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tion of their Images , to see that there is nothing The invomore Antichristian, that doth more subvert Chrisation of ftianity, and one of its principal Articles, viz. their interthat of the exaltation of Jesus Christ at the right cuins the hand of bis Father. This sitting at the right hand fundamenof his Father doth not meerly signify, as is sup- of the exalposed , an elevation to the glory and dignity of I: of Soveraign Monarch of the Church. It ligni- she right fies also that perpetual assistance, if I may use this hand of his term in that senle ; that perpetual action , by which Jesus is always present with God his Father, to speak to him in our behalf, and to obtain of him all things that we stand in need of. He affits at the right hand of God, because that is the hand of glory, and glory is for him. The right hand also is the hand of good omen. Therefore evil omens are called finifter ones , i.e. very bad
Now in this respect he affifts at the right hand of God for us, and therefore it is that litting at the right hand is immediarly joined with interceflion. Who is be that shall condemn? It is God that justifies; it is Christ that hath dyed, or rather that is risen again, who also fits at the right band of God, and makes intercession for us. And elsewhere, he is enired into the holy places will bis blaod newly shed, and lives there, that he may make interceffion for us.
So that the honour of the exaltation of Jesus Christ consists in thesetwo things; First, his royal dignity, that exalts him above all the Church. Second, the glorious priviledge of continually afsifting before the Father, to be
our Mediator. These two great advantages belong to Jesus Christ in such a manner , tha they are incommunicable to every one besides. This was what was typified by the high Priest, who alone entred into the Holy of holies to pre
fent his incense there. Whosoever therefore communicates these two advantages to the creature; he destroys the article of the exaltation of Jesus Christ, and consequently promotes an abominable
doctrine, The Papilm
Now this is that which the Papism doth , it defroys destroys the exaltation of Jesus Chrilt by dividing parts of the it. First of all, it destroys his exaltation, that is of J.Chrift.
to say, his royal dignity, in giving him an Affociate under the name of his Vicar, who assumes as well as Jesus Christ, the name of God, Holy; mnult Holy and Holiness. For to make a Vicar for 2 King without his order , and against his will, is to give him a Rival. Supposing therefore, that this great office of Vicar of Iesus Chrift, be not according to God's intention; it is certain, that it is the highest of all encroachments on his right and authority, and which deserves the odious names of apolitacy and abomination.
Secondly, It overthrows the mystery of his exal
sation, in giving Jesus Christ companions in his the privi. incommunicable priviledge of standing before the ledge of Throne of God, and being at his right hand to before the present our requests unto him. This isevidente Throne of ly that which makes the connection of this Text communi- of Saint Paul, now the Spirit faish expresby, iherè dable to any shall be a departing from ibe faith, with the foreJ. Chtit. going one, God manifeft in the flesh, &c. received
up into glory. Naturally received up into glory, should follow after justified in the Spirit, and come before seen of Angels, preached to the Gentiles, believed on in the World. But he would place the words, received up into glory, at the end of the mystery of Godliness and immediately before the prediction of the Apostacy, to signify, that that Apostacy should principally aim at the ruin of that Article. For in truth it feems, that the The Papilm mystery of iniquity did principally design to draw the Lord
from his down Jesus Christ from the Heavens, and tum
glory. ble him again into a low estate. It encloses him in a bit of bread, it makes him descend into unclean entrails, it sends him to the draught, it causes him to be eat by Mice and Rats. It takes away from bim his arms, legs, head, life, and leaves him without any action or defence. It fets up rivals to him in all his offices, and divides his honour to wood and stone: All this well conlider'd , deserves the name of abomination and apoft acy.
That this may be more plain with respect to maintained the invocation of Saints, and to take off the veil, bomointia under which they hide the horrours of that wor-cate any ship; we must observe, that that fitting of Jesus before Christ at the right hand of his Father,
imports a Gods faces very near presence of the Son, who assilts perpetually before his Father, and who is perpetually before his face , environn'd and (as I may fo say) buried by the rays of that glorious face of God. Thou shalt not bave other Gods before my face. This face of God is a lively spring of light , that swallows up whatsoever there is of brightness in the most excellent creatures , in such a manner, that they are as nothing in the presence of God. There is but one creature, that is not swallowed up by these rays, and that is the bumane nature of the Son of God. That is upheld by the glory of the second Person , to which it is supernaturally united. By reason of this, the Son may be invocated before the face, and in the presence of the Father, because the glory of the Son is not swallowed up and arinihilated by the glory of the Father. But it is a true abomina
pray the Saints
are not swallowed
tion, to go and worship, and invocate a simple creature before the face of God, and at the foot of his Throne.
This consideration doth utterly destroy that vain
pretence, which so many take for a good One may reason. We lawfully pray the Saints on Earth
to pray to God for us, say they'; what greater which are harm is there to invocate them in the heavens?
The difference is plain ; the Saints that are upon / to pray to God tor us ; Earth, are conceived as far from God their rays because being far are not swallowed up by the infinite brightness from the of the Divinity, we may give them some homage. God, they But to go and serve them before the face of God;
to give them a religious worship in Heaven, 'tis up by his infolently to violate the Majesty of God. And
under what pretence foever it may be done, 'tis a bold attempt, that is not pardonable. A Subject that is highly preferred, when he is alone, and far from his Prince , may
, may receive great honours from those that are beneath him.But both the smallett and the greatest , when they are in the soveraign's prelence, are equal. It would be a piece of high I reason, to render hornage to a Subject before the Soveraign's face. The
Sun swallows up all the Stars. The glory of God ini his Throne annihilates all glory. 'Tis therefore an odious crime, to go and render homage to the Saints at the foot of the Throne of God. If I honour the Saints here below by my praises and my imitation of them, this doth not reach to the Throne of God, 'tis to men that I speak; but my prayers reach Heaven. There is but one Subject that doth invocate in the behalf of others in the Heavens, and but one Obječt that may be invocared. This is what St. Paul means, There is but one God, and one Mediator between God
and men. There is but one God, that may be prayed to in the Heavens, and only one Jesus that prayeth for men. So that I conclude, that the invocation of the Saints is an abomination and an apostacy, because it highly affronts Jesus Chrift; in that double manner as we have faid, both because it srátches away from him the priviledge of assisting alone at the right hand of the Father, and because it violates the Majesty of God, in whose presence all grandeur disappears. So far are the Saints from being more worthy of adoration because of their glorification, that on the contrary, the more they are glorified, and the nearer they are to God, the more are they as no thing and invisible. Add to this, that 7. Christ hath resery'd it to himself as an incommunicable piece of his glory, that we should call on the Father in his name. The Papism calls on him in the name of Saints ; for it invocates him by the merit and interceflion of the Saints. . This is another abomination. As to the adoration of Images, 'tis fo plain an abomination and apostacy, that it Cannot at this day any longer be defended, but by denying it, and saying, God forbid that we should adore or serve Images, we only make use of them, as a means to ascend to their originals.
The second difficulty is, that the Holy Spirit The Idospeaks of the Antichristian Idolatry, in more odious latry of the
Jews was terms than it doth of the heathen Idolatry. Which is very strange. But none will any longer wonder ried so far år it, when he considers in' what manner God the Hea
nder the Old Testament spake of the Idolatry of the Israeliteś. One thing is as certain as it can be, viz. that the Israelites in their Idolatries did never totally abandon the true God. They worThipped a golden Calf in the wilderness; but they