Hey on Article XXIII: Of Ministering in the Congregation

enough to occasion mystical and superstitious* opinions and feelings about it; and even to make its operations to be ascribed to personal causes. — The soul has been thought to be itself? fire; and different“ nations have entertained conceptions of departed Spirits being affected by fire; but we mult not go far into such matters at present. There are expressions of Scripture, which may have helped forward the adoption of such an opinion into revealed religion; as Pl. civ. 4.—Mal. iii. 2. — Matt. iii. 11. — Accs 11. 3.-—See Cruden’s Con- cordance, under Fire.

Some Chri/tians seem to have had, in very early times, some notions of a temporary punishment after death, purifying the foul; Carpocrates* and Montanns are particularly mentioned. The oriental Christians were disposed to believe the transmi- gration of souls, from their belief of the impurity of matter. The Manicheans in particular, did profess that doctrine*. Yet the Greek Church, though eastern, never held any purification after this life.

Aug iisliu was, in his youth, a Manichean, though only an auditor, never one of the clet. He, in

some way or other, had acquired a notion of an

ignis purgatorius but he made no article of Faith about it; he only went fo far as to fay, * non in- credibile® videtur, and on other occasions, he exptessed

f Cic, de Nat. Deorum, 1. 18. 2. 15. 3. 14. E Cic, Tusc. disp. 1. 9. end, vun, —and Sec. 11. SJ

ignis, extinguetur.“ (anima).

n See Michaclis, Introd. Sect. 101, page 245, quarto.

i See Fulke on the Rhem. Test. from Irenæus and Tertullian. Matt. v. Sect. 1. He adds the Origenifts, Matt. x11, Sect, 6.— Forbes’s InitruR. 13. 2. 4.

k Lardner, Vol. 3, page 476.— Vol. 9, page 421, 422.— See also Append. to Book 1. Sect. 1v. or Vol. 1, page 351. |

• Enchiridion, Cap. 29. m Ad Dulcitii Quest, 1.

VOI. IV. H ;

114 BOOK IV. ART, XXI1. SECT. 11.

expressed great doubtfulness“; and when he treated of the Limbus infantum, in which children, dying unbaptized, were supposed to exist, he proved, in general, that there was no ird state besides heaven ande hell: —at least, that of such state we are perfectly ignorant, and that it is not mentioned in the Scriptures.

After the time of Augustin the notion of pur- gatory kept growing in the church; but it was only supposed to purify men from flight“ faults; as immoder.te laughing, or inordinate domestic cares, &c.

The Scloclmen, as usual, run into minute parti— culars; Thomas Aquinas, for instance, mentions, that it is the /ame fire which torments the damned in Hell, and the just in Purgatory *: and that the least punishment in purgatory, exceeds the greatest in this life. But I do not fee that he mentions from whence he derives his knowledge.

The Council of Trent rather seems to take for granted the doctrine of Purgatory, as fixed by Fathers, Councils, &c. than to define it. In the sixth Session, about Justification, it anathematizes all’, who say, that fins are remitted in Christ, in such sense as to leave no temporal punishment due. And in the twenty-fifth Session“, it decrees, that

the

[…]

? Fulke, ibidem, from Gregory the Great, A. D. 590. — Veneer observes, that the gth Gen. Council, in condemning the Origenists, did not mention any t Purgatory.

2 Quoted by Forbes, 13. 1. 5. in 4 Sentent. dist. 2 1. quæst. 1, wedged subtleties are mentioned by Forbes in the same P:ace. :

Canon 30, Opening.

BOOK Iv. 111. 115

the sound doctrine of Purgatory shall be preached, setting aside all nice and subtle questions; but does not say wherein that sound doctrine consists. It mentions nothing of Vire; perhaps in order to avoid abstruse speculations.— But in the Rhemish Testament, the notion of a fiery © purgatory seems to be kept up. Du Pin, in his negotiation with Archbishop Wake, © observes, that souls mult be purged; that is, purified from all defilement of sin, before they are admitted to celestial bliss; that the Church of Rome doth not affirm this to be done by fire;“ &c.

J here close the History of Purgatory.

111. The next thing mentioned in the Article is © Pardons;” this means the same as Indulgences, the Latin being [ndulgentize; but from the Rhemish Testament it seems likely, that Pardons was the more common term at the time of the Reforma- tion“. I have explained the nature of these under the fourteenth Article. We may add here a few instances. Extravagant indulgences, or pardons, were granted to those who would undertake to join in the Cryjades*, And in order to encourage men to appear at the Council of Trent, the Legates and Archbishop of Trent, granted three years and one hundred and sixty days of deliverance from Pur- gatory, to any one, that should appear at that city at the opening of the Council.—As I am not con- sidering History with the most scrupulous nicety (though 1 would not willingly make any mistake,) I take the account of Mr. Yoltaire, who adds, that indulgences are still , very cheap at Rome, fo

| as

t On 1 Cor. iii. 15.

u In the Index, we find, © Indulgences, see Pardons.”

• In the Crusade of Richard I. the expedition was to answer

to Sinners instead of all Penances. Innocent III. was liberal of indulgences. Cave.

H 2

as to be re-sold in the Swiss Cantons at four sols apiece ; but that the great profit made of them is in Spanish America, where people are more rich. and more ignorant than in the small Swiss Cantons“.

Fubilees were instituted in order to grant in- dulgences. Bower, in his Life of Pope Boni- face VIII. says, that, in the year 1300, on some rumours of pardons having been granted at the end of the preceding century (year 1200,) the Pope appointed the first Christian Jubilee : and gave public notice, that every man, repenting, confessing, and fully absolved, who should, during the last year of any Century, visit the churches of St. Peter and St. Paul (at Rome) once a day, for thirty days, should have a full indulgence: the extent of which has not always been understood in the same®* sense.—It has been computed, that two hundred thousand strangers, have been at Rome in one jubilee-year; and that the mere brass money, offered by the lower people, exclu- five of silver and gold offered by the more opulent, has amounted in one year to fifty thousand florins of gold. Since the year 1300, the Jubilees have been made to return more frequently; there has now long been one every © twenty-five years.

iv. The History of Images might be long; because the ule of them is calculated to produce disputes. To contemplate resemblances of per- sons whom we love or admire, is naturally pleasing

and

Vol. 1oth, quarto. page 151. 162.

z Bower’s Lives of Popes, Vol. 6, page 354.—Chambers’s Dia. Jubilee.

2 Perhaps 99 is most properly the last year, but, if 101 be called the first year, 100 must be the last,

b Art. x1v. Sect, 1.— See allo Fulke on 2 Cor. ii. 10. (Rhem. Test.)

© Chambers,

[…] W A % E

U A

N

and interesting to the mind. And if persons, who have greatly promoted or suffered for the cause of Religion, are departed out of life, still tlie Devout may be greatly affected by a lively representation of their appearance and manner. But when the person represented seems to have any claim to reli- gious adoration, the resemblance occasions some danger. The Heathens had images of their Gods; but it is probable that at first each image was only regarded as a mere resemblance; con- tinual association of the ideas of the invisible original, and the visible resemblance, united them in the mind, and took away the distinction be- tween them. Ere long the very fight of the Image raised all those sentiments, those devout affections, which at first seemed appropriated to the original.

This transition of the feelings from the original to the Image, may take place, on different occa- sions, and in different degrees. Suppole then Images in any place of worship; to remove them, is to take away a great deal of that on which the deyout mind feeds, and by which it supports itlelf: to leave them, is to draw the mind on, nearer and nearer, to Idolatry. What disputes and contentions might not arile on the proposal of such measures! — And disputes of this nature might be forwarded by a conflict between love and hatred for the“ polite arts. We might give more

or fewer examples of these things; but they would | suggest only this general observation,

As the early Christians had occasion to contend against Idolatry, it seems natural that they should have an abhorrence of images. We may well therefore consider the accounts of the statue of

Christ Art. xx. Sect. 1. and Vit,

— dis Frm, ww .

r

—

—

118 BOOK IV. iv.

Christ sent to King Abgarns, and the paintings * of St. Luke, as fabulous. The Emperor T heodosins forbade all incense, &c. to Idols, (sensu carentibus simulacris), under penalty of forfeiture of the houses or lands where such act of superstition was committed f. Augustin seems uneasy ® at the mul- tiplying* of paintings and statues in his time, though the political and historical use of them was not denied. In the fifth and sixth Centuries they multiplied still more; no one had time to lay any restraints, so busy were the leaders of the church with other matters. About the year 600 Serenus Bishop of Marseilles began to attack them with violence; Pope Gregory half commended him, but rather soothed mens desire for images upon the whole: however, it got fixed for some time, as a compromise, that it was right to have images, but wrorg to vip them’.

We may pals on to the Emperor Leo III. called the 1/aurian; a man of an imperious and violent spirit. Provoked by something of no very great consequence, he published an Edict against Images in 726, and demolished them in great numbers; and in 754 they were condemned at a Council at Constantinople called a general* one: in 787 was held the second Nicene council, on which the Roma- nists found their worship of Images: they speak of

It

e See Forbes, 7, 8, and Dr. Middleton’s Letter from Rome, Page 173, &c.

Leg. 12, page 15, quoted by Middleton, page 158.

s The Anthropomorphites might be mentioned here: Aug. Her. 50. — baxter’s Councils, page 76, Sect. 39.

D Ep. 102, (al. 49, ) Tom. 1. page 212. Edit. Antv,

This seems to be adopted by the Nece/ary Doctrine; as mentioned Art. y11. Note at the end of SeR. x 111.

Cave argues for its being called a general one. — Compare, in Baxter’s Councils, No. 228, with No. 232.—Partic. page 226,

4 1 55. — Some mention made of this Council, Art. xx1. Sect. x.

AT.

BOOK IV, ART, xxI I. SECT. IV, 119

it as if it had been the unanimous act of all Christians, and opposed to! no other act. Yet it was called by an abandoned Empress, Irene, who had caused her husband to be poisoned, and afterwards put out her son’s eyes. The opposition had now caused much effusion of blood, as well as the revolt of the Exarchate of Italy (Ravenna the capital) from the eastern Empire. In 794, Charlemagne held a Council at Frankfort, intend- ing to moderate the fury of the contending parties; and he allo published some writings. —In 814. there was another Council at Constantinople against images : and one at Paris in 825, but in that the adoration of the Cross was encouraged.

In the succeeding centuries, till the Reforma- tion, the passion for Images grew still stronger; but men of sober minds grew to be oifended ; and that was one cause of the Reformation.

The favourers of Images have been called Icono- latræ, and Iconoduli; and their adversaries, [cono- machi, and Iconoclastz. — Cave calls the eighth century Seculum Eiconoclasticum.

John of Damascus, called usually Damascene, whom Lardner and Cave place in 730, was a famous writer in favour of images; he was of a great family, and eminent for his learning; but on account of his credulity, which was the fault of his time, he is not always to be depended upon.

—Pope Adrian 1. wrote against Charlemagne, but got no fame *. |

After

1 Rhem. Test. end of 1 John. —Trent, Session 25, page 202, duodecimo,

m The Collyridians (Epiphan. Hær. 79.) might be mentioned, as it was to the Image of the Virgin that they offered their Cake, (xo NAU, its dim. xoAAves;)— (See Fulke on Rhem. Heb. ix, Sect. 4.) And what Forbes relates of Theodore CXliota

(a new way of preferring sacrifice to Mercy,) might be read in

H 4 Latin ;

Ip After the Reformation began, the demolition of Images was considered as part of the destruc- 4 ; tion of Popery. The Puritans wished the demo- lition to be total. Popish countries abound with“ Images still.— They have, or have had, Images of the Deity“; but what we hear most of, are those of Chri/t, and his earthly Parent, and some Angels, and many Saints. Some of these are very? rich, others fo fl. mean as to be ridiculous to any but the lowest people. An image © of Christ upon the Cross, A with Mary * and John standing by,” uled to be . called, in England, a Rood.

At Lisbon, as I have been told by one who spoke of what he had seen, there is & statue of the Virgin in a large full-hottomed wig, with Jesus, as a Boy, dressed in a Sword and bag-wig, with a Violin in his Hand.—Sir Edwin Sandys lays, that Where one voweth to Christ, ten vow unto her,” (the Virgin), * and not so much to herself, as to some peculiar image,” &c.—“ for one miracle

| reported

Latin; if it is, the approbation of Adrian I. and the second Nicene Council, should not be forgotten.—Forbes 7. 2. 30, „ a Here also might be mentioned * the Doctrine of School- authors (Art. of 1552) from Forbes 7. 2. 26, 27, 28.—And it might be seen, at the same time, how“ the Romisi Doctrine,“ (Art. of 1562) differs from the Scholastic.— In the Article of 1552 the expression is, The Doctrine of School: authors con- cerning Purgatory,” &c.— In ours, of 1562, „ The Romish

doctrine concerning Purgatory,” &c. in other things the Arti- des are much the same.

n Middleton’s Letter from Rome.

o Rhem. Test. on Acts xvii. 29. shews how Images of God the Father were made from Dan. vii. 22 also with a Globe in his hand, from no scripture; and of the Trinity, from Gen. xviii. 2. and defends them,

Our Lady of Loretto, &c. Midd. page 154, 155. Speculum Europæ, page 4.

3 Neal, Hist. Pur. 1. page 102, Holyrood House,

BOOK IV. ART, XX11. SECT. v. 121

reported to be wrought by the Crucifix, not o few perhaps as an hundred are voiced upon those other Images.“ This traveller speaks from his own observation; and fo does Dr. Middleton in later times, when he tells us of several women whom he saw fitting before the Altar of a Saint, each a’ child in her lap, *in expectation of his miraculous influence on the health ot the In- fant.”

The Council of Trent mention the Romanists as kissing images, and prostrating themselves be- fore them; as well as being uncovered in paying them respect: the images specified are those of Christ, the Virgin, and other Saints, to whom de honour is to be given.— Due honour shouid cer- tainly be given to every thing.

The alteration made by the Romanists in the second commandment was mentioned Art. vII. Sect. XI1T. |

v. There is a connexion or analogy between Images and Relics; both deriving their efficacy from association of ideas between the thing and an interesting person. What was said of Images, will, in great measure apply to Relics. It is natural to be affected by a relic of any one loved, admired, or venerated: the fight of it makes our regret, affection, &c. lively and strong: and the place where the remains of any departed friend are de- posited, will come under the notion of a Relic. Virgil’s Tomb has been visited with a tender interest. — Some persons of our own countr would, in the last Century, have very highly va- lued, and pashonately contemplated, any relic of

Charles

r Sir Edward Sandys’s Speculum Europæ, page 4 and 5.— See also Midd, page 152.

5 Letter from Rome, page 167. if there be no [rage near this Altar, the instance may belong to SeR. vi.

122 BOOK IV. v.

Charles I. or a twig of the Royal Oak by means ot which his son escaped,

| Baut religion, in this as in other things, heightens ö our feelings. In Mr. Mason’s Cara#acus* we find

a sentiment excited by Druidical relics. I can conceive a degree of aftection or enthusiasm to have arisen from a relic of one of our venerable Martyrs in the time of Queen Mary.

It requires meditation and knowledge of Anti- quity rather than reasoning, to see what the early Chrifitans must have felt on contemplating what they believed to be remains of Saints, Martyrs, Apostles, their blefled Lord himself ! agitated by continual danger, harassed by passionate « exertions to spread the religion which they professed iI do not mean, that the primitive Christians imagined themselves to be really in possession of remains of Christ and the Apostles; for the primitive times are charged with no weakness of the kind; but when a passion tor relics once began to prevail, It spread more easily because of the habitual feelings of Christians; and, we may add, because of the credulity of the times. A passionate attention to the fate of Martyrs, and to every thing belonging to them, one cannot wonder at, in Christians of any age. Put yourself into the place of Christians in the fourth century, for instance; conceive how highly they must regard those whom they had seen suffering with constancy to the last extremity; imagine how they must be united together, and how their union must heighten their mutual sym- pathy; and you will not be surprized, that they should meet at the Tombs of Ihe Martyrs, and. there ofler up their prayers” to God and their Lord,

as

t Line 236.

u See Herigs, in Lardner’s Works, Vol. 4, page 306.— Also 2 quotation from Tertullian de Corona Militis, C. 1, 2, 3. in Wall’s Inf. Baptism, page 480, quarto.

—

LN —_ - R 4G P44 we”; V4 EC

Sn

A

BOOK IV. v. 123

as Christians, and confirm their resolutions of fol- lowing the noble example of the deceased, in case they should be called upon to so severe a trial. — But it is to be feared, that the scene was sometimes too much for their sober reason : they fancied things without just foundation, they believed with- out sufficient proof; and some, thinking the spirit good, must have transgressed the bounds of truth in inventing what might nourish and enflame it.— If this was the case, any number of false relics might be produced and circulated : any voices might be heard*. _

Augustin must have been sensible of a foolish excels in this matter, by the terms in which he abuses the idle Monks ; some of whom wandered about. © Ali membra Martyrum, si tamen Mar- tyrum, venditant.“ De Op. Monach. cap. 28.)

About the end of the fourth Century, the fond- ness for relics was ridiculed by Vigilantius, possibly with too little caution : Jerom writes against him, but not exactly as one would wish ; however, he is rather to be called over serious and declamatory than extravagant?, or wrong in his fundamental opinions.

John Damascene, in reasoning on Images, takes relics as a ground * or axiom,

In

Y See Fulke on Rhem. Test. Argument to St. Luke’s Gospel ; and on Acts xix. Sect. 8. | |

z Forbes, 7.2.27. end. If I am to adore the original Cross, the Spear, the Sponge, why nat images of man’s making, for the Glory of Christ? &c. in this way, | | |

f

f

124 BOOK iv. ART. XXI1, SECT, VI.

In dark ages, the passion for relics probably orew {tronger, and the veneration paid to them more solemn; but I know of no great events which they produced.

The Council of Trent says, that all those are to be condemned who affirm, that * wor/hip” (vene- rationem) and #enorr is not due to relics; or that it is paid unprofitably; or that the Memories of Saints are celebrated in vain. It also prescribes rules for the admission of new relics.

The lower ranks of Romanifts have carried their veneration for relics to such a childish excess, as to give occasion to numberless forgeries; such as brin contempt and disgrace upon Christianity, and by being believed by the superstitious, though incre- dible to any man of sense, promote infidelity in

things of importance. Every traveller into Popish

countries recounts numberless stories about them, and the miracles* which they perform.

VI. The last thing to be mentioned, is the invocation of Saints : Saints are often invoked by a person present with their Images, or their relics ; but the 1Geas of their Images or rehics, should be kept distinct from that of Invocation. I hope no man is foolith tor being affected when he meditates on the manner of existence of his departed friends; or for indulging some indistinct hope of seeing them again: nor any Christian, for feeling an in- tereft in all those, of all ages, who have departed this Lite in the faith of Christ; as well as in those of his own generation; or for conceiving, that there subsists between them that degree of inter- course, tellow-teeling, sympathy, which their re- spective natures are capable of : Such a supposed common interest, is the communion of Saints.

Cicero,

In the Decree of the Council of Trent, Sess. 25, the word *& berieficia?? is used, not miracula,

„ * of […] XA: r O24. 6

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• ” 2 je ES a 6 * * 7 […] n 8 455 ann y * I Pf C2 995 > — 5 * 3 _ * - * F p 2. ws th 4 […] hr: a

Cicero”, speaking in the character of Cato Major, describes every good man as warmly interested, both in those who have departed this life before him, and in those who are to live after him : his, c divinum concilium catusque animorum, makes one imagine, that the communion of Saints would have been to him a very pleasing Article of Faith, had he lived under Christianity. In saying this, Cicero is seldom considered as foolish or culpable; bur had he paid religious honours to any of his worthies; had he made Images of them, or pro- cured some forged relics as belonging to them; and had he kissed these, prostrated himself before them, invoked the worthies, and desired their in- tercession with Jupiter or Pluto; we should now have different notions of his wisdom, from those which we do entertain. How weak then should we have thought him if he had done such things towards men of no value: or on account of per- sons whose real character was wholly unknown to him !

We are told, that, invocation of Saints was a thing unknown to Christians for at least* three hundred years; and that none of the Fathers, in plain serious writing said, that Servitus was due to Saints, for fix hundred years.

How soon Christians ran 1nto excess in worship- ping Saints, appears from the second African Council, held A. D. 401, (Cave). In this it is ordered, that the Allars which are set up every where in the felds, or in the ways, to Martyrs, be overthrown by the Bishops, except the Body, or some wundouited relics be there. It is allo laid,

that

b De Senectute ad finem. | © Middleton’s Letter, page 173, 174. 4 Bishop Porteus, Part ii. Chap. 1. and Forbes, 7. 1. r7.

126 BOOK IV. ART. xxII. SECT. Vt.

that Altars had been set up by © dreams and vain revelations,”

Invocation of Saints probably proceeded much in the same manner with the other abuses men- tioned in this Article; it is fo intimately connected with them. What Vigilantius wrote against Mar- tyrs, extends to Saints; Martyrs were often fainted : and his reasoning affects the Invocation of Saints; as he affirms, that the souls of Saints were not, as was usually presumed, present with their Bodies or at their monuments; much less could they be present at every place where their relics happened to be prelerved*.

The Council of Trent joins Invocation of Saints with Relics and Images. All men are to be con- demned (damnandi sunt) who do not own, that the Saints, reigning with Chrilt, offer their prayers to God for men; and that it 1s useful to invoke them in order to get their assistance; in asking God for blessings through Chrilt.

[…]

Bishop Porters gives us * a collection of terms in which Papists address the Virgin Mary; and mentions alterations of the Plalms, Te Deum, &c. made 1n order to suit them to her. Forms ma be found in the Popish Liturgies, and in Forbes; and in Rogers on this Article,

— ET. TT

ä —

_ , F 9 8 . 14 * j = Y $4 T […] tf tt FEE - *

For

On this and the preceding paragraph, see Fulke on Rhem. Test. Apoc. vi. Sect. 1.

f Bishop Porteus, Part ii. Chap. ii.

3 Forbes, 7. 2. 19, See also Fulke on Rhem. Test.— John xvi. sect. 3. and 1 Cor. ii. sect. 4.

For other instances of modern invocation of Saints, I will refer to Dr. Middleton’s Letter from * Rome; and to books of travels which are in every one’s hands. It may be as well not to omit the idea, which some have encouraged, in order to obviate the difficulty arising from the limited knowledge of the Sunts; that Angels in-

form the Saints what is addressed to them: Forbes

mentions this notion“, but he does not say by whom it was held.—It may also be right to refer to the same writer in order to shew, that the Schoolmen held the same with the Romanists; as the Article of 1552 affirms of the Schoolmen, what the Article of 1562 affirms of the Church of Rome.

vil. But I will not pursue this History farther; I will now proceed to some Explanation.

Purgatory may be defined, a state, in which the fouls of men, popularly called good men, (accord - ing to what was said under Art. xv.) though not wholly free from faults and infirmities, are con- fined, till they are purified, probably by suffering, from all those faults and infirmities, and fitted for an entrance into heaven, and the more immediate presence of a Deity of pertect Holinels.

Why the title of the Article should be“ Of Purgatory,” when it includes other Doctrines, might possibly be in some measure explained. — All the things mentioned in the Body of the Ar- tide, after Purgatory, have been chiefly used as means of shortening the duration of its pains! Indulgences have that end chiefly and immediate] in view. And adorations are offered to Saints,

through

h Dr. Middleton’s Letter from Rome, page 176. The pas- sage, quoted Sect. 1v. might have been here.

Forbesii Instruct 7. 1. 20. “ Forbesii Instruct. 7. 2. 4.

The Council of Trent mixes these doctrines, Sess. 25.

through the medium of Images or Relics, chiefly

in order to prevail upon them to assist in deliver-

• ing souls out of Purgatory. So that the Article

might have been entitled, Of Purgatory, and

the means of abridging its Pains,“ were it not

that each subject may require some separate con-

fidcration. — Indeed, as it is, the whole chain of

subjects 1s. spoken of as one doctrine; what the

Romanists teach concerning them is called “4 fond Hing.“

VIII. © 7he Romish Doctrine.“ — In the Article of 1552 it was, © The doctrine of the school- authors” —* Scasticorum docrina;” —what that was, with regard to the leading subject, Purga- tory, has been briefly mentioned in our® History. It the old expression had continued, the Roma- nists might have said, we do not defend the doctrines of the Schoolmen in every particular“. The present expression confines all dispute to the doctrines which the Romani/ts professed, whatever those were; and it denotes the degree of each doctrine. actually existing; so that it would not avail for the Romanilts to defend some regard for sacred painting or {cuipture; some respect for real relics; except they could defend what actu- ally appeared in Popish countries relating to one or the other, when the Article was made.

Ix, * Worshipping

m Sect. 11. |

n Bellarmin professes to differ from the Schoolmen abou Images; see Forbes, 7.2. 27, &.—One might say, in general, that the Romanists have, since the complaints of the Reformers, endeavoured to moderate the doctrines of the Schoolmen, in expreslion, explanation, theory; but so as to leave room for the gecle to be as weak and credulous as their education inclines them to be. Yet from Forbes, 7. 1. 17. we fee, that even some schoolmen did not like Dalia for worship of Saints; because: men are their fellow-servants, Bishop Hurd opposes

solenm forms of rituals, canons, and councils, to the private writings of Romish Divines, On Prophecy, page 384.

—

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[…]

ix. Worshipping and adoration;” —1n Latin, & veneratione et adoratione; —these words have by no means so determinate a sense as to prevent all disputes, or even to suggest one invariable idea to the mind ofa thinking man. They may express our regards to the Supreme Being, they would not be too strong for our attentions to a sacred human character. Worship” in modern English seems appropriated to the supreme Being; but at the time the Articles were made, it signified merely * respect, reverence, honour : as indeed appears by the Latin word of the Article, […] Worshipping seems sometimes to be used in our English bibles for the eastern protration, and may therefore correspond to the expression of the Coun- cil of Trent, “ procumbimus?.” Adorare seems to mean to address any one with respe&, and with some idea of obtaining a favour. Such address seems to have been conceived to be attended with some bodily gestures of a respectful, suppliant fort : as bowing, &c.—the word was sometimes used tor addressing an Heathen God, which would be called prayer; but Tacitus uses* adorare vulgum for, to bow or cringe to the common people, as can- vassers would do. |

X. Invocation, seems to be desiring assistance, intercession; though, in fact, it has occasioned for- mal worship. |

xi. The word © fond,” is not modern, but

the meaning of it appears sufficiently * from the | Latin

o This will appear more fully in Art. xxv. Sect. vr.

[…]

2 Cooper’s Thesaurus, r Ainsworth’s Dictionary.

] cannot help comparing find with the French fon, folle

they seem to have been used much in the same way; to express VQL. IV. I Want

Latin © futilis,” The word occurs in the Rhe-

mish Testament twice*.—© A fond fig; -in the singular number: the system of doctrines (as before) is reckoned as one single doctrine. |

• Vainly […] inanitèr conficta.“ foolish and unfounded; in the eye of reason; this seems contradistinguished to * grounded upon no warraut of Scriture.“ |

XI1. But rather repugnant”—immo, which we should now translate »ay—nay © rather repug- nant to the word of God:” we had this word in the thirteenth * Article, in the same sense.—In our Latin the expression is,.“ immo verbo Dei con- tradicit ;”—in that of 1552, © imo verbo Dei per- xicios? contradicit ;” though the Euglisi is the fame in both; which indeed might be the reason why the Convocation of 1 562 left out © perniciose :” or there might be other reasons.

XI11. We have now gone through the Article, in the way of explanation; but it seems proper to mention the Popish distinction between Aura, and Jex:4x, and vreedexciz.—As also that between Image and 1[dol.—T he Romanists, wishing, to avoid the charge of Idolatry, have said, that there are different forts of adoration ; area is that which

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want of understanding ; and want of prudence, and being under the influence of passion, not controlled by reason: the Council of Trent blames those who hold, * fultum esse, to pray to Saints, Sess. 25, page 203, bottom. — As this Session was in 1563, it might aim at the Article made in 1552: or at some Confession of Reformers to the same purpose.

t More strictly, the word ford occurs in Fulke on the Rhemish Testament, folio, 224. 1 tay folio, as only every other page is numbered.

u Art. x111, Set. xv.—Bishop Hallifax has expressed the same thing in his eleventh Sermon on Prophecy, „All the observances mentioned here are not only not commanded in scripture, but are in direct violation of it,” Page 351.

[…] OR

BOOK 1V. x111. 131

is due to God; d that which is due to man; ö regvhανẽ that which is due to Christ in his human nature, or to his Mother, the blessed Virgin. Augustin has something of the distinction between Aατ h, and dei, and uses servitus often; but he does not mention uregdracia, nor is it in any Greek Author. Augustin was a Latin Father, and might know but little of the Greek language. I do not see any foundation for the distinction between AzTgeia and Jain, except that Aar ,EW is more frequently used for serving God than d. Aargig is a servant, and Aeg is a servant. —I should guess, that the Azreis was more ingenuous than the Av, but they, or their derivatives seem to be used interchangeably *: and sometimes in scrip-

ture Azreeve is used for serving? men, and Jeazve for serving* God. But it is proper to mention in what senses the Romanists use these words, whether they be right or wrong.

With the same view, of avoiding the charge of Idolatry, the Romanists blame us for not making distinction enough between Image and Idol; be- tween ew, I suppose, or fimulacrum, (the word of the Vulgate,) and «ae. It seems the English Testament had once, instead of © Little children keep yourselyes fromꝰ Idols,” little children keep

yourselves from Images. Eda in Greek seems

to

• Compare Rom. i. 25. with Gal. iv. 8- Compare also the sayings of Tigranes and his wife, in the third Book of Xeno- phon’s Cyropædia, page 144. 147, 8y0.—Forbes, 7. 1. men- tions them, from Valla, and has more on the subject.

Deut. xxviii. 48.—Lev. xxiii. 7, 8,—Exod, xii. 16.— Epyor AuTEEr To, .

12 Matt. vi. 24.— Rom. vi. 22.—See particularly 1 Thess. i. 9. in the Greek. Conclusion of 1 John, >» See Rhemists on the passage.

I 2

»” a +> . po

132 BOOK IV. AR r. xxII. SECT. xIII.

to be used for any resemblance*® or effigy; but Idol, in English, does seem to mean a visible ob- jet, which has divine wor/ip paid to it: the authors of the Rhemish Testament fay* thus, &© neither every idol is an image, nor every image an Idol.“ That every image, or resemblance, is not an idol, that is, not worshipped, is clear enough; as well as that an image may be an Idol: the second commandment forbids making a graven image, or the likeness of any being*, in order to bow down to it, or serve it. But I feel some doubt whether all idols are not made for images, that 1s, resem- blances, even though they have no original really existing; there is no such animal as a Dragon, yet those who made the Idol called by that* name, might have some rude belief that there was such an animal. | Peter Lombard (from Origen)®* seems to make an Idol the copy of something only fancied; an image he understands to be a resemblance of something real: according to this, no image could be called an Idol. The Lxx says, » woinoers oraury cid, vt waurog d, — if here the erdwnov is One thing, and the opwowne another, (which does not seem to me the meaning) then again a likeness cannot be called an Idol. Yet, in customa speech, any substance seems to be called an Idol, which is an object of religious worstipꝰ: but in whatever sense we take the words, these ob- {ervations will have the same tendency to cut

off

Or a Ghost: see Greek Primitives under «9%.

4 On the same place, 1 John v. 21.

© Exod. xx. 4, 5. ; f Apocrypha. + s Lib. 3. dist. 37, B.

n See also abridgment of H. Stephens, under EN In Stephens himself this is the Ecelgsiastical sense; there are in · stances of EigwA and Eixwy being used as synonymous,

BOOK IV. ART. xxII. SECT. XIV. XV. 133

off disputes, and to prevent the Romanists from blaming us.

xiv. We come now to Proof. —This might afford us a number of propositions if we carried it to its utmost length: for we should then have to shew, that the System of Doctrines here men- tioned, is not founded on reason ; that every text of Scripture produced in its support is invalid, and then, that some texts of Scripture are repug- nant to it: and this we should have to shew alto of the five particulars; Purgatory, Indulgences, Worship of Images, Worship of Relics, and In- vocation of Saints, We will be as brief as possible, |

xv. First, concerning the Article in general. —* The set of doctrines condemned in it, are not, on a general view, sounded in Reason, or warranted by Scripture.”

When Religion possesses the mind, so that the devout affections are strong, they are apt, if not very carefully regulated, to draw the mind im- perceptibly into folly and absurdity. For a while such folly may be encouraged; but ere long, it will. be lamented, by every wise and disinterested person, A good man mult indeed venerate, in some degree, every thing that springs from Reli- gion, even to its very faults; he therefore will not restrain even what he cannot approve ; nay, he is afraid to destroy religious principles, though erro- neous. But when we may judge freely we fee, that such folly is a more important evil than some men think it. When it consists in taking pre- sumptions for facts, and acting upon them, we can see, that it is nothing less than man’s taking upon him to be the Author of Revelation; which may produce any evils whatever. When it con- lists in forming acts of affection into a system of

I 3 religious

134 BOOK Iv. ART. xx II. SECT. xv.

religious ordinances, we can see, that the effusions of our best passions, though not condemned at the moment, naturally excite an ingenuous shame

on a calm review, and are much too frivolous to be collected into a Code, and made Duties: though, in some cases, their frivolousness can be better felt than demonstrated. — When religious folly consists in enlivening the affections towards invisible objects by the use of visible representa- tions of them, we can fee, that the attention gets more and more fixed on what meets the senses, and continually more detached from that which is invisible ; till the judgment is perverted, and the mind debased. That Christians should be Fa. pg are without such imitations, may surprise us; but we see plainly, that all attempts to enliven devotion by their means, have a stron tendency to confound the ideas of God and Man in the human mind,

Lastly, When religious folly consists in unre- served dependence on the power of an interested Priest to punish or forgive, we can see, that what might have been a reasonable ground of hope and confidence to a dejected penitent, becomes a temp- tation to sin. |

These observations are calculated to shew, that the set of doctrines before us, considered in a general view, are not founded in reason; we are next to shew, that they are not warranted by /crip- ture. — We find several passages of Holy writ which shew a kind of jealouly of what men might call improving upon 8 we —As1 Cor. iii. 12, 2 Cor. xl. 3.— Gal. i. 8, 9.- Eph. iv. 14.— Col. ii. 8.— 2 Tim. 1. 1 2 or Jude 3—and Rev. XXII. 18, 19.

And I leem to see many passages, which inti- mate, that human appointments may be carried so

far

far as to disappoint their own purposes. — As Matt. xv. 1—9. — Jewilh ordinances seemed, probably, improvements, at the time they were made.

And particularly we find paslages which might guard us against making our Christian worship to be performed in any way by means of the senses, — John iv. 24.—Gal. iii. 3.

I suppose, that if the Jews had made a statue of Moses, and, using solemn gestures before that, had invoked Moses, and desired him once“ more to mediate between God and them, they would have broken the second commandment. It seems probable that they were forbidden to make to themselves the likeness of anything in Heaven or Earth, because it would gradually have disposed their minds to idolatry.

xvi. From these general proofs of the Article, we pass on to some more particular. And first of Purgatory. That there is such a state of purifica- tion, by suffering, after death, appears inadmis- sible, because it seems unreasonable that we should be expected to allow what is wholly passed over when it was most likely to be noticed. In Matt. xxv. we have only two states mentioned, and they were both“ Rey” without any hint of any

temporary

i Art. vii, Se, 1v. one might also consider Art. xiv.

about wz/l-worship. Bishop Hurd, Proph. P We 393 393. 8

Will-worship as an opprobrious name: not Hammond. * Those who took Notes at Lecture should be informed, that

some texts in this Section were omitted for want of time; and the whole of Sect. 13th by mistake.

The Melchisedecians are said to have had a statue of Moses, in Arabia, and to have worshipped it. Epiphan. Her. 55.—

Rhem. Test. on Heb. ix. Sect. 4. Fulke. mn Exod. XxXxXii. 11. 32.— Numb. xvi. 22. 46, &c.—See also

Deut. v. 5. and Lev. xxvi. 46. though the two last relate wy to o mediation concerning the law. |

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that what are popularly called the good actions

temporary sufferings to the * blessed.” The fame might be observed of other passages.— If such a state as Purgatory is to be allowed by all men, is it not unaccountable, that Christians should have been so long ignorant of it? Its being admitted at last may be accounted for, from the notions of the ancients, from its suiting the wishes and alle- viating the fears of the People, and from its being lucrative to the sacred orders. |

In order to prove that Purgatory is © grounded on no warrant of scripture,” one should examine all the texts alledged in support of it: this would be what we have called indirect proof. These texts (out of the New Testament): may be found in the Rhemi/h Testament, and all in Yeneer? on this Article. But they seem to me to have so little weight, that I may safely venture to omit them, *. to Bishop Porteus? for a speci- men. Indeed some of them have been explained, in our discuffions, or in Bishop Pearson on the Descent into Hell.

The last thing, with regard to Purgatory is to shew, that the notion of it is “ repugnant to the word of God.” — This we should call direct proof; the negative form of the Article makes here a trifling difference. |

Now under the the twelfth Article it was shewn,

of

a 6: oe a passage from Bishop Fisher at the conclufion of this rticle. | :

Texts for Purgatory copied from Veneer, page 460. on this article; only the order changed : some seem to be false prints.—Exod. i. 15.-Numb. xiv. 32, 33.—1 Sam. ilt.— 2 Kings i.—Psalm Ixvi. 12.—Isaiah ix. 18.— Mich. vii. 8, 9.— Zech. ix. 1 1.— Mal. iii. 3. — Matt. v. 22.—v. 25, 26.— Xii. 32. Luke xxxii. 42. (qu. 227) — Acts ii. 24.— 1 Cor. ili. 15.— xv. 29.— Phil. ii. 10.— James ii. 25. (qu. 132) —1 Pet. iii 19. —1 John v. 16, N 2 ;

? Bishop Porteus, page 48.

BOOK Iv. ART, XXII. SECT. KVII, 137

of a Christian, though imperfect, are < pleasing and acceptable to God, in “Christ. If fo, there is no need of suffering. — That our forgiveness through Christ is immediate, the (criptures® | 5 nog : as is shewn by Bishop Burnet on this Article. I will therefore conclude my proof with 1 John i. 7.—“ the blood of Jesus Christ“ —< cleanseth us from all fin.

xvII. In the next place we should prove, of | the Doctrine of Pardons, or Indulgences, that it is

unfounded in reason, and has no warrant of scrip- ture, but is even repugnant to it.

In the way of reasoning, it appears, that the doctrine of Pardons is groundless, because their business is to dispense the Treasures of merits amassed by works of supererogation ; whereas under the fourteeath Article it was shewn, that there are no such works, and, of consequence, no such trea- {ures to dispense. The effe& also of Indulgences is to relieve souls out of Purgatory; whereas we have just now shewn, that the a . of such a tate is not admissible.

This doctrine is not warranted by Scripture, because the passages alledged in its support? are only those, as I conceive, which appoint the Governors of the Church to be the Agents of Christ : now all appointments of Agents must be understood with this limitation, so long as they act in the Character of Agents. If an Agent un- deniably and grossly exceeds his Commission, his principal is never obliged to ratify his ats.—Being the Agent of God for the fake of conducting religious society, does not make Man to be God;

any more thangan Embassy makes an Embassador to be a Sovereign.

This

1 Heb. ix. 27. Matt. xvi. 19.— John xx. 23.

138 BOOK IV, ART. xXII. SECT, XVIII.

This doctrine is repugnant to 2 Thess. it. 4. without considering that passage as predid ive of Popery. Whatever state it foretells, that state is a wrong one.

XV111, The next subject which occurs, is the worshipping of Images. And first we should rea- fon on the subject, in order to fee whether it has any foundation : But something has been already * said on the effect of Images on the mind: the use of them has been shewn to be attended with danger of debafing our religious sentiments and principles. Disputes relating to the use of them are kept up by the various degree of Adoration : but our Article takes the degree actually /ub/i/ting at the time it was made; this was cultus religiosus; to which our former observations are applicable. —‘The only forcible argument for the use of Images seems to be, that which is contained in the favourite expression, Images and Pictures are the Books* of the unlearued. And it is true, that de- hneations are less arbitrary than words, strike more quickly, convey ideas to more persons; more easily seize a“ reluctant attention. No one will hear me speak anything but praise of Macklin’s

Bible,

• SeRt. 1v. and xiv. |

t Rhem. Test. on John v. 21.-Comber, in his advice ta Engl. Papists, page 85, quotes this as a saying of © Porphyr. apud Euseb. Præpar. Evang. hb. 3.”

« Mr, Collier, once High Sheriff of the Isle of Ely, told me, that, in order to get the Jail at Ely repaired, he had presented to the Privy Council drazvings of the Prisoners, loaded with more Irons, &c. than would have been needful to secure them, had the Jail been properly repaired; and expressing their feel- ings by their countenances and attitudes: without this mea- sure he had despaired of gaining the attention of the Privy Council at that time. It was doubtful whether, the Bishop of Ely was obliged to keep the Jail in repair. The scheme, I have underitood, produced an early decision from the Privy Council,

to the great alleviation of the sufferings of those under confine- ment at that place, | ;

—

Bible, or of the charming west window at New College Chapel; I am sure any reasonable Prote- stant may receive good from the contemplation of them: but then it is, because they have not the least connexion, in his mind, with Worship. The Papisis ule resemblances as media in the very act of worshipping. If I was called upon to gaze upon the best statue or picture in the world, as the means of heightening my devotion in prayer, I should turn aside from it: a weft window cannot well be intended for such a purpose. Take then the books of the unlearned into their proper place, and there they may be studied with profit, and without danger.

I am happy to find Augustiu exprefling himself in the manner he does, on this subject.—“ Et Idola quidem omni sensu carere quis dubitet ? Verùm tamen cum his locantur sedibus, honora- bili sublimitate, ut a precantibus atque immolan- tibus attendantur, ipsa similitudine animatorum membrorum atque sensuum, quamvis insensata et exanima, afficiunt infirmos animos, ut vivere et {pirare videantur: accedente præsertim veneratione multitudinis, qua tantus eis cultus impenditur*.” This passage finely describes the bad tendency of Images when used as media in worship, and would be an answer to all that is urged by the Papists about the people being taught that there is no Divinity? in them, nor any trust to be placed in them; even suppole no adoration paid them which could properly be called religious.

‘The

7 Trent, Sell 25. Sec also Rhem, Test, on Acts xvii. 29.

The Romanists betray a consciousness of some- thing wrong with respect to the worship of Images, by leaving the second commandment out of the Decalogue. This was mentioned under the seventh Article*.

Nor is there any warrant in Scripture for wor- shipping Images, in any sense : the only passage urged which seems at all worth mentioning, is that in the Book of Exodus“, where God commands Moses to make some forms called Cherubims on the Mercy-seat: but these were not (as far as is known to Man) Images, but Emblems* : there was no danger of the People’s worshipping them, because the people never came into the place where they were; and the High Priest only once a year.— Jehovah never bound 4jmself to order nothing tensible to be used in the Jewish worship, he only said, © how shalt not make unto thee any graven Image,” Even under Chistianity, water, bread, wine, all objects of the senses, are used in worship; all emblematically, but they are not objects of wor- ship; neither do they contain any /ikeness of any thing in heaven or in earth.

Thirdly, the worship of Images may be said to be even repugnant to {cripture. It seems indeed as if the sacred writers could not possibly have the precise case of Popish Images before them; and therefore we can only reason and infer from scrip- tures intended jor cases of like nature; but Deut. XXVit. 15. and Psalm xcvii. 7. should not be of less force under Christianity than under Judaism. They do indeed speak of the Idols of Heathens, immediately; but whether Romish worship of

| Images

2 Art. viz. Sc, xIII. end. 2 Exod. xxv. 18.

d Parkhurst, Hebr. Lex. 402, may make the Cherubims to be thought emblems, even by those who do not come into every idea of his. |

BOOK IV. xix. 141

Images be Idolatry or not, the progress of the mind from worshipping the invisible object, to worshipping the visible image, is so much the same, whatever be the resemblance, or its ori- ginal, that every prohibition of worshipping images, should be considered as reaching every case in which a resemblance has anything to do with re- ligious worship. If this be just, worship of Images is, at least, discouraged, by a great number of passages in the Old Testament.

In Deut. iv. 12. 15. particularly ver. 16. Jeho« vah seems to let us into the grounds of his prohi- bitions; and they must be always of force : those who make a likeness of anything, are said ver. 16. to corrupt themselves.

And with regard to the New Testament, St. Paul’s reasoning with the Athenians® seems to imply, that Christians ought not, now that times of ignorance are past, to make use of any sensible media in worship, though to an invisible or * anknows God;” that using such is not doing all we can to worship God in Spirit ;—we may also observe, that whatever only tends to make us change * the Glory of the incorruptible God into an image,“ or worship © the creature“ more than the Cre- ator,” is carefully to be avoided, even on scrip- tural authority; nay, on the authority of the New Testament.

xix. The next subject is that of worshipping Relics. In the degree in which it prevails its futility 1s palpable, and its tendency to promote infidelity has been mentioned’. Whatever asso- ciates Christianity with contempt, has some effect in making Christianity contemptible. It seems

; Calvin

6 Acts xvii. , 4 Rom. i. 23. 25 · e Sc. v.

142 BOOK IV. ART. XX11, SECT. XIX,

Calviut proposed that an Inventory should be pub- lished of Popish relics: no proposal can be more fair: such inventory would be all the proof we could want, that © the Romish Doctrine“ „is a fond thing.” |

The Romish doctrine about Relics 1s not war- ranted by Scripture. — One text alledged is Matt. ix. 22. but the woman cured did not adore the hem of our Saviour’s garment ; she thought no- thing about it; nor was she cured by virtue of any relic; her Faith made her whole.

Another text is Acts xix. 12. there is a great eagerness described to get handkerchiess, &c. from St. Paul; it shewed Faith, or an high opinion of his supernatural power. It might be weak, though natural; it might succeed, on account of the dis- position which it implied; and yet such a flight might not be meant as the ground of a perpetual observance : to copy such things is filly and childish. — That Paul should perform miracles on those who were at a distance from him, rather surprizes us at first : but if God thought fit that it should be so, distance probably would occasion no additional difficulty; and we can conceive, that such distance would strengthen the evidence in some respects; and then it seems probable, from a comparison with our Saviour’s mode of performing miraculous cures, that the cure would be connected with the person who performed it, by some visible® tokens. At present wwe believe that miracles have ceased.— Another text is Heb. ix. 4. but the things laid up in that case were records; reason and divine autho- rity conspired in dictating that they should be

preserved.

f See Fulke on Rhem. Test Acts xix. 12. folio, 221, from « Calvin’s admonition concerning Reliques,” Mark vii. 33. |

BOOK IV. xx. 143

xreserved. —And the genuineness of the relics is indisputable. I do not suppose that the Zeros pre- tend to any relics mow. If they did, and wor- shipped them, the case would be a case in point. —The care shewn in {scripture to give decent burial, to our Lord, St. Stephen, &c. will not, [ trust, convert any one to the Romish doctrine of Relics. da

As to its being repugnant to scripture, I will content myself with saying, that the texts brought to prove the doctrine of Images so, may be applied in such a manner as to be sufficient for any one’s conviction.—Saint Paul would probably have said of this error as he does of some others, had he been witness of it; © refuse profane and old wives fables,” and exercise © thyself rather* unto god- liness.“ |

xx. The last part of our Proof relates to Invo- cation of Sajuts. That it is foolish, in the degree in which we speak of it, (according to what was {aid in the historical part and explanation,) appears from the endeavours of the Romanists to explain® it away. 1 8

Saints cannot hear all who invoke them; this has been observed before. As to the notion that the Angels! employ themselves in forming the Saints of what good Catholics address to them, I dare say you will excuse me if J do not attempt to disprove it: it proves to me, that the doctrine of the Invocation of Saints, wants support *.

Experience,

11 Tim. iv. 7.

• Compare Midd. Preface, page 50. with page 156 of his Letter, and many other parts. And see Bessuet, quoted by Bishop Hurd, Proph. page 386.

End of SeR. vi. from Forbes, 7. 1. 21.

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144 BOOK IV. ART, xXxI 1. SECT. xx.

Experience, I think, will shew, that the lower the objects of our religious addresses are, the lower will be the turn of our religious sentiments : and the Jess will they be directed to the all-perfect Being, We may fay of the Invocation of Saints as of Purgatory, that its being admitted, can be accounted for, without supposing it to be well founded. |

In the next place, the Doctrine of the Invocation of Saints is not warranted by Scripture. Origen thought it possible, that* © some will be redeemed by the blood of Martyrs.” This does not cer- tainly imply the invocation of them; but it is contrary to an observation. of our own in a pre- ceding* Article. — The texts in favour of our

resent doctrine are much of the same stamp with those for that of Purgatory; and I shall beg leave to ufe the same method” with them all, except those which direct men to intercede for each other, as 1 Thess. v. 25.—1 Tim. 1. 1. and James v. 16. — Now it being allowed, from these, and others, that man ought to intercede for men; and that one man may desire, or call upon another to do so; is it not to be believed, that Saints in Heaven intercede for men, and that men may invoke them in order to beg their Intercession? Bishop Hurd has thought this objection worthy of a very atten- tive consideration, and he has answered it at length in his eleventh Sermon“ on Prophecy. Bishop Porteus

[…]

n Lardner’s Works, Vol. 2, page 462.

o Appendix to Art. x1. Sect. 1v. |

? A specimen collected from Rhem. Test.— Luke xvi. 9.— Acts v. 15.— vii. 60.—2 Cor. i. 11.— 2 Pet. i. 15,1 John ii. 1. | =— AP0OC. v. 8.— vi. 10. 4 Hurd on Prophecy, page 386, &c.

BOOK Iv. ART. XXII. SECT, k. 145

Porteus has answered it briefly* according to his plan. I would with you to read these answers, and therefore I will only say, if we may conclude, that Saints are incapable of hearing our Invoca- tions, the whole business is at an end: If that be not allowed, 1 then reason thus; our not being told that we are to promote Intercession among Saints in Heaven, when we are repeatedly told that we are to promote it on* earth, seems a strong argument that no such thing is expected of us, or proper for us. Still if men are determined to persist, and say that they can reason by Analogy from earth to heaven, the proper analogy seems to me to be this; as Christians are required to inter- cede for each other on earth, so it is probable that Saints and Angels intercede for each other in heaven: and this notion is confirmed by reasons of utility. It is certainly very useful, in a moral light, that men should intercede for each* other: it improves the mind of each Intercessor, it pro- motes mutually beneficent principles, which effect the general good: besides that placing our bene- volence before God, viewing it in the light of his countenance, must needs make it of a right sort. But the intercession of one rank for another, has not the same effects; nor can trail ignorant men on earth give their attention to creatures in heaven, in a state quite out of the reach of their knowledge without great danger of a romantic, and supersti- tious religion,

I will now proceed to the. last thing in our Proof ; to shew, that the Romish Doctrine of the Invocation of Saints, Is even repugnant, in some

degree,

” Bishop Porteus’s Brief Confutation, page 23.

• Consider Matt. xviii. 19. in this view.

© Dr, Ogden on Prayer and Intercession treats this suty<* VOL, Iv. K

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146 BOOK Iv. ART. XX11. SECT. xx.

degree, to the Scripture. It does not seem that the {acred writers had, or could have, the doctrine immediately in their view, and therefore there may be no indirect prohibition of it made in so many words; but the silence being on both sides, is much in our favour : if nothing be said, there is nothing to be done. Especially when we are told, that we may ourselves® use importunity with our hea» venly Lord. The heavenly creatures are called our fellow-servants, Rev. xix. 10. and xxii. 9. and elsewhere.

The Romanists have indeed said, that Dulia is neverthelels due to them, from Gal. v. 13. but the Arbei there mentioned is clearly mutual; and indeed means only mutual kind offices; di T15 aVUTHG.

Bishop Hurd * considers, after Mede, the Ro- manists as guilty of the Dzmon-worship mentioned 1 Tim. iv. 1.—And Bishop Hallifax*, after Mr. Mede and Bishop Newton, applies to them Dan. xi. 38. according to the marginal reading: Mahuz- zim (DRY *) being interpreted Protectors, or tutelary Deities, and considered as including Saints and Angels.—The texts of the New Testament would have an immediate reference to the oriental philosophy, and the spiritual Beings which it sup- posed ; as was shewn at the end of the first Book: but from those texts we may form a tolerable judgment what the Apostles would have said about the Popish Saints. This seems the proper idea

with which we should read Col. ii. 18. 23.—

1 Tim.

u Matt. vii. 7.— Luke xi. 8, 9.

• On Prophecy, page 380.

On Prophecy, page 3862. 3 5

• From Jy, or y: Parkhurst’s account is under Jy. In Walton’s Polyglott the word is flot interpreted, Lowth, on the place, prefers Mede’s translation,

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1 Tim. i. 4. and iv. 1, &c“. -I conclude with 1 Tim. ii. 5. © There is one God, and one mediator between God and Man, the Man Jesus Christ.“ | RY

xxt. If we fay anything in the way of Appli- cation, it shall be concerning the mutual concessions which might be conceived to take place, supposing the contending parties were perfectly candid: in- deed from mutual concessions must of course arise improvements, I always wish, whilst I am engaged in controversy, that some respectable adverlary were present; in order — 2 respect might prevent anything illiberal from being thrown out.

It has not been sufficiently observed in the con- troversies on this Article, that he who refuses to admit a doctrine, does not of course deny it. It may be wrong, in some cases, either to adopt or reject ab notion. A man says, you will allow that the Planets are inhabited; the proper answer is, I neither allow it nor deny it. It seems pro- bable from analogy that they may be; and 1 should think any man narrow-minded who made

himself sure that they were not; but the moment

you build anything upon such a supposition, I de- clare your building to be without foundation. We say indeed that Purgatory, &c. are repugnant to Scripture; but we do not mean, to any express declaration belonging immediately to the doctrine. — This might possibly have some effect in recon- ciling : would Dupin have been content with fay- ing, it may be needful for our souls to he purified after death? and would our Church say the same? — Might it be said, the Saints in Heaven may

| possibly

Col. ii. 23. will occur again under Art, xxxII.— Indeed it has already occurred. d Art, xvIII. Sect. ix.

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148 BOOK IV. ART. Xxx II. SECT. xxl.

possibly know something of our actions? this would have effect. —What else do we say of particular - judgments of God?—How do ] know but this event may be a judgment? Such a question 15 x enough to make us think; and to learn righteoul- ; nels; more would be presumption and super- WM stition. A

It seems, at first, a strange thing to have the 3 rituals, canons, councils-, of a Church, so dif- ferent from © the private writings of her Divines,” as we find them in the Church of Rome : but this may perhaps be nothing more than that some Ro- manists are more improved than others: that the ignorant people go on in the old track, which was first made in times of darkness and {uper- stition, and that the enlightened, though they dare not disturb the minds of the lower people, endeavous, in their own persons, to make the old doctrines as little absurd as possible; and endea- vour to dwell on what 1s right, and soften what is wrong.

In our church many a Parish Clerk has readings and customs which we cannot justify, though we let him go on: and the common people have superstitions which are not the Doctrine of our Church: our church was formed by the best and ablest of men, at the revival of learning; and consisted of reformations of abuses, as far as it differed from all others: and all its members who are tolerably educated, mult be upon much the lame footing.

Now 1t this be the case, many popish errors will disappear as the people improve; and the Fire of Purgatory will gradually go out. Even Coun-

| cils, Canons and Rituals, may grow obsolete, and al

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BOOK Iv. ART. XXI1, SECT. XXI, 149

at last […] We may hope to see this improvement take place first in our Countrymen of the Romish persuasion,

A change might, in case of improvement, take place particularly in what is called Adoration. The ceremonies of bowing, kissing things animate and

inanimate, and even of kneeling*®, are arbitrary, in

a great degree. At this time, or at any other, I suppose English Papists might not use all the same gestures with Italians, though equally superstitious, before Images and pictures.

It has been; said, that no reconciliation need be attempted between Papists and Protestants in those doctrines which are the occasions of accumulating wealth: but the Clergy are by no means so corrupt as they used to be; and the Pope raises much less from his followers than formerly.—I do not think that the God of this world has fo blinded the minds (2 Cor. iv. 4.) of Englishmen, Protestants, or Catholics, as to make them persist long in errors merely because they are lucrative.

As Bishop Fisher confirms, in an artless way, several things which we have had occasion to ob- serve, I will transcribe a patlage from his refutation of Luther®. . |

« Multos fortasse movet Iudulgeutiis istis non usque adeò fidere, quod eorum usus in Eccletia videatur recentior, et admodim serò apud Christi- anos repertus: quibus ego respondeo, non certò constare a quo primùm tradi cœperint: fuit tamen nonuullus earum usus, ut aiunt, apud Romanos

vetustissimus, quod ex stationibus“ intelligi potest:“

And

4 Heb viii. 13.

One of the Canons of the Council of Nice forbids, I think, kneeling at Prayer. |

Art. x1v. Se. viI. | ’

8 Art. Xv111. (page 496.) in Forbes 12. 8. 31.

b There is something about /fations in Bingham, 13. 9. 2. and Forbes 12. 8. 14. K 3

I 50 BOOK Iv. ART, XXIT, SECT. XXI.

And he adds, „Nemo certe dubitat orthodoxus an Purgatorium fit, de quo tamen apud priscos nulla, vel quam rarissima, fiebat mentio: {ed et Gracis ad hunc usque Diem non est creditum esse : quamdit enim nulla fuerat de Purgatorio cura, nemo quæsivit Indulgentias; nam ex illo pendet omnis indulgen- tiarum existimatio: f tollas Purgatorium quorsùm indulgentiis opus erit ? cæperunt igitur indulgentiæ postquam ad Purgatory cruciatus aliquamdiu tre- idatum est.“

Bishop Fisher was Chancellor of this University, Preceptor to Henry VIII. a principal writer hairy © Luther, a Cardinal, and Bishop of Rochester : he chose rather to suffer death, than to permit any

one but the Pope, to make him Archbishop cf Canterbury,

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BOOK Iv. ART. xxIII. SECT, I, 151

AN 1-1 CLE All.

I is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in 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 publick authority given unto them in the congregation, to call and send ministers into the Lord’s vineyard.

1. It seems needful even for the purpose of offering our historical reflexions, to consider first, in what © ministering” consists. In © preaching,” baptizing, presiding at the Lord’s supper : these are all particulars mentioned in our Article; but yet we usually include reading prayers, or praying,

marrying, and burying.—So that to mention any

of these occasionally, will not be thought beyond our purpose. Indeed the Sacraments are treated of in the following Articles; therefore we must en- deavour to say nothing of them here, which may with more propriety be introduced hereafter.

Our subject is, the obligation which Christians are under to take Orders before they perform any public act of an ecclesiastical Minister; or, as it is somewhere expressed, not to do any such art 4 self-ordered.” |

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152 BOOK Iv. ART. xxIII. SECT, IT.

In reviewing historical facts, we must pass over the conduct of the Apostles and other inspired men; because that will make part of our Proof.

11. The Apostolic Fathers (peak constantly as if those who ministered had received a regular com- mission to minister. Clement of Rome, in his first Epiftle to the Corinthians, a work always held genuine, is what I should call copious on the sub- ject of Ministers ; not proving anything formally about their commission, but taking it for granted, — One sees from this work, that the Corinthian Church had ęjected some ministers; ; for which he blames them.—Polycarp speaks of the qualifications of good Ministers: he mentions allo Valens’s having been dismissed from the Presbytery, He writes to the Pllilippiaus.— Ignatius, writing to the Church at Ephesus, speaks of that Church as very well governed; and lays a good deal on the subject of Episcopal authority. And to the Church of

Smyrna he says,

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To which we may add, that the distinction between Clergy and Laity (Ranges and Aalnet) was known in the time of Clemens Romanus, and expressed in the same words in which it has been expressed ever since.

The contiuuauce of a regularly appointed Clergy appears undeniably from the Roman Laws con- cerning them. Concerning their Revenzes, arising from various successions, contributions, &c.—their peculiar puni/hments, and the modes of life and em- ployments which were permitted them; of all these Binzham gives an account, in the fifth, sixth, and

seventeenth Books of his Antiquities. 111, Things a Bingham’s Antiquities, Ciem. ad Cor. 1. 5. end of Sect,

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BOOK Iv. 111. 153

111. Things seem to have gone on in much the same train, with some exceptions which need not be mentioned, till the 72velfth: Century. Then che corruptions prevailing in the Church, began to set some men of good minds and simple man- ners, upon separating from the main body of their Christian Brethren. These were called Wal- denses : they lived in the Mountainous country of Piedmont, bordering upon France; in the Yau- dois*; and seem to have had chiefly in view to bring back the Church of Christ to its primitive

Amplicity. In order to do that they would have

a great deal of church power to prune away; and so it is said that they held, that any man mighr, in some degree, exhort and expound. Yet it is also said, that they had something in the way of our three ranks; I mean of Bishops, Priests and Deacons. In truth, the age in which they lived, and their own obscurity, though they were very numerous, have left many doubts concerning them. Their descendants still remain in the same country, and Protestants have been called upon,

not many years ago, to relieve them when under persecution.

ry; At

d See Moclaine’s Note on Mosheim’s Ecclef. Hist. Cent. 12. 2.5.11, 12. ‘Fhese vallies were called Vaudois, on account of the Waldenses, or Vaudois coming to inhabit them. Their head, Petrus Waldus, or Vaud: Cave says, Petrus Waldius, that is, of Waldi,—Mosheinm says, we mult […] between Waldenses aud Vaudois; but Maclaine oppoies this.

The Waldenses are sometimes called Albigenses, but Mosheim makes Albigenses to mean some Pau 7cians, or Manicheans, 1n the 11th Century, from Albigia, or Alby in France; see Mosh. Cent. xi. Part ii. Chap. v. Sect. ii, iii. with the Notes of Mac- laine, who differs from Mosheim. When differences arise, re- lative to matters not essential, between persons of character, who have studied those matters; we generally content ourselves with stating briefly the different opinions maintained.

154 BOOK IV, ART. xxIII. SECT. Iv. v.

iv. At the time of the Reformation, the usual appointments of Ministers continued in the Church of Rome, and in the Church of England; but in some countries abroad, on Bishops*© refusing to ordain those who were separating from the Romish Church, they had recourse to ordination by Elders, or Presbyters, which kind of ordination has con- tinued ever since in those countries; and was transferred from thence © into Scotland by John Knox,

In the Church of Rome, Ordo being made a Sacrament, it will occur under the twenty-fifth Article. The Romanists boast of a regular suc- cession of Bishops, from St. Peter down to the present time ; but some Protestants have conceived themselves able to prove *, that they had full as good a claim to such an honour. The subject is much too complicated for us to meddle with : and may belong to the thirty-sixth Article rather than this; or perhaps not be at all necessary.

v. Soecims found a difficulty arising from the Reformation : Some of his friends? urged, that by that event, the Church {considered externally, as a visible Society) was collapsed, or fallen to ruins ; and that no less power could rebuild it, than had

built

© Heylin’s Tracts, page 228.

4 Baxter pleads for the legality of Ordination by Presbyters; but, in strictness, he does not seem to bring an instance of it, except in cases of necessity. On Councils, page 485. Bishop Horne declares against Ordination by Presbyters; and maintains the necessity of a successien of ordaining Ministers. Charge 1791,

age 23. | “0 Baxter on Councils, page 471, SeR. viii. and page 484, Prop, vi. = Be-net on the-validity of English Ordinations. — Neal 1. page 502, bottom, quarto.—Heylin’s History of Epis- copacy. - Archbishop Bramhall has a work on this subject, which may be good: see the account in Eis Life, Biogr. Britan. note (u); or his works in folio.

f Socinus’s third Epistle to Matt. Radecius; Works, Vol. 1. fol. page 380, &c. (or Fratres Poloni) page 383, 384. ,

BOOK IV. ART. xxIII. SECT. VI. I55

built it originally :—that is, a supernatural mira- culous* power must again be displayed on earth, otherwise no man could ever have the satisfaction of thinking, that he was a member of the true Church of Christ.

This was not a notion to be born by one who was just establishing a new religion, or Se& ; So cinus therefore combats it strenuously: — any assembly, he holds, may form themselves into a Church; as to succession, and election after any particular mode, they are nothing. Even in the time of the Apostles, men not admitted into Christianity, and no way commissioned, might preach the word of their“ own accord; much more may a Christian expound now, when Chris-

tianity is established : general consent is all that is wanted.

As to the Lord’s Supper, any set of Christians may meet and break bread together: — and Bapti/m, may be changed into any other mode of admitting one’s name into the list of Christians; or even being brought up by Christian Parents, is sufficient of itielf. But Socinus does not inform his Friend Radecius, how all this is to be carried into execu- tion with decency and order;—how competition and confusion are to be avoided; or presumptuous folly prevented from stopping the mouth of modest sense. The same defect is observable in the Race- vian Catechism : there, innocence of life, and fitness to teach, are mentioned as qualifications; but it is not said who is to be judge whether any particular man poslefses them. |

Vi. The

One objection to Miniters which Baxter answers, is You work no Miracles.” —On Councils, page 472. d Socinus refers here to Acts viii. 4. and xi. 19, &c.

i De Ecclesia Christi, cap 2, page 241,

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1 56 BOOK Iv. ART. XXIII. SECT, vr.

vi. The Popish yoke removed, men found more liberty than they used to any good purpose. Fanatic teachers sprung up, and assumed a variety of strange forms. It is not worth while to men- tion every short lived freak; but, taking all the time between the Reformation and the beginning of this eighteenth Century, there seem to be three leading ideas, besides our own, with regard to the ministerial office:

One, that the authority to execute it was to come immediately from heaven. Another, that It was to be given by a Senate, or Council of Elders, or Presbyters; botlr these allowed it to extend to several congregations; but the third idea was, that church authority was of a confined nature, and belonged only to one /tigle congrega- tien, the members of which conferred it by Election. — The first was the idea of all forts of Mystics; of the Familists, or Family“ of Love, in Queen Elizabeth’s time; and afterwards of those Mystics who were called Seekers”, and of the Quakers in the time of Oliver Cromwell. — The second was the idea of the Prefbyterians, before“ briefly men- tioned ; the third was the idea of the Independents, who looked upon each separate Conęregation as a

separate Church. The Brozwnfs*, in the time of

Queen Elizabeth, did not make a“ church more extensive; but those commonly called Indepen- dents

• See Art. v11. Sect. 111. but the Reformatio Legum de Hære- fibus, Cap. 16. should here be read. dome held, that any who had a smattering of the scriptures, (“ qui saeris literis utcunque sunt aspersi,”) and said they had the Spirit, might teach any where, and give Sacraments, and govern the Church; no minis- ters being settled in any fixed places: might minister without any vocation, imposition of hands, or any act of the Church.

Baxter on Councils, page 471, Sect. x.—Also page 469.

= Set. iv. a Art. vil, Scat, vi.

• Neal, Vol. 1. page 253»

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BOOK IV. ART. xxIII. SECT. VI, 157

dents made no figure till the time of our civil wars? in the seventeenth Century. We are told, that they do not insist upon Ordination, except for administring the Sacraments .—[mposition of hands seems to have been used by most or all sects of Christians who practised Ordination, The Pres- byterians have two Lay-elders for each preach- ing Minister, in the 1mposition of hands, and in Synods : the Lutherans have Superintendants (not unlike Bishops) who perform that Office*. Sometimes Fanaticism may confound or suspend the oblervance of Rules: in the armies of Crom- well, both General and Soldiers“ prayed and preached ; but in every thing like a regular so- ciety, I apprehend there 1s at bottom some com- mission for performing every ministerial office.— Wherever 1 see Order, I ascribe it to Rule; and order in a Society, to Authority.—If this be right, those who pretend to have no rule, must have {ome way of deceiving themselves“; in common civilities people do things by Rule, which they can fancy are from the mere choice of the moment. | The Methodists, I am told, reckon no Ordi- nation valid except that of our Bishops; those amongst them who have not been ordained and yet sometimes harangue, arc said only to give a * word ? Veneer, page 523, &c. 4 Dr. Priestley, Hift. Corr, Vol. 2, page 64.

r See Dr. Zach. Grey’s Preface to Hudibras. Originally the Independents do not seem to have ordained ; after their uniting

with the Presbyterians, they sometimes did, and then they used Imposition of Hands.

Heylin’s Preface, Sect. 23.

t Neal 2, page 252.

u The Quakers are mentioned Mosheim, Cent. 17. Set. 2. Part 1. Chap. 4, end, (or 8vo. Vol. 5, page 44) and their

filent meetings accounted for. See also Book 111. Chap. xiv. Sec. x11, of this work.

158 BOOK IV. ART. XxxIIt. SECT. VII—-1X,

• word* of Exhortation:” yet they seem to be distinguished in some way; and appearances are as if they were maintained.

VII. The reason why mninterrupted succession 18 so much valued, is, because the incapacity of any one person who ordains, might be supposed, in serictness, to invalidate, or vitidte; all subsequent Ordinations. — On this principle some American Bishops have been consecrated in England, and

their Consecration regulated by an Act of Pat-

liament.

viii. Dr. Priestley, in his address to the Methodists, lately? published, prefixed to Mr. Wesley’s Letters, advises the Methodists to form separate Societies with whatever rules they think proper: and adds, Let any person whom you think qualified, teach and exhort others, whether he be in holy orders, as it is called, or not; and if they* be qualified to teach, they are certainly qua- lified to administer all the ordinances of the Gos- pel, Baptism and the Lord’s Supper. I know of no exclusive right that any men, or body of men, have to this privilege?”

1x. It seems worth while, before we close our History, to observe, that in events which have relation to the doctrine of our present Article, there have. happened many cases of Neressity.— When people have been fick, or out of the reach of a place of Christian worship, or under persecu- tion, or without tolerably good laws; in such cases,

thing;

• Acts xi. 15.— eb. xin. 22.

This was written in 1791. z The word . zhey” seems to mean the same as © any person;

sometimes perhaps they is used concerning a single person when

the /ex is not specified, Whether Dr. Priestley meant, by p/ur 7 following 0 to include, or not exclude, female Ministers,

I will not take upon me to fay. The word e occurs just before ©* they.”

Page xxix.

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BOOK IV. ART. xxIII. SECT. x. XI. 159

things could not take their regular course ; prac- tice could not correspond to Theory. All that could be aimed at, must have been, to come as near the Theory as possible. —This kind of irregu- larity has happened sometimes with respect to Preaching, sometimes with respect to Baptism, and the Lord’s Supper: it has also affected Ordination; and Marriages.

Of a case of necessity in preaching we have a remarkable instance in the Conversion of Iberia to Christianity®. A female captive converted the King and Queen, who preached to their People, and converted them; but then they sent to Con- stantine for a Bishop and Clergy as soon as they were able.—Or, not to go fo far for an instance, I have known Chapels in the Diocese of Chester, served by persons not ordained; sometimes, I think, serving them before Ordination, was a con- dition of possessing them afterwards.

Origen, while a Layman, taught Divinity in the Catechetical Chair of Alexandria®, even in the presence of his Bishop; the thing was blamed, but not the preacher.

x. The cases of necessity in regard to Bap- tism, may best come under the twenty-seventh Article : such as Baptism by women, clinic Bap- tism, &c.

And those relating to the Lord’s Supper, under the twenty-eighth; as sacrament without the usual elements; family-sacraments, &c.

XI. We have already“ mentioned, that at the Reformation, foreign Divines, not being able to

get d Socrates, Hist. Eccles. Theodoret, 1. 24, &c.— Forbes, 16. 6. 21.— Burnet on the Article, page 322, 8vo. © Euseb. Eccl. Hist, 6, 13.—Forbes, 16. 6. 22 ,—Heylin’s Tracts, page 294. | 4 Sect. iv.

160 BOOK Iv. Xt,

get ordained by Bishops, applied to Prespyteries, At happened that some English Divines were abroad at the time, and were obliged to have re- course to the fame expedient. Their ordinations were allowed as valid*, in King Edward’s time ; but in the latter end of Queen Elizabeth’s reign legal disputes arose whether they could claim tithes, &c.; and in the reign of James the First the vali- dity of such ordinations was denied*,—In 1644, when the Bishops declined ordaining any. but those who were well inclined to King Charles the First, the Assembly of Divines®, took several steps to have ordination performed without their assistance; but it was only pro tempore® ; there were then no Pres- byteries in England. x11. Bingham fsays’, that Marriages were so— lemnized by the Christian Clergy for 300 years; but that the mixture of Heathens and Christians made many extraordinary cases. The sacerdotal Benediction got evaded, when the laws became Christian; becaule they contained no injunctions to support it; possibly Christians, before that time, wished ne of themselves, to have Christian than Heathen marriage. — But in the eighth and ninth Centuries, the original Christian marriages, by the Priest, were revived —Sir William Black- stone © observes, that the intervention of the Priest in the marriage-contract “ is merely Juris positivi, and not juris 2 alis aut divini. In the times of the grand rebellion, all marriages were per- formed by the Ju/tices of the Peace; and these marriages e Neal t. 55. f Neal 1. 503, top.

2 See an account of this, Grey’s Pref. to Hudibras, page XXV.11.

h Neal, Vol. 2, Index, Ordination.

i Antiquities 22. 4. 2, 3.

k Vol. 1. fee Index, Marriage. Marriage in Sceland is Lid to be a civil contract.

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BOOK Iv. ART. XXII1. SECT. XIII. 161

marriages were declared valid,” by Act of Parlia- ment after the Restoration. |

Our Church 1s against’ re-baptizing and re-or- daining. At Lausanne a person who appears to be a Layman, reads the ten commandments, in the pulpit; as appears from the letter of a friend of mine written at Lausanne. Laymen have usually read Lessons in Cathedrals, and other places of worship. | |

XIII. Let us now proceed to our Explanation”.

The zitle of this twenty-third Article, differs something from that of the corresponding one in 1552: ours is, © Of ministering in the Congrega- tion;” that of 1552 is, No man may minister in the Congregation except he be called.” The word « called” does occur in the body of our Article, but it seems best not to have a proposition in a Title, when it can be easily avoided. What is to be understood by “ ministering,”

we were obliged to mention before we entered upon our History.

In the Congregation,” —of the word Congregation we spoke under the nineteenth Article“: here it

may

| Puller’s Moderation of the Church of England, page 307. =- At Islington, I am told, a Popish priest, turned Protestant, does duty, without any re-ordination, Consult Biogr. Britan.— Life of Bramhall, Note (R), for an instance of re-ordination.— In my Parish a woman, who had been baptized as a Dissenter, wanted me to re-baptize her in the Church, as an adult: I declined. I 5 |

m I should have thought it would have been better if the 22d Art, had come after this, rather than before it: the order of the subjects would then have been, 19. A Church.—20. Its Authority. 21. A number of Churches acting together, — 22. Who hasa right to minister in a Church — 23. Of Popish Vottrines.—24. Continuation of Popish doctrines; of having public devotions in a language not known to the unlearried.

There was probably some good reason for the present order, though it does not occur to me, |

n Art. X1x, Sect, v. . L

may perhaps only have its most usual sense, of an Assembly ; or it may be thus interpreted; an whole Church; that is, as large a society of Christians as, in any situation, act together by a common under- standing : or a separate assembly, considered as part of an whole church. But if Congregation be taken in the fame sense with Exxancrz, that sense was also mentioned, —Exxancrs does indeed, in scripture, though it several times stands for the whole church of Christ, sometimes mean merely an Assembly; sometimes a small one, such as would be contained in the /ouse of a new? Convert, —Perhaps this ule of the word Exxanczz, might give rise to the congregational Churches of the Independents.

At the Hampton-Court conference before King Tames the First, in 1603, the Puritans desired that these words * iz the Congregation,” might be omitted in this Article, “as implying a liberty for men to preach o of the Congregation without a lawful call?,”

x1V. Public“ (e preaching,” &c.)—this must be opposed to private (preaching, &c.)—such as reading a sermon to a family: or presiding in family devotions.— Mal. in. 16. —1 apprehend, that teaching would be private in any assembly not under ecclesiastical authority; though there might be good reasons for not encouraging religious harangues to numerous companies who were not under such authority. What is usually called private Baptism, as opposed to that which is per- tormed in Churches publicly, is, properly, ad- ministered in a congregation*; as is allo the com-

munion

_ * 1 Cor. xiv, 24.— Rom. xvi. 6. Col. iv. 15. Veneer men- tions the Athenian Exxz2n7izs, page 526.

Þ Neal’s Hist. Puritans, Vol, 1, 4to. page 415. 2 © Regard, we beleech thee, the supplications of thy Con- gregation.“— The prayer containing these words mk, * Oule

BOOK IV. xv. 163

munion of the sick; according to Matt. xviii. 20. and Tertullian’s maxim, Ubi tres, Ecclefia® est.”

xv. […] chosen and called.”

Called, — this is a word frequently used in Scripture: it seems to be the old English for in- vited : and it 1s used chiefly of mens being invited into the Christian religion. Such invitation, or calling, is often {aid to come from God: but the meaning only is, that so important an event as a man’s being made a Christian, ought to be re- ferred to Divine Providence, though we cannot

refer it with distinct ideas of the divine agency —

Of this referring events to God, we spake largely under the tenth and seventeenth Articles. One called, is sometimes only a name for a Christian; as 1 Cor. vii. 17—21. and in the Parable (or Parables) of the marriage-supper, the invitation denotes mens becoming Christians, when referred to the divine Government of the world. God may call by man, or by human authority. Here, called means, more particularly, invited into the Minisry; and in this sense it is used by St. Paul at the beginning of his Epistle to the Romans, and of his first to the Corinthians.

„Sent —is generally appropriated to Ministers. Our Saviour is not sent but unto the lost sheep of the house of Israel: (our Saviour’s being sent, occurs a great number of times) the Apostles take the name of their office from being /ent : and other ministers are distinguished by their being said to have a mission.— See Matt. x. 16. — Xxiii. 37.—

Luke mould think, be one of the ColleRs used at private Baptism;

as sanAifying the water. r

Quoted by Veneer, page 527, „from Tertullian’s Exhor- tation to Cy” page 457. .

L 2

164 BOOK Iv. ART. xxIII. SECT. XVI,

Luke iv. 26.—xxii. 35 en xx. 21.— Acts Xii. 4. — Rom. x. 15. — 1 Cor. 1. 17. Some notice also should be taken of the passages which com- pare ministers to /abourers, Matt. 1x. 38. and xxi. 34. These passages were all in the minds of our reformers when they used the word“ sent.”

Chosen […] spoken of together, in scripture, usually seem to mean different A eps in admission to Christianity : Calling is the first proposal, and chusing the final appointment: some begin the negotiation, but do not complete it: or, more begin it than complete it; or, in the scripture stile of comparison ; „many are Called, but few are chosen.”

The word chosen, as well as called, is sometimes used with relation to the Ministry : —see Accs i. 24. —IX. 15. — Xxli. 14.— 2 Tim. ii. 4 but there is a variety of expressions for the same thing; ordained, appointed, separated, &c. it might be useful to see tle marginal references, Acts ix. 15.— When chosen relates to the Ministry, it seems to be something prior to called; but more commonly posterior : one old edition of the Articles has sent, 22 chosen : (ice Bennet’s Collation, page 87).

From this 1nterpretation of the expressions of Scripture it appears, that being called to the Ministry, does not imply anything of such im- mediate communication with heaven that we must be sensible of it at the time: does not imply any such thing as the Inspiration of the mystics; who seem to mistake the meaning of such expressions.

XVI, I can fee one difficulty; it may perhaps be asked how those who propose themselves for orders, can be said to be called? When a man proposes himself, he only declares, that if he is

appointed,

Called, Art, xvII. Sect, xL1v,— Chosen, Art, xvII. Sect. XL,

BOOK IV. ART. xxIII. SECT. XVI, 165

appointed, he will accept the appointment : and the nature of human affairs make this mode neces- sary. Though it might be the most perfect method, if persons in authority did keep so exact an account of the characters of all men, that they could actually invite to the Ministry all those who were likely to do the most good in it; yet if we speak with relation to the present imperfect state of things, we must say, that no ecclesiastical magis- trate can know of all who would accept the office of minister; and this method 1s as inconsistent with

self-ordering, as any * other, Calling means mviting; now inviting ones self to the house of a friend, does not destroy the essence of his invitation; though the form may be a little changed. But, what is most to the purpose, those of whom it is said in scripture that they were called, did generally, no doubt, propose themsekves for Baptism. At least, any one who had proposed himself, and had been baptized, would have been spoken of, on looking back upon the

t The Puritans, in Synods, determined, that no one should offer himself for Orders; every one should be really ca/led by some Congregation,

Neal 1, page 231. See also Latimer’s Sermon on St. An- drew; Vol. 1, page 160, 8vo. where there are some good things on Patrons calling proper Ministers; but his advice to men not to become Ministers except they be called, might perplex a modest man, or encourage an enthusiast. Yet he does not seem to mean more than that no one should take orders trom views of mere worldly advantage; or from pride, vanity, &c. for he speaks of that as a man’s wocation to which he has been regularly © brought up.” If therefore a young man were to fix upon the Ministry as his Profession, and go through a course of Education suited to make him fit for it; or was to be invited into the Church by a pious patron, he would, I should imagine, come under Bishop Latimer’s notion of one called, ->Korah, &c. Numb, xvi. were uncalled; or impious in-. rruders. |

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166 BOOK Iv. ART. XXI11. SECT. XVII - XIX.

the whole of the transaction, as called; that is, called by the Providence of God, using what means seemed best to his infinite wisdom.

Baxter, at the end of his History of Councils, enumerates some particular acts of the Government of God in calling Ministers.

XVII. © By men — that is by men immediately; the call may be referred to God, as has been seen. A minister 1s lawfully appointed, though without

supernatural powers; without being inspired, so that

he can be immediately sensible of the inspiration ; without having a power of working Miracles; — and yet so called, he may be called of Cod.

I suppose the ministers of our Church have had it objected to them, that they are not true minis-

ters, because they have not the Spirit: and because

they work no miracles.

XVIII. Who have public authority given unto them in the congregation” this seems to leave the manner of giving the power of ordaining, quite free: it seems as if any religious society might, consistently with this Article, appoint officers, with power of ordination, by election, representation, or lot; as it, therefore, the right to ordain did not depend upon any uninterrupted succęssion“.

XIX. © The Lord’s Vineyard“ this expression does not seem to be used merely for ornament ; but because the Church of God is so frequently called the Lord’s vineyard in scripture; indeed the similitude is so much dwelt upon, that there seems ground for reasoning from it, and even deriving

Tiles

Not seeing this has occasioned a wrong notion of the whole affair of Church-authority, amongst the Presbyterians : sce that notion described by Dr. Balguy, Ser. 7, page 114 and 116, referring to page 13, bottom. —See also betore, Art, x x.

end of Sect. 11. — And Baxter on Councils, page 471, 472. Objection io. & 12 |

See Forbes, 16. 6. Bishop Horne as before, SeR. 1v.

BOOK iv. ART. xxIII. SECT. xXX-xxII. 167

rules for practice. The Fews were once the Church of God; and Christians are? so now. —Consult Psalm Ixxx. 8—16.—Cant. viii. 12.—If. v. 17. — Matt. xx. 1—16, — Matt. xxl. 33 —41. — The Psalm may relate properly to the Jewish Church; the Prophecy to the Jewish Church pri- marily, or perhaps to the Church of God m general: Matt. xx. to both Jewish and Christian. Matt. xx1. to Christian only.

xx. This Article is not to be supposed to make any rules or laws, or any provision for cases of necessity. They make provision for themselves; Necessity has no Law.

XX1. We now come to our Proof.

I do not see that there need be more than one proposition.

XXII. It is not right to minister in any re- ligious society, without an appointment from that society *.

This must be proved from Scripture, though really scripture only speaks, as it were, incidentally; taking for granted that religious society cannot be carried on in any rational or effectual way, without an appointment of ministers.

With regard to the old Testament, there can be no doubt but Priests and Levites, and prophets were distinguished from other men: and severe punishment inflicted when this distinction was invaded: fee Numb. xvi. Punishments were of

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Taylor on Romans, Key, No. 52. 133.

= There might be another proposition, affirming, that ordi- nation may be valid, without the intervention (as far as we can discern) of any thing supernatural. But as ideas of superna- tural powers being given to Ministers, have arisen from a wrong interpretation of those texts, which speak of the Agency of God, * referring events to his Agency, and as the

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168 BOOK Iv. XX11,

course supernatural where the Government was so. I will therefore only bring passages from the new testament, and that in the order in which they now stand.

The tenth chapter of St. Matthew should be read entire, and studied by every one, who either proposes to be a minister, or 1s called upon to appoint others.

See next, Matt. xxiv. 45.—xxvili. 18, &c.

John iii. 27.— x. 16.—xx1. 15, &c.

Acts i. 22, […] 5. — But Acts x1. 2. the solemn* separation of St. Paul, must strike as something extraordinary, after his miraculous conversion before related, namely, in Chap. 1x. Any one properly attentive, fixing his thoughts on this, would naturally exclaim, it was not: enough, then, to authorize Paul to go and preach the word, that he had been struck blind by the immediate and supernatural power of God! that the general design of divine Providence, in teaching men a new religion, had been expressly communicated to him by a voice from Heaven! that Ananias had been sent to him, as to a chosen vessel unto God, to bear his“ name before the Gentiles, and Kings, and the children of Israel,“ to deliver him from a

blindness of three days I this chosen vessel must

{till be consecrated © by men;” men must fast and pray over him, and lay their hands upon him; before he could be a legitimate preacher of the holy Gospel !—nay, that very person must be thus commissioned by the instrumentality of men, who could fay of himself with more propriety than any other minister of the Gospel, that he was „an Apostle not of men, neither by man.” (Gal. i. 1.)

. We

• How inconsistent is all this with Socinus’s notion and Dr. Prieftley’s that any man may minister! This inconsistency shoulg be marked now and then, in going tzrough these texts.

Book Iv. ART. xxI II. SECT. XXII, 169

We should also consult Acts xiv. 23. and xx. 28, 29. where those measures must be supposed to be enjoined, which are necessary to defend the flock from wolves : an end not to be answered without authority.

Rom. x. 13, &c. has been mentioned in the explanation : as have several texts which are to our present purpole.

1 Cor. iv. 1, 2. Stewards are not self-appointed.

Chap. xii. 16. 19. 27. 29, 30.—Chap. xiv. in general, but the last verse seems of itself sufh- cient.

2 Cor. v. 20.—Eph. vi. 20. (“ in bonds” Am- Lassadors are not self-appointed.

Eph. iv. 11.— 1 Tim. iii. 1.— 2 Tim. ii. 2.— Titus i. 5. —Heb. v. 4, 5, &c. and 12.— Heb. xiIi. 17. compare with ver. 7.

One might also venture to bring as Proof, some considerations from the nature of cultivating a dine yard. Al cannot preside, and direct; all can- not do the nicer parts of the work; some must dig, and do the more ordinary-offices, and follow the instructions of others. This must be the case even if the Lord was present; but when he is away, he must necessarily have officers to represent him, and enforce his authority“.

With regard to reasoning on this subject, Dr. Balguy’s two Conlecration Sermons are so perfect, without any superfluity, that I need only recom- mend them to your perusal. If you chuse a spe- cimen, I will take one from the*® latter sermon.— Certainly, if ministers be fself-ordained, modest merit will never be called forth; presumptuous vanity will be ever ready to obtrude itself; noisy 1norance will overpower difshdent wisdom : and

| what Matt. xxiv. 45. | * Dr, Balguy, Ser. 2, page 122. © On the other hand,” &c,

what will hinder vicious men from rising into

power; especially if any considerable emoluments are annexed to the Ministry ?-Nay, what can binder doctrines opposite to each other from being taught; to the utter extirpation of all religious principle ? What can hinder different men from officiating in such different ways, as to produce disturbance and confusion, and put to flight all religious affection? And how can it be brought about, that certain appearances, modes of dress and behaviour, shall be fo associated with piety and virtue, as instantly to produce good feelings“ in the mind?—Besides, the learning requisite to make a man a good minister of Religion, requires, that the Ministry should be made a separate Pro- Fession. How much the opinions of that profession should weigh with the People has been shewn in the second Book.

XXIII. I will here rest my direct proof: some little indirect seems proper under this Article.

XXIV. Socinus* produces Ads viii. 4. and xi. 19. as proofs, that men could preach in the time of the Apostles without being ordained; nay, preach with success. But those who, in chose passages, are mentioned as being dispersed by persecution, and as going into foreign countries, might be only on the footing of the captive* in Iberia, or of the Ifraelitish maid, that attended? on the wile of Naaman they being themselves members of re- vealed religion, could not but recount, in conver- sation, (aaxwres”, Acts xi. 19.) the wonders be-

longing

No stage-players used to be allowed to become ministers ; Bingham, 4. 4. 7.

© Opera, Vol. 1, page 383,—See Sect. v. of this Art.

f Sect. v. 2 Kings v. 2.

b The word Acts viii. 4. and Acts xi. 20. is evasyinidw, to

tell the good news of; sv. 7 dNuubag ar: „Em, &c. to 3 &

longing to it; and might very well be supposed to make converts.—Not but some of the dispersed might have received a regular commission to preach; the passages contain nothing to the contrary : at all times there have been many converts made by private conference ; sometimes by ministers, some- times by private persons: this case of spreading the tidings of Christianity during dispersion, occa- soned by persecution, does not seem to come up

to that of public preaching in a regular Christian congregation.

xxv. A second objection may be this;

Many of the texts quoted in the Proof just now given, relate to the appointments of the fir/f teachers of the Gospel, who had miraculous powers committed to them. Such teachers must be li- mited, as to their number, and commission.

I should answer, that no texts of scripture are proofs, but after some kind of parity of reasoning; as was mentioned several times under the twenty- second Article, and proved in the eleventh Chapter of the first Book : difference of circumstances must be attended to. Let then the texts be read over with this view ; let a reasonable man fee how many things there are in them not peculiar to teachers endued with miraculous powers. How man things, which would have been said had it pleased God to trust the reception of Christianity to rea- soning only; or to prophecies, and such. proofs as we now possess. |

Baxter (on Councils, page 465) speaks of two sorts of Ministers—1, to teach men new doctrine, and

2. flanding

the good news of Liberty, Victory, &c. (see Parkhurst’s Lexi- con). Hence an Evangelist (2 Tim. iv. 5.) may be any person, bishop, Deacon, or Layman, employed to act as a Missionary, where Christianity was yet antnozun; easy Aoyor, Or

X(:501, to tell the good news, of the Word, or of Christ; any oue might do that, |

172 BOOK iv. ART. xx III. SECT. XXVI,

2. sanding doctrine: but there are as many texts as seem natural, circumstances considered, implying a succession of ministers having no miraculous powers. 1 Tim. v. 22.—Tit. i. 5.— 1 Pet. v. 2. — Heb. xiii. as before: nor can we conceive Matt. XXvili. 18, or John xx1. 15, &c. to be temporary; or Acts xx. 28.— Paul’s separation Acts xiii. 2. seems a precedent for after times; his miraculous powers, and immediate revelation might have suf- ficed for him. — John x. 16. looks to after times. Rom. x. 12, &c. is not restrained in its sense b times. — Nor is 1 Cor. xiv. 40.—The Fathers rea- soned on scripture thus. — See Heylin, page 242. Sect. 13.

XXV1. I will next take fome notice of what has been quoted from Dr. Priestley. To meit seems confused, and inconsistent with itself. —Confused, as not shewing in what character the Methodists are addressed. Are they addressed as Diffenters, or as members of the established Church ? if as Diffenters, and they will acknowledge themselves to be such, I see no great difficulty; let them follow his advice; let them appoint persons to

reach and give the Sacraments, in the way they think best; and may success attend them! may virtue and piety be the result! they do nothing consistent with our Article: such persons are not self-ordered. Who knows too but in appointing they may use prayer, and imposition of hands ?— But if they insist that they are members of the Established Church of England, then they perhaps may be addrefled as such by Dr. Pricftley :—and can members of any society be rightly persuaded to violate the Laws of that society ? for © the legal designation of particular persons to these offices” (the sacred offices of religion) © cannot but mean,

BOOK IV. xxvi. 174

mean, if it means anything, that all who are not appointed, are excluded.“

Perhaps the main purport of Dr. Priestley’s advice may be to induce the Methodists to carry the matter of ex/ortation farther than they do; or shall those who exhort, administer sacraments? this might occasion a greater distinction or distance between the Methodists and the Church of Eng- land than at present subsists; but that end we must not suppose to be the end particularly desired : and I {ee no good purpose which it could answer to religion in general. The Methodists in Eng- land do not seem to be any way restrained in their exhorting; and they are not, that I ever heard, in want of a greater number of Ministers than they already possess, for the administration of the Sacraments.

The passage before us appears to me not only to be exceptionable on account of its confounding situations, but on account of the inconsistency of its different parts; as I understand them. Dr. Priestley first says, © let any person whom you think qualified, teach, exhort, and administer Sacraments :”” and afterwards declares (as I under- stand, for the expression is not totally free from ambiguity) that no set of men have an “ exclu- sive right” to teach, exhort and administer sacra- ment; but 1f certain men were appointed by the methodists, in preference to others, to perform these offices, would not they have an exclusive right to perform them?—lurely it cannot be said, that Dr. Priestley does not advise the Methodists to appoint : the word appoint is not used, but . some persons are spoken of as © qualified,” in such a manner as to imply that others are disquali- fied; and who are qualified or disqualified, the

Methodists Pr. Balguy, page 122.

Methodists are to determine; is not this, in sub- stance, appointing? Nor will it, I hope, be urged, © that ministers so appointed have no exclusive right to preach, &c. because they cannot exclude other ministers; they exclude all those from whom they are distinguished and separated ; which 1s all that can be meant. No Papist would say, that ordi- nation, even in his Church, gives such an exclusive right of ministering, that no one can lawfully minister in a Turkish mosque. — But enough,

XXVII. I here put an end to our Proof, direct and indirect; and proceed to the Application.

It may not perhaps be amiss here to take a short form of aflent. |

© It is contrary to scripture, and to reason, that any man should act as a Minister in an ecclesiasti- cal society, merely from his own choice: he ought to be appointed. And though it may become him devoutly to refer his appointment to the Provi- dence of God, he is to act upon it as an ordinance of Man; and to consider himself as receiving it immediately from those, who are vested with autho- rity for conferring it, by the religious Society to which he belongs.”

XXVII1I, There seems also room for a few words on the subject of mutual concessions.

Though what has been laid down about the ap- pointment of Ministers, is very true, yet it has not an invariable force in all cases. Let us take two extremes. In a large monarchy, with various ranks of men, if there be a church established, self-ordering, in such a church, would be greatly inconvenient and hurtful ; for the Church would be a large body as well as the State; and every large body requires a great number of subordina- tions to reduce it to unity in action; and when there are many ranks of citizens, nice rules are

wanted

BOOK IV. ART. XXIII. SECT, xXXVIII. 175

wanted in order that each rank may feel the in- fluence of Religion, by means of the Ministry. Ambition and interest too, in the case supposed, offer strong temptations to-worldly men to push themselves into the sacred orders.

But take the other extreme, and much fewer rules and appointments are wanted, As in small sele& companies, and societies, you sometimes see every one know his place, the most accomplished take the lead, and things rightly conducted, by a mere feeling of propriety; so can one almost con- ceive it poshble for a {mall religious society to pro- ceed, if compoled of men unaffectedly pious, and aiming at the general good. Perhaps a state of persecution is molt likely to occasion such a society, especially if the people persecuted, are, like the Waldenses, of great simplicity of manners. Yer this, I fear, 1s rather too Utopian : Religious af- sections want much regulation; and that is not always suspected; so that men are run away with, before they are aware: the pride of teaching reli- gion, sets some men upon teaching it before they are duly qualified; while the habitually modest want drawing out, and compelling to shew them- selves, by a judgment superior to their own. Or- dinarily then, in practice, no religious society ought perhaps to be left without some regulations deter- mining who shall teach and preside in it; but yet the nearer any society approaches to this extreme, the fewer rules it need be restrained by. In all intermediate cases, more rules will be necessary than in this extreme, and fewer than in the other; and as you approach to the other, before-men- tioned, regulations, such as are really wanted, will continually be found more numerous and com- plicated. |

As to those who insist upon it, that all teaching

ought

176 BOOK iv. ART. xxIII. SECT, xx fx.

ought to be guided by immediate and sensible in- spiration, we can only leave them to their own * feelings, if what has been said is ineffectual.

xxIx. If we conclude with any hint respecting Improvement, we may say, that a right agreement, and a ready perception about the nature of cases of Necessity, and the duties arising from them, might be of considerable use, in a subject where they fo often occur. When men act irregularly through necessity, we excuse the past, but expect regularity in future; the return to regularity is to be with as little delay as possible; and restitution and com-

nsation are to be made as far as ability reaches.

It would also be very useful for men to know habitually, and feel familiarly, as it were, how in- stitutions may be ascribed to the Providence of God, without their being less considered as the or- dinances of man on that account.

• See Dr, Balguy, page 116; referred to before, Art. xv. near end,

Notes

• The word Memories is often made use of: Du Fresne gives several different senses of it; but I think not that of what we call Apparitions. — Memoria—a sepulere; in pl. a celebration, which seems to have been passionate, with some gestures and salutations. — A receptacle of a corpse.— A chapel—a box hold- ing relics. — Anything wlich had been used by the deceased, as his Staff, &c.— funeral rites = and Festivals, such as we call Saints Days.
• August. Ep. 102. al. 49.(Sid. Y=1—1. page 212.) note 18. In answer to fix questions from Pagans, this is the third; about abolishing rites.—It is commended by Lardner : Works, Vol. 8, page 239, note. It gives one a good idea of the conversion of Pagans to Christianity; I mean, that their conversion was made on good grounds.