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Tell me then (says St Chrysostom) dare you say the Lord is Dead, whose Seruanis obô deceased are Parrons and Defenders of those, who command the whole Earth? Hom. 26. in Epist. 2. ad Cor.
When Vigilantins An. 404. deny'd the Ineercession of Saints, Sc Ferom reply'd ; if she Apoflles and Martyrs pray'd for orhers in this World ( when they were in Concern for themselves ) how much more after their Crowns, Victories, and Triumphs ? Moses obrain'd Pardon for 600000 Men; Stephen begg'd Pardon for his Persecufors; and since they are with Christ, will they have less Power ? Libro contra Vigilantium.
To omít many more for Brevity's Sake, St Leo's Words are very remarkable. We are bound ( says he) to thank our Lord and R.deemer fesus Christ, who gave such grear power to him, whom he constiruted Head of the whole Church, that if any Thing be well done even by us, it must be imputed to him to whom he said, and when thou are converted, confirm thy Brethren, and to whom our Lord after his Resurrection Grid thrice , feed my Sheep. Which now also withont Dorbe thés Godly Pastor performs confirming us with his Exhortations, and NOT CEASING TO PRAY FOR US, that we be not overcome by any Templarion. Leo Serm. 3. in Anniver, Alsumpt. ad Pontificarum.
In a Word, Sr, I fairly defy you to produce the Authority of one single Orthodox Father denying that the Saints and Angels pray for us. I will therefore pro.
ceed to my
sth and last Proof of it from the Testimony of Protestant Writers. I have already quoted Mr Torndike ; and the Bishop of O.xford in his Edition of St Cyprian p. 271. agreesexactly vith him, and delivers it as the general Doctrine of his Church. We do not doube (says he) but the Souls in Heaven pray earnoftly to God, that he may shew his Mercy to those, that live here, II. Part.
Bishop Mountague comes a Step nearer to us, and writes chus. I see no Absurdiry in Nature , nor incongruiry unto the Analogy of Faith; No repugnance at all to sacred Scripture , much biß Impiety for any Man to say, Holy ANGEL GUARDIAN PRAY FOR us. Treatise of Invocation of Saints. p. 97.
The Lutherans in their Defence of the Confession of Aufbourg infer from the foremention'd Text of Za chary, that Angels pray for us. Apol. Confess. August. de Invoc. Sanct. Fol. 179.
Oecolampadius (ad Orat. Chryfoft. de Juventio & Maximo Martyribus ) wrices thus. Neither will I affirm it 10 be Idolairy to de fire the Patronage of Saints. For the Saines in Heaven being inflamed wiih Charity do not ceafo to pray for us.
Faber (de statu defunctorum C. 7.) writes plainly thus. I do not doubt but the Souls of the Dead remember their Parenis, Brothers, Sisters, and Kindred, whom they left behind ; and pray to God, that he will also deliver them out of this. Vale of Tears.
Brentius ad Cap. 16. Lucæ, proposes this Question, do the Dead then pray for the Living? Which he an. swers thus. Surely it cannot be deny'd, that they, who Live with Christ, wish well to the Church and her Members. For, if the Angels pray for us, as Zachary wirnerseth, and if Christ himself prays for us to his father, bow should the Saints not be affected with Charity towards sko in Christ, and ihrough Christ?
Lastly, the Church of England has this Colle&t upon the Day of St Michael and all Angels in the Common. Prayer Book. O everlasting God, who haft ordain'd and constituted the Services of Angels and Men in a wonderful Order, mercifully grant , that as thy holy Angels always do thee Service in Heaven, so by ihy Appointment they may succour and defend us on Earth through Fesus-Chrift our Lord. Amen. Here , Sc , your Churcla hopes for
Succour and Defence from the Angels; and I desire you to remember your own Maxim, ihat Saints, and Angels are upon the fam. Foor, G. But pray, My Lord, what do
infer from this
great Heap of Authorities : For here seems to be much cry, but no Wool.
L. So, 'I infer forft from this unanimous Agreement of Scriptures, Fashers , and Protestant Writers, that it is an undoubred Truth, that ihe Saints and Angels in Heaven pray for us. And from this Principle (which alone decides the whole Question concerning the Invocation of Saints ) I infer 2dly, that
Interpretation of St Paul to the Colossians is abjurd: Because it is inconsistent with common Sense co maintain, that we lose our Reward, and for ake the Head, which is Christ, by Deliring a Part and Interest in those Prayers, which by God's own Appointment the Saints and Angels offer to him without Ceasing foe the Church upon Earth. What, Sr! can you believe that your Angel Guardian
yet think it unlawful to defire it of him? Can you hope for Succour and Defence from Angels, and at the same Time believe you forsake Jesus Christ, and lose your Reward, if you beg of them that Succour and Definice, for which Almighty God has appointed them to be our Guardians ! If this be not Shocking common Sense, I confess I know not what is,
I shall now proceed to prove likewise the second Part of my Charge, viz. that your Interpretation of St Paul to the Colossians is impious. I have already produa ced the Testimony of several holy Fathers both of the 4th and sth. Age teaching and practising the Invocation of Saints and Angels. Nay that it was the pu. blick Practice of those two Ages is a Thing so No. toriqus , that a Man must outface Evidence to deny it. However, to leave no Room to doubt of tho
Matcer, let Protestants themselves be Witnesses of it.
Bishop Fo bes speaks in general Terms thus. It has been a Practire, says he , for mange Agrs in the whole Church, in the Eift as much as in the left, and even in the Norih by the Moscovies (Your great Church of Rufia] ro sing this Litany for Example , SI PETER PRAY FOR US. pag 311.
Dr Ful", ( in his Rejoinder to Bristow, p. s.) says, I confeß that Ambrose, Austin, and Jerom held invocation of Saints 10 be lawful
. And again (against Rhem. Teft. pag. 443. ) that many of the ancient Fathers beld this Opinion, that Saints departed pray for us, we do not diny.
Chemnicius a learned and zealous Lutheran maintains , char the Invocation of Saints was begun in publick Affemblies about the Years 370, by St Bafil, St Gregori Nyffen, and St Gregory Nazianzen. In Exam, Conc. Trid. part. 3. p.
200. Beza (Præf. Novi Test.) speaking of the Times of Cyprian, Austin, and Chryfom, acknowledges, that then prevail'd the Invocation of the Dead.
The Centurists (Cenr. s. C. 6. Col. 675.) charge St Chrysostorn's Liturgy with Invocasion of our Bleffed Lady by Name. And again ( Cent. 4. Col. 295.) they alledge several Examples of Prayers to Saints in Athanasins, Bafil, Nazianzen, Ambrose , Prudentius, Epiphanius, and Ephrem.
Lastly Mr Thorndike writes thus. It is confessed, says he", that she Lights both of the Greek and Latin Church, St Bajil, St Gregory Nazianzen, St Gregory Nys sen, St Ambrose, St Jerom, St Austin, St Chry, otom, St
Cyril of Jerusalem, Si Cyril of Alexandria, Theodoret , St Fulgentins, St Gregory ihe Great, St Leo, More or rather all after that Time bave spoken to the Saints, and desired their Affiftance. In Epil. par. 3. pag. 358.
This , I think , is abundantly sufficient to prove that the Invocation of Saints was boch taught and pra&iled by the greatest Lights of the Church in those very Ages, when she was most eminent both for Helines and Learning ; Since the fact is so clear, that her very Enemies are forced to acknowledge it.
Now, Sr, chis shews the limpiery of your Interpretation of St Paul to the Colossians. For it foilows from it by a manifest, and undeniable Consequence, that all those great Lighis and Pillars of th: Church; those eminent Saints, whom the whole Christian World has ever held in Veneration both for their Holines and Learning, it follows , I say, that they all for; oor Christ, and lost their Reward : that is to say in plain English, that they are all damn'd. I really have the Charity to think you never reflected upon this Consequence. But I am very confident, that whoever reflects upon it, unless he be a profeß'd Atheist , will detest your Saying, that the invocation of Saints (which, even our Enemies being Judges, was caught and practised by those great Men) is forfaking Chrift, and Lofing our Reward.
Your Interpretation therefore of St Paul being inconsistent both with Piery, and common Sense, I hope you will allow me to give one, that agrees with both. Now 'tis manifest, that the principal Subject of the Chapter you have quored from St Paul to the Collossians is to establish the Divinity of Christ, his Superiority over the Angels , and Mediatorship between God and Man, In bim (says he ) are hid all the Tresfures of Wisdoin and Knowledge. V. 3. For in him dwel. leth the Fulneß of the Godhead Corporally's and we are compleat in bim, who is the Head of all Principality and Power, 66. ¥. 9.-10. Whence in the Words you have obje&ted, the Apostle takes Occasion to warn che Colossians against the pernicious Doctrine of chose,