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Saint, or Angel, any of them stiall pray/with, an Assurance that God will communicate to that Saint, or Angel, such Addrestes? . ^ v

But, suppose God were continually to make known to Saints- and Angels the- Petitions ihkt are made to them from Earth, even this vtouhd not make them Capable ObjeSis of -our Prayer?; for, unless they be' capable of answering Petitions, what will ;their knowing bur Wants signify to u's? And it ds impossible that they should be able to supply all our Warits, without being omniscient, and omnipotent without Omniscience, they cannot tell whether what we ask of them be 'good for us, or kow our Wants-may be supplied. Without Omnipotence, they cannot always be able to put their g'ood Designs in Executions They must be able to fee all the present bad Designs of evil Spirits, and evil Men, against us. They must be able to foresee all the future Intentions and Actions of free Agents. They must likewise be able to controul and over-rule them; and, I presume, there is not a Papist o{ common Sense who believes that Saints and Angels have such Powers as these; which, yet are absolutely requisite towards making them capable Objects of' their Prayers; How, then; can they act so absurdly, - and impertinently, as to pray to Beings which they must know, and acknowledge, to be incapable of helping them? And, yet, that' they do pray to Saints and Angels is undeniable. At present, indeed, their Masi%s are not publickly used among us; and, therefore we cannot"-' have daily experimental — • C 3 Evidence


Evidence of this Fact; but, all Person?, who know any thing of Popery, must know that the Papists do publickly pray to Saints and Angels in their Churche6: Nay, they have made the l)ocIrine pf praying to Saints and Angels an Article . of their Faiths. and, in their Opinion, necesiary to Salvation; and they refuse Communion with, .»nd positively condemn, all those who will not profess their Belief of this Article of their Trent Creed. Nay, they not only pray to them, bu.t they pray to them with all the same Circumstances of religious Honour, and Wgrjhip, with which they pray to God and Christ; and pray, to them together with God and Christ as joint Objects of Worship: This might easily be proved from their publick Forms of Prayer j but this does not so properly sall within my present Plan j which was, to shew that Saints, and Angels^ as Creatures of a finite and limited Nature, are not capable Objects of our AddreJJ'es of any fort, because they can neither know what we pray for, nor are capable of answering our Prayers, If any one is desirous of receiving farther Satisfaction on this Head, I refer him to three most excellent Sermons of Archbishop Tillotson upon one Godf and one Mediator between God and Man, &c. in the ist Folio Volume of his posthumous Works. .,f But, though Saints and Apgels are not car pable of hearing, or answering our Prayers, by Virtue of their own Knowledge and Power, yet, the Papists pretend that God may reveal to Saints and Angels what yft ask of them, and

enable enable them to grant our Petitions. God, it seems, may do this if he pleases, and therefore they pray to Saints and Angels without knowing whether he will be pleased to do it, or not. Is it not more reasonable to argue after this Manner: We do not know (the Scriptures being quite filent about it) that Saints and Angels do know what we fay to them, or are able to grant what we ask of them, and therefore we will not offer to pray to them, for want of a sufficient Warrant from Reason, or Scripture, because such a Practice would be a foolish one? 1 shall illustrate it by putting a familiar Case. Suppose that we an England should ask any thing of the Emperor of China, tho' it is naturally impossible for the Emperor to hear what we say to him, or be capable of assisting us, unless God reveals it to him, and enables him to grant it; I fay, suppose we should pray to him only because God can do all this, when we have no "Grounds of Assurance <hat God will do it; in this Cafe would any Man pretend to talk, or converse, with the Emperor at so great a Distance from us, as if he were present with us, or we were sure that he knew what we said to him, and could supply our Wants? The Parallel between this and the Cafe <*f praying to Saints and Angels is so obvious, that I need not flay to draw it: But, to obviate this Difficulty, the Papists have found out a very great Secret, viz. that Saints and Angels, having the beatific Vision cf God, see all Things in him, and, consequently know when we pray to them, what we pray to them for, and whether our Prayers be fit to be offered. Now, in the first

C 4 place, ^la&j'-as to Sasfasjwe, knowSngtadflsing of the '-Hearts of Men, cannot tell w&o are Saints, 'or Who'' are hypocritical'Sinners, an®'- may pray to them:'under a Persuasion of their being'in trfe 'xfox€-mmedtate-''Presence of God, while they are among'' the Wicked in Darkness and Despair; arid; - therefore before the Papijls pray to any of the 'Saints/' they 'should praytO 'Goi that he would be pleas'd to tell them whetheY the Perfofi td^'whom they We going to'' pray be realty'a. Saint in Heaven, or a Sinner inHell: Besides, the Scripture is silent about this-Glass, in whteh the Saints fee all things. And'' 'if "this be tliS Cafe, we; need not go so sar about, but may bet-, ter go directly to the Throne of Grace, according to the Direction of Scripture, and ask for what we want, with a firm Reliance on' Qfrifss Promise, that whatever' we ask in his Nanie^WX be granted, provided it be sit for us, and we worthy of iff Before I ssiut up this Head', concerning the proper Object of our Prayers;' I 'must observe, that' our Blessed Saviour, the Mah Chrifi1 Jesus, th'o-'a Creature of a limited Nature, arid no'W resident in Heaven, is a capable Object of bar Prayers, because he is God^ as well as Man. As the reasonable Soul and Body are one Man, so Crbd and Man are One Chris?: And,: by Virtue of this Union of the divine and human Nature in his Person, he has aU those essential' Perfections which make him a 'Capable ObjeSt of grayer; such as Omnipresence, Omniscience, end Omnipotence; hut, if he were a mere Crea\ure, he would be1 as incapable an Object of 't"/'4'; Xjuv. > i-d --'i ,l\ ..' Praye? t 1

Prayer as any other invisible Creature, because he could be no more capable of hearing, or answering, our Prayers, than Saints and Angels are, without a particular Revelation, and a supernatural Affijiance, from God, of which the Scripture fays not a Syllable: And, yet, the Scriptures plainly represent Christ as the ObjeB of Prayer', and relate the Prayers that the Saints offered to him. Thus, ABs vii. 59, 60. 'They Jtoned[Stephen calling upon God, and' faying, Lord ye/Hs receive my Spirit; and he kneeled jdown, and cried with a loud Voice, Lord lay not Itbis Sin to their Charge. In these Words St. 'Stephm. is- expressly said to pray unto JesusChrifti consequently, in the Opinion of that inspired Martyr, Jesus Christ is' the ObjeB of Prayer; and trulf 'God. As from his Divinity we can prove him to be a capable ObjeB of our Prayers, fo we ;may argue, backward, from his being a capable- ObjeB of our Prayers, to his being God; and if he be God, he must be the one God, since the Scriptures know of no other God,' but the one supreme-God; and of no other Worship, but what is due to the one supreme Gojs. . A subordinate Worstoip, to a subordinate God,' to a CreaTure God,' is a Doctrine of modern Invention. A Creature God, art omnipresent, omniscient, omnipotent Creature, is the strangest'Creature that ever was heard of, as great a Stranger to common Sense, as it is1 to the Bible, and 3 much greater Mystery than the Doctrine of'the Trinity. -' So plain a Case as this is needs ho ' Authority p confirm it, but I shall cite a Passage in the * Sermons,

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