Although pressed forward with such unhesitating confidence in its
validity, that argument is so singular in its nature, and so important
in its consequences, and withal so utterly groundless, as to call for a
separate examination, on which we will shortly enter: meanwhile, we are
now inquiring into the matter of fact.

The whole Book of Psalms is a manual of devotion, consisting
alternately, or rather intermixedly, of prayers and praises, composed
some by Moses, some by other inspired Israelites of less note, but the
greater part by David himself; and what is the force and tendency of
their example? Words are spoken in collaudation of "Moses and Aaron
among the saints of the Lord," and of "Samuel among such as called upon
his name;" and mention is made with becoming reverence of the holy
angels; but not one word ever falls from the pen of the Psalmist,
addressed, by way of invocation, to saint or angel. In the Roman Ritual
supplication is made to Abel and Abraham as well as to Michael and all
angels. If it is now lawful, if it is now the duty of the worshippers of
the true God to seek his aid through the mediation of those holy men,
can we avoid asking, Why the inspired patriarchs did not appeal to Abel
for his mediation? Why did not the inspired David invoke the father of
the faithful to intercede for him with God? If the departed spirits {23}
of faithful men may be safely addressed in prayer; if those who in their
lifetime have, to their fellow-mortals, (who can judge only from outward
actions, and cannot penetrate the heart,) appeared accepted servants and
honoured saints of our Creator, may now be invoked by an act of
religious supplication either to grant us aid, or to intercede with God
for aid in our behalf, why did not men whom God declared to be partakers
of his Spirit of truth, offer the same supplication to those departed
spirits, who, before and after their decease, had this testimony from
Omniscience itself, that they pleased God? Why is no intimation given in