1.6. who taught, that it was not Chrift but Angels, who were our Mediators, and Reconcilers with God; whom therefore he jufty accufes of not holding the Head, which is Chrift.

This, Sr, is St Chryfoftom's Comment upon the very Words, you have ftrain'd into an Objection against us. They (lays he, fpeaking of those, against whofe Seduction St Paul precautions the Colloffians) affirm, that we ought to be reconciled to God not by Chrift but Angels (in Epift. ad Col. 2. 68.) dicunt non oporsere per Chriftum adluci nos ad Deum, fed per Angelos. Which blafphemous Doctrine the Apostle calls a fleshly and carnal Thought, and an Intruding into Things we have not feen. He likewife calls it a Willworship, and a false or affected Humility in submitting themselves to thofe as their Mediators, and Reconci lers to God, who are utterly incapable of that high Office, which certainly belongs to Chrift alone. When therefore you can prove, that our Defiring the Prayers of Saints and Angels is the facrilegious Worship here defcribed: that is, when you can prove us guilty of taking away the Mediatorship from Chrift, and attributing it to Angels, it will then be Time enough to fwagger, and tell me, that St Paul's Words are a full Answer to all our Pretenfions for our Invocation of Saints and Angels.

G. My Lord, Whatever is not of Faith is Sin according to the Apostle's Rule, Rom. 14. V. 23. But it is not of Faith that the Saints hear us, therefore it is finful in Practice to invoke them.

L. A notable Argument indeed! And to shew you the full Strength of it, I retort it thus. Whatever it not of Faith is fin. But it is not of Faith, that an abfent Friend will receive my Letter, whereby I defire his Prayers, therefore it is finful to defire by Letter the Prayers of an absent Friend. I think a

Man needs not be a Conjurer to anfwer either. But, to leave off Trifling, St Paul's true Meaning is, that whatever is done mala fide, that is, against Confcience, is finful in Practice. And if you can prove, that we act against Confcience in Defiring the Prayers of Saints, then St Paul's Rule will be against us.

5. 7.

The Difference between a Mediator of Redemption, and a Mediator of Interceffion.

M

G. Y Lord, God has given Chrift to us as « the one Mediator between God and Man, « 1.Tim. 2. ¥.5. But you have made to yourselves many Mediators to affift and help him, as if his « Mediation, and Interceffion were not fufficient. pag. a

116. «

that

L. St, if St Paul thought the Mediation and Interceffion of Chrift infufficient,and made many Mediators to himself when he defired the Prayers of the Romans, Rom. 15.30. Then we are guilty of the fame Crime in Defiring a Part in the Prayers of the Saints. But every one, is but well inftructed in his Catechifm, will tell you, that, tho there be but one Mediator of Redemption (of which St Paul fpeaks) yet all, that pray for us, may improperly be call'd Mediators of Prayer, or Interceffion. I lay improperly, because there is only one (to wit, Jefus Chrift) who can have immediate Acceß to God. for us and all others, that pray for us, must use his Mediation as well as we ourselves, when we direct our Prayers to God.

In this Senfe therefore there are mary Mediators and whoever prays for another, mediates (as it were) between him and Almighty God. In this Sense St Paul teaches us Gal. 3. W. 19. that the Law was ordain'd by

Angels in the Hand of a Mediator, which Theodoret fays was Mofes. Tom. 3. pag. 276. And Mofes faid thus of himself, I stood between the Lord and you at that Time. Deut. 5. v. s. In this Senfe the Lutheran Profeffion of wittemberg fays, Tit. de ordine. If we mean a Mediator of Prayer, every good Man is another's Mediator through Jefus Christ: because it is every Man's Duty to recommend the Salvation of others by Prayers to God. This is our Doctrine clearly and fully explain'd.

Bishop Mountague fpeaks the fame Language in antidot. pag. 10. I do not deny (lays he) but the Saints are Mediators (as they are call'd) of Prayer and Interceffion ------ Thy interpofe with God by their Supplications, and mediate by their Prayers. And again in his Treatife of Invoc. pag. 118. he fays of us: I grant Christ is not wrong'd in his Mediation. It is no impiety to fay as they do, holy Mary pray for us, holy Peter pray for me. This worthy Proteftant will, I hope, teach you fome Moderation, and make you blush at what you just now told me, viz. that we mak to ourselves many Mediators TO ASSIST AND HELP CHRIST, as if his Mediation and Interceffion were NOT SUFFICIENT; which is Wronging Chrift in the highest Degree.

» G. My Lord, you make more Applications to Saints, than to Chrift, or to God himfelf. You » have ten Ave Marias for one Pater nofter. pag.

» 116.

L. Sr, every Praver, by which I invoke the Saints has it's princip 1 Tendency to God, fince I only defire them to pray to him for me: and 'tis from him alone I expect the Bleffings, for which I defire the Affiftance or their Prayers. So that ten Ave Mary's are in Effect ten Petitions to God for fuch or fuch a Favour through the Interceffion of his bleffed Mo. ther. And is not this a moft grievous Scandal!

G. My

G. My Lord, you have multiplied your Saints « without Number like Heathen Deities, and new Ca- « nonizations are going on every Day. pag. 116. «

L. But, Sr, are Saints the worle for being many in Number? Or are you afraid the old ones will be forced to quit their Place in Heaven to make Room for New-comers? I affure you, Sr, no Proteftant Saint will be a fufferer by it. Your pretty Comparison shall be confider'd immediately.

G. Every Country, City, Parish, and almost Per- « fon have a particular Saint for their Patron. p. 116. «

117. «

L. So much the better, Sr, I am glad to hear it. Every Man has his Angel-Guardian to fuccor and defend him and if he has befides a Saint to pray for him, is there any Harm in it?

G. You have Saints, as the Heathens had Gods for the Sea, for the Air, Fire, &c. for Peace, for « War, for Learning, for all Sorts of Trades and Oc- « 'cupations. pag. 117. «

L. But with this Difference at least, that the Hea thens not only made Gods of moft wicked and flagi tious Men, as Drunkards, Robbers, Whore-mongers, &c. but offer'd Sacrifice to them, which is due to God alone: and we only implore the Prayers of Perfons whofe Holiness and happy State nothing but the blackeft Malice can question.

G. St Chriftopher, and St Clement are for the Sea, « especially the Virgin Mary, to whom the Seamen « fing Ave maris ftella. pag. 117. «

L. Well, Sr! and is not that much better than Curfing and Swearing in the Midst of a Storm?

G. St Agatha is for the Fire, and they make a Letters on her Day to quench Fire with? pag. 117. L. Sr, I fufpect this Story comes out of fome Proteftant Mint; and I shoud be glad to know the II. Part. F

Country or Town, where this is practised, and allow'd of.

» G. St Nicholas and St Gregory are for Schollars, » St Luke for Painters, &c. And you have Saints for » all Difeafes. St Cornelis cures the Falling Sickneß, » St Apollonia the Tooth-ach, St Roche the Pox, &c. " pag. 117.

L. The Pox do you fay For Shame, Sr! The Plague you should have faid. But it is no Sin to belye the Church of Rome. Go on.

» G. Your People have Particular Saints for all Beafts and Cattle. St Eloy prefides over the Horfes, » and St Antony over the Swine, &c. and they bring » their Cattle to be blessed by these Saints on their particular Days. And they pray to these Saints jointly with God. A Schollar fays, God and St Ni » cholas be my Speed. And when one fneezes, God help ❞ you and St John. And to a Horse if he stumbles, God » and St Eloy fave thee. And upon every Surprize they » cry, Jefus Maria. pag. 117.

L. Surely, Sr, it shews a much more pious Difpofition to cry Jefus Maria, than God damn me upon every Surprize. But as to the other fine Saying mention'd by you, I cannot imagine where you have pick'd them up. For I have converfed with many Schollars in my Life-time: I have also heard many a Man Sneeze, and feen many Horfes Stumble; yet I cannot remember I ever heard any of the Prayers you mention. But let it be fo; where is the Harm in Calling upon God, and St Nicholas or any other Saint at the fame Time? The Saints are united to God in eternal Bliß; and if I join them together in my Thoughts, or name them together in my Prayer; that is, if I pray God, and invoke his Saints at the fame Time, I hope 'tis better at least than Lampooning God in his Saints.