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G. My Lord, to pray to the Saints jointly with God is somewhat too familiar, and looks like put ting them upon the Level.
L. Ay, Sr, it would do so , if we pray'd to the Saints as we do to God. But if we only invoke the Saints as Intercessors at the same Time that we call upon God as the Giver of all good Gifts, there is no Danger of Putting them upon the Level. Prayer is the Defore or Affečtion of the Heart, and if the Heart moves at the same Time towards God and his Saints, or towards Christ and his Blessed Mother, as when I say , Jesus Marie , do's it make no Difference be, tween the Creator and the Creature? If so, then it will be Blafphemy to praise God in his Saints: Because in that A& I must of Necessity join God and his Saints together. Nay I cannot praise God in his Saints, buc in the same Act whether I will or not, I praise and Honour the Saints with an inferiour or Relative Hopour : What
you tell me concerning St Eloy's PRESI, DING ( as you term it ) over Horses, and St Antong over the Swine , is a very curious Piece of Erudia tion, to which I was an utter stranger till now.
But , to give a short Answer to this whole Piece of Buffoonery , we honour all God's Saints , because they were his faithful Servants on Earth , and are honour'd by him as his Friends in Heaven. And if the People address themselves to this or that partia cular Saint rather than others, 'tis not because there is a Division of Offices among the Saints, or that they may not all equally intercede for any Favour witha our Entrenching upon each other's Prerogative, but because ( according to St Austin's Remark Epift. 78. olim 137. 9. 3.) as the Saints have their several Gifts bestow'd upon them in this Life, so Almighty God things fit to honour them differently in Heaven'. And
the People that invoke them, have found by Expesience, that God is pleased to grant such or such particular Favours through their Intercession. But your Comparing on this score God's Saints with the Heathen Deities is a most Unchristian Reflection, because we do not honour them as Gods, but as the Friends, and Servants of God, of whom alone we hope to obtain the Blessings , for which we delire their Prayerse
He Word Gods is frequently given in T.
Scripture to Angels, and to Men as Ministers of God's L. It is so sometimes. What then? » G. Thus the Heathens understood it, and sup
posed their Gods to be such Ministers, as Æolu to >> govern the Winds , Neptune the Sea, &c. Therefore » they callid them Dii Medioxumi, inferiour Gods,
as ttanding in the Middle betwixt the Supreme God » and us to succour and punish us according to his » Orders. pag. 117.118.
L. It seems then according to you, that the Heashens in calling those Gods, whom they had deified, anderstood that Word in a very innocent sense , and as it is sometimes taken in Scriptures for the Ministers of the true, Supreme God. Really, Sr, with a few touches more of your exquisite Skill it is to be hoped the Heathens will shortly be transform'd into true Worshippers, · Bụt they have unluckily spoil'd all and explain'd their own Meaning in Faet by Offering Sacrifices to their inferiour Gods no less than to their Supreme God Jupiter : which is a convincing
Proof, that they regarded them all as truly Gods and were blind enough to believe, that there were Higher and Lower Degrees amongst the Gods as well as amongst Creatures : Tho in Reality both their Higher, and Lower Gods were but Devils, or evil Spirits.
G, St Austin , who knew them well, tells us « what they argued for themselves. They said, we ca do not Worship evil Damons or Spirits, but we Wor- « ship those, whom you [ Christians ] call Angels, the . Powers of the great , the Ministers of the great God. c Auguft. in Pl. 96. But St Austin answer'd them, a that they must be evil Spirits, whom they worshipped, because they required Worship from Men as the Devil ce did from our Saviour ; which the good Angels always « refused. And he quores , Rev. 19. ¥. 10. and 22. “ 5.9. where the - Angel forbad John to worship him, a And the famie did the Saints upon Earth , as Peter refused it from Cornelius, Act. 10.7.26. And Paul « and Barnabas from the Men of Lystra. Act. 14. $. 14.15. pag. 118. c
L. So, it is no Wonder the Heathens would not own their Gods to be evil Spirits. But St Austin upon the 96 Psalm quoted by you confutes them very solidly, and I am sorry I must here accuse
of a notorious Falsification of that Father's Answer to the Heathens. You fay his Answer is thus. Viz. That they must be evil Spirits, whom they worshipped, because they required WORSHIP from Men.
Now the Word Worship is equivocal , and may cither signify Divine Worship, or thae inferiour of Relative Honour, which we pay to Saints and Angels. Therefore to render it at least doubtful, which of the Iwo Worships St Austin condemn'd in his Answer to the Heathens, you have very dexterously alter'd his Words ; which, if truly quoted are clear, and incapable of a double Meaning. His true Words arg
Chefe. Dic mihi, Demonia colis, an fpiritus bonos , quales funt Angeli? Sunt enim Angeli sancti, á sunt Spiritus maligni. Ego dico in Templis fuis non coluntur nifs Spiritus maligni. Qui fibi exignet superbe SACRIFICIUM, & volunt se coli TANQUAM Deos, maligni sunt , superbi sunt. That is to say, Tell me do you were ship Devils or holy Spirits, such as Angels are? For there are holy Angels, and there are evil Spirits : 1 say shas in your Temples only evil Spirits are worshipped. For they, who proudly require SACRIFICE 10 be offerred to them, and will be worshipped As GODS are evil and proud Spirits.
These, Sr, are St Austin's Words upon the 96, Psalm. and your Translating them as you have done, is such a piece of Disingenuity, as all Men of Ho. nour and C nscience will detest. For it is manifest, and you ca not but be conscious of it to yourself, that áis Words expreß and fpecify that Worship, which is OFFERING SACRIFICE, and can therefore render you no Manner of Service against our Invocation of Saints and Angels , unless you can prove , that we offer Sacrifice to’em, and Worship them as GODS, which the blackest Malice cannot accuse us of.
You say St Austin quotes Rev. 19. ¥.10. and 22.
9. Where the Angel forbad St John to worship him. To which St Austin himself answers for me: that the Angel appear’d in such a Manner, that he might have been adored as God, and therefore Se John's Mistake was to be corre&ted. Aug. Quæft. 61. in Gen.
After which you quote St Peter Refusing Worship from Cornelius. To which I answer, that tho the Worship intended by Carnelius was no more than a Refpe&z due to St Peter's CharaEter, he refused it out of Humiling. For if what Cornelius did, was in itself unlawful, then knceling to a Parent, or the King is likewise unlawful.
! Lastly, you produce the example of Paul and Bars nabas Refusing Worship from the Men of Lystra. Ad 14.8.11.&c. But do not the Acts themselves tell us what Sort of Worship these Men intended · The Gods, said they, are come down to us in the Likenes of Men. And they call d Banabas Jupiter,
and Paul Mercury, because he was the chief Speaker. Then the Priest of Jue piter brought Oxen and Garbands, and would have done Sacrifice to Barnabas and Paul, &c. And had they not then Reason to refuse this Worship from them. But if the Men of Lyftra had only desired their Prayers, as we do those of the Saints and Angels, would Paul and Barnabas have Scrupled to grant their Request a
The scandalons Parallel between the Heathen Worship
and that of Roman Catholicks confused.
After the Gentleman's last Words in his Cafe stated, pag. 118. his Lordship is so very ignorant as to answer, that the Heathens worshipped every one of their Gods as supreme. W bich Blunder was necessary to introduce the scandalous Parallel between the Heathens, and Roman
of the blackest Nature, and nothing can be a more
Man of Sense can oppose or deny it.