I 40 Chrifl Jefio, the only Mediator Vol. >< To this I £hall anfwer Two things. (r.) That praying to them in all places, and at all times, and for all forts of Bleffings, does fuppofe them to have the incommunicable Perfe&ions of the Divine- Nature imparted to them, or inherent in them, namely his Omnipotence, and Om- nifcience, and dmmenfe Prefence ; and to whatever Being we afcribe thefe Per- fedions, in fo doing we make it God ; for Prayer to God is no otherwife an ac- knowledgment of his Omnipotence, Omnifcience, and Immenfe Prefence, than as we do in all places, and at all times, pray to him for all things ; and fo they do to the Saints, and that not only with vocal but with mental Prayer, which the Council of Trent allows, and in fo doing, neceffarily fäppofeth them to know our hearts, .directly contrary to the Reafon which Solomon gives, why we fhould put up all our Prayers and Supplications to God, (a Kings 8. 39.) for thou, even thou, only knowefl the hearts of all the Children of Men. (a.) Bellarmine is fo fenfibleof the dint of this Argument, that he is forced to acknowledge the Saints which reignwith Chrif in Heaven to be God's by par- ticipation, that is, a fort.of Inferior Gods, as the Heathen fuppofed their Me- diators tobe) and that 'therefore we may flue to their Aid and Help, as well as to their Intercefon and Prayers. And is this alfo to pray to the Saints in Hea- ven, in the fame Order of Brotherly Society, with which we entreat our Brethren, upon Earth to pray for us ? This methinks is great Familiarity, to treat Gods by Participation, tuff in the fame Manner as we do our Brethren upon Earth. Certainly either Bellarmine bath raifed the Saints in Heaven too high, when he makes them Gods by Participation; or the Bithop of Meaux bath funk them too lour, when he thinks they are to be treated and addreft to, in the fame Rankof Brotherly Society, with mortal Men here upon Earth. One cannot but think the Decree of the Council of Tient to be very obi-cure and ambiguous, when it can admit of Two fo very different Explications. Hass. infallible fudge of Controverftes can fpeak no plainer ; I think we had even belt flick to the Bible, and hear what God fays in his Word, and endeavour to un- derftand it as well as we can. I proceed now to the Fourth thing which I propofed, namely, to Phew that this Praaice of theirs, of Addreffing our felves to Angels and Saints, and making ufe of their Mediation, to offer up our Prayers and Thankfgivings to God is not only Needlefs, being no where commanded by God ; but Ufelefs alto, and un- profitable. They are fo far from pretending, that it is commanded by God, that feveral of their later Writers would fain make us believe that it is not enjoyned by their Councils ; but only declared to be lawful, or at molt, but recommended as pro- fitable. Nor is there any Example of praying to Saints, either in the Old or New Teflament : Not in the Old, (as they of the Church of Rome confefs) becaufe the Saints were not then admitted into Heaven ; nor in the New, for fear of fcandalizing the yews, and of making the Gentiles think they propofed new Gods, and new Mediators to them in/lead of the old ; which are the Rea- foils given by their own Writers. And it is Needlefs likewife ; becaufe the Mediation of Jefus Chrift alone is fufficient for us, and more than the Interceffion of Millions of Saints and Angels. He alone is able to fave to the utmo/l all thofe that come to God by him, as the Apnftle to the Hebrews fpeaks. Hath not he made a clear and full Promife to us, that whatever we ask in his Name, fhhall be granted us ? And have we any Reafon to doubt, either of his Inclination and Good-will, or of his Power and Intereft to do us good? What need then is there to fue for the Favour, or to take in the Affiftanceof any other, even of thofe who are thought to be moll powerful, and the chief Minifters and Favourites in that Heavenly Court? After fuch an Affurance that my Bufinefs will be effectually done there, by that great Advocate with the Father, fefus Chrifl the Righteous ; why fhould I apply my felf to St. Peter, though he be faid to keep the Keys of Heaven ; or to Michael the. Arch-Angel, though he be the chief ofthe Min/ring Spirits : or to the Bleed Virgin her felf, notwithflanding thofe glorious Titles, of the Queen of Heaven,
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