VI. Since therefore it is not necessary, that believers now living upon earth should invoke the Saints who reign with Christ; if the Papists take any pleasure in the approval of a good conscience, they ought to employ the utmost circumspection in ascertaining, whether it is not the better course to omit this invocation than to perform it, even though it might be made a subject of disputation whether or not it be lawful, about which we shall afterwards enquire. We affirm that it is preferable to omit all such invocation, and we support this assertion by two arguments (1.) Since "whatever is not of faith," that is, whatsoever does not proceed from a conscience which is [certo] fully persuaded that the thing performed is pleasing to God, "is sin;" and since that may therefore be omitted without sin, about which even the smallest doubt may be entertained respecting its lawfulness, since it is found that it is not necessary;-it follows from these premises, that it is better to omit than to perform invocation. (2.) Since the Papists themselves confess, "that the difference between the worship of latria and that of dulia, or between divine and human adoration, is so great, that the man who presents that of lutria to any object to which no more than dulia is due, is guilty of idolatry ;" and since it is a matter of the greatest difficulty for the common people, [idiota,] who are ignorant and illiterate yet full of devotion to the Saints, to observe this difference at all times and without any error;-there is much danger lest those who invoke Saints should fall into idolatry: This is a reason which also militates against the invocation of Saints, even though it were proved that such invocation is

lawful.

VII. The next inquiry is, "Is the invocation of Saints lawful and useful?" Or, as the Council of Trent has expressed it, "Is it good and useful to invoke the Saints?" Or, according to Bellarmine's phraseology, "Are the Saints piously and usefully invoked ?” (De Beat. Sanct. lib. i, cap. 19.) We who hold the negative, say, that it is neither pious nor useful to invoke the Saints. We prove this assertion, First generally; Secondly specially, according to the particular respects in which the Papists invoke the Saints, and maintain that they may be invoked.

VIII. FIRST. We prove Generally, that it is not pious, thus: -Since no action can, of itself and properly, come under the appellation of piety or godliness, except that which has been prescribed by God, by whose word and institution alone every action is sanctified, otherwise it will be common ;-and since it is certain, that the invocation of Saints has not been com

manded by God;-it follows, that such an action cannot be called "pious." Some action may however be called "pious" by a metalepsis, because it has been undertaken for the sake of performing a pious action: But such a case as this does not here occur. By the same argument we demonstrate, that it is not useful: Because all religious worship not prescribed by God, is useless, (Levit. x, 1,) according to the express declaration of God, (Isai. xxix, 13,) and of Christ: "But in vain do they worship me, teaching for doctrines the commandments of men." (Matt. xv, 9.) But the Papists say, that the invocation of Saints is religious worship.

IX. SECONDLY. We prove the same thing, Specially, according to the relations in which the Papists invest the Saints when they invoke them. (1.) We say, the Saints cannot be piously and usefully invoked as the donors of benefits; because God has not constituted the Saints dispensers of blessings either celestial or terrestrial: For this is the office bestowed on Christ, to whom the angels are under subjection as his servants in this ministration. Besides, if even, in imitation of angels, the Saints did in this world perform their subordinate service to Christ at the command of God; yet they ought not on this account to be invoked: For, before this can be done, a full power of dispensing is required, which may distribute blessings as it pleases; but the angels render in this world only a ministerial and instrumental service to Christ, for which reason neither is it lawful to invoke them as the donors of blessings. But the Saints cannot, in imitation of the angels, perform a service to Christ ministerially and instrumentally, unless we assert that they all ascend and descend after the manner of angels. Since therefore they possess neither the power nor the capability of bestowing blessings, it follows, that they cannot be either piously or usefully invoked as the donors of benefits.

X. (2.) The Saints cannot be piously and usefully invoked as those who by their own merits have obtained the privilege of being heard and answered by God; because the Saints have not been able to merit any thing for themselves or for others. For they have accounted it needful to exclaim, with David, “Our goodness extendeth not to thee:" (Psalm xvi, 2:) And "when they had done all those things which were commanded them," they felt the necessity of confessing, not only with humility but with the greatest truth, "We are unprofitable servants;" (Luke xvii, 10;) and truly to intreat God "to forgive the iniquity of their sins," and "not to enter into judgment with his servants.” (Psalm xxxii, 5; cxliii, 2.) That therefore which is falsely

attributed to the Saints cannot be piously alleged as a proof; and that whose sufficiency [defuit] was not to be found in the Saints themselves, cannot be usefully bestowed on others.

XI. (3.) Lastly, They cannot be piously and usefully invoked in the capacity of those who, as our friends, unite their prayers with ours, or who intercede before God by their prayers in our behalf; because the Saints in heaven are ignorant of our particular necessities, and of the prayers of the faithful who are dwellers upon earth. (Isai. lxiii, 16; 1 Kings viii, 36; 2 Kings xxii, 20.) For the assertions about the mirror or glass of the Trinity, is a very vain fable, and receives its refutation from this very circumstance,—that those angels who always behold the face of God the Father, (Matt. xviii, 20,) are said to be ignorant of the day of judgment. (Mark xiii, 32.) Those assertions about a divine revelation [to the Saints and Angels] have a foolish and ridiculous circle; and those about the explanation which may be given by means of angels, or of the spirits of persons recently deceased, are equally vain; because the Scriptures make no mention of those tokens or indications, even in a single word: And without such mention we feel scrupulous, in matters of such vast importance, about receiving any thing as true, or about undertaking to do any thing as pious and useful.

XII. We add, finally, that by the invocation of Saints, the Papists are injurious towards Christ, and therefore cannot engage in such invocation without sacrilege. They are [injurios] unjust to Christ in two ways: (1.) Because they communicate to the Saints the office of our Mediator and Advocate, which has been committed by the Father to Christ alone; and the power conferred [on that office.] (1 Tim. ii, 5; Rom. viii, 34; 1 John ii, 1.) Neither are they excused by what they say about the Saints being subordinate to Christ: For by the circumstance of their alleging the merits of Saints, and of their invoking them as the dispensers of blessings, they destroy this subordination and establish a collaterality. (2.) Because they detract greatly from that benevolent affection of Christ towards his people, from his most merciful inclination, and from that most prompt and ready desire to commiserate, which he manifests: These properties are pro posed to us in the Scriptures in a manner the most lucid and plain, that, not being terrified with the consideration of our own unworthiness, we may approach with confidence and freedom to the throne of grace, that we may obtain mercy, and find grace to help in time of need." (Heb. iv, 16.)

XIII. When we say that the Saints must not be invoked, we

do not take away all veneration from them, as the Papists calumniously assert. For we confess, that their memory is to be venerated with a grateful celebration. But we circumscribe our veneration within these bounds: FIRST. We commemorate with thanksgivings the eminent gifts which have been conferred on them, and commend them for having faithfully used those gifts in the exercises of faith, hope and charity. SECONDLY. As much as in us lies, we imitate their examples, and endeavour to demonstrate by our works, that the holy conversation which they had in this world is grateful to us who aspire to be like them. LASTLY. We congratulate them on the felicity which they enjoy with Christ in the presence of God; and with devotion of soul we earnestly pray for the same felicity for ourselves, while we hope and trust that we shall enjoy it through the all-sufficient intercession of Christ, through which alone they also themselves have been made partakers of eternal happiness.

COROLLARY.

In the invocation of Saints do the Papists commit idolatry? We decide in the affirmative.

DISPUTATION XXV.

ON MAGISTRACY.

Respondent, JOHN LE CHANTRE.

I. Nor feeling much anxiety about the origin and etymology of the word, we say that from the manner in which it is used, it has two meanings: For it either signifies, in the abstract, the power and the function itself; or, in the concrete, the person who is constituted the administrator of this function with power. But, because the abstract consideration is more simple and [ponit normam] lays down the law to the concrete, therefore we will occupy ourselves first and chiefly in the description of it. (John xix, 10, 11; Eph. i, 21; Rom. xiii, 1.)

II. We therefore define Magistracy, in the abstract, a Power pre-eminent and administrative, or a Function with a pre-eminent Power, instituted and preserved by God for this purpose, that men may, in the society of their fellow-men, " lead a quiet and peace-able life, in all godliness and honesty," in true piety and righteousness, for their own salvation and to the glory of God. (Rom. xiii, 1-3; 1 Tim. ii, 2; 1 Pet. ii, 13; Prov. xxix, 4; Psalm lxxii; For the more extensive explanation of this

Isai. xlv, 22, 23.)

definition, we will consider the object; the Efficient and the End, which are the external causes of this function; and the Matter and the Form, which are the internal causes; from which we will derive all the rest.*

III. The object of this function is the multitude of mankind, who are sociable animals, and bound to each other by many ties of indigence and communication according both to nature and grace, and who live together in common society. This object likewise comprehends the end for which, that is, those for whose benefit magistracy has been instituted: Hence likewise this power deservedly obtains the name of " public authority," as it is, First, immediately and principally occupied concerning the condition and conduct of all the people and the whole society; but, Secondarily, concerning the state and benefit of each member,—though it intends of itself both the good of the whole, and that of each individual in the entire society. (Num. xi, 12; 1 Chron. i, 9, 10; Rom. xii, 4, 5; 1 Cor. xii, 12-27; Ezek. xxxiv, 2.)

IV. The Efficient Cause, which not only institutes magistracy, but also maintains it, is God himself: In Him must be considered Power purely free and independent, the best Will, and the greatest Capability, as the principles of its institution and preservation. (1.) PowER rests on creation, and through that upon the right of the dominion which God has over all created things, but especially over men. (Rom. xiii, 1, 2; John xix, 10, 11; Psalm xxiv, 1; Jer. xxvii, 2, 6.)-(2.) The WILL OF GOD in its institution is through four kinds of his love: (i.) His Love of order among all created things. (1 Corinthians xiii, 33.)-(ii.) His love towards men themselves, both towards those who are placed in authority above others, and especially towards those who are put in subjection. (2 Cor. ix, 8; 2 Kings xi, 17.)-(iii.) His Love of obedience to his own law. (Judges ii, 16, 17; 2 Chron. xxxiv, 31, 32.)-(iv.) His love of that submission which those who are equals by nature, render to others who are their superiors merely through the will or good pleasure of God. (Psalm ii, 2, 12.) -(3.) But CAPABILITY, and that of the highest kind, was likewise necessary for this purpose, both on account of [affectum] that ambition of being eminent with which men are infected, and on account of the power or capability of an infinite multitude: And it is employed by God through an internal impression upon

"For this is the condition of the FOUR CAUSES, so called, (the Material, Formal, Final and Efficient, without the joint concurrence whereof nothing is at any time effected or produced,) that the two latter, the Final and Efficient, are always extrinsical to the effect or thing produced; and the two former, the Material and Formal, always intrinsical and parts of it."-GOODWIN's Exposition of Rom. ix.