respected even till now as the Doctors of Truth But hold a little if great Names will do the business let us see what we can do in this kind Can you endure my Brethren those who have forsaken the Ireneus's the Justin-Martyrs the Clemens's of Alexandria the Tertullians the Origens the Cyprians the Athanasius's whom all Christians do pretend even now to respect as Doctors of Truth Those my Brethren that were more Ancient than the Ambroses c. and most of whom laid down their lives in a Glorious Martyrdom which none of the other did It is true Brethren p. 29. that some part of the Prophecies was fulfilled when the Empire took the Church into its protection but we do not find it was foretold also that the Christians of that Age would be wiser or better than their Forefathers p. ◠Does not Monsieur de Meaux tell us that Antichrist must come according to the Predictions of the Apostles But when that happens the times are not to be much the better for it It was the admirable goodness of God to Crown the Church at last with Peace and Glory But do not think the Authority of that Age is to be regarded the more because it was Illustrious for the Wealth and Splendor of this World least by the same reason you should undervalue the Authority of the more Ancient Ages which were Illustrious for nothing but Truth and Godliness and Martyrdom which if you should do my Brethren might we not well cry out Oh prodigy unheard of amongst Christians that we should begin to think it a better mark of a pure Church to have it in its power to persecute others than to endure persecution her self after the example of Christ and his Apostles It is an easie matter to requite a Declamation But would not the Bishop of Meaux say to this that the Ireneus's c. do not condemn what is now practised in the Church of Rome So do we say that we are far from charging the Ambroses c. with Idolatry and that the Doctrines and Practises of that Age with respect to the points that we are upon are so vastly different from what we now see in the Church of Rome that if the Church of Rome be Idolatrous it does by no means follow that the Fourth Age was so So that we must come to disputing at last whether we will or not if we talk of these questions to any purpose I have shewn the first steps that were made towards the Invocation of Saints which I confess is an Innovation maintained by the Church of Rome that of all the rest bids the fairest for Antiquity Because there was a certain Address to Martyrs used by many Christians and commended by some of the Fathers towards the latter end of the Fourth Age which looks something like it till you come near to examine the matter throughly But then you may discern so considerable a difference that 't is a vain thing to pretend that the Invocation of Saints as now practised in the Church of Rome was as Ancient as the Conclusion of the Fourth Age. All that we need to grant is this That those beginnings are so Ancient which first did give occasion to it and which with the help of Ignorance and Superstition did at length bring it into the Church § 10. Hitherto the Honour done to the Martyrs was that of Founding Churches upon their Reliques and frequenting them both for the publick Service of God and for private Devotions in which the Martyrs themselves were sometimes called upon as if they were present at their Memories But this was done before their Images came to be set up in the Church so much as for Ornament and long before they were thought of for Worship We have already noted the Act of Epiphanius in tearing the Picture of Christ or some other Saint for he knew not well what it was which he found upon a Veil An act of Indignation so much the more remarkable because the Church where it was done was in the Diocess of John Bishop of Hierusalem Hieron Tom. 2. Ep. 60. v. fin to whom therefore Epiphanius thought fit to give an account of it in that Epistle which is to be seen in St. Hierom's Works And the reason he gives for what he did is as remarkable as the Action was When I saw this in a Church of Christ that the Picture of a man should be hanged up there against the Authority of the Scriptures I tare it c. And again I intreat thee to command the Presbyters of that place to provide for the future that such Veils being contrary to what our Religion allows may not be hanged up in the Church of Christ. But as for the Images of Martyrs and Saints why should I go about to prove that they were not yet brought into Churches when the pretended Catholicks are fain to give reasons why they were hardly to be met with amongst Christians even out of Churches Petavius excuseth the matter thus The Images of Christ and the Saints were not used lest they should be taken by the rude and unskilful people for Idols to which they shad been accustomed And afterward Petav. Dogm Theol. Tom. 4. part 2. c. 13. p. 582 583. Images are not evil of themselves nor forbidden by any Law of God nevertheless that no shadow of Superstition and Idolatry might give offence to the tender and as I may say the unsetled minds of Christians and that the Gentiles might not object to those of our Religion who abhorred Idols and disswaded men from them that themselves also had certain Images of their own is likely they were but sparingly used for about the first Four Ages all which time the abominable Worship of Devils in Idols together with a most cruel vexation of the Christian name went on At length the Fifth Age being come after that the Church had gained her freedom and began boldly to stretch forth her arms Images began to appear in most places and were shewn in Temples and Oratories whereas hitherto though they had been in some use yet they were not to be seen so promiscuously and frequently In good time But if such a man as Petavius could have shewn any use of Images all this while that any Art could draw to his purpose he had not served the Cause with this miserable account of the late setting up of Images With the like to which Salmeron satisfied himself as to the silence of the Scriptures about the Worship of Saints as we have already seen Now to make this appear likely he insists upon it that the Ancients disputed against the Temples and Altars of the Heathens though when peace and liberty was given to the Church the Christians had magnificent Churches and Altars of their own But nothing can be more vain for from the first the Church had its Altars or holy Tables and its holy Places too such as the times would permit And therefore this Instance doth
not reach to the Case of Images which they had not But where the state of the Controversie lay between the Christians and the Heathens about Temples and Altars and what was the difference between the one and the other is too long to insert here and therefore I refer the Reader to Mr. Mede's Discourse concerning Churches Par. 1. Book 2. where 't is handled with exquisite diligence But if Petavius his reason hath any probability why were not Images brought in presently upon Constantine's coming to the Empire at least after the death of Julian For then the Church enjoy'd Peace and Power unless it were to be said that by stepping boldly into that practise assoon as they had gained power which they had utterly condemned in their distress they knew that they should bring the reproach of insincerity upon their Profession and that therefore it was more advisable to step into it by degrees But he that can believe this of the Ancient Church must not pretend any great Reverence for it But whereas Petavius thought this to be the likely reason why we hear not of Images so long together viz. that it would furnish the Heathens with objections I shall not fear to oppose this Conjecture with another and to say that it is more likely and credible that if the Antient Fathers had thought it lawful to bow down to Images and to Worship them they would have brought this practise in with one consent and that because the Gentiles had been accustomed to the worshipping of Images For it is incomparably more easie to bring men from worshipping some Images to worship others as the Jesuits knew by experience than from worshipping Images to worship none at all Nay it is yet more likely that Images were brought into several Churches in the fifth Age in compliance with the inclinations of many of the Gentiles who now the Church shined with the Glory of the World thronged into it before they had worn off their Superstition and fondness of Images and that the reason why it was done no sooner was this that the Zeal of the Ancient Church against Images being yet fresh in the minds of men must needs hinder their coming into any use immediately and leave it to be a work of some time And it is not unlikely that Petavius himself was well aware of these things for otherwise he was not likely to confess that in this Controversie about Images we are not to have regard to the Examples and Orders of the more ancient Church but rather of latter times which is in more civil terms to confess it was an Innovation for surely this learned Jesuit knew better than to say that in a Controversie about the Antiquity of worshipping Images we ought rather to regard latter times than the Ancient Church But they that will find Church-Authority for Image-Worship must go down yet lower even beyond the fifth sixth and seventh Ages of the Church Pictures were in the fifth Age brought into divers Churches for Ornament and Instruction The Histories of the Old and New Testament and at length the Passions of Martyrs and stories of Saints were to be seen upon the Walls of Churches Indeed when the seventh Age was now coming in we find the People of Marseilles began to worship Images which Serenus * Greg. lib. 9. Ep. 9. ad Serenum their Bishop discerning broke 'em down Which breaking of them Gregory the Great disallowed because he thought Images were instead of Books to them that could not read but the worshipping of them he disallowed as much as Serenus It is likely enough that some unwarrantable regard to Images began about the same time to obtain in other places For in the seventh Age there were warm Controversies about it which grew to such a heat in the Reign of Leo Isaurus that he commanded the Images to be broken down But Superstition had gotten such an head that this would not do but his Son Constantine was forced to call together a Council which consisted of 338 Bishops to put an end to those Troubles if it might be done And they did their parts effectually for they did not onely decree against the worshipping of Images but the retaining of them Now thirty years after this towards the end of the Eighth Age another Council was assembled at Nice by the promotion of the Empress Irene in which Image-Worship was stoutly maintain'd but with such kind of Arguments that if I were for the Worship of Images I should be very well content to lose the advantage of the Councils Authority provided I might never be reproached with their Reasoning The Cause was upheld by Adrian I. then Bishop of Rome who sent the Acts of this second Nicene Council to Charles the Great Charles calls a Council of Italian German and French Bishops at Frankford in which it was determined against the Constantinopolitan Council that Images might be retained and smartly concluded against these Nicene Fathers that without impiety they could not be worshipped It was unlucky that the late beginning of Antiquity for the Worship of Images should be discredited by such an Authority and robb'd of all pretence to Vniversality And therefore Petavius as others had done comforts himself with that vain pretence that the Council of Frankford * Petav. Dog Th. Tom 5. Par. 2. Lib. 15. understood not the sence of the Nicene Bishops It is a vain pretence because the Acts of the Nicene Council lay before the Fathers of Frankford But the Nicene Doctrine was condemned about 32 years after this at Paris and was indeed generally opposed in the Western Churches So that it seems there is some reason why Image-Worshippers should not regard the Examples and Constitutions of the Antient but rather of the latter times of the Church But when began the Worship of the Blessed Virgin And why have we forgotten her all this while Even because the Fathers forgat her first 'T is true we find in Gregory Nazianzen's †Greg. Naz. Orat. 18. T. 1. Oration upon St. Cyprian the story of Justina the Virgin calling upon the Virgin Mary to defend her against the unchast designes of Cyprian who if we may believe the Tale was once a Conjurer at Antioch c. But by St. Cyprian's Life written by Pontius his Deacon it is evident that this story is void of all circumstance of Truth * Bar. A. D. 250. N. 5. See Daillé de Object Cultur p. 51 c. Baronius himself confesses as much And by the endeavours that have been used to mend the Tale for the credit of G. Nazianzen 't is plain that there is no remedy but it must go for an inexcusable business And therefore if ever there was cause from the matter of a Writing imputed to a man of great Name and Authority to conclude 't is none of his this equity is to be shewn to Gregory Nazianzen it being incredible that a man of his Worth and Abilities should either invent such
Faithful arrived to the knowledge of the Martyrs yet he doubted not that the Martyrs prayed for the Faithful which is all that can be proved from these places But what is this to the Invocation of them which St. Austin also expresly denies in saying that they are not invocated by the Priest who Sacrifices And here we â—â—â—st remember what the Ancient Fathers meant by the Christian Sacrifice Not only the Oblation of Bread and Wine brought by all the People and presented at the Holy Table with the Prayers of the Priest nor onely the Consecration of those Elements afterwards to be the Memorials of Christs Body and Blood which they first laid before God and then distributed to the Faithful I say we must remember that they did not onely mean these visible Sacrifices but likewise all the Prayers Praises and Thanksgivings of the Church which were Vocal Sacrifices together with Contrition of Heart and all pious Affections answerable to the Outward Sacrifices by which the Faithful offer'd up * Aug. de Civ lib. 10. c. 6. themselves a Sacrifice to God This was that Reasonable Service and unbloudy Sacrifice which the Priest in behalf of all the People solemnly offered up to God So that St. Austin's meaning is this That the Faithful being assembled at the Memories of the Martyrs for Divine Service the Martyrs are not Invocated by the Priest in any part of the Administration And therefore the distinction of Sacrificial and Extrasacrisicial Prayers will not avoid this Testimony since the Prayers of the Faithful at their Religious Assemblies were all Sacrificial Prayers as being part of the Christian Sacrifice And St. Austin whose Testimony this is did in this notion of Sacrifice clearly follow the Doctrine of the more Ancient Fathers Let us observe saith he Ibid. c. 5 that where God said he would not have Sacrifice there it is shewn that he will have Sacrifice He willeth not the Sacrifice of a slain Beast but he will have the Sacrifice of a contrite Heart And afterwards he addeth these instances as the Ancients had done before him The Psalmist saith Offer unto God the sacrifice of praise and pay thy vows to the Most High and call upon me in the day of tribulation and I will deliver thee and thou shalt glâ—â—â—fie me 'T is true that he sometimes distinguisheth the visible Oblations of the Church from Prayers and Praises as where he argues Ibid. c. 19. that the visible Sacrifices are to be offered up to God onely whose visible Sacrifice we our selves are in our hearts as in vocal Prayer and Praise we pray to God and praise him onely to whom we offer the devotion of the Heart But though in that place he doth not call Prayers and Praises Sacrifices as he doth elsewhere very frequently yet even there he taketh it for granted that when the Faithful were assembled for praying to God and praising him they addressed themselves to none but to Him It is so plain even from this Father that the Invocation of Martyrs and Saints was no part of the Service of the Church that I have thought sit to insist onely upon his Testimony especially since Monsieur de Meaux has been pleased to bring in the words of the Council of Trent explaining their practise in Invocating the Saints Because saith he the Council doth almost make use of the very words of this Holy Bishop Let us first hear the words of the Council The Church does not offer Sacrifices to the Saints but to God alone who has Crowned them The Priest also does not address himself to St. Peter and St. Paul saying I offer up to you this Sacrifice but rendring thanks to God for their Victories he demands THEIR ASSISTANCE to the end that those whose Memory me celebrate upon Earth would vouchsafe to pray for us in Heaven Now let us hear the words of St. Austin in that place to which Monsieur de Meaux refers But we do not appoint Temples Priesthoods Holy Rites and Sacrifices to the Martyrs because not They but their God is our God Indeed we honour the Memories of the Martyrs as of holy men c. But who of the Faithful ever heard the Priest standing at the Altar Ibid. lib. 8. c. 27. though erected for the Honour and Worship of God over the holy Body of a Martyr to say in the Prayers I offer Sacrifice to thee O Peter or Paul or Cyprian when at their Memories 't is offered to God who made them both Men and Martyrs and associated them to the Angels in heavenly glory that by this solemnity we may give thanks to the True God for their Victories and that we by renewing in our selves the remembrance of them may be excited by imitating them to strive for such Crowns and Palms as they have obtained †Eodem invocato in Auxilium THE SAME True God BEING INVOCATED FOR OVR ASSISTANCE It seems there is almost no difference made by putting the Saints instead of God Let Monsieur de Meaux lay his hand upon his Heart and tell us honestly for once whether Eodem invocato in Auxilium do not refer to the True God spoken of before and not to the Saints And if so what there is in this passage of the Holy Bishop that makes for the Invocation of Saints And now Monsieur de Meaux may go on as long as he thinks fit to make Triumphs Pastoral Letter p. 29. upon our Acknowledgement that during the Fourth Century the Church desired the Prayers of Martyrs and honoured Reliques For he goes on in this strain in his late Pastoral Letter where he declaims so Tragically against those that if you will believe him charge Idolatry upon the Illustrious Fourth Age yea that very Age wherein the Prophecies of the Kingdom of Jesus Christ were accomplished more manifestly than ever when the Kings of the Earth till then Persecutors of the Name of Jesus became according to the Ancient Oracles his Adorers My Lord the Bishop of Meaux knew when it was convenient to use the stile of a perfect Gentleman p. 30. But since he wrote his Exposition the Case of some of his Countrey-men is something altered though the Cause be the same Now the Blasphemies of the Protestants put him into sits of Amazement p. 2â— and he cannot tell what Horrour they are worthy of But to do him right he keeps true to one old principle that will I believe be dear to him as long as he lives p. 16. Once more my Brethren let us not dispute let us not run into Controversie No by no means for it is much easier to declaim than to dispute to take things for granted than to prove them and to make general slourishes than to enter into examination of particulars What can be more easie than to exclaim in this manner The Ambroses the Augustines the Hieroms p. 30. the Gregories of Nazianzene the Basilius 's and the Chrysostomes whom all Christians have