of trouble Which like the three destroying bands of the Philistines 1. Sam. 13.17 consume all good indeauours in the Land I may wel say Inuited nor directed for so it is But contrariwise it is only vnto him By way of direction Cal vpon me as addressed from God as it stands in this passage considered here is indeed by way of Direction and Inuitation Consider Me in respect of Thee alone and goe no farther then Inuoca me Call vpon me that is reflect vpon the Souereigne command God hath ouer man the necessaâ—â—â— dependance man hath vpon God in Esse simply to haue his Being and in Bene esse also all Good things from him so Call vpon mee is a strict iniunction ab Imperio no gentle Inuitation à Consilio Nay by way of command indispensible at all 〈◊〉 A precept tendred vnder that high commanding forme Doe this and liue the stile of the statutes of the Lord of Hosts in which all those eternall morall Duties are tendred which binde vs semper habitually albeit not ad semper Actually Specially if by Calling vpon God wee vnderstand the worship of God So conceiued and so vnderstood Call vpon me is Honour me Worship me Feare my name Loue serue and obey me So How shall they call on him whom they haue not knowne is how shall they serue and worship Him as they ought And this is a Dutie indispensable at all times not that of trouble alone An Honorable respect incommunicable not to be imparted vnto any Creature not to be suspended at our pleasure Thus in all places at all times vpon all Occasions Call vpon me by way of eternall Obligation And in this sense and meaning vpon None but Me. Such Honour is due vnto God alone It is confessed vpon all hands by the parties diuided in point of Pietie that This Honour is Gods peculiar due Latria is for none but only God That as Authour originall of Deliuerance that as Donor of euery good gift indeed God is alone to bee called on hee will not part stakes with any other But here the passaâ—◠〈…〉 and so rather a kind Inuitation Had he stayed here at Call vpon Me and gone no farther I would haue resolued it a strict Iniunction of a morall and eternally binding Dutie But because the Passage is of larger extent and taketh in withall The time of trouble I suppose it a tendry of kindnesse rather a Gentle Inuitation to come and Call with a needfull Direction vpon Me. The time of trouble is not euery Day For it takes in withall the time of trouble which is not euery day A day of Compunction Psal 69.18 and therefore also of Anguish and Coarctation Esay 37.3 A day of darknesse and of blacknesse Ioel 2.2 Fire sword storme tempest waters many raging deepe and roaring Threatned imminent pressing oppressing ouerwhelming and sweeping desolations When ab intra from within as great or greater doe adde vnto the bitternesse of that Day and agrandise the heauie weight of trouble When friends are farre off Consolation not neere Counsell is to seeke Inuention at a stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy selfe and Thine at point to perish to bee vtterly vndone and cast away for euer Then at that time in This day of trouble call vpon me and I will heare As much as kindest kindnesse can offer So wee are directed to informe vs first And this direction may well amend our ignorance and amend vs in our Ignorance and want of Direction that are much to seeke and naturally instantly haue addresse vnto quò me vertam What shall I doe which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of amazed admiration but properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of one at gaze and at a stand not knowing what to doe how to resolue which way to take or turne himselfe in those streights Ignorance of good of right of behoofe is the Naturall disease of the soule of man euen since that great Light of supernaturall Grace from the Sunne of Righteousnesse then verticall in man the little World was vtterly extinct in the fall of Adam Ignorance since then is the Cause of those Curses which we indure or incurre in the course of our Life any way Had not Samson lost his Eyes he had not left his Life so with the price of his own bloud vpon the Philistines no Man so dearely payed the pawnage of folly in his separation from the God of his life the Death of his soule and losse of indowments of Grace Remooue this Ignorance in the vnderstanding and eftsoones the formes of things appeare as they are crooked streight mishapen entire Vpon sight of Errours Confession is Instant Non putâram I was not aware I did it of Ignorance I wist not what I did agnizing the Originall of our miscariage Hence our Designes and Consultations consequent are Quò me vertam how may I mend that which is amisse Thus being dazeled wee are to seeke groping as the men of Sodome at Lots doore or as Elymas to find a guide wandring else as men do in a Maze Our tongues teach our hearts what they thinke or should God helpe the man thus wrapped in Errours and lost in the Labyrinth of deuices And God doth helpe him by Direction For it leâ—des vs to call vpon him Call vpon mee Which leaueth no plea for farther Ignorance but vs inexcusable if wee goe wrong and Call vpon any else but Me. It is formerly obserued what is the Course of kinde men multiply deuices many wayes The reason is euident they know not the way nor had euer hit vpon it but by Direction of this or some such as this Call vpon me from God And yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must haue somewhat more then so It assures vs of a hearing In a Case of wrong and Iniustice done by some great Grantorto I know my Recourse for Redresse must bee vnto Him that can set all right The Prince in State Gods Lieftenant for that purpose To helpe them to right that suffer wrong to which end and purpose hee beareth the Sword Yet vnlesse I finde that fauour to bee Heard in my Request and humble Petition I were as good nay better possesse my soule in Patience sit still and indure whatsoeuer indignities rather after that ancient rule in Tacitus Iniurias ferre gratias agere Say I thanke you Sir to Him that doth mee wrong least stirring and storming to no purpose if I cannot haue due redresse in time I exasperate his oppressing humour the more and so draw vpon my selfe needlessely greater grieuances indignities and vexations So in Case of addresse vnto and Intercession with God when we stand in need of his helpe and assistance to bee heard and deliuered in time of trouble that our Suites bee not quashed our selues not disheartned our Prayers may come into his presence we must be aduised two wayes First that we stand in no tearmes of disgrace nor out of
successe discoursing of their deare affection to vs. say they as if this were questioned or to the purpose but they wish and will and what they can most readily procure quantum in ipsis as much as they can and they can doe much whatsoeuer in God may stead them or doe them good They loue vs indeed no question of that and so consequently according vnto the nature of loue in the effects thereof will and wish and seeke the good of those whom they loue Their loue is now greater being in Heauen vnto man then euer it was or could bee when and while they liued vpon Earth For Charitie is transcendent in those celestiall Citizens And therefore no question they pray for men vpon earth But how and for whom All Christians in generall their Brethren as yet in great tribulation the Church militant vpon the face of the Earth This they know the state of these and their necessities are knowen to them in Heauen and vpon knowledge they doe commiserate them and Commiseration procureth Intercession else were there no Communion of Saints no bond betwixt the militant and triumphant Church In specie for those Churches whereof themselues were parts noble and liuely members yet being in the flesh as more interessed there then otherwhere For if charitie bee ordinate here vpon earth diliguntur alieni magis proxiâ—â—i maximè proprij It cannot be imagined to bee disordinate it is not sure irregular in Heauen where order is most of all especially regarded as the Place and Persons where and by whom Gods will is performed so absolutly as that by the Doctor of Israel in his perfect patterne of Prayer wee are thither addressed for imitation thus Thy Will bee done in Earth as it is in Heauen But so for those ordinarily and of common course as that which they pray for is the generall good of all not the particular interest of any one Thus Gregorie Nazianzene was perswaded himselfe but did not presse others to beleeue it that his deceased Father then with God did specially intercede for his particular flock Orat. 19. pag. 288. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am verily perswaded and beleeue that my Father now with God and the rather because hee is with God doth by mediating and interceding with God for you doe you more good and stand you in greater stead by his prayers then hee did while he liued amongst you by his Doctrine This is the common voice with generall concurrence without contradiction of reuerend and learned Antiquitie for ought I euer could reade or vnderstand and I see no cause or reason to dissent from them touching Intercession in this kinde I adde in particular yet somewhat farther To which we had rather adde then detract from it Those with God may and doe recommend vnto God in their celestiall Prayers their kindred friends and acquaintance vpon Earth whom they knew in whose loue and familiaritie they had interest yet being in the flesh with whom they had conuersed more reseruedly But no other sort and manner for them then onely for such instant and exigent necessities But in reference to what they vvere here acquainted withall For such causes occasions and employments as being yet in viuis and conuersant with them they knew of vnderstood and were acquainted withall or interessed in and haue not forgotten being Resiants in those heauenly habitations and all teares wiped away from their own eyes For the Soule of man separated from the Body by Death and subsisting alone in all freedome Which they cannot but retayne in memorie happinesse and content with God cannot bee thought to empaire or suffer losse in any indowment naturall or acquisite which tend to perfection of state and being and I speake and intend this of those indowments formerly had in time of life For as concerning those newly acquired accruing in and to the state they then enioy with God speake they that can tell if yet they can tell what they speake Nor is it so strange For if that those who are restored againe by Christ and raysed vp from the dust of the earth to liue with him in glorie in the day of restauration of all by Christ and retribution of the Righteous shall perfectly know and take notice of those whom they neuer knew nor saw perchance nor heard of in the flesh as being post-nati vnto them so many hundreds or thousands of yeeres If they shall know Adam Seth Enoch Noah Abraham all the Patriarchs Prophets Apostles how can they forget the names and notions of them with whom they conuersed so many yeeres From whose societie and companie they so lately departed vnto whom they imparted of their owne secrets and with whose counsels they were acquainted with whom so long they liued together seruing one God together as friends Diues in Hell where the Soule if any where Since euen the soules in hell can doe it loseth her indowments knew Abraham whom he had neuer seene in Earth and acknowledgeth him to be the Author of his stock and people the Iewes Diues in Hell had not forgot the number and condition of his Brethren on earth and was also carefull and mindfull of them least they should come into that place of torment Whether it bee an Historie as Tertullian and many other suppose or else a Parable as others rather thinke yet euen so it will come home to purpose For parables are not Chimaraes or speculations meerely but deduced from condition of things that bee Hee saw him as hee could with his vnderstanding he tooke notice of him with his vnderstanding Hee lost not the memorie of the things hee had who acquired the knowledge of what he had not Had he lost what he had it had beene in vaine for Abraham to haue said Sonne remember Ex hac parabola discimuâ— well resolueth Euthymius quòd in futuro saeculo non solùm peccatores vident bonâ—s boni peccatores sed â—gâ—â—scunt etiam igrotos Nam Diues ab Abraham câ—gâ—oscâ—tur Lazarus à reprobo epulons saith Gregory Nor will nor effects of will are extinguished in them either Naturall in good things as the rich man desired his Brethrens good or Deliberatiue in bad as being immutable vnto good And doubtlesse if in Carcare it be retained much more it is eminent in palatio The Saints in glory haue a greater portion Glory being the Perfection of Grace and Grace the aduancer of Nature then the Reprobate in Hell can enioy of the acts and perfections of the Soule Vpon this ground and perswasion of the Soules indowments Celerinus in Cyprian writeth vnto Lucianus a man readie to be offered vp in persecution thus Rogo itaque Domine peto per Dominum nostrum Iesum Christum vt caeteris Collegis tuis fratribus mejs Dominis referas abijs petas vt quicunque prior vestrûm coronatus fuerit istis Sororibus nostris Numeriae Candidae tale peccatum remittant
say he heard me Which chiefly and thirdly is false for the mayne The wordes he putteth on me I professe before God I spake not I nor did nor doe hold the purport of them Certum de fide The most that himselfe who must now say what they at Rome will haue him is this and no more Peraduenture or it is Probable quòd sic But that which he did heare and vnderstand is this for these wordes J spake in Latin not in English Sed de Angelo custode fortassis ampliandum No moe nor fewer wordes then so this way How these wordes so spoken should affect him with such content J cannot tell I am sure and can make good they are farre enough remooued from abetting or maintayning that ordinarie course of Inuocation or assistancy of Saints and Angels euen of Angels Guardians that continually attend vs as farre as resolution is from doubting But howsoeuer I resolued euen instantly vpon first notice of this defamation to say somewhat in the Case And thereupon repayring vnto my Papers so soone as I could finde any leisure out of my briefer Notes for J wrote not my Sermon verbatim J drew into a forme the substance J am sure of all which was then deliuered and enlarged it with much accesse of more then I could well deliuer or did speake within the compasse of an houre especially or rather wholly in that Eristical part and opposition which is inter partes litigantes about Mediation in Jnuocation Which I thought it my dutie to offer vnto the view and censure of your Lordship in regard of that Reference which as a Canon of VVindsore I haue vnto your Honor our Visitor But much rather in respect of priuate obligation in consideration of my owne particular For let the world take notice if it may concerne any your Honor is He vnto whom next vnto his most sacred Maiestie my most gracious Soueraigne and Master J owe more then to all the world beside though I confesse my selfe very much obliged vnto some of your Lordships Reuerend ranke So that I could not answere it vnto God and Man if any act of mine voluntarie and direct should iustly giue your Lordship any distaste of my carriage or disposition in this kinde And because your Lordship hath beene pleased to finde so much leisure euen in your manifold distractions diuersly and very great employments euery way both in Church and State as to reade it ouer and approue it in your most able iudgement and giue it your Honorable warrant to the Presse I could not but make it your owne in publike both out of dutie and discretion professing vnfainedly in the word of a Priest Fecisti vt viuam moriar ingratus Jn which Profession and Protestation J rest recommending your Honors long health and happinesse in my daily prayers as J haue good cause vnto God Almightie and my selfe vnto your Honors seruice and deuotion Most obliged RI. MOVNTAGV A TREATISE OF THE INVOCATION of SAINTS PSAL. 50.15 Call vpon mee in the time of trouble so I will heare thee and deliuer thee and thou shalt glorifie mee IT is read and remembred Act. 2.37 that they who were pricked at the heart with S. Peters Sermon As we vse to doe it being streighted and not knowing what course to take doe instantly as men in perplexitie vse fall in with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men say they and Brethren what shall wee doe Thus they make demurres vpon that present exigent out of customary practice in course of kind For so it is The man that is in miserie will make his moane Hee that is distressed will soone enough complaine Set hee neuer so good a face vpon the matter wittingly perhaps at least vnawares we may take it vp dropping from his mouth What course shall I take What shall I doe In this Case vpon this Quaere What shall I doe Euery man will answere each mans heart and motion will suggest and reply What but Sit not still cast about looke abroad seeke out for some succour and reliefe At least goe Call and Cry for helpe if that peraduenture there be any nigh at hand that will Stay Consider Heare and giue Succour in Distresse It is not euer vsuall nor a common practice with God So it is not withâ—ut good reason to call for helpe in time of trouble which was sometime affoorded extraordinarily by him Open thy mouth wide and I will fill it Or Stand still and expect Saluation of the Lord. But the God who at first made vs without our owne helpe or Concurrence will not Saue nor deliuer vs without our owne indeauours and Cooperation Our Creation and our Being we haue from Him alone who so wisely disposed of vs afterward that in point of Preseruation wee are not more passiues and dependants To Deliuer is his Act in time of trouble But to Call and that formerly is vpon our part to be performed first And indeed hither Nature addresseth vs in Extremitie as being euer Sui Conseruaâ—riâ—s desirous to preserue our Being in State And therefore Liue of our owne welfare affecteth our Good and well Subsisting Skin for skin and all that a man hath will he giue for his life if it bee in hazard was spoken vpon no other but this ground Therefore Sense is apprehensiue in extremitie Vnderstanding is quick and operatiue vpon smart hurt losse or danger The Powres and Faculties of Soule and Bodie are as soone summoned so standing readie in prâ—cinctâ— to doe their Deuoyre in whatsoeuer they may for Ease Relaxation Helpe Deliuerance if it may bee had Dauids practice in this point was not particular Hee fell vpon a common course of kind When He called and cried hee looked round about to see if any would comfort him Psal 142.4 If any man cared for his soule So that What shall I doe in Time of trouble is a Case soone resolued of on all hands What but this Looke vp looke about But the question is vnto For Men are not so readie to helpe as to pitie Seeke out for succour Call and also Cry for helpe But vnto Whom shall I goe and complaine vnto whom with good Successe may I make my moane or tender my humble Supplication The best reliefe to be gotten or expected was long since resolued to haue beene this Omnes miscerentur Nemo succurrit Alas my Brother God helpe the man and the like are Almes Seneca and Charitie very ordinarie because they runne at a low rate and may largely bee conferred without much expense But it is a matter of greater charge and cost to powre Wine and Oile into wounds It will stand vs in much more then so to take care with the Samaritane for recuring of the languishing wounded man if he lie vpon our hands for his recouerie Wee haue heard of no doubt and sometime commiserated peraduenture his complaint who in the anguish of his agonized soule and in the sore extremities of his vnknowne paines
Saint Paul therefore coarctat hee narroweth streighteth vs at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Basil not delighting to trample on vs. It is Childrens play to build houses of Reeds and Bulrushes and streight to Demolish them againe God will no such pastime as this But as I haue seene a Nurse Suffer her Foster child to take a knocke with a Fall that hee may become more wary and not wander at randome as otherwise hee would but be the more fond of her for want of whose readie assistance hee fell So I know that God to haue our Company the oftner to enioy it the longer to secure vs vnto himselfe the better suffereth the Day of trouble to ouertake vs for our good that so drawing neere him wee may bee safe without Scruple of Disproportion otherwise which may happily put vs off farre enough from Him Besides thee which we haue said of disproportion there is a sâ—cond impeachment in regard of disaffection In respect of Disaffection yet farther remooued from Him For who can looke for Helpe at his Enemies hands For good Respect there and for gracious acceptance where hee hath beene euer at oddes and ad oppositum For aduancement or Reward from his Prince who in Iustice might take his head for a Traytor It is most Certaine God and Man in effect Prince and People Subiects and Souereigne haue Anciently beene at oddes vpon many great Differences Diuersly vpon high termes of Disunion sundry wayes And therefore no Cause for Him to looke to bee heard at his Call in time of trouble Adam at first instantly vpon the breach betwixt God and Himselfe did Discouer this affection vpon guilt of Conscience in Himselfe Which may well fright vs from comming to call vpon God it frighted Adam from comming to Gods call and His Gen. 3.10 I heard thy voyce in the Garden Calling Adam where art thou and was afraid Afraid to Come at Gods call much more afraid to come and to Call on God in time of trouble and affliction True indeed and good Reason for it Therefore Euery one that Calleth is not heard Nor is Call on mee directed indifferently but vpon supposall of status alteratus But indeed we haue had a better call since Adams and so wee may also the better call to him and hopâ— to be heard Men becomming new men by Submissiue Reconciliation The Person is first accepted then the Petition granted as the gift elsewhere is gratefull for the Giuers sake God had respect to Abel and to his gift God heard Abraham for hee was his friend deliuered Iacob who was his Seruant Here not singuli generum are directed to Call euery man euery where at any time nor genera singulorum at all aduentures but only such as be remembred Vers 15. That heare the Lord first Israel Vers 7. The people whom hee chose For there are some concerning whom he hath resolued and set downe They shall call vpon mee the very cariage of these and tearmes heere vsed But with a double distinction but I will not heare they shall seeke mee early but shall not find mee Prou. 1.28 So then Distingue persoâ—â—â— put difference to the Persons and Scripture seeming contrary will bee well accorded This Intercourse is not left at large the Negotiation is not betwixt Any and any this man or that Call and I will Heare passeth betwixt two Of the persons implyed in the words Thee and Me. Mee and Thee God and Gods chosen The Redeemer of Israel and the People whom hee hath bought his Beloued Ones because his Faithfull Seruants Faithfull trusting in him assured of Him and Faithfull also to Him that deceiue Him not Fides is dictorum factorumque they say and truly constantia atque veritas and these keepe touch with God and stipulation per painte and punctually I may say Couenant For in all and euery Gods promises of Grace there is an Indenture drawne betwixt God and man for performing of Couenants on either part The Conditions are reduced to these parts For there are Conditions drawne betweene them both Walke thou before me and be vpright So I will be thy God and thou shalt bee my people These euer expressed or supposed must bee supposed Performed before we come to Call vpon Him that is able to Deliuer vs in time of trouble Wee haue the same instanced in this present passage For the Promise and Direction is vpon Condition the Illatiue And in this present pasâ—sage the promise runnes vpon a condition And call is in effect thus And so or then call and not before So there lyeth aâ— Incumbrance vpon this Promise of Assistance and Inuitation I will heare there is a Condition to keepe touch with God which must be formerly and first performed Thâ—â— Verse being â—â—ferred vpon the former Verse Pay thy vowes in the Verse preceding this then come and Call in the day of trouble Pay first the old Debt then goe on with a new score No reason to Heare him when hee Calleth vpon God that is challengeth Performance of Gods Promise for assistance that hath not Himselfe kept touch with God first Not without good reason For can Promise-breakers expect Performance or Hee challenge an other that is false himselfe Ioshua had a Promise at his first entrance into State As I was with Moses so will I be with Thee A Charter sealed from the Almightie No man shall stand before thee all the dayes of thy life And yet not many moneths after the ensealing Israel fell before the men of Ai. Sensit hic peritus Dux that all was not as it should be expostulating with God he found the Cause was breach of Promise on Israels part The People had not payed their vowes to the most High Vpon Inquisition had it appeared by Confession and Euidentia facti that Aâ—han had commited Sacrilege in Interuerting the Consecrated thing and Prophaning that which was Religious Therefore Israel fell before their Enemies as beeing guiltie of a roaring Sinne Theft and Roberie against God Rarâ— antecedentem scelestam deseruit pede poena claudo Marke who list and then make this obseruation If Sinne march before then will assured Vengeance be in the Rere If Iudgement ensue it is most certaine Iniquitie hath beene found in Iacob Had Zimri peace that slue his Master Achan escaped not with his Sacrilege The Sinne of Achan is a Ranger in the World Many Hunters haue Taken and diuide the spoyles of the Sanctuarie neuer determined for such Prophane hands nor appointed for such vngodly vses as they are conuerted and serue vnto The true Cause alone if well aduised on why so many mightie Nimrods in the World miscarie they and their Posteritie at least in the third Generation marke it who list being swept away and gone-out of Gods houses by them deuoured out of his Inheritance which they and theirs had dismantled and laid wast Goe therefore Solue vota pay what thou owest discharge
in his courses of communication and man in his cariage to his Neighbour wee had need of as good a warrant to conclude this particular Men doe so therefore it is Gods course or else Tu quis es What art thou O man and where is thy Commission that thus vpon bare Presumption and no more doest amussitare square and rule out the perfect and absolute proceedings of God in Grace by the Leaden and Lesbian Rule of humane vse and practice let him that can shew me forth his Warrant to doe so if none can as I know none can I dare not so slight nor vnder value this Direction and Inuitation of his owne Therefore it is better to follow Gods direction vpon good ground in the Verse then theirs vpon none at all Call vpon me It is true to disable Me the Partie inuited is but Dust and Ashes No more was Hee that was called Gods friend and admitted to familiar conuersation with Him I confesse with Gedeon My Father is a poore man in Manasses and I the least in my Fathers house But what of that if God doâ— not disregard me if hee be pleased to haue it as is premised Awfull regard presumeth not boldly nor hand ouer-head into the presence of a Prince neere vnto the person of Him that is Verendâ maiestate conspicuus But if a Prince bee pleased to condescend so farre it is scarce good manners then to keepe aloofe Vnlesse Adam did well to hide himselfe when God called for him Adam where art thou Sure it had beene no wisedome nor discretion in Hester to say no more when Ahashuerus held out the Scepter to inuite her approach to haue kept off fallen backe or interceded with Aman to speake for her vnto the King If this be not folly tell me what is For I know not It is said men may and I know that oftentimes many doe For as there may be reasons giuen why it should be so with men so this Verse may furnish vs with as good reasons why it should not bee so with God waite long and attend for dispatches in Courts of Honour and Iustice that haue not good Meanes and Mediators for accesse and diligent Sollicitours for dispatch For State for Conueniencie for Necessitie for Multiplicitie of businesse immediate accesse immediate audience immediate and quicke dispatch is not ordinarie with men But God as hee is the Authour of our good So is hee the Promotor thereof Himselfe Call vpon mee without mediation I will heare thee my selfe without Delegation The Action is personall the Inuitation proper No Substitute Aduocate or Atturney No Suite commenced from hand to hand which often miscarieth in the cariage I am sure no Petitioner will apply himselfe to meanes who can haue immediate dispatch will addresse himselfe to Seruants though of chiefest ranke as those of the Bed-chamber to the King or to the chiefe Fauourite in the State that toties quoties may haue free and personall accesse without any Sir Oliuer to impeach him Who can haue cheerefull countenance at approach without any Secondary to assist him Gracious audience in petitioning willing acceptance vpon audience and without long tarrying or much adoe good expected and quicke dispatch Hee that may doe so will not if he vnderstand himselfe aright or his owne strength relye vpon promise or performance of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnlesse hee haue a Priuiledge to weare a Fooles Coate but in person prosecute his owne Cause There is much in this Inuitation Call vpon me to giue satisfaction vnto this Obiection It contaynes enough to satisfie all our desires and all their obiections in this case the most in vse and most frequent in the mouthes of the multitude Wee doe not obserue any pause in the passage betwixt this Call and I will heare As if time would bee required to answere Petition as in course of Law vpon Bill of Complaint and a space of Necessitie or of Course passe on betwixt Performance and Supplication as if it could not be answered the same day No Verse interlopeth twixt Heare and Deliuer as if The King would aduise first what to doe Whether Heare when we Call or giue no Audience or Heare giue Audience but not Deliuer denie dispatch In exigent need when we are at a pinch at a stand to aduise and deliberate what to doe is a kind of denyall Bis dat qui citò dat in extremities God keepe me from Scepticke in my necessitie Now in Gods inuitation and Direction in the point there is only Actus continuatus as it were Call heare deliuer with a breath And no maruell Such is his course his custome such Nescit tarda molimina Spiritus sancti gratia When he commeth to deliuer in time of trouble hee commeth on lustily not gradu testitudineo Can a man wish better successe or quicker successe then Abrahams Seruant had who went immediately to the God of his Master Abraham Goe seeke enquire returne and come it will appeare true vpon Search made that neuer was hee ashamed because neuer deceiued that tooke this course Hee need not incumber himselfe with Atturneyes Bee at great cost and charges to fee Pleaders at Barre or entertayne Sollicitors with expence but Himselfe in Person may become his owne spokesman that dealeth with God his owne Mediator and Intercessor for Christs sake What soeuer is pretended in the course vse and practice of the World It is folly and madnesse in some degree at least to entertaine as they vse Necessitie with Delayes or dally out Extremities when we may be heard by God without more adoe instantly by our selues Secondly they would perswade to say Sancta Maria ora pro me and inuocation to bee vsed vnto Holy Saints with God because Angels haue beene prayed to as Mediators and that without taxe rather with approbation So that the perswasion supposeth as true and taketh it as giuen that whatsoeuer accrueth vnto the Angels is competible also with the Spirits and Soules of the blessed Dead of the Liuing with God of the Righteous And then proueth it factum by euidence of Text that Angels haue beene called to in Deuotions And first concerning that supposition the equall indowments of men and Angels In this Question of Inuocation it is to bee obserued that our great Masters in Israel In this Question of Inuoâ—ation one main Fallâ—â—re is that they ioyne Saints and Angels indifferently together of the Church of Rome suggest vnto vs and put in the plea Saints and holy Angels indifferently in distinguishedly as if they were two words of one signification as if there were no difference in the choice to addresse our selues vnto one or other indeterminately at any time in any place vpon any exigent or occasion both whom and when and as wee please as particular deuotion or some more priuate respects and affection shall lead vs. So we find it ruled with negligence enough by the Master of Controuersies to our hands Sancti siue Angeli
vnresolued Nor doth he so much as say Doe this but oh that thou wouldest doe this for me Secondly it is but a point of his rhetorique and no more And meerely Rhetoricall and so is all that conclusion directed vnto him as present there an ordinary straine of wit and inuention in such passages Nazianzen was not of opinion I suppose that Saint Basil really and actiuely did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the phrase of the Church at that time offer the holy Eucharist or consecrate it in Heauen No more was he resolued that those other parts and particulars here specified by him were then at that time really and actually performed Lastly it is a precedent of a particular case And at the best it is but a particular case of a friend to a friend of a friend to a friend then lately dead and also concerning that which he might very well remember and concerning which it had peraduenture passed by contract betwixt them as was betwixt Cyprian and Cornelius touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stabbe in the flesh some certaine tentation or other for remouing of which Saint Basil is put in mind to entreat God Very likely according vnto promise and stipulation So in effect it is a particular case And so proueth no generall practice of one friend to another which can be no precedent for generall practice and example It is grounded meerely vpon peraduentures not resolued positiuely It concerneth remembrance of things formerly passed and not intimation of things newly done Vpon the selfe-same termes runneth that which is said to be directed vnto Athanasius by the same Nazianzene The next directed to Athanasius by Nazian is better interpreted onely the Interpreter is there the honester man and maketh him speake in the Optatiue as out of opinion not in the Imperatiue as out of Iudgement thus Nos autem vtinam ipse benignus desuper placidus aspicias atque hunc populum gubernes meque siquidem res pacatae futurae sint in vitâ adbuc teneas gregemque vnà mecum pascas sin autem Ecclesia sit bellis flagratura reducas aut assumas tecumque cum tui similibus colloces tametsi magnum sit quod postulo Which if we take it literally and dogmatically Athanasius is made therein much more then a Mediator of Intercession He could haue said no more vnto Christ Iesus himselfe And if it bee as well vnderstood But Gregory was too well grounded in Diuinity and had not his name Theologus for naught thus to erre and too religious thus to fall soule vpon Gods owne prerogatiues It is a Prayer directed vnto God that Athanasius then in rest It is either directed vnto God might doe for him thus and thus as a speciall friend as interessed in that common cause of the Church wherein no man had his part so deepe as he hauing beene in his life the principall defender of Christian verity and opposer of hereticall impiety Athanasius against all the World and all the World against Athanasius Or if to Athanasius alone addressed no more but a rhetoricall flourish with a figure Or if directed to Athanasius to be taken as a Rhetoricall flourish I neede not seeke farre for warrant to this exposition In the same passage wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe thou breake off my present Oration here His meaning is not that Athanasius should either really come downe from Heauen or actually by some extraordinary course and meanes from Heauen make him to desist and breake off his Oration and stop his mouth But in effect thus and no more Let mee here conclude and make an end Such proofes hath Nazianzene for this Inuocation that Rhetoricall Figures Apostrophees Prosopoiees and such like must goe for demonstrations That Oration of his vpon Saint Cyprian commeth last to pay for all And so may we take that also in this Oration vpon Saint Cyprian The first allegation wherout is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same and may receiue the selfe-same answere which that did out of the other vpon Athanasius whereto an ancient Scholiast and Commentor whom I haue seene and vsed in written hand doth accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Conclusion according vnto Rules of Art is cast into the forme of a wish Therefore to be discussed in Hermogenes Schoole and not pressed in disputes of Dogmaticall and Positiue Diuinity Nazianzene concludeth his Oration vpon Saint Cyprian thus At tu nos è caelo benignus aspicias sermonesque nostros vitam gubernes sacrumque hunc gregem pascentem adjuues cùm in caeteris rebus quoad eius fieri potuerit Eum ad optima quaeque dirigens tùm graues lupos syllabarum verborum captatores amoliens This passage will not reach home to Ora pro nobis with confidence in perswasion He speakes to one that laâ—ely knew the persons and passages of the Church to parties vnknowne and not interessed particularly He desireth it might be so that Cyprian might doe it he doth not desire Cyprian to doe it For he was not resolued Cyprian could doe it He beleeued that the Saints departed vnderstood Yet he desires him not to do what he knew whether hee could doe or no. and tooke notice of things done here But by credibility not by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the phrase he putteth on it and though in two places hee seemeth to goe farther vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is but in some onely cases that he so speaketh nor is that with ordinary resolution In some Cases as to those that were but lately departed acquainted with the persons and the practice and passages of things in the Church or of priuate men the memory whereof may cause in them a fellow feeling and procure a carefull respect to them in Heauen and so recommendation vnto the Almighty Thus in his 24 Oration touching Athanasius then with God he pronounceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know right well and am perswaded saith he that now at this present Athanasius being in Heauen doth from thence behold vs and helpeth those that suffer for Righteousnesse sake He meaneth by interceding vnto God for them being a man that in his life had suffered much for Piety and Christs cause and drunke as deepe of tribulation as euer did any Out of this compassion from a fellow-feeling vpon experience Athanasius hee thought and so doe I recommended the cause of the Church vnto God But Nazianzene thought not no more doe I that Athanasius did or could vnderstand euery priuate mans passages or needs in the Church And therefore neither doth he himselfe pray vnto him nor aduiseth vs or any for to doe it As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know right well it doth often inferre no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion vncertaine Aâ— appeares by the like doubtfull speach not Resolution And what Nazianzene indeed did thinke
that passeth by Each Saint hath a part as it happeneth as men are disposed or occasions are presented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Foxe in the Fable Shee hath many addresses vnto many Mediators For Accesse and Audience For Dispatch and Riddance at Gods hands to bee heard and deliuered in time of Trouble few or none immediate To or By himselfe Many Mediators of Intercession onely For I say not For though shee be wise enough in confessing God the donor principall author I cannot I must not say that the Church of Rome denieth Call vpon mee to hold in good Obedience or in Diuinitie For Certainely Shee addresseth Te ad me Man vnto God vnto none but vnto God to be heard and deliuered by him alone out of tribulation in the Day of trouble as Author and Originall of all helpe and Grace deduced and deriued meerely wholly and totally from Him Freely professing willingly acknowledging as truely beleeuing as any doe or can doe whatsoeuer that Euery good gift and perfect giuing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worke of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God It is true and must not bee denied The Romane Church in her Doctrine for and concerning Practise it is otherwise doth not impaire or impeach the Sure firme and fastest Meditation the Peculiar worke of Christ Iesus or appoint Propitiators in his place who alone as all sufficient in himselfe payed the price of our Redemption and made vp without assistants or Concurrents the alone absolute atonement by his Reall and perfect Satisfaction betwixt God and Man Willingly they acknowledge and professe together with vs that None but Christ none but Christ In Earth they haue none beside Him and in Heauen not any to bee compared to him who onely through the Dignitie of his Person and alsufficiencie of his Desert meritoriously obtaineth what wee can desire or what wee Call for at Gods hands It is false which is imputed if yet it bee imputed and layd vnto their Charge That they haue many Gods or many Lords That they Call vpon Saints as vpon God to helpe them That they mention not Christ but Saints in their Deuotions They doe not deny Call vpon mee In their Doctrine and Opinion Inuocation is peculiar vnto God alone as a part of that Eternall Morall dutie which man euer doth owe vnto God his Maker and Protector in all his wayes Inuocation I meane in a proper Sense it is Aduocation and Intercession onely which they giue vnto Saints which Act is sometime called Inuocation in a large extent as it passeth and is directed from man to them Their helpe with Dauid onely standeth in the Name of the Lord who hath made both Heauen and Earth For Gratiam gloriam say they dabit Dominus It is the Lord alone that Giueth because it is in his power to giue both Grace and Glorie Therefore the great Dictator of that side layeth downe this Proposition as resolued vpon on all hands by his Partie It is not lawfull to desire or request of the Saints that as Actors of Diuine good things and Benefits they grant vnto vs glory or grace or any other meanes vnto eternall happinesse For why Our helpe standeth in the Name of the Lord that hath made Heauen and Earth And he addeth That the Saints are no immediate Intercessors for vs with God but whatsoeuer they obtaine for vs at Gods hands that they doe obtaine by and through Christ And it is for ought I know the voyce of euery Romanist Non ipsi Sancti sed eorum Deus Dominus nobis est So it must not be imputed which is not deserued were they worse then they are It is a Sinne they say to belye the Deuill a Shame to charge men with what they are not guiltie of to make the breach bigger Being in this as shee is in other opinions somewhat 〈◊〉 us already too wide Concerning Saints departed thus they teach First that according vnto Scripture and Faith of the Church They liue and subsist in their better part That their Life is hidden in Christ with God whose Presence they now enioy in Glory in Heauen That there they rest from their Labours and magnifie his Mercies incessantly who hath sent such Redemption vnto their soules That there they forget not their brethren vpon Earth but remember the Church Militant vnto God And sure if there bee a Communion of Saints and a Fellowship betwixt those two maine parts of the Tolu◠the Church of the Redeemed by the blood of Iesus Triumphant in the Heauens and yet Militant heere in Earth Orant pro Nobis saltem in genere those that enioy the Fruit of their Labors now with God are not Forgetfull of their brethren behinde and not consummate in the Flesh I insist not on this it is not now questioned by the Opposites But farther they teach that the Saints in Heauen make also Particular Intercession for vs that is Some of them for some of vs here which is in my Opinion though no point of Faith for which I would burne yet true and certaine in all Credibilitie But how it is limitted or to bee enlarged how and in what sort and sense it is true may appeare more particularly vpon the Processe Thirdly that Saints and Holy Angels in Heauen may bee ioyntly or seuerally prayed vnto Many by many by one or some One by any one or by many which accordingly their People put in frequent practise Chaunting it euery where Ora pro me The Councell of Trent that Oracle of the Romane Faith and Religion resolueth thus Sanctos Orationes suas pro hominibus De◠offerre Bonum esse atque vtile suppliciter eos Inuocare Ad eorum Orationes opem auxiliumque confugere In some Generalities as their manner is leauing way and libertie for disputes abroad And in this point not better to be answered then by taking away the ambiguitie of the word Inuocation For better Euidence in this point the Question controuersed inter partes may be limitted or rather explained thus Inuocation as was touched is a word of ambiguous signification as most words are because there are more things then words Subsistances then names to Call them by It is taken specially for to Call vpon mee as him vpon whom we absolutely relye at least vltimatè in that kind It is also vsed for to Call vnto as to Helpes Assistants or Aduocates in suite when in Time of Trouble and Necessitie wee haue Cause to come and Call on God directing our Prayers euer primâ intentione vnto him When therefore wee talke of Inuocation of Saints and dispute concerning praying vnto Saints wee must vnderstand Inuocation so as directed vnto them onely as Assistants and Mediators onely of Intercession and therefore not to be Inuocated or Called vpon in the same sense and termes as God Almightie is the Author and Donor of euery good giuing nor to bee implored as Christ Iesus is the onely Mediator of Redemption and
Meritorious Aduocate of Intercession Therefore hauing occasion and Cause to Call vpon mee in time of trouble they imploy not Te ad Me Man vnto God immediately but doe it secundariè and by Mediators This is not vnlawfull in it selfe It is no exclusiue Call in thy owne Person For warrant and practise is for the Contrary Orate pro Inuicem is a Precept The Church prayed for Peter there is practise But such Mediators they vse in this Case as are supposed not to bee apti nati not accommodated to the purpose not fitted or disposed to bee employed in and therefore incapable of that office of Intercession Who if they were such as they take them to bee and it could appeare plainely that such indeed they were might very well bee imployed as Intercessors none sooner none better or with more aduantage then they euery way and happy such as could intreate their aduocation in regard of that great Grace Fauor they stand in with God as also that affection they beare vnto their brethren apprehension they haue more then holy Angels haue or can haue through their owne experience of Tribulation The Church of Rome is thus perswaded of them therefore they vse in all exegincies and times of trouble in all their addresses vnto God for helpe and succour to vse the assistance of holy Saints and Angels to haue recourse into them the blessed Virgin Saint Peter Saint Paul that so they may finde fauour and acceptance at Gods hands to be heard and deliuered the sooner in time of trouble Herein they are perswaded that they doe well and wisely and with great aduantage to obtaine their desires I am not yet so perswaded of this their vse and practise I see no reason yet to subscribe vnto their doctrine I may hereafter peraduenture be of their minde to say Sancta Maria ora pro me though it be vnlikely and I doe not thinke I shall If any Romane Catholike or all the Romane Catholikes liuing can euict by any one conuincing demonstration or bring but one irresistable argument from Reason Nature or from Grace Can proue it by Scripture so expounded by the Church for fiue hundred yeares after Christ So dogmatically concluded by cases so ruled by rules so giuen in general Counsels or in Prouinciall or Nationall confirmed by General By generall consent and practice so expressed and at full in the vse and euidence of that auncient Church to the determination and end of the Councell at Chalcedon about fiue hundred and fiftie yeares after Christ Finally to giue a little more aduantage by any one Father of credit amongst themselues that dogmatically resolueth it vt certum dâ— fide and I will subscribe and say together with them Orate pro me Hee or they that dare and can vndertake this taske performe it and I subscribe Till then my Resolution is and must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I haue receiued so will I hold Yet she is more caâ—telous then Wise to goe about for Assistants when shee may goe a neerer way without them It is not to bee taught as a point of Faith nor to bee vrged vpon any with obseruation nor to be tendred with Anathema to the gainsayer nor to bee practized necessarily That it is builded vp out of meere coniectures and vncertainties what they can doe and how farre preuayle and therefore it is folly for mee or any man ordinarily to haue recourse vnto the Angels of God or vnto Saints at rest with God ordinarily and in point of Pietie and Deuotion to vse them as Aduocates and Mediators in my suites to Call vnto them to Call vpon God when my Selfe that am then interessed principally may commence my owne Suites commend my owne Case follow my owne businesse and effect my owne purposes personally beeing graciously inuited to doe it my selfe and immediately directed vnto God by himselfe in Call vpon me in time of trouble I say it is Folly and so it is in extremitie Her opinion in this and many other points is not so farre from Atheisme as her practice is neere vnto folly to Call vnto them in such sort as is accustomed in common sense of Reasonable men For lesse adoe by much would serue then is made in imploring this Saint and that a surer and a more warranted course might be taken then to goe about when wee may goe the neerer way Wee are not certaine at the best what they doe or can doe for vs in these cases that are so employed and implored by vs. I will not I dare not be so harsh and rigorous as to condemne them of Impietie for Calling vnto them For though more bee done vnto them then is fit or conuenient and more bestowed on them at least by Consequence then can consort with the Condition of their Creation yet nothing is detracted there from the Creator in giuing them that they are not capeable of It is no generall rule of necessarie Consequence They take from God who ouerlauishly giue any thing vnto men Thus it standeth in Case betwixt vs and them if we take them in the lumpe at whole sale in their Doctrine as it were I cannot say it doth so for their Practice as if that also were so gently to bee handled In this as in many other if not in all points of Practique Pietie Practice and Precept their Doctrine in Schooles and Discipline abroad Coelo Solo disparantur are so much at oddes in so many particulars as if the one had not to doe with the other or they that did the one were not the men interessed in the other In their Doctrine of defrauding the People of the Cup in the holy Sacrament of the Altar they plead it and conclude it in Schooles and Councels that the Cup must not bee giuen vnto the Laitie the People are to receiue but in one kind And yet their Practice is now of what standing I know not to giue them also of the Wine as I haue beene assured by some Roman Catholikes I can name my Neighbours and it hath beene auerred by their Priests Mary marke their iuggling and obserue them conuicted of foule Forgerie the Laitie drinke not of the Chalice though they drinke of the Wine of Consecration powred out of the Chalice into a Glasse which peraduenture altereth in their opinion the Propertie of the bloud of Christ and euacuateth the power and efficacie of the words of Consecration Whether this bee so or not I cannot sweare I haue nothing but hearesay that I haue and can name my Authors In their Doctrine of Images they disclayme Idolatry indeed and take the imputation with great offence and as the most part of them doe teach in their Bookes the vse of Images I see no cause to stile them Idolaters But sure the Peoples practice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next doore vnto it very like it if not the same A man one of their owne for his Profession Catholike Moderator a