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as of Reliques; and also invocation of Saints, is a fond thing, vainly invented, and grounded upon no

Paul and Barnabas, they rent their clothes, and ran in among them, and said, Sirs, why do ye these things? We also are men of like passions with you," &c. We have also repeated instances of the holy angels refusing the homage of man. Rev. xix. 10; xxii. 8, 9. "I fell down to worship before the feet of the angel, which shewed me these things, and he said, See thou do it not, for I am thy fellow-servant." Deut. xxvii. 15. And, 1 John v. 21. "Little children, keep yourselves from idols. Amen."

The council of Trent authorized the adoration of reliques, and they continue in high esteem among the Papists of the present day. Of this doctrine it need only be said, that it is grounded upon no warranty of Scripture, is directly contrary to the practice of primitive Christians, and utterly irreconcileable with common sense. 2 Kings xviii. 4. "He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brazen serpent which Moses had made: for unto those days the children of Israel did burn incense to it."

WORSHIPPING OF SAINTS FORBIDDEN.

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f Since all invocation is vain, where there is no faith, (see James i. 6. where we are commanded to "ask in faith,") and since there can be no faith where there is no word of God to sup port it, it follows, that the invocation of saints must be a vain thing, as not being founded upon any word of God. Besides, since there is "one Mediator between God and men," (1 Tim. ii. 5.) who is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them," (Heb. vii. 25.) he who betakes himself to the mediation of saints or angels, affronts the true and only Mediator, Christ Jesus. Psalm lxv. 2. "O thou that hearest prayer, unto thee shall all flesh come." John xiv. 6. "Jesus saith unto him, I am the way, and the truth, and the life; no man cometh unto the Father, but by me."

The practice of invoking saints was not known in the three

warranty of Scripture, but rather repugnant to the Word of God.

first centuries, or in the middle of the fourth. In the fifth century they prayed to God to listen to the intercession of his saints and martyrs; not long afterwards litanies were appropriated to them, and at length by an easy transition prayers were offered to them in the same manner as to God and Christ. Thus the invocation of saints became an established practice of the church; it was continued through the dark ages; and the councils of Trent decreed, that all men are to be condemned who do not own that the saints reigning with Christ offer their prayers to God for men, and that it is useful to invoke them to procure their assistance in asking God for blessings through Christ.

ARTICLE XXIII.

Of Ministering in the Congregation."

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

a This article consists of two parts; the former asserts the unlawfulness of exercising the public offices of religion without a regular appointment; and the latter relates to the authority by which ministers are to be appointed.

RASH ASSUMPTION OF THE SACRED OFFICE OF THE
MINISTRY CONDEMNED IN SCRIPTURE.

b It seems to be a general principle extending to all religions, both of ancient and modern times, that certain persons should

judge lawfully called and sent, which be chosen and called to this work by men who have public authority

be appointed exclusively to perform the offices belonging to their respective forms of worship. This has been invariably the case in the different systems of Paganism; and the same distinction has always prevailed in the worship of the one true God. Acts xx. 28. "Take heed unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." And, Heb. v. 4. "No man taketh this honour unto himself but he that is called of God, as was Aaron." Acts xiii. 2, 3. "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away."

MANNER OF APPOINTING TO THE MINISTRY AS RECORDED IN SCRIPTURE.

c Titus i. 5. "For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee." 1 Timothy iv. 14. "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." 2 Tim. ii. 2. "And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." No particular mode of ordination is here declared to be a necessary object of faith, nor are any persons specified by whom ministers are to be ordained to these sacred functions; it is only asserted in general terms, that they are to receive their appointment from the authority prescribed by the church to which they belong, and as this proposition is not contrary to any precept of Scripture, its truth will be allowed by all who admit the necessity of an established ministry.

"It seems, as clear as written testimony can make it, that bishops were appointed by the apostles; that there were three distinct orders of ministers, namely, bishops, priests, and deacons,

given unto them in the congregation, to call and send ministers into the Lord's vineyard.

in the primitive church; and that there has been a regular succession of bishops from the apostolic age to the present time; and we may safely challenge the enemies of episcopacy to produce evidence of the existence of a single ancient independent church which was not governed by a bishop, after it was fairly established; for we are to consider not so much what the apostles did in the beginning of their ministry, as what they did after they had preached for some time, and the Gospel had made some progress. The want of attending to this distinction has, probably, been a principal cause of the difference of opinion which has prevailed upon this subject.

ARTICLE XXIV.

Of speaking in the Congregation in such a Tongue as the People understandeth.a

It is a thing plainly repugnant to the Word of God, and the custom of the primitive church, to have public

This article is against the Romish church, whose primary object has always been to keep the laity in the dark with respect to religion: the whole of their liturgy is still in Latin. THE SERVICES OF THE CHURCH TO BE UNDERSTOOD BY THE PEOPLE.

b As the object for which Christians assemble themselves together is to hear the word of God, to offer their united prayers and praises to their heavenly Father, and to participate in those holy ordinances which it hath pleased the divine Author of our

prayer in the church, or to minister the sacraments in a tongue not understanded of the people."

religion to institute; it seems obvious to common sense that the public service of the church should be performed in a language understood by the congregation. One of the general rules given by St. Paul relative to public worship, is, 1 Cor. xiv. 26. "Let all things be done unto edifying;" but how can the people be edified, unless they understand the language in which their ministers read and speak? And the same apostle reproves certain persons who had abused the gift of tongues, by speaking in unknown tongues in the congregations at Corinth, in a manner which plainly shews that the common people ought not to be called upon to join in the public service of God, unless they comprehend what is said. And since all divine worship is rather an act of the mind than of the body, it follows, that the worship in which the mind is not concerned is impious.

1 Cor. xiv. 5. “For greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying." Ver. 9. "Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? For ye shall speak into the air." 1 Cor. xiv. 11. "If I know not the meaning of the voice, I shall be unto him that speaketh a barbarian; and he that speaketh shall be a barbarian unto me." And, verses 14-19. "If I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned, say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified. I thank my God, I speak with tongues more than ye all: yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue." John iv. 24. "God is a spirit: and they that worship him, must worship him in spirit and in truth."

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