have no instance of the righteous departed being invoked in the times of
the elder covenant is, that they were not as yet admitted into heaven,
but were kept in prison till the resurrection of Christ. I would also
observe, even at the risk {33} of repetition, that I am here not
maintaining any opinion as to the appointed abiding-place, the
condition, and circumstances, the powers of consciousness, volition or
enjoyment of the departed, before Christ's resurrection; on the
contrary, I am rather urging the consideration of the great and serious
caution requisite before we espouse, as an article of faith, any opinion
which rests on so questionable a foundation, and which involves such
interminable difficulties.

But while we need not dwell longer on this immediate point, yet there
are two considerations which appear to be altogether decisive as to the
evidence borne against the Invocation of Saints by the writers of the
Old Testament. If the spirits of the saints departed were not invoked
before the resurrection of Christ, purely because they were not then
admitted into heaven; the first consideration I would suggest is this:
Why did the faithful and inspired servants of Jehovah not invoke the
angels and archangels who were in heaven? The second is this: Why did
not the inspired Apostles and faithful disciples of our Lord invoke the
spirits of those saints after his resurrection; that is (according to
the theory before us), after those saints had been taken by Christ with
him into his Father's presence? I wish not to anticipate here our
inquiry into the testimony borne by the writers of the New Testament as
to the doctrine and practice of the Roman Church in this particular; and
I will only add, that whatever be the cause of the absence from the Old
Testament of all worship and invocation of Abel and Abraham, whom the
Roman Church now invokes, the alleged reason that it was because they
were not in heaven till after Christ's resurrection, is utterly set