to fignify, that divine justice will certainly overtake cruel perfecutors, fuch as are the leading men of the church of Rome; concerning whom in particular it seems intended. And as to the words of our Lord, Luke XVI. 9. they are plainly meant in general concerning the future rewards of benevolence: and the expreffion, [that they may receive you into everlasting habitations] fignifies no more, accordingly to the well known phrafeology of the eaftern countries, than [that ye may be received] or, [ye fhall be received] into everlasting habitations: nor does it contain any intimations of being helped to heaven by those who get there before us.

The texts produced, pag. 42. in behalf of the invocation of faints, are all quoted to no purpose; because there is in no part of fcripture any direction to pray to the faints in heaven for their interceffion, tho' there are many directions to chriftians to intercede for one another here upon earth. And the difference of the circumstances cuts off any pretence of arguing from the one to the other. Mutual interceffion for each other here below is a fpur to mutual beneficence; and answers other good purposes, whieh are not likely to be anfwered between perfons who have no opportunity of converfing together, or knowing one another's minds: befides that in many fcripture inftances there are plain directions from God, for men to defire their brethren here below to pray for them; but nothing like it with regard to faints in heaven. And farther, by reason of the difference of circumftances, there is no praying to them from earth to heaven, without making

them

them mediators, to the difparagement of the one only mediator, Jefus Chrift: of which there is no danger in defiring the prayers of any particular perfon or congregation here upon earth. And, whatever was the defign of the Romish doctrine of the invocation of faints; it is evident in fact, that the common people in that church do, in pursuance of it, apply to the mediation of the faints much more than to that of Jefus Chrift; and entertain falfe and pernicious fentiments of the divine being, as almoft inacceffible and inexorable, or at least as wanting continual folicitations from all the faints about his throne, to be kind to their brethren upon earth. Moreover it takes for granted a ridiculous round of prayers, and of informations relating to thofe prayers; all inconfiftent with the tenor of fcripture doEtrine; and all upon the fuppofition, that they have knowledge of our addreffes, which we have no manner of reafon to believe they have.

For, what if there is * joy in the prefence of the angels of God, over one finner that repenteth? Luke XV. 1O. If thefe and the like expreffions were not defigned to be figurative and hyperbolical, it is easy to anfwer; that the angels have their knowledge, and confequently the occafion of their joy, by immediate revelation from God. And the fame is true concerning those two paffages in the Revelation; XI. 15. XIX. I, I, 2. What if at the refurrection the faints shall be equal to the angels; Luke XX. 36. or like unto the angels? Forbear worshiping them till that time: and you will then clearly fee, that neither

the one nor the other are to be worshiped. And fo indeed you may now, if you will but take the fcripture for your guide: which particularly warns you, to let no man beguile you of your reward, in a voluntary humility, and worshiping of angels; Col. II. 18. Surely then he must be much more a volunteer in worship, who will offer that to faints, which is forbidden to be offered to angels.

But how indeed should either faints or angels know what paffes here upon earth, without immediate revelation from God? How can they be fenfible of the feveral addreffes made to them in heaven, by their worshipers in all parts of the chriftian world; unless you will acknowledge they are themselves poffeffed of divine perfections, fuch as omniprefence, omnifcience, and fearching of the heart? And how will that confift with the honour which is due to God alone? This one thought is a fufficient answer to all the * reafonings drawn from the light of glory, enjoy'd by the faints and angels in heaven; and all the reflexions upon any texts of scripture relating to it.

As for the example of Jacob, Gen. XLVIII. 15, 16. the very recital of the words, I think, plainly fhews it was the Son of God himself, and not an ordinary angel, who is there spoken of. God, before whom my fathers, Abraham and Ifaac, did walk; the God, who fed me all life long unto this day; the angel, who redeemed me from all evil, blefs the lads. And the fame appears to have been the angel, to whom Jacob wept and made fupplication; Hofea XII. 4.

*Grounds, pagg. 44, 45.

my

As

As for the benediction, Rev. I. 4. in the name of the feven fpirits before the throne: I cannot fee that it includes any more, than that they were to be the ministers of that grace and peace, which proceed originally from God; or that it can be any foundation of invocating them with religious worship.

But how will the Romanifts account for that remarkable example on the other fide of the question; that of the apoftle John? who, when through the exceffive glory of the vifion he had received, he fell down at the feet of the angel from whom he received it, met with this reproof from him: See thou do it not: I am thy fellow-fervant, and of thy brethren, who have the teftimony of Jefus: worship God. The apoftle is here told by an angel, that he must worship God, in oppofition to the thought of worshiping angels: and the reafon for it is, becaufe angels are only fellow-fervants with thofe who have the teftimony of Jefus. This fingle text, one would think, fhould be fufficient, with those who have any regard to fcripture, to overthrow the worship of angels and faints. But notwithstanding all that can be faid against this practice, the church of Rome is refolved to retain it: and in order thereto has fet up her own authority against the authority of God.

The fame is to be faid concerning the next article.

IX. I do moft firmly affert, that the images of Chrift, and of the mother of God, always a virgin, and alfo of other faints, ought to be bad and retained: and that due honour and veneration ought to be given to them.

*

But what is this due veneration? If it is to be understood by the conftant practice of the Romish church, (notwithstanding all their pretences of a defire to remove fuperftition, and notwithstanding the fubterfuge of a relative honour, and the laboured diftinction between λarpeice and diz) it is a direct and pofitive worship of the images themselves. And what if the worshiper does not exprefsly fay to the image itfelf, I worship thee: yet if he is directed to pray to it, to profefs his hope and truft in it, and all this is to be attended with the folemnity of bowing to it, lighting candles, and burning incense before it; what difference is the common people likely to make in their minds between this and real worship? And yet all this worship is, by the direction of the Romish church, paid

to

Concil. Trident. Sefs. XXV.