessions, and giving of thanks;" (1 Tim. ii. 1, 2, 3.); the qualifications are stated of such as should be made

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See Hall's Episcop. by Divine Right, par. 2. sec. 2. in his Works, v. 3, Ed. Lond. 1662.

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