the Deitie any thing which by God hath been made and created but the only God who hath made and created all things From whence appeareth that the inuocation of Saints bore not any sway in those daies nor any degree or title of diuine seruice in the Christian Church in the time of Saint Austine and his predecessors True it is hee complaineth that in his daies the Church began to lose her virginitie and that they obscured not those most wholesome things which in the diuine books are commanded but that there were instituted some other ceremonies beyond the custome He confesseth also that the Church being setled among much chaffe and tares did beare with many things which themselues durst not reproue nor condemne to auoid the scandals of some persons whereof some were holie and others seditious But howbeit on the other side hee declareth that neither hee nor the Church hath allowed the things which were against the faith and a godly life There is a difference saith he in his 119 epistle to Ianuarius betweene the things that we teach and the things which we suffer betweene the things that wee are commanded to teach and between the things that we are commanded to amend and constrained to support them till we haue reformed them And yet notwithstanding ye would make vs beleeue that S. Austin S. Ierome S. Ambrose S. Chrysostome S. Basil S. Athanasius S. Origen S. Irenaeus and Denys the disciple of S. Paul haue not only approued the superstition of those which worshipped the departed Saints but that euen themselues haue recommended it to the people aswell by their prayers addressed to the Virgin Mary and some other Saints as by the recitall of their vertues and merits Whereunto first of all I answere that many sentences haue been falsified and many annexed to the writings of the Fathers against their intention Which was easie to bee done because in their time the Art of Printing was not found out but copies only in written hand Secondly where as many books haue bin falsely published vnder the names of the Apostles which had been receiued if the Apostle S. Iohn who suruiued the others according to the testimony of S. Tertullian and Ierome had not foreseene it so many Treatises haue been deceitfully attributed to their successors as by their complaints appeareth To begin then with the writings of S. Clement Bishop of Rome S. Ierome in his Apologie against Ruffinus saith of him that hee made some bookes intituled Recognitions among which although there was a doctrine truly Apostolicall exposed in many texts vnder the person of the Apostle S. Peter yet they had mixed among them the doctrine of the Heretike Eumonius So that it seemed in sundrie places of them there is none but he that speaketh Eusebius also saith in his third booke and 35. chapter that it cannot bee cleerely knowne that the second Epistle and the Commentaries which are attributed to him be his because the ancient Fathers made no vse of this Epistle and that these Commentaries kept in no wise neither the stile nor the forme of the pure doctrine of the Apostles and containe in them the communication betweene Peter and Appion of which the ancients make no mention S. Epiphanius addeth that the Ebonians did vse certaine bookes intituled The Peregrinations of S. Peter written by S. Clement stuffed with falsehood and that S. Clement himselfe controlled theÌ„ by his owne epistles written to the Enoclycians Eusebius speaking of the booke intituled the Pastor in his third booke and third chapter saith That it is Apocrypha and that they were deceiued who thought that that Hermes which the Apostle S. Paul greeteth in his 16. chapter of the Epistle to the Romanes was the author thereof So likewise Erasmus of Roterdam saith that many bookes badly patched together haue bin annexed to S. Cyprians bookes to wit the Treatise of the Reuelation of S. Iohn Baptists head which is full of fables and superstitions that reciteth sundrie things happened a long while after S. Cyprians time The treatise of Sina and Sion against the Iewes which in no wise representeth neither the knowledge nor zeale of S. Cyprian They haue also mingled among S. Austins bookes the booke intituled The true and false penance which containeth that fine fable how S. Andrew seeing that the people would haue taken him away from the crosse whereunto they had bound him began to make this prayer to God Lord it is time that thou laiest my bodie in the graue suffer them not to take me downe aliue from this crosse It is time that my bodie should be interred c. In like manner Lewes Viues Valentine one of your best Catholikes complaineth in his annotations vpon the bookes of the Citie of God that many sentences are annexed to them which are not S. Austins They haue put into the books of S. Ierome the Commentaries of some of the Epistles of the New Testament which as S. Austin testifieth was composed by a Monke and a hereâ—ike called Pelagus Robert Bellarmine also maintaineth in his disputations that the booke written to Orosus and attributed to be Saint Austins is not his And many other bookes base and illegitimate and which euen your selues confesse to haue been falsely fathered on our Fathers and in no wise receiueable But to answere more particularly to your allegations You deceiue your selues in that you thinke your S. Denys Areopagite was the disciple of the Apostle S. Paul For in the booke of Celestial Hierarchies which you attribute to him he speaketh of his predecessors Clement and Ignatius which liued and suffered martyrdome vnder Traian the third persecutor of the Christians after Nero and the 14. Emperor which began to raigne about the yeere of Christ 100 and the thirtieth yeere after the decease of the Apostle S. Paul according to the calculation of your Bishop Treculphus This booke we haue also in suspition because wee finde in it no marke of the true disciple of the Apostle S. Paul neither in his language nor in his doctrine For there is no mention made therein for the abolishing of the ancient ceremonies of which the Apostle S. Paul very often disputeth in his Epistles neither doth hee say in any place thereof that that which he wrote he did it by his masters authoritie Therein hee doth but sport himselfe with deliberate discourses to teach the doctrine of the holy Gospell by obscure subtilties vaine speculations and very intricate He there treateth of Popes Prelats Priests Monks and of many other Orders which in the Apostles time were not in the Church nor a long while after Likewise to shew that he did dissent from the Apostles he applaudeth therein the Order of Monkes as the highest and most excellent of all others Causes wherefore Laurence Valla one of your chiefest Doctors flouts at such as thought this S. Denys to be the disciple of S. Paul and the author of this booke As Erasmus of Roterdam noteth in
and in what manner they may heare your Prayers and Supplications For to build the first point you lay downe two Articles and principles most false The one That this hath alwaies beene the doctrine of the Christian Church to say and teach that this was a thing more then reasonable and most profitable to man to inuocate the Saints yea that the Church hath taught the same for the space of 1605 year unto this day The other How certaine Heretikes which are sprung vp within this fortie or fiftie yeares haue meant to preach and teach the cleane contrarie to wit those whom you call Lutherans and Caluinists who but a few yeares ago endeuoring to â—uerthrow so auncient a doctrine according to your opinion haue said and say still that we must not call vpon any of the Saints but vpon God onely I say that your first foundation is false because as Eckius one of your principall Doctours plainely confesseth in his booke of the worshipping of Saints that it is impossible for you to alledge one onely text either out of the old or new Testament whereby you can prooue that either Christ his Euangelists or Apostles haue commanded vs to adore the Saints or haue recommended this seruice to vs as very profitable or reasonable Also Petrus à Scoto confesseth that the inuocation of Saints is not taught in the bookes of the Prophets and Apostles but is there insinuated And likewise some of the Iesuits say that it is not manifestly represented in them but obscurely and mystically or by certaine consequences which are pretended and not well grounded And for this cause the Councell of Trent recommending it vnto the Christians makes no mention of the authority of the holy Scripture but of the ancient custome only of the consent of fathers and of the decreâ—s of holy Councels From whence followeth that this commandement of inuocating the Saints hath not bene giuen to the Christians as you write a thousand sixe hundred and fiue yeares ago or thereabouts but hath bene a long time after forged as I will prooue in due place by your Predecessors who haue made no conscience to teach for doctrine of saluation their owne traditions and humaine inuentions Which hauing shewed your second foundatioÌ„ wil tumble downe of it selfe that is how this rule of worshipping God alone hath bene inuented by those whom wrongfully you terme Lutherans and Caluinists for wee acknowledge none for our soueraigne Doctour and Master but our Lord Iesus Christ the only perfect wisedome and essential word of his Father who hath spoken heretofore to our Fathers by the auncient Prophets and since being manifested in our flesh hath spoken himselfe by his sacred mouth to his Disciples and after his Ascension by his Apostles who as faithful Secretaries and dispensators of the secrets of God haue left vs in writing the fundamentall points of pure Religion and touching this point haue taught vs that God only and no other ought to bee called vpon by vs in our necessities And although this is as cleere as the Sun shine in a bright day at noone yet because you are blinde and leaders of the blinde as your predecessors the Scribes and Pharisies were in the time of Iesus Christ wee will alleage against you some certaine proofes for that which is abouesaid to the end they may serue as a cleere light to those which wink not with their eyes that they might not see in seeing but open them with a holy desire to behold this light When God saith in the first Commandement of his law giuen by Moses to our Fathers * Thou shalt haue none* other Gods before me what doth hee signifie by this prohibition but only that we ought not to acknowledge any other God and Sauiour but him nor to attribute to any one that honour which is proper to him that is to call vpon him only in our anguishes according to that expresse command which he giueth vs in Deuteronom Thou shall worship the Lord thy God and serue him And by the Prophet Asaph in the 50 Psalme verses 14. 15. Offer vnto God praise and pay thy vowes vnto the most high and call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie me And to stirre vs vp the more thereunto he denounceth by the Prophet Esay chap. 42. and 8 verse I am the Lord this is my name and my glorie will I not giue to another neither my praise to grauen Images And in the 45 chap. and 21 verse Haue not I the Lord and there is none other God beside me a iust God and a Sauiour there is none beside me And in the 22 verse Looke vnto me and yee shall be saued all the ends of the earth shall be saued for I am God and there is none other If hereupon you object against me that God commandeth not by these places that wee should only worship him and none other beside him The answere is cleere to wit that this commandement of God was so interpreted by the Prophet Samuel and in the fulnesse of time by our Soueraigne Doctor Iesus Christ himselfe For therefore you may see how the Prophet warneth all the house of Israel in the 7 chapter of his booke and third verse where he saith If ye be come againe vnto the Lord with all your heart put away the strange gods from among you and Ashtoroth and direct your hearts vnto the Lord and serue him only and hee shall deliuer you out of the hand of the Philistims By which you may see that the Prophet Samuel sheweth vnto the children of Israel that the meanes and way to conuert and direct themselues vnto the Lord with all their hearts is to serue him only and to take away from before his eyes the Idols of the Heathen which hee calleth the gods of the strangers Euen so also our Lord Iesus Christ being tempted in the wildernesse by the wicked spirit which had transported him vpon a high mountaine and shewed him all the kingdomes of the world and the glorie of them with promise that he would giue them all vnto him if so be he would fall down and worship him he alleageth against Satan that which is written in the sixt chapter of the book of Moses called Deuteronomie expounding the intention of his father as he which is his Counsellour witnesse the Prophet Isaiah in his ninth chapter and fifth verse he addeth thereto this word only when hee answereth Satan that in that place it is written Thou shalt worship the Lord thy God and him only shalt thou serue as though he would haue said That the seruice which is due vnto God only is to worship him and to prostrate our selues before him And to this end and purpose the sonnes of Korah who composed the 44 Psalme teach vs in the 20 and 21 verses that to call vpon any other besides God is to forget and denie him If say they
is thy request it shall be giuen thee euen to the halfe of the kingdome This Empresse saith he figured the Empresse of heauen to whom God hath giuen the halfe of his kingdom for God hauing his iustice and his mercy hath reserueah is iustice to exercise it in this world and hath left mercis to his Mother Therefore if any one feele himselfe grieued as the Court of Gods iustice let him appeale to the Court of the mercie of his Mother c. Whereunto is also conformable that which Anthonine the Archbishop writeth in his summe par 3. tit 12. chap. 8. par 4. tit 15. chap. 14. 44. That as it is impossible that they from whom the Virgin Mary â—â—rneth the eyes of her mercie should be saued so is it necessarie that those vpon whom she turneth them praying for them should be iustified and glorified because Christ is not onely an Aduocate but also a Iudge who will examine all things in rigour and will leaue nothing vnpunished So the good God hath prouided vs such an Aduocatesse in whom there is nothing but benignitie and gentlenesse Hereupon abusing impudentlie the exhortation of the Apostle in his Epistle to the Hâ—brewes in the 4. chapter and 16 verse he admonisheth vs to goe boldly vnto the throne of God which is saith he the Virgin Mary in whom he hath placed it let vs goe concludeth he vnto her with assurance as the Apostle saith to the Hebrewes to the end we may obtaine mercie and finde grace in time of need Whereunto to bring the ignorant he likewise is not ashamed to tell this fable that the blessed Seraphins and angels would haue withheld the Virgin Mary as she ascended vp into heauen to haue enioyed her company and to haue placed her in the highest degree of their order as she which surpassed and excelled them both in glorie and in the flame of charitie But what said she to them I take pleasure in your order and congratulate you most affectionately for your diuine fâ—râ—encie But the Scripture must be accomplished saying It is not good that man should be alone let vs make him a helpe like to himselfe so then it is not good that my Sonne should be alone but that I must assist him seeing I am his mother and haue been giuen him for an aide in redemption through compassion in glorification through intercession for mankinde to the intent that if God should threaten to drowne the earth and to punish the sinnes of man by the flood of his scourges I may appeare before him as the Rain-bow that hee may call to minde his coueâ—â—t and may reconcile himselfe with them and not destroy the world You speake not so audaciously of the other Saints departed howbeit Viues the Spaniard confesseth plainly in his discourse on S. Austins 8. book of the City of God that he cannot perceiue that there is any difference betweene the opinion you hold of your Saints and that which the Pagans held of their goods considering you doe vnto them the same honours as vnto God himselfe and to his Sonne Iesus Christ. And indeed your Master of Sentences and his disciples makes no bones to call the Saints the Mediatours of our saluation to teach how they through their works of supererogation haue purchased so great credit in heauen that they haue not onely merited eternall glorie and happinesse for themselues but by those workes also may succour those which yet walke in this vale of miserie and to helpe their necessities The praeyers of the Saints saith Bonauenture in the 4. booke of his Sentences dist 45. qu. 2 may obtaine us many good things as the Master to wit of Scholasticall sentences saith by their affection and through their former merits by which readily and promptly they hauâ— serued God On the other side Our dutie is saith Alexander of Ales in his fourth sentence and 92 question to pray vnto the Saints for three reasons Because of our necessitie the glorie of the Saints and the reuerence to God I say because of the want and defect of our owne merits to the end that when we haue not sufficient and enough of our owne the merits of others may helpe and defend vs. I would willingly come foorth of that bottomlesse pit of your execrable blatphemies but my conscience will not suffer me to dissemble those great praises which you attribute vnto S. Francis who was condemned of impietie by Pope Iohn the 22. and to S. Dominiâ—â—s as it were in despite of God and of his Sonne Iesus Christ neuerthelesse because I will not be too redious I will not here cite all that is found written of them in the bookes allowed by your Church onely I will draw foorth some drafts and principall points whereof the first is that it is written in the book of Conformities How the Virgin Marie and the rest of the Saints in heauen goe in procession euerâ—e one in their order but as for Saint Francis he is harboured in Christs side and commeth forth through his wound is Ensigâ—e bearer to conduct them with the banner of his Crosse in his hand And in the Prose of S. Francis that hee is The figuratiue Sauiour the way the life and a singular one crucified who hauing receiued in a vision the same wounds as Christ had according to the Diuels attestation which heerein is your Doctor purgeth you from your sins Wherefore in good 〈◊〉 he may say that which is sung in the Gospell vpon his feast day All things are giuen to me of my father for as much as through his merites hee hath been made the sonne of God and hath receiued a billet from heauen wherein was written This man is the grace of God So that now through the merits of his works which are so holy that if an Angell had done them they could not haue bin more admirable He is the modell of all perfectioÌ„ in whom we may ioyntly see all the vertues of the Saints aswell of the old as of the new Testament for hee hath obserued the Gospell to a letter and hath accomplished all the commandements of God In such sort that according to the prophecie of Ieremie in the 50 Chap. vers 20. Men shall seeke for his sinne but they shall not finde it And of him the Psalmist hath spoken Thou hast crowned him with glorie and honor and hast set him euer all the workes of thine hands For according to your beliefe he is in the glorie of the Father as it is written Phil. 2. he is deified and in the glorie of God But which is more he maketh one selfesame spirit with God he sitteth aboue in heauen as Aduocate of all the Church militant he is most neerely knit vnto God and beareth rule ouer euery creature By one Masse he hath appeased God towards all the world And to alleage your own words Christus â—rauit Franciscus exorauit that is to say Christ hath prayed Francis hath obtained Let vs now
themselues wise saith he they became fooles and when they were ashamed that they had forsaken God they accustomed to vse a miserable excuse for themselues saying they had accesse vnto God through them as in a Court by the Earles and Lords one hath accesse vnto the King But I pray you is there any man so foolish and so carelesse of his preseruation as to attribute to an Earle the honour of his King sith that in vsing him so it is by right high treason and will not those men think themselues to be guiltie which attribute to the creature the honour due vnto his Creator and abandon their Lord to adore their fellow seruants For surely the reason why men come vnto the King by officers or Earles is because the King is a man and knoweth not whom to trust vnto in his Common-weale But to procure God to be fauourable vnto vs from whom nothing is hid and who knoweth what is in euery one of vs there is no need of any intercessor or spokesman but of a deuout spirit for in what place soeuer such a man will speake vnto him he answereth him And in his third booke of the Holy Ghost and 12. chapter We must not adore any thing beside God for it is written Thou shalt worship the Lord thy God and him only shalt thou serue If then the mysterie of the incarnation is to be adored as a worke of the holy Ghost according as it is written The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall be borne of thee shall be called the Sonne of God without all doubt the holy Ghost also ought to be worshipped seeing wee worship him who according to the flesh was conceiued by the holy Ghost But let no man straine that vnto the Virgin Mary she was the temple of God but not the God of the Temple and therefore he only ought to be adored which wrought in that temple And vpon the first chapter of the Epistle to the Colossians The Apostle saith he hath declared from the beginning how exceeding great and infinite the omnipotence of Christ is to the intent to teach vs that it is he alone in whom wee must put our trust because that through him all things are and nothing can liue without him either in heauen or earth So that if any one thinke he ought to affectate his deuotion to some one of the elements to the Angels or to the superiour powers let him know that he erreth Therefore Christ ought only to be heard and only serued by way of religion and none ought to be esteemed of in respect of him because he which is the head hath all others subiect to him for he which humbleth himselfe before his subiects erreth because that in holding not on the head he is a stocke that is he is like vnto a twigge cut off from the tree and which hath no roote in such sort that such a man is without the head whereof saith he dependeth the life of the rest of that body Also vpon his admonition of S. Paul in his Epistle to the Colossians chap. 2. vers 8. Beware lest there be any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ. Hee declareth that through vaine deceit and traditions of men we must vnderstand the superstition which serueth the world for a Religion and not God which is one and which leadeth vs not to Iesus Christ in whom is the perfection of the Godhead Moreouer Saint Ierome in his disputes against Vigilantius speaking generally of the Christians in his time We shorship not saith he nor serue by way of Religion neither Angels nor Archangels nor Châ—rubins nor Seraphins nor any name which is named neither in this present world nor in the world to come lest wee should rather serue the creature then the Creator which is blessed eternally S. Cyprian proceedeth further and saith in his fifth Sermon of such as are falne Cursed is the man which putteth his hope in man We must pray vnto the Lord and call vpon God the Father in the name of his Sonne Iesus Christ as he himselfe expoundeth it in his excellent discourse vpon the Lords Prayer where he admonisheth vs that there is no prayer more certaine or more pleasing to the Father then that which by the mouth of his Sonne hath been pronounced who is the Truth and that to pray otherwise theÌ„ hee hath taught vs is not only ignorance but an absurd fault and like to that of the Iewes whom the Lord rebuketh that they did reiect the commandement of God to establish their owne traditions Let vs pray then saith hee euen as our Lord hath taught vs. Prayer is acceptable to God when as we pray with a prayer which is his owne and that wee send vp into his eares the words of his Son The Father knowes the language of his Sonne when wee make to him our prayer Lâ—t him that dwelleth in your harts be in your voice and vpon your tongue And seeing that the Sonne is our Aduocate whensoeuer we craue pardon for our faults let vs take our Aduocates words 〈◊〉 our mouth for sith he saith that whatsoeuer wee shall aske of the Father in his name it shall be granted vs when can our prayers then take greater force if not when wee call vpon him with that prayer which himselfe hath made According to which S. Cyril teacheth vs in his 16 book vpon the 17 chapter of S. Iohn That if we would be heard of the Father we must pray in the name of our Sauiour And S. Lactantius saith That they which pray vnto the dead shall beare the paine of their impietie and wickednesse Likewise S. Ambrose That those which forsake the liuing God to seeke after the dead are accounted among the dead For as hee expoundeth it himselfe in his booke of Isaac and of the blessed life saith that Iesus is our mouth by which we speake vnto the Father our eye by which wee behold the Father and our right hand whereby we offer our selues vnto the Father without the which Mediatour these is no approching vnto God neither for vs nor for any of the Saints And S. Austin who sometimes was an Auditour of S. Ambroses Sermons saith the like therof vpon the 105. Psalme to wit that the prayer which is not made through Christ Christ not only cannot blot out the sinne but turneth it also into sinne Also on the 29. Psalme If we consider saith he what God thundreth foorth by S. Iohn as it were out of a cloud saying do the beginning was the Word and the Word was with God and that Word was God 〈…〉 was in the beginning with God All things were made by it and without it was made nothing that was made In it was life and the life was the
erred 49. 50 The Fathers inuocated the name of God only 52. 53. 54. 55. 56. 57. 58. 59 The Fathers prayed not to the Saints 61. 62. 63. 64 The Fathers called vpon God alone 65. 66. 67. 68. c. The Fathers condēned the worshippers of angels 57. 58. 59. 60 The ancient Fathers condemned the Adorers of Marie 61. 62. 63. 64 The ancient Doctors condemned the worshippers of creatures 52. 53. 54. c. 59. c. Bookes of the Fathers falsely fathered on them 81. 82. 83 An answere to his testimonie taken out of the writings of Irenaeus 85 An answere vpon his testimonie taken from Athanasius and Basil. 85. 86 An answere to his testimonie of Damascenus 88 Answere to his allegation of Hierome 88. 89 90 An answere to his allegation out of Anselmus and Bernard 91. 92 A particular answere vpon S. Bernards testimonie 94. 95 An answere vpon his citations out of Origen 96. 97 Books peruerted and altered by the Iesuites 98. 99. 100. 101 We ought to follow that forme of prayer which Christ hath taught vs. 102 False Prophets haue done miracles 103. 104 Sorcerers haue done miracles 105 The Saints departed cannot heare our prayers 105 The inuocation of Saints hath no ground nor foundation in the holy Scripture 107. 108 Touching his example of Abraham 111. 112. 113 What is to be vnderstood by Abrahams bosome 112. 113 There are but two waies 112 Of Lazarus and the rich Glutton 111. 112. 113. 14. 15 The departed doe not busie nor trouble themselues with our affaires 119. 120 The Saints deceased cannot heare vs. 122 AN EPISTLE WRITTEN BY A CERTAINE DOCTOR OF THE AVGVSTINS ORDER WITHIN THE CITIE OF LEIGE AND sent to a Leigois Merchant at DORT AFter my most humble salutations this present may serue according to my small power for to make cleere vnto you some certaine doubt which I vnderstood you haue to wit Whether it is true or how it is possible that the Saints which are aboue in heauen can heare our Prayers which we make to them here beneath on earth For the better cleering then of your demand wee will here handle two points as briefly as wee can beseeching you at your leisure you will be pleased to reade them ouer attentiuely The first will shew that it can be no otherwise then very good to pray and recommend vs to the Saints The second will declare the maner how they may heare our praiers and supplications For the first you must know that this hath alwaies been the doctrine of the Catholike Church to say and teach that this was a thing more then reasonable yea and most profitable for man to inuocate the Saints which the Church hath taught for the space of 1605 yeeres euen vnto this day But you must know this also that certaine heretikes which are sprung vp within this fortie or fiftie yeeres haue meant to teach and preach the cleane contrarir to wit the Lutherans and Caluinists who within a few yeeres seeking to ouerthrow so ancient a doctrine say that we must not pray vnto the Saints but vnto God onely Now let vs see whether these nouell Doctors haue been cleerer sighted wiser or better replenished with the spirit of God then all the Ancients The reason and most ordinary argument which they bring against this doctrine is this It is say they to doe wrong and iniurie vnto God to addresse our selues to any other then to him Loe this is that great peece of Canon wherewith they thunder against the walles of the towne and citie of God which is his Church For proofe whereof they alleage Saint Paul in his first Epistle to Timotheus the second Chapter and fifth verse saying that he calleth Iesus Christ our one and onely Mediator our Intercessor and our Bishop Let vs cite the words of the Apostle For There is saith he one God and one Mediator betweene God and man which is the man Christ Iesus These words of Saint Paul will say that there is one soueraigne Mediator which is Iesus Christ in that he is man but that hindereth not but there may bee moe which are subordinate and not soueraigne though that Iesus Christ be truly our onely Mediator sole Aduocate and only Redeemer My masters the Ministers and Preachers will reply and answer vs But how can these things agree together that Iesus Christ should be the onely Mediator and sole Intercessor for vs and yet neuerthelesse wee should haue some others namely the Saints If he be alone how hath he so many companions To answere this obiection we euermore confessse that Iesus Christ is our true Mediator and Intercessor vnto God for vs but we say also on the other side that the Saints may be likewise Mediators and Intercessors for vs. And if you aske me againe If the Saints may also be called Mediators and be so indeed how is it then that wee call Iesus Christ the onely Mediator I answere thereunto that it is for certaine causes and reasons which my masters the Ministers are either ignorant of or malitiouslie hide and conceale them from the people They are three in number The first cause why our Lord Iesus Christ is called the onely Mediator though the Saints be likewise after their manner is because he alone hath trod vpon the grapes in the wine presse and with the price of his bloud hath paid our ransome and hath reconciled vs vnto God his eternall father not only in praying as the Saints may doe but also in paying that which wee did owe which the Saints haue not done nor cannot doe for he alone hath redeemed vs. And for this cause we call him the only Mediator that is of ransome and of redemption And this is that which the Apostle Saint Paul would haue said in the place alleaged For after he had said that we haue one Mediator betweene God and man which is the man Christ he explaning himselfe presently addeth these words Qui dedit redemptionem semetipsum pro omnibus that is to say Who gaue himselfe a ransome for all men The second cause wherefore our Lord Iesus Christ is called the only Mediator is because he is not onely such by reason of the office whereby he mediats for vs and reconcileth vs to God but also by reason of his nature for he is in the midst betweene God and man being both God and man together which the Saints are not And for this cause he is called the only Intercessor like as the good and holy Fathers haue in times past taught vs to wit S. Austin in his 9. booke of the Citie of God and 17. Chapter S. Cyril in his 12. book S. Fulgence in hi◠2. booke ad Petrum chap. 2. and S. Theodoret vpon that very place of S. Paul with many others Thirdly Iesus Christ is called the only Mediator because that he is Mediator for all men in such a sort that he hath no need of any other Mediator either for himselfe or for other men
of Scripture that the Angels in heauen vnderstand our prayers considering they are the reporters of them to the Diuine Maiestie Now this is also another expresse text of Scripture that the Saints in heauen shall be like to the Angels according to the saying of the Sonne of God in the holy Gospell We must then conclude that the Saints heare our prayers seeing the Angels vnto whom they are likened heare them Me thinks I heare alreadie my Masters the Ministers to answere and say that this similitude of the Angels and Saints of which our Lord speaketh in the Gospell consisteth but only in their felicitie and blessednesse and not in their nature or office that is our Lord would say that the Angels and the Saints should be equall and like to each other in heauen because both of them should be blessed enioying one selfesame glory and felicitie But let vs suppose that the case were so let vs grant and admit that the answere of these my Masters be true yet notwithstanding euen by the same we can ensnare and entrap them For seeing the estate and happines of future life hindreth not the Angels from hearing the prayers of mortall men wherefore or how can it be but the Saints being in the selfe-same felicitie as the Angels are may not also heare our prayers as well as they this text then of Scripture sheweth that the Saints heare our prayers they heare vs they see vs neither are ignorant of that which is done vpon the earth which once more I will shew you out of the Scripture For the holy Patriarch Abraham being dead and in Limbo knew many things which were done among the children of Israel as you may see in the sixteenth Chapter of S. Luke First he knew that the people had the bookes of Moses and the Prophets of whom the auncientest was Moses who had written more then foure hundred yeares after the death of Abraham Secondly he knew the life that the rich Glutton had led vpon the earth and the miserie which poore Lazarus had there endured Thirdly he saw and knew the estate and condition of that vnhappie wretch and heard his prayer though he was not heard when he cryed Father Abraham haue mercy on me and send Lazarus c. And yet neuerthelesse there was a great distance betweene the one and the other as Abraham plainly told him Finally the rich Glutton though he was damned saw he not Abraham heard he not his answere gaue he not his replyes for all there was the distance of a great Gulfe betweene them Now I hope there is no man that dareth deny all this for it is written in the holy Gospell and is a historie pronounced by the mouth of him which cannot lye but is the truth himselfe euen Iesus Christ. If this thing and story be true as it is I then charge all the Caluinian and Lutherian Ministers and say vnto them in this manner If Abraham my masters shut vp in Limbo not enioying at that time the sight of God and being not yet blessed but through hope notwithstanding knew the things of this world knew the state and miserie of that rich Glutton and heard him make his prayer and request will you thinke then that the Saints in Paradise beholding God and enioying his most bright sight are lesse priuiledged then Abraham therefore the father S. Austine saith excellent well Quid non vident qui videntem omnia vident that is What is it saith he that the Saints aboue in heauen see not seeing they see him that seeth all things which is God And that which seemeth more If the damned themselues heare those speake which are afarre off from them as the rich man heard Abraham and by those words shewed himselfe mindfull and carefull of his brethren which were yet in the world being afraid lest they should come into the same place of torment wherein he was as you may see what he spake vnto Abraham in the Gospell shall we imagine that the Saints and all those which are in the kingdome of heauen see and know not that which we do vpon the earth And if the Saints and all the blessed ones that are departed this life know the things of this world what ought they to heare or know more then the prayers which are made vnto them And if they vnderstand and can heare the voice of the damned is it possible in your opinion that they should not vnderstand the prayers and requests of those which desire to be saued If the damned themselues as appeareth by the story of the rich Glutton would procure that no harme might happen to their brethren and friends will those which are saued be lesse charitable will not they aduance and help forward as much as in them lieth the saluation of their friends and Christian brethren and that so much the more if they see and heare that one requireth them thereunto Sir now you may demaund of me and say If so be I should conesse that the Saints heare our prayers yet faine would I know how and in what manner they heare vs To say the truth this is a very hard thing to be vnderstood and neuerthelesse it is true The father S. Austine acknowledging the hardnes of this question and through humilitie the small capacitie of his spirit though it was very great in his booke which he hath made and intituled De cura pro mortuis agenda c. 16. saith that In truth this question surpasseth the force of my vnderstanding being not able to conceaue after what a fashion the Martyrs help those which we know to be entirely helped by them By these words S. Austin acknowledgeth well that it is hard for him to vnderstand how they know the things of this world neuerthelesse he beleeueth that they know them and that indeed and certainely as he saith wee are succoured by them Wherein it may please you to note one difference among the rest that there is betweene our Catholicall Doctours and the Hereticall Doctours that is Ours if they cannot attaine to the totall and perfect knowledge of that matter or question which they handle they will not dispute it so farre as to denie the question and thing because they find it hard and surpassing their vnderstandings but admitting of the thing with humilitie they acknowledge only the smalnes of their capacitie as with very great modestie the most learned father S. Austin hath done in this point But these new hereticall Doctours which are come vp with and after Luther and Caluin though the thing or question disputed be true and grounded vpon good reason because they cannot comprehend nor compasse it within their vnderstandings flatly denie and reiect the thing as we see them daily doe in many other points and articles of religion seeking alwaies to reduce them within the capacitie of their spirits which very often is but small and ruinating the nature of faith which consisteth in beleeuing things that surpasse the reason and
of his sonne Iesus Christ he expounded it as though the Apostle had there made an expresse mention of our Saviours intercession as you may perceiue by those words of his second booke contra Parm. cap. 8. The mutuall prayers saith he of all the members which yet labour vpon the earth ought to ascend vp to the Head which is gone before into Heauen in whom we haue the remission of our sinnes For if S. Paul were a Mediatour the other Apostles would be so also and so there would be many mediatours which would not agree with that which elsewhere he saith That there is one mediatour betweene God and men The second cause why you confesse that Iesus Christ is called the only Mediatour is because he is not only so by reason of that office whereby he mediates for vs and reconceleth vs vnto God but by reason also of his nature for he is in the midst betweene God and man being both God and man together which the Saints are not And for this cause he is called the only Intercessour like as the good and holy Fathers in time past haue taught vs to wit S. Austin in the ninth booke of the Citie of God and 17. chapter S. Cyril in his 12. booke S. Fulgence in his second booke ad Petrum chap. 2. and S. Theodoret vpon that very place of S. Paul with many others We grant you this second reason and besides we say that it maketh wholly for vs. And Tertullian or as some thinke Nouatianus which in those daies was Priest to the Romane Church proposeth vs this reason incommunicable to the Saints in the booke of the Trinitie chap 13. 16. to shew vs that if Christ were only Man as the Saints are he could not be out Mediatour not heare and succour vs vnto God his father through his intercession If saith he Christ were man only how is he present every where being called vpon seeing it is not the nature of man but of God that he can be present in all places And if Christ were man only why is a man inuocated in our prayers for a Mediatour seeing the inuocation of a man is iudged to be forcelesse to performe saluation If Christ also be only man why is confidence put in him seeing that the hope which is placed in man is accursed Wherefore hee which is declared to be made Medtatour betweene God and men is found to haue vnited in himselfe both God and Man The third reason which you alleage that Iesus Christ is called the only Mediatour is because that he is mediatour in such a sort for all men that he hath no neede of any mediatour either for himselfe or for others Now the Saints aswell in this world as in the other though they are Mediatours and Intercessours for vs in reconciling vs to God through their prayer haue neverthelesse needs of Iesus Christ themselues to be reconciled 〈◊〉 God through his intercession and in his name they 〈◊〉 all that which they doe obtaine for vs. But Iesus Christ saith S. Paul without the interposition of any other goeth vnto God of himselfe to make intercession for vs. This reason hath been noted by Saint Austin that great doctour of the Church when he saith thus The Christians pray one for another but be for whom no man maketh intercession and who maketh intercession for all is the true and only Mediatour We also admit of this third reason that Iesus Christ is the only Mediatour because that he hath no need of any other Mediatour either for himselfe or for others But we denie that which you affirme without any proofe out of the holie Scripture to wit that the Saints aswell in this world as in the other are our mediators and Intercessors For albeit the Scripture commandeth the Saints liuing in this world to pray the one for the other yet you can in no wise from thence conclude that they are our mediators and intercessors but that they are our companions and fellow-helpers who to assist vs ioyne their prayers with ours to mooue as much as in them lieth our heauenly father to mercie as being fellow-brethren and members with vs of one selfesame spirituall bodie whereof Christ is the head And this is that which S. Austin vnderstood in saying That all the members pray the one for the other but the head is Mediatour for all Now touching the Saints departed I am astonished that you dare maintaine they are our mediators seeing the holy Scripture expresseth nothing thereof but concontrariwise S. Iohn including himselfe in the rancke of all the other faithfull members dispersed in this world for whom Iesus Christ was made a Propitiation and for whom he maketh intercession to God his father teacheth vs in his first epistle second chapter and first verse that If any man sinne wee haue an Aduocat with the father to wit Iesus Christ the iust And our Lord Iesus Christ calling himselfe The way The truth and the life saith expresly that No man commeth vnto the Father but by him in the Gospell written according to S. Iohn c. 14. and 6. v. Whereunto the Apostle S. Paul conformablie saith that by the faith which wee haue in Christ wee haue boldnesse and entrance to the Father with confidence Ephes. 3. 12. to the end that we may receiue mercie and find grace to helpe in time of neede And that by the bloud of Iesus we may be bold to enter into the holy place by the new and liuing may which he hath prepared for vs through the vaile that is his flesh Heb. 10. 19. 20. In fine that his priesthood is euerlasting Wherefore he is able also perfectly to saue them that come vnto God by him seeing hee euerlineth to make intercession for them Heb. 7. 24. 25. But to come to your conclusion we which are Catholikes say you confesse well that according to those significations abouesaid that Iesus Christ is truely the Sole Mediatour only Aduocate and Intercessour but we also say and that in all truth against these heretikes that that hindereth not but the Saints liuing or departed may be so also in their fashion But now what wil you say if I should shew you by the Formulary of your prayers that according to those significations abouesaid you doe not hold Iesus Christ for your only Mediator and Intercessor Say you not Precibus meritis beate semperque virginis Mariae amnium sanctorum perducat nos dominus ad regna caelorum That is to say By the prayers and merits of the most blessed and alwaies virgin Mary and of all the Saints the Lord bring vs into the kingdome of heauen What is that I pray you but to attribute to the virgin Mary and the rest of all the Saints departed not only that they should pray for vs but also that they haue merited for vs and so consequently that they are our Mediators not onlie of Intercession but also of ransome
S. Ierome Charles the Great speaking of the two Councels of Constantinople and of Nice in a book made at the Councel of Franckford touching the adoration of Images blameth the Councell of Nice of impietie and idolatrie forbidden by God in his holy word when he complaineth that not only the Kings of the Easterne prouinces but also the Priests and Prelates reiecting that which is said by the Apostle that if any one preach otherwise then that which hath been preached though he were an Angel from heauen let him be accursed haue sought to bring into the Church through Councels fond and infamous things one knowes not what which neither the Sauiour nor any of his Apostles haue euer brought in that is as hee himselfe expoundeth them Nouelties of words and the foolish inuention of the worshipping of Images and afterward hee rebuketh the temeritie and boldnes of Irene mother vnto Constantine the Emperour in that she had borne the chiefe sway in that Councell of Nice saying The Empresse did there all in all a woman vnto whom it was forbidden to teach in the Church hath taught and ordained she there intruded her selfe with the Bishops and all Ecclesiasticall Orders teaching things vnprofitable Thirdly he accuseth that Councell in that they admitted thereunto Tharasius Patriarch of Constantinople and gaue too much credit vnto him who as he speaketh was at a iumpe come from the vulgar conuersation into the dignitie of Priesthood from the life of a Souldier to a religious life from the noise of the market to the preaching and distributing of holy mysteries and that in summe hee was of an ill iudgement and spake not well concerning the holie Ghost Whereunto hee addeth beside that for the rest of all this Councell they were ignorant barbarous insufficient fond and vnapt both in their sense and in their words and neuerthelesse proud beyond all pride which durst command that which neuer the Apostles nor their successors ordained and in one part of the Church to condemne and accurse all the Churches in the world which he proueth in that they made it to bee called a vniuersall Councell held for the worshipping of Images without the consent of many other faithfull and Catholike Churches of God and were so audacious euen rashly to accurse so many and so great Churches which are the body of Iesus Christ and to attempt to establish the worship and seruice of insensible things against the institution of diuine scripture Now like as Charles the Great who was present in the aforesaid Councell of Franckford assaulted the Councel of Nice so likewise S. Austin with many other of the ancient Fathers haue reprooued oftentimes the writings of their companions in the work of the Lord and the ordinance of their Councels in calling them back to be tried by the holy Scripture and admonishing them that through many of their false conclusions they were gone astray from the same which S. Austin testifieth in his second booke and third chapter of Baptisme against the Donatists The Epistles saith he of the particular Bishops are corrected by the Prouinciall Councels and the Prouinciall Councels by the vniuersall and the first vniuersall Councels by the latter when by experience that which was locked is opened and that which was hid is brought into light This is the cause wherefore one Councell hath oftentimes retracted and repealed that which a former had decreed As for example the generall Councell of Nice permitted the Priests to marrie which afterward the Councels of Neccesarea of Magence and the second of Carthage forbad them to do The Councell of Carthage in which S. Cyprian was present decreed that such as were baptized by Heretikes should be rebaptized which was shortly after broken and disanulled by another Councell of Carthage The second generall Councell of Ephesus approoued the error of Euryches who acknowledged but one only nature in Christ to wit the diuine but the general Councel of Chalcedon refuted and condemned that heresie You are not ignorant also how the Bracharean Councell condemned and accursed those which abstaine themselues from eating of flesh and how the third Councell of Toledo hauing confirmed that decree the cleane contrarie was ordained by the Councell of Rome forbidding the vse of flesh vpon certaine daies i the yeere The Councell of Constantinople decreed that they should throw and breake downe all the Images which were put vp in Churches but this ordinance and decree was ouer throwne againe by the second Councell of Nice assembled by Irene mother vnto Constantine the Emperour in which was commanded to reestablish and set vp those Images againe These examples may suffice to shew that Councels may erre and that oftentimes there hath been great dissension betweene Councels and contrarietie in the articles of the ancient Synods and that many things haue been proposed receiued and maintained in them without and beside the holy scripture which as S. Tertullian saith in his Treatise against Praxeas is not in danger of saying things contrarie but alwaies is consonant and agreeth in it selfe as appeareth by the mutuall correspondencie of the texts aswell of the old as of the new Testament which is alone without error and exempt froÌ„ lying as Cardinall Baronius also himselfe teacheth you in his Annals tom 2. This warre and manifest contradiction of the ancient Councels doth it not aduertise vs as it were of it selfe that we ought not to equall the canons of Councels with the rules of holy Scripture and yet neuerthelesse your ancestors haue done it who haue equalled the decretall epistles of their Popes with the epistles of the Apostle S. Paul and the decrees of the foure Councels of Nice Constantinople Ephesus and Chalcedon with the bookes of the foure Euangelists Now in this great diuersitie of Councels to which I pray you shall we haue our recourse to assure our consciences but to the word of God which is the touchstone and ballance whereby wee must proue and weigh all the traditions of men As S. Austin did in his dispute against Maximine Bishop of the Arrians lib. 3. cap. 3. I ought not to alleage saith he the Councel of Nice thereby to preiudice thee nor thou against me that of Rimini I am not bound nor tied vnto the authoritie of that Councel ner thou vnto the other It is by the authoritie of the Scriptures which are not partâ—all to either of vs but are common witnesses aswell to the one as to the other and that by them we ought to dispute in alleaging cause against cause and reason against reason According to which rule S. Bernard in his 9â— Epistle signified to the Bishops which in his time were assembled to handle ecclesiasticall affaires that he was very desirous to be present in their Councell and in their assemblies where the traditions of men were not obstmatelâ— maintained nor superstitiously obserued but where the good and persit will of God was sought after in all humilitie and diligence there am I
saith he rauished with all my affection there will I attend with my deuotion There through loue do I take all my delight and thereunto will I hold my selfe by consent Now although this zeale of S. Austin and S. Bernard hath been followed and obserued badly by their successors who since their time gaue too much credit to their owne Councels and humane fantasies yet Gerson neuerthelesle sought to remedie this abuse through his wholesome aduertisements For in his booke of the spirituall life of the soule he sheweth that the sayings of the Apostles and their disciples were of another kinde of authoritie namely in things which purely concerne our faith then the instructions of their successors and consequently that the authoritie of the Primitiue Church is farre greater then that which is at this day and that there is neither Pope nor Councell that can abate any thing of that which was giuen vs by the Euangelists and S. Paul or which hath the like authoritie to make that any thing should bee of faith as some men dreame And in another place vpon this question if in points of faith one might be called before the Pope No particular man saith he not the Pope himselfe neither the Bishops can make a proposition which is hereticall to be catholicall or which is catholicall to be hereticall And againe in the triall of doctrines Consider 5. Tom. 1. That in case of doctrine more credit is to be giuen to one simple lay man excellently skilfull in the Scripture then to the Popes declaration insomuch as it is certaine that one ought to beleeue the Gospell rather then the Pope Also that such a learned man ought to oppose himselfe against a whole Councell if he be there present and seeth the greater partie to be inclined either through malice or ignorance to that which is contrarie to the Gospell according to the example of S. Hilary Whereunto doth agree that which the Abbat Panorma wrote in his chapter intituled Significat extra de Elect. to wit that in things which concerne faith the saying of a priuate person ought to be preferred before the saying of the Pope if so be it is fortified with better reasons out of the old and new Testament Franciscus Picus de Mirandula saith If in a whole Councell the greater partie would ordaine some things which are â—ontrarie to the holy Scriptures and against things that are not lawfull to bee violated the other which are of the lesser number opposing themselues against the greater wee must rather cleaue vnto the lesser number as it happened in the Councels of Rimini and the second of Ephesus Yea euen a simple countriman a childe or an old woman are more worthie to bee beleeued then the Pope and a thousand Bishops if they should speake against the Gospell Now that which wee haue spoken of the authoritie of Councels ought to be appropriated to the censure of our fathers pastors of the ancient Church to wit that wee ought not to receiue their writings with such a reuerence and obedience of faith as wee receiue the doctrine of the Prophets and Apostles but to iudge and examine them by the Scriptures according to that good counsell and example of some faithfull Doctors of the Primitiue Church We ought not saith S. Ierome inter cap. 9 on the 98. Psalme to follow the errors of our Fathers but the Scriptures authoritie and the commandements of God which â—nctruct vs. Euery other thing which shall be spoken after the Apostles time ought to bee cut off let it haue no authoritie then though the author thereof be holy or eloquent Reade me those things saith S. Austin in his booke of the Church chap. 6. in the Law in the Prophets in the Psalmes or in the Epistles reade them there and we will beleeue them All others saith he how holy or learned soeuer they be I may reade them not to beleeue what they say is true because they say it but in so much as they proue it by those canonicall authors or by probable reason And in his epistle to Fortunatus We ought not saith he to esteeme of all disputes though they proceed from praise worthie and catholike men as the canonicall Scripture but that in such a sort as is lawfull with the honour due vnto such men to gainsay them or to reiect some things in their writings if per aduenture we finde they iudged otherwise then stands with the truth found out through the helpe of God either by others or by our selues For I am such a one in the writings of other men as I would they should be in mine Doe not stand saith he in his preface of the third booke of the Trinitie vpon my words and writings as vpon the canonical Scripture What soeuer in them thou shalt finde beleeue it without doubting but in my writings that which thou holdest not for very certaine or if thou vnderstaÌ„dest it not hold it not as firme The like saith he of S. Cyprians bookes in his second booke against Crescon chap. 32. I hold not S. Cyprians bookes for canonicall that which agreeth with the authoritie of holy Scripture I receiue it with his praise but that which agreeth not with them I reiect by his good leaue and we doe him no wrong to make a distinction betweene his writings and the canonicall For this wholesome canon of the Church was not without cause established whereunto were brought certain bookes of the Prophets and Apostles which wee dare not at all iudge and according vnto which we freely iudge of all other bookes either of beleeuers or Infidels The like saith he also of S. Ieroms books of S. Ambroses and of the rest of the Fathers which haue written since the Apostles time in his epistle 112 and 11 booke against Faustus Manichean cap. 5. I would not bring in the opinions of those great personages lest thou shouldest thinke that it behoueth me to follow the iudgement of any man as the authoritie of the Scripture In all their bookes the reader or hearer hath a free iudgement to approue or reiect them without the necessitie of beleeuing them but with freedome to iudge thereof From thence it commeth that hee exhorteth Vincent his friend in his 48. epistle that hee should take heed of gathering against so many holy cleere and vndoubted testimonies some cauils out of the writings of the Bishops whether saith he of our owne or of Hilaries Cyprians or Agrippines for such writings ought to be distinguished from the authoritie of the canon for men reade them not so is it were to draw any testimonie from them contrary to which it should not be lawfull to deeme if peraduenture their opinion were otherwise then the truth requires Wherewith the sentences of our Fathers agree We haue no commandement frÌ„o Christ saith Iustine the Martyr in Triph. pag. 207 to beleeue in humane doctrines but in those which his Apostles haue preached and himselfe hath taught Therefore
that in his daies the Church was exercised in workes of pietie and charitie and not by the inuocation of Angels and Saints departed nor in inchantments or any other wicked curiositie but addressing purely and manifestly their prayers to the Lord who made all things and in the name of Iesus Christ according to the necessitie of euery one Clement Alexandrine treating vpon this subiect was sore grieued at the Christians which worshipped the spirits of the deceased saying in his 7. booke that it is a great brutishnes to craue any thing of those which were not Gods And hereupon hauing respect vnto the true rule of inuocation the which hee followeth with the rest of all the Christians after the imitation of the Angels hee addeth That whereas there is but one only good that is God both wee and the Angels pray vnto him either to giue vs or to let vs haue such blessings as he knoweth to be healthfull for vs. And in his first booke of Pedagogie chap. 7. Iesus Christ saith he is our schoolemaster who as children hath led vs vnto euerlasting life and hath taken care of vs. And if we suffer our selues to be instructed by this schoolemaster and conductor we shall obtaine all things of God which we can iustly demaund of him The Church also with S. Tertullian hath followed this rule who speaking of his fashion and of all the Christian Church in his Apologie chap. 3. We pray saith he for the welfare of Emperours vnto the eternall God the true God the liuing God and lift vp our hands to heauen for them beseeching God that it would please him to giue vnto them a long life and empire without feare a safe Court a strong armie a faithfull Magistrate a loyall people and a peaceable world These things can I demand of none in my prayers but of him from whom I know I can obtaine them because hee only hath made them and I am his seruant which lookes vp to him alone and vnto whom he will grant them The like also saith Origen against Celsus lib. 8. We present saith he the first fruits only vnto him to whom wee addresse our prayers to wit vnto God hauing an high Priest which is entred the heauens euen Iesus Christ the Sonne of God and we shall hold constantly the profession of this faith so long as through the blessednesse of God and of his Sonne who hath manifested himselfe amongst vs we doe remaine aliue And although we know that not the diuels but the Angels ouer see the abundance of fruites and the multiplication of cattell yet neuer thelesse wee must not giue vnto them that honour which is due only vnto God for God will not haue it so nor they vnto whom such charges are committed but they loue vs because wee offer no sacrifices vnto them nor haue they any need of his odours and we are but to pray vnto one only God and to appease him who is the Lord of all things and to seeke only his fauour through pietie and other vertues In that prayer which S. Cyprian hath composed and repeated so many times in memorie of the benefit of the death and passion of our Lord Iesus he betaketh himself to none but to God the Father the Sonne and the holie Ghost without making any mention therein either of Angels or of Saints I should be too long and troublesome to recite it at length only wee will content our selues to propound briefly the conclusion thereof to the Reader to the intent he may censure thereof Through thy name Lord Iesus saith this good Father in the end of his prayer deliuer me from the power of the aduersarie thou that are a mightie deliuerer and the aduocate of our prayers for the requests of our soules solicite night and day for my sins present my prayer to thy Father and thou Lord O holy Father deigne to behold and looke vpon my prayers as vpon the offerings of Abel Vouchsafe to deliuer me from fire and eternall paine and from all torments that thou hast prepared for the wicked through our blessed Sauiour Iesus Christ through whom be all praise glorie and honour to thee for euer and euer In that most excellent prayer which S. Hilarie made vnto God to beseech him to giue him his grace to expound well the great mysterie of the holy Trinitie he addresseth himself to none but vnto God building vpon his promise that to him which asketh hee shall receiue to him which seeketh hee shall finde and to him which knocketh it shall be opened Also Eusebius in his bookes of preparation sheweth that in his daies the Christians worshipped only God in spirit and truth For what writeth hee thereof in his 4. booke of Preparation We are taught saith he to serue religiously the only God of all creatures and for this cause wee attribute to him alone the worship that appertaines vnto him seruing him only by way of religion Afterward treating in another place of the intercession of our Lord and Sauiour Iesus Christ and the reasons wherefore the Christians call vpon God in the name of his only Sonne first he rehearseth that it is because hee being become man and taken our flesh vpon him hath suffered for our sakes all manner of wrongs and reproches Secondly because hee prayeth vnto his Father for vs and through his request which hee makes vnto his Father for vs repulseth behinde vs all our enemies both visible and inuisible Thirdly because neither S. Paul S. Peter nor any of the other Saints haue been crucified for vs but our only Redeemer Iesus Christ from whence he concludeth that the intercession which he maketh vnto his Father is proper to him and incommunicable to the Saints seeing he is the only high Priest who once hath offered himselfe in a sacrifice to God his Father both for vs for himselfe and for man which he had taken out of the earth who is ascended vp into heauen there to celebrate for vs the spirituall sacrifices to wit our supplications which hee presenteth vnto God his Father praying him with vs that for his sake hee will be mercifull and fauourable vnto vs. According to which he giueth vs this testimonie of S. Denys Bishop of Alexandria in his Ecclesiastical storie lib. 7. cap. 10. who being called before Aemilian Gouernour of Egypt to render an account of his faith and to answere vnto his demands and among the rest vnto this vnto what God he and the other Christians addresse their prayers He answereth him freely that himselfe nor the rest of the Christians did neither worship or serue religiously any other but that God which only is hee who hath created of nothing the heauens the sea the earth and all things which are in them Moreouer he repeateth in this very historie lib. 10. cap. 4. that Paulin Bishop of Tyre taught publikely both by mouth and writing that Christ is our only Aduocate the only author of life the
a diadeâ—â— prayeth to a Text-maker and a Fisherman These words you attribute to S. Chrysostome Neuerthelesse sundrie of your Writers haue attributed them vnto S. Austine and some others to a certaine man called Theodore Daphnopath in such sort that you are not of one accord with your fellowes nor of one and the same opinion touching the author of these words from which you cannot conclude that S. Chrysostome was of that minde to recommend to the people the inuocation of Saints as a seruice approued by God For he speaketh not in this discourse of that which ought to bee done according to the rule and instruction of the holy Scriptures but of what was done by the people through their indiscreet zeale after the imitation of the Grecians which yeerely made an assemblie about the graues of those which were slaine in the battell of Marathon to celebrate their Feasts and to recount their praises as S. Cyril noteth in his sixth booke against Iulian the Apostate And albeit that S. Chrysostome did beare with this custome of the vulgar people as many other corruptions and abuses of the like nature which he could not remedie without hurting the weake notwithstanding hee oftentimes made his complaints thereof See saith he in his 12. Homily on the first to the Corinthians how the iudgements of the common people are corrupted vnprofitable and ridiculous partly by foolish men and partly by children that doe suck The Martyrs saith he in his 45. Homily vpon S. Matthew take no delight to be honoured with money for which the poore â—rie out for to wit because you employ it not for their nourishment rather And in his 48. sermon vpon S. Iohns Gospell When thou hearest that the Lord is risen naked from death cease I pray thee from the foolish expence of funerals For to what end is it good seeing it bringeth but lesse to such as doe is and no profit to the dead but rather dammage Finally he is extreamely grieued at the superstitious ceremonies which they made about sepulchres tearming them in his 〈◊〉 Homily vpon the first to the Corinthians foolish deuotions and diabolicall obseruations Now followeth the sentence of a certain Monke called Iohn Damâ—soenus who for his writings began to florish in Damâ—sâ—us the principall citie of Syria about the yeere of Christ 730. Among other bookes which are attributed to him wee haue foure touching the tradition of the Christian faith which haue been translated out of Greeke into French by a certaine Philosopher named Iacobus Faber Stapulensis You affirme that in the 16 chapter of his last booke concerning the Christian faith he saith That through the Saints the diuels are chased away the sicke are healed the blinde see the leprous are clensed tentations and vexations are vanquished and that euery good thing commeth by them in fauour of those which craue them with a stedfast faith Although that superstition is chiefly come forth of the heads of the Monks yet there is great likelihood that this sentence was juggled in amongst his writings For though he liued in those daies when superstition had her full sway and vigour yet notwithstanding the Grecians were not so soone corrupted as the Latins And Emericus one of your writers who liued a long while after him reproueth the Grecians for this opinion that men ought not to inuocate the saints nor the Virgin Mary likewise but one only Mediatour which is Christ and that to offer gifts to them was to present sacrifices to the Diuels Let vs now come to the booke de Viduis composed by S. Ambrose When Peters mother in law saith he had a feuer Andrew and Peter prayed vnto the Lord for her And thou widow hast so many neere friends which pray for thee to wit the Apostles and Martyrs if thou commest to them in vnitie of deuotion It behoueth then to pray vnto them c. For they can pray for our sinnes sith they haue washed away their owne with their owne blood Without searching any further Sixtus Senensis one of your writers confesseth that S. Ierome and some others of the Fathers haue suffered themselues to be transported in such a sort through the heate and vehemencie of their Orations that sometimes they made Hyperboles that is to say and speake more cleerely they surpassed the bonds of truth Erasmus of Roterdam in his preface vpon this booke intituled de Viduis saith that in this fertill matter so pleasing to the eares of the vulgar people he hath let loose the bridle of his tongue and painted his discourse with the colours of Rhetorike in such a â—ort that the ignorant people could not well iudge thereof but the learned only In fine that he thought he laboured to set foorth his language by some artificiall drafts to make a shew florish of the ornaments of his eloquence Howsoeuer if hee were the author of this booke hee hath wandred out of the way and hath not well remembred his owne lesson That Christâ—s our mouth by which we speake to the Father our eye by which we behold the Father our right hand whereby wee offer to the Father and that without this Mediatour there is no comming vnto God neither for vs nor any of the Saints You alleage also for the establishing of your superstition Saint Ieroms letter dedicated to Paula to whom yee appropriate that title which ordinarily your companions doe attribute to the Virgin Mary that is calling her holy Lady But if we examine this epistle of S. Ieroms he speaketh to Paula who was absent and in heauen as if she had been present and that by a figure and certaine manner of speech called in Shooles Apostrophe whereby he not only prayeth vnto Paula to supplicate God for Blesilla but for himselfe also in his extreame age Likewise he saluteth Paula and saith vale to her that is farewell or God keep thee in good health If then you will take these words to the very letter to conclude from thence that hee hath called vpon Paula with a full assurance that she heard him and could perswade the diuine Maiestie to heare her request you must likewise grant me that he discoursed with her mouth to mouth and that in praying to God to preserue her in health he beleeued that she and all the Saints in Paradise desire that after their departure we should recommend them to God in our prayers But as ye will deny me the last point so I deny you the first and that for these three reasons The first is that in the Epitaph he made for his friend Nepotian departed this world he calleth him blessed because hee neither heard nor saw the miseries of this world nor the barbarian rage against the Christians Whereunto hee addeth that those words were as one would say dumbe and pronounced in vaine because thâ—â— Nepotian heard him not and that he with the other Christians in his time was assured that Nepotian was in heauen with Iesus Christ
instructions of those Doctors touching the inuocation of one only God the intercession of one only Mediatour Iesus Christ the leauen of the inuocation of Saints to corrupt the pure seruiâ—e instituted by our Lord Iesus Christ in the Apostolicall Church euen so the successors of these enemies of the ancient puritie perceiuing that the zealous followers thereof made vse of the good bookes of the ancient Fathers to encounter their superstitions haue continued in falsifying more and more their bookes And to make vp the measure of their Fathers being assembled in the Councell of Trent they enioyned some to change cut off and condemne whatsoeuer they should finde and iudge offensiue and contrarie to their errors Vpon which the Iesuits are diligently employed following therein the example of the idolatrous Gentiles who perceiuing as Aâ—nebius complaineth thereof in his third booke that they might be conuicted of falsehood by Ciceroes bookes touching the nature of the Gods formerly published corrupted them and maliciously concealed them that no more mention might be made of them For the Iesuites haue made two Registers imprinted at Naples Madril and Antwerp wherein they haue not only put sundrie words and sentences of the Fathers which expressely they commanded to chaunge and deface out of their bookes but also added certaine annotations to their writings by some great personages to helpe and ease the memorie of the Reader yea without sparing their owne Teachers who haue laboured asmuch to impart vnto vs the true exposition of the Fathers doctrine as they to bereaue and rob vs of it Now to cosen the world they haue intituled these fiâ—e bookes Indices expurgatorij that is to say Purgatiue Indices or Registers which more aptly may bee tearmed Putrefactiues For so farre off is it that these scullions haue laboured to purge the booke of the ancient Fathers and their expositors from staines and filth that contrariwise they haue defiled them wheresoeuer they laid their clutches on them full of stench and putrifaction I am ashamed to discover their villanies but seeing I haue begun I must proceed at once in manifesting it to them In their Index of Spaine they haue ordained to deface these words of S. Hillaries whereby he declareth the reason why the wise virgins answered the foolish that they could not guie theÌ„ of their oyle to wit because none ought to be succored with the works and merits of another In that very Index they command to race out of S. Anselmus booke of the manner of visiting the sicke these words of great consolation Beleeuest thou that thou canst attaine vnto glorie not through thine owne merits but by the vertue and merit of Iesus Christ Beleeuest thou y â— he died for our saluation and that none can be saued through his own merits nor no otherwise then by his death and passion They iudge also in that Index that these words annexed to S. Chrysostoms Register of his bookes ought to be defaced to wit that faith only iustifieth and faith only saueth grounded on certainâ— sentences of S. Chrysostoms noted in y â— said Register It admonisheth the Reader also to reiect this glosse that There are no more workes in the world to come nor any calling to repentance c. Which was receiued froÌ„ the discourse of Epiphanius in his treatise of Heresie 59. Likewise it ordaineth that this proposition be raced out that Prayer be made for the liuing but not for the dead Which was taken from S. Ieromes admonition vpon the third chapter of the Epistle to the Galathians whereupon he noteth this sentence of the Apostle that euery one shall beare his owne burthen Whilest we are in this present world we may succour each other either by prayers or counsels but when wee shall appeare before the iudiciall thronâ— of Christ neither Iob Dauid nor Noah can pray for vs c. What else haue not the Iesuits commanded in the two Indices of Spaine and the Low-Countries to cut out of the Register added to S. Chrysostoms bookes these words That all the Prophets haue bin married whereby the Reader is sent to that which S. Chrysostome speaketh thereof in his 56. Sermon vpon S. Matthew where he proueth by the examples of Moses Esay and Ezechiel that all the Prophets had wiues and houses In the Low-Countrie Index they condemne the sentences of one of their principall writers called Faber Stapulensis whereby hee maintaineth that S. Ierome and Chrysostome haue taught that inuocation appertaineth to none but vnto God only Also they would haue one to purge the writings of George Cassander touching the naturall exposition of the word merit and of whatsoeuer hee alleageth in his bookes concerning the custome of the Apostles first successors to wit that they haue communicated in the Lords Supper for more then a thousand yeeres vnder the two signes of bread and wine They haue also commanded to race out the annotations of Erasmus of Rotterdam vpon the third chapter of the first Epist. to Timothy and in like maner those of S. Chrysostoms That a Bishop must be the husband of one onely wife Finally as many lines so many corruptions and as many infallable markes of their vngodlinesse and ill consciences For albeit they seek to couer their impietie vnder that false mask the title of purgation yet so it is y â— they do most manifeâ—tly discouer it by the soueraigne authority which they take to themselues in censuring and condemning as Iudges the instructions of their ancestors conformable to the word which God himselfe hath inspired into his Prophets and Apostles And if they had made no doubt of the testimonie of truth which shined in the books of those first lights of the Church they would not haue inforced themselues to quench then so much but might thereby haue been armed to haue defended and preserued themselves On the other part if they had been faithfull keepers of their writings which were put into their hands they would haue altered nothing neither concerning the matter nor the forme thereof but would haue been carefull to haue preserued them in their originall puritie But knowing now that these falsaries haue not kept the treasure committed to their charge but haue mixed among them their lead with the pure gold which they receiued from their ancestors what man is it among vs which will dare to assure himself of the sinceritie of those authors and sentences which they alleage against vs and of the integritie of the interpretations which they recoÌ„mend vnto vs and of the truth of those examples which they propound vnto vs And sith I haue quoted so many excellent sentences of the Fathers manifestly contrarie to those which you haue produced in your epistle vnder the name and authoritie of the same Doctors what should we doe in so great a contradiction of those sundrie rules of prayers cited aswell in the one part as on the other as alreadie wee haue vnderstood that there is nothing more
sure when any point of doctrine is to be disputed or of the true sense of some texts in the Bible then to hold our selues to Gods law which is a faithfull witnesse according to the counsell of the Prophet Esay chap 8. verse 20. to giue the exposition of the law of God in expounding it by the Scripture it selfe imitating the example of Esdras and some other Doctors of the old Testament which is represented by Nehemiah before our eies in the 8. chapter and 2. verse Euen so when a question is of the true rule and manner of prayer there is nothing more expedient then to follow in all our prayers that only forme of prayer which our Lord Iesus Christ taught his Apostles as S. Tertullian and S. Cyprian shew vs by their excellent discourses touching the excellencie and perfection of this prayer And S. Austin in his epistle which he wrote to a Christian widow called Proba Wee say no other thing saith he then that which is contained in the Lords Prayer if we pray rightly and conueniently And whosoeuer should say any thing which is not agreeable with this Euangelicall prayer though he prayeth not vnlawfully yet he prayeth carnally and I know no reason why but that one may say he prayeth vnlawfully sith that such as are regenerated by the holy Ghost ought to pray spiritually By which admonition S. Austin signifieth to all Christians that all prayers which haue not their foundation in the prayer of our Lord Iesus Christ as are such which be addressed to the Saints departed are carnall and vnlawfull But to returne to your obiections where you say that you â—et slip in silence the miracles done through the inuocation of Saints and yet you send vs to the 22 booke of the Citie of God and we send you back againe to that which wee haue formerly noted to wit that Viues testifieth that many sentences haue been annexed to that booke of the Citie of God and for that reason we ought to giue no beleefe thereunto But rather as Origen witnesseth vpon Ieremiah it behoueth vs to call for witnesses the holy Scriptures forasmuch as without those witnesses our sense and discourses are of no credit which S. Austin also giueth vs to vnderstand by this exhortation that whatsoeuer wee would haue men to beleeue we must proue it by cleere testimonies of holy Scripture and vse them against the enemies of the Church And if we should grant you that many miracles haue been done by the inuocation of Saints yet you cannot with a good conscience gather froÌ„ thence that this seruice was pleasing to God seeing that the false prophets and ministers of Satan haue sought to set vp their impieties through the lustre of many miracles Thereupon Moses aduertiseth the people of his time saying in Deut. â—3 1. If there arise among you a Prophet or a dreamer of dreames and give thee a signe or wander and the signe and the wonder which he hath told thee come to passe saying Let vs go after other gods which thou hast not known 〈◊〉 let vs serue them Thou shalt not hearken vnto the words of that prophet or vnto that dreamer of dreames for the Lord your God proueth you to know whether you loue the Lord your God with all your heart and with all your soule And Iesus Christ in the 24 of Matthew and 23 verse saith If any shall say vnto you loe here is Christ or there beleeue it not for there shall arise false Christs and false Prophets and shall shew great signes and wonders so that if it were possible they should deceiue the very elect Behold I haue told you before according to which Saint Paul writeth in the â— of Thesâ— 2. that the comming of the Sonne of perdition who sâ—â—ll sit as God in the temple of God and shall exalt himselfe against God and shall be by the working of Satan with all power and signes and lying wonders and in all 〈◊〉 of vnrighteousnesse among them that 〈◊〉 Whereupon S. Austin grounding himselfe saith on the 9. Psalme That Antichrist shall vse force in his empire and deceit in his miracles And in the treatise of Antichrist which is added to his bookes Antichrist saith he shall rise vp against the elect by three manner of waies by terrors by gifts and by miracles And Chrysostome speaking of the false Doctors on the seuenth chapter of S. Matthew They cast forth diuels saith he in the name of Christ hauing the spirit of the enemie or they rather doe not cast them foorth but seeme to cast them foorth through the collusion which they haue with the diuels and so alwaies they cast them foorth and neuer doe heale The diuels euermore crie before them as if they were chastized and they neuer come foorth of them as though they were afraid Behold therefore Theophylact teacheth vs in the explication of the seuenth chapter of S. Luke and namely on the second verse that preaching is confirmed by miracles and miracles by preaching for oftentimes diuers haue done wonders by the diuels but their preaching was not sound therefore their miracles also were not of God Which Anselmus appropriating to the miracles of Antichrist in his Commentaries vpon the second Epistle to the Thessalonians and second chapter These signes and wonders saith he shall be lying either because they should deceiue the mortall through magicall visions or else because that although they should be wonders and prodigious signes yet they should draw vnto lies such as beleeue in them Moreouer Meses recounteth in the booke of Exodus that Pharaohs Magicians haue imitated and counterfeited many miracles which he formerly had done in the countrie of Egypt Also Hippocrates reciteth in his book de Morbo Sacro that some Sorcerers in his time healed many of the falling sicknesse in making sacrifices and certaine prayers because they would be reputed as holy personages The like writeth Bodin of Appolonius Thyaneus and of some other Sorcerers which chased away diuels and did many other wonders through fainednesse and collusion This is that also whereof the Emperour Charles the Great would aduertise vs by his third and fourth bookes made vnder his owne name and approued by Pope Adrians Legats and many other Bishops of France Germany and Italie which were present in the Councel of Frankford in the yeere 794. There is great danger saith he in many miracles because there may be in them some craft of that crooked Serpent which doth transfigure himself into an Angel of light for many miracles are done by those Angels reuolted by Powers or rather by spirituall subtilties which communicate to diuers miserable wretches the gift of prophecying and doe many strange things through their officers of which sort those shal be which shall say Lord Lord haue we not prophecied in thy name and haue wee not cast out diuels in thy name and by thy name done many great workes To whom the Iudge will
answere I neuer knew you To this end also S. Gregorie Bishop of Rome saith Because oft times miracles are done through the inspiration of the diuell my brethren loue not those signes as are common with the reprobate And S. Austin saith The diuels doe miracles like vnto those which were done by the seruants of God c. Considering therefore that the wicked Spirit hath often times done miracles among the Iewes and Gentiles and that it was foretold that Antichrist and his supporters shall in great number doe them in the latter daies to establish their errors and seduce the elect of God if it were possible it is a follie in you to conclude that the miracles done through the inuocation of the departed Saints is a seruice pure and approued by God But to reproue the course of your fine discourse adorned with this figure of preuention There is one thing will some man say which troubleth much these heretikes and what is it how they cannot vnderstand nor imagine that the Saints doe heare vs affirming that it is vnpossible for a man praying beneath on earth to be heard of the departed Saints into heauen Which according to the scope of your writing is the second point which wee haue yet to examine It were to be wished that in this examination you were more discreet and sincere You consider not that in tearming vs heretikes because we will not beleeue that the Saints deceased vnderstand and heare the prayers of those which call vpon them you also reproue Salomon the wise of heresie who teacheth vs in the first booke of Kings and 8. chapter that there is none but God only who knoweth the hearts of all men and that that is one of the principall causes wherefore we should call vpon him and to expect from him alone the accomplishment of our desires Lord saith he what prayer and supplication soeuer shall be made of any man or of all thy people Israel when euery one shall know the plague in his owne heart and stretch foorth his hand in this house Heare thou then in heauen in thy dwelling place and be mercifull and doe and giue euery man according to all his waies as thou knowest his heart for thou only knowest the hearts of all the children of men Moreouer in stead of speaking seriously you at your pleasure flout at Caluin and our arguments You say that our strongest arguments and that which we most set by is that which wee hold from our Captaine Caluin who asketh you in the third booke of his Institutions chap. 20. sect 24. Who hath reuealed to you this secret that the departed Saints haue so long eares to stretch them downe vnto your words and so sharp eyes that they can behold your necessities It is maruell that you who so diligently set foorth your tongue with the colours of Rhetorique vnderstand not that hee maketh this demaund of you by an Ironia or manner of mockage and laugheth at your foolish imagination that the Saints which are aboue in heauen heare and see what is done here beneath on earth For without searching any further Caluin confesseth in that very section that the soules of the blessed albeit they are separated from their bodies and vse no more the instruments of eyes and eares yet vnderstand many things which concerne the aduancement of the glorie of God and his kingdome Yea and that they seeke it with a setled and vnmoued will which may bee proued by some texts out of the Bible but hee condemneth the boldnesse of your Sophists who without any testimonie of holie Scripture dare affirme that the brightnesse of Gods face is so great that in the contemplation thereof the Saints may behold as in a mirrour the things which in this world do happen But whilest you bark against this demand of Caluins you dissemble our arguments and accuse your selues of falsehood and deliberate malice seeing you vaunt that you haue read the writings of our Ministers and haue therein obserued the reasons which they propound against the second point of your doctrine If it be true that you haue perused the principall reasons of our Pastors why then do you let passe in silence that which they haue drawne out of the fountaine of the holy Scriptures and namely in the 9. chapter of Ecclesiastes vers 6. That the loue and the hatred of the dead is now perished and they haue no more portion for euer in all that is done vnder the Sunne And in the 63. chapter of Esay and 16. verse Lord thou art our Father though Abraham be ignorant of vs and Israel know vs not Whereupon this argument of our Teachers is grounded The holy Scripture manifestly instructeth vs in those aboue said texts y ◠the Saints deceased this world haue no more portion in the things which are done vnder the cope of heauen nor any knowledge of our affaires Therfore it is a folly in them which yet walk in this vaile of miserie to call vpon them But to proceed on with the course of your inuectiue you say that the disciples of Caluin and Luther to shew themselues wiser then their Masters haue begun since that to demaund of the Catholiques some expresse texts and examples taken out of the holy Scripture whereby it might appeare that the Saints aboue in Paradise vnderstand heare our prayers Whereunto I replie that Luther and Caluin haue not required of you any expresse texts by the which it might appeare that the deceased Saints heare our Prayers because they knew exceeding well that there could not be found for it so much as one only word in the Word of God For what saith Caluin thereof in his 3. booke and 20. chapter sect 21 What angell or diuell euer reueiled to any man any one syllable of this intercessiō of Saints which these men haue forged For in the Scripture there is nothing said thereof What reason had he then to seeke it there And as for vs which are none of Luthers or Caluins disciples but Christs wee require of you some proofes taken out of the marrow of the holy Scripture not for that wee thinke it is possible for you but because wee might haue the greater occasion to confute you of leasing euen by your own consciences And when all is said and when we come to that ye feare the blowes to saue your selues from them you answere vs reciprocally by a demaund whether wee can proue our negatiue by some text to wit that the Scripture teacheth vs not that the Saints which are in heauen can heare our prayers In your inuectiue against Caluin you reproch him in that hee wanteth Philosophie but herein I may rebuke you by an argument farre more forcible that you haue not learned the lawes Dialecticae that is of Logick which teacheth vs Quod affirmanti incumbat probatio to wit that he which affirmeth any thing is bound to proue his affirmation So it is
then that you affirme that the holy Scripture teacheth vs that the departed Saints heare our prayers and wee contrariwise denie it then it is not in vs to confirme our negation but in you to ratifie your negation which is vnpossible for you notwithstanding you are so imprudent or rather so impudent as to say that wee may reade ouer the Bible as oft as we list yet we shall neuer produce thereout one only text contrary to your opinion If your conscience be not seared it hath alreadie conuicted you of falsehood by the reading of those two places which alreadie I haue quoted out of the 9. chapter and 16. verse of Eccle. and Esay 63. vers 16. where the holy Ghost guiding the pen of these two men of God teacheth vs that they which are departed this life haue no portion in our businesses which are done vnder the Sunne but that they are ignorant thereof Let vs now come to your demonstration that the Scripture faileth you not in this point for to awaken our spirits you first command vs to note this expresse text of Scripture that the Angels in heauen vnderstand our prayers seeing they are the reporters of then to the diuine Maiestie as appeareth by the same scripture Secondly it is an expresse text of scripture that the Saints shall be in heauen as the Angels according to the saying of the Sonne of God in the Gospell Whereunto you adde your conclusion that the Saints heare our prayers sith the Angels vnto whom they are likened heare them If some one should propound this your argument borrowed from Bellarmine to Scholars which haue heard the rules of Logick they would quickly smell out your deceit and would replie that you doe not aptlie appropriate it to the Saints departed because to conclude from thence according to the right forme and rule of Logicians that the Saints departed vnderstand our prayers you must first haue proued that Iesus Christ saith in the 20. chapter of S. Luke that the departed Saints are Angels and not as you make them like vnto Angels They would likewise reiect your reason and confirmation which you annex vnto this sentence that the Angels vnderstand our prayers because they are the reporters of them to the diuine Maiestie as appeareth by the holy Scripture Mark you not here a fine proofe to say it appeareth by the Scripture that the Angels report our prayers to God without quoting so much as one testimonie From hence it comes that hauing taken your principall peeces from Bellarmine you durst not alleage that place of holy Scripture which is in the 12. chapter and 15. verse of Toby where the Angel Raphael saith That hee is one of those seuen holy Angels which presents before the Maiestie of God the prayers of the Saints If it be in regard that you make conscience to confirme your proposition out of a booke which is Apocrypha I commend you and in that I preferre you before your Master Or if it be because you haue not read nor remembred well that text which he alleageth in his book of the blessednesse of the Saints I pardon you for it Touching the rest it seemes at the first sight that you make some stop at falsifying the 36. verse of the 20 chapter of S. Luke and of following therein the example of Bellarmine Richeome who in stead of saying as Christ did in answering the Sadduces that the Saints shall be to wit in the resurrection of the flesh like the Angels they turne this text as if Christ had said that they are like to the Angels But in the repetition of your argument trussed to your conclusion you shew your selfe to be of the same humour as your School-masters aboue said are seeing you change the future tense into the present to maintaine with them that the Saints are like to the Angels and that against the intention of our Soueraigne Lord and Master Iesus Christ who disputing against the Sadduces which denied the resurrection of the bodie and had propounded this question to him worthie to be laughed at touching a woman which had had seuen husbands whose wife she should be in the resurrection sheweth them vpon this occasion that the faithfull shall then be glorified euen in regard of their bodies which shall not bee mortall nor corruptible no more but as the spirits of the Angels are and consequently shall not be enclined to mariage for the maintaining of their race and posteritie but shall be like to the Angels which doe not marrie Now foreseeing through the agilitie of your spirit what we might replie on that aboue said place you thinke that you heare vs alreadie answere that this similitude of the Angels and Saints whereof our Lord speaketh in the Gospell consisteth only in their felicitie and blessednesse and not in their nature and office that is to say as it hath pleased you to expound it that the Angels and the Saints shall be in heauen equall and like each other because both of them shall be blessed enioying one selfesame glorie and felicitie Now as you can finde nothing therein to chaw vpon you grant vs this answere and make it to serue your turne as a fowler with his net to take and ensnare vs. For behold the argument which you ground vpon our answere is that seeing the felicitie and state of future life hindreth not the Angels from hearing the prayers of the mortall why is it not possible that the Saints being in the same felicitie with the Angels and like vnto them may not heare likewise our prayers aswell as they This text of scripture them sheweth that the Saints heare our prayers We denie the consequence of this argument If the felicitie of the Angels hindreth them not from hearing our prayers that it followeth from thence that the felicitie of the departed Saints hindreth not them also from the vnderstanding of our Supplications the reason is because the Angels notwithstanding their present felicitie haue receiued from God this charge to watch ouer vs and our safetie as it is written in the 34. Psalme For which cause the Apostle S. Paul calleth them administring spirits sent for their sakes that are to receiue the inheritance of saluation which the Scripture speaketh in no place of the Saints departed You repeate afterward your affirmation that the Saints deceased heare vs see vs and are not ignorant of that which is done vpon the earth For confirmation whereof you propound vs the example of Abraham who being dead and in Limbo knew many things which happened among the people of the children of Israel as one may perceiue by the 16. chapter of S. Luke For first of all he knew that the people had the bookes of Moses and the Prophets the ancientest whereof was Moses which had been written more then foure hundred yeares after the death of Abraham Secondly he knew the life which the rich Glutton led vpon the earth and what miserie