riage to the clergy. For if mar-sent and bring to his mind such riage, after a vow, be in itself un-objects as in his heart he loves,

lawful, the greatest authority upon earth cannot dispense with it; nor permit marriage to the clergy who have already vowed continence. See CELIBACY.

honours, and venerates, he cannot but upon that account love, honour, and respect the images themselves.

The council of Trent likewise To the doctrines and practices decreed, that all bishops and pasabove recited may be further add-tors who have the cure of souls ed the worship of images, of which do diligently instruct their flocks Protestants accuse the Papists. that it is good and profitable to deBut to this accusation the Papistsire the intercession of saints reignreplies, that he keeps images bying with Christ in heaven. And him to preserve in his mind the memory of the persons represented by them; as people are wont to preserve the memory of their deceased friends by keeping their pictures. He is taught (he says) to use them so as to cast his eyes upon the pictures or images, and thence to raise his heart to the things represented; and there to employ it in meditation, love, and thanksgiving, desire of imitation, &c., as the object requires.

this decree the Papists endeavour to defend by the following observations. They confess that we have but one mediator of redemp tion; but affirm that it is accep table to God that we should have many mediators of intercession. Moses (say they) was such a mediator for the Israelites; Job for his three friends; Stephen for his persecutors. The Romans were thus desired by St. Paul to be his mediators; so were the CorinthiThese pictures of images have ans, so the Ephesians (Ep. ad this advantage, that they inform Rom. Cor. Eph.); so almost every the mind by one glance of what sick man desires the congregation in reading might require a whole to be his mediators, by rememchapter; there being no other dif- bering him in their prayers. And ference between them, than that so the Papist desires the blessed in reading represents leisurely, and heaven to be his mediators; that by degrees, and a picture all at is, that they would pray to God once. Hence he finds a conve- for him. But between these livnience in saying his prayers withing and dead mediators there is no some devout pictures before him, similarity: the living mediator is he being no sooner distracted, but present, and certainly hears the the sight of these recals his wan-request of those who desire him dering thoughts to the right ob- to intercede for them; the dead ject; and as certainly brings some-mediator is as certainly absent, thing good into his mind, as an and cannot possibly hear the reimmodest picture disturbs his quests of all those who at the same heart with filthy thoughts. And instant may be begging him to inbecause he is sensible that these tercede for them, unless he be holy pictures and images repre-possessed of the divine attribute of

Bible is to be deemed authentic ; and that the scriptures are to be received and interpreted according to that sense which the holy mother church, to whom it belongs to judge of the true sense, hath held, and doth hold, and according to the unanimous consent of the fathers.

Such are the principal and distinguishing doctrines of popery, most of which have received the sanction of the council of Trent, and that of the creed of pope Pius IV, which is received, professed, and sworn to by every one who en

omnipresence: and he who gives | that attribute to any creature is unquestionably guilty of idolatry. And as this decree is contrary to one of the first principles of natural religion, so does it receive no countenance from scripture, or any Christian writer of the three first centuries. Other practices peculiar to the Papists, are, the religious honour and respect that they pay to sacred relics; by which they understand not only the bodies and parts of the bodies of the saints, but any of those things that appertained to them, and which they touched; and the cele-ters into holy orders in the church bration of divine service in an unknown tongue: to which purpose the council of Trent hath denounced an anathema on any one who shall say that mass ought to be celebrated only in the vulgar tongue (sess. 25, and sess. 22, can. 9). Though the council of Lateran, under Innocent III, in 1215 (can.net's Confutation of Popery; Ser9), had expressly decreed, that, because, in many parts within the same city and diocese, there are many people of different manners and rites mixed together, but of one faith, the bishops of such cities or dioceses should provide fit men for celebrating divine offices, according to the diversity of tongues and rites, and for administering the sacraments.

of Rome; and at the close of this creed we are told, that the faith contained-in it is so absolutely and indispensably necessary, that no man can be saved without it. See ANTICHRIST; Bowers's History of the Popes; Smith's Errors of the Church of Rome detected; Ben

mons at Salter's Hall against Popery; Bishop Burnet's Travels, &c.; Moore's View of Society and Manners in Italy; Dr. Middleton's Letters from Rome.

POSITIVE INSTITUTES. See INSTITUTIONS.

POSSESSION OF THE DEVIL. See DæMONIACS.

POVERTY is that state or situation, opposed to riches, in which We shall only add, that the we are deprived of the convenichurch of Rome maintains, that ences of life. Indigence is a degree unwritten traditions ought to be lower, where we want the necesadded to the holy scriptures, in saries, and is opposed to superorder to supply their defect, and fluity. Want seems rather to arrive to be regarded as of equal autho-by accident, implies a scarcity of rity; that the books of the Apo-provision rather than a lack of mocrypha are canonical scripture; ney, and is opposed to abundance. that the Vulgate edition of the Need and necessity relate less to

the situation of life than the other || are those faculties by which we three words, but more to the re- think, reason, judge, &c. They are lief we expect, or the remedy we so various, says Dr.Reid, so many, seek; with this difference between so connected, and complicated in the two, that need seems less pres- most of their operations, that there sing than necessity,-2. Poverty of never has been any division of mind is a state of ignorance, or a them proposed which is not liable mind void of religious principle, to considerable objections. The Rev. iii, 17.—3. Poverty of spirit most common division is that of consists in an inward sense and understanding and will. Under feeling of our wants and defects; the will we comprehend our aca conviction of our wretched and tive powers, and all that lead to forlorn condition by nature; with action, or influence the mind to a dependance on Divine Grace and act; such as appetites, passions, Mercy for pardon and acceptance, affections. The understanding Matt. v, 3. It must be distin- comprehends our contemplative guished from a poor spiritedness, powers, by which we perceive oba sneaking fearfulness, which jects; by which we conceive or bringeth a snare. It is the effect of remember them; by which we the operation of the Divine Spirit analyze or compound them; and on the heart, John xvi, 8; is attend-by which we judge and reason ed with submission to the Divine will; contentment in our situation; meekness and forbearance as to others, and genuine humility as to ourselves. It is a spirit approved of by God, Isa. Ixvi, 2. evidential of true religion, Luke xviii, 13. and terminates in endless felicity, Matt. v, 3. Isa. lvii, 15. Ps. xxxiv, 18. Dunlop's Ser., lec. 1, vol. ii; Barclay's Dict.; South's Serm., vol. x, ser. 1; No. 464, 6 Spec.; Robert Harris's Sermons, sermon 3, part 3.

concerning them. Or the intellectual powers are commonly di vided into simple apprehension, judgment, and reasoning. See Reid on the Active Powers, also on the Human Mind, and the Intellectual Powers; Locke on the Understanding. For the influence Christianity has had on the moral and intellectual powers, see White's admirable Sermons, ser. 9.

PRAISE, an acknowledgment made of the excellency or perfection of any person or action, with POWER, ability, force, strength. a commendation of the same. Power includes a particular rela-"The desire of praise," says an tion to the subordinate execution elegant writer, "is generally conof superior orders. In the word nected with all the finer sensibiliauthority we find a sufficient ener-ties of human nature. It affords gy to make us perceive a right. a ground on which exhortation, Dominion carries with it an idea council, and reproof, can work a of empire. proper effect. To be entirely desPOWER OF GOD. See OM-titute of this passion betokens an ignoble mind, on which no moral impression is easily made; for

NIPOTENCE.

POWERS OF THE MIND

men; for his very vengeance, and those judgments which he sometimes sends abroad in the earth; but we thank him, properly speak

ness alone, and for such only of these as we ourselves are some

GIVING: Bishop Atterbury's Sermon on Psalm 1, 14; Saurin's Sermons, vol. i, ser. 14; Tillotson's Sermons, ser. 146, concl.

PRAYER, a request or petition for mercies; or it is "an of

where there is no desire of praise, there will also be no sense of reproach; but while it is admitted to be a natural and in many respects an useful principle of ac-ing, for the instances of his goodtion, we are to observe that it is entitled to no more than our secondary regard. It has its boun-way concerned in. See THANKSdary set, by transgressing which it is at once transformed from an innocent into a most dangerous passion. When passing its natural line, it becomes the ruling spring of conduct; when the regard which we pay to the opinions offering up our desires to God, for men encroaches on that reverence which we owe to the voice of conscience and the sense of duty, the love of praise, having then gone out of its proper place, instead of improving, corrupts; and instead of elevating, debases our nature." Young's Love of Fame; Blair's Sermons, ser. 6, vol. ii; Fortin's Diss., diss. 4, passim; Wilberforce's Pract. View, ch. iv, sec. 3; Smith's Theory of Moral Sent., vol. i, p. 233; Fitzosborne's Letters, let. 18.

PRAISE OF GOD, the acknowledging his his perfections, works, and benefits. Praise and thanksgiving are generally considered as synonymous, yet some distinguish them thus. Praise properly terminates in God, on account of his natural excellencies and perfections, and is that act of devotion by which we confess and admire his several attributes; but thanksgiving is a more contracted duty, and imports only a grateful sense and acknowledgment of past mercies. We praise God for all his glorious acts of every kind, that regard either us or other

things agreeable to his will, in the name of Christ, by the help of his Spirit, with confession of our sins, and thankful acknowledgment of his mercies." Nothing can be more rational or consistent than the exercise of this duty. It is a divine injunction that men should always pray and not faint, Luke xviii, 1. It is highly proper we should acknowledge the obliga tions we are under to the Divine Being, and supplicate his throne for the blessings we stand in need of. It is essential to our peace and felicity, and is the happy mean of our carrying on and enjoying fellowship with God. It has an influence on our tempers and conduct, and evidences our subjection and obedience to God. We shall here consider the object, nature, kinds, matter, manner, and forms of prayer, together with its efficacy and the objections made against it.

I. The object of prayer is God alone, through Jesus Christ, as the mediator. All supplications, therefore, to saints or angels, are not only useless but blasphemous.

All worship of the creature, how- manner; dedication, or surrenderever exalted that creature is, is ing ourselves to God; deprecation, idolatry, and strictly prohibited in by which we desire that evils may the sacred law of God. Nor are be averted; blessing, in which we we to pray to the Trinity as three express our joy in God, and gradistinct gods; for though the Fa- titude for his mercies: but as all ther, Son, and Holy Ghost, be ad- these appear to me to be included dressed in various parts of the in the five first parts of prayer, I scripture, 2d Cor. xiii, 14. 2d think they need not be insisted on. Thess. ii, 16, 17. yet never as III. The different kinds of prayer three gods, for that would lead us are, 1. Ejaculatory, by which the directly to the doctrine of poly-mind is directed to God on any theism: the most ordinary mode | emergency. It is derived from the the scripture points out, is, to ad-word ejaculor, to dart or shoot out dress the Father through the Son, suddenly, and is therefore approdepending on the Spirit to help priate to describe this kind of prayour infirmities, Eph. ii, 18. Rom. er, which is made up of short senviii, 26. tences, spontaneously springing from the mind. The scriptures afford us many instances of ejacu latory prayer, Exod. xiv, 15. 1st Sam. i, 13. Rom. vii, 24, 25. Gen. xliii, 29. Judges xvi, 28. Luke xxiii, 42, 43. It is one of the principal excellencies of this kind of prayer, that it can be practised at

II. As to the nature of this duty: it must be observed, that it does not consist in the elevation of the voice, the posture of the body, the use of a form, or the mere extemporary use of words, nor, properly speaking, in any thing of an exterior nature; but simply the offering up of our de-all times, and in all places; in the sires to God, Matt. xv, 8. (See public ordinances of religion; in all the definition above). It has been our ordinary and extraordinary generally divided into adoration, undertakings; in times of affliction, by which we express our sense of temptation, and danger; in seasons the goodness and greatness of of social intercourse, in worldly God, Daniel iv, 34, 35; confes-business, in travelling, in sickness, sion, by which we acknowledge our unworthiness, 1st John i, 9; supplication, by which we pray for pardon, grace, or any blessing we want, Matt. vii, 7; intercession, by which we pray for others, James v, 16; and thanksgiving, by which we express our gratitude to God, Phil. iv, 6. To which some add invocation, a making mention of one or more of the names of God, pleading, arguing our case with God in an humble and fervent

and pain. In fact, every thing around us, and every event that transpires, may afford us matter for ejaculation. It is worthy, therefore, of our practice, especially when we consider that it is a species of devotion that can receive no impediment from any external circumstances; that it has a tendency to support the mind, and keep it in a happy frame; fortifies us against the temptations of the world; elevates our affections to God; directs