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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

heere were the place to speake of it if he had belieued otherwise Not the Angels themselues Idem l. 10. con fess c. 42. For saith hee in an other place How shall I find one that may reconcile me vnto thee must I goe vnto the Angels But with what praiers With what Sacraments Many indeuoring to return vnto thee and not being able of themselues haue as I vnderstand assaied this way and haue beene deceiued by vaine illusions as they deserued c. But the true mediatour hath appeared betwixt mortall men being grieuous sinners and the immortall iust one euen Iesus Christ man c. In him is my hope hee maketh intercession with thee for vs. Otherwise I should flie and hide my selfe from before thy presence but thou hast staied and kept me backe saying Therefore is Iesus Christ dead for sinners c. Behold therefore Lord I cast my whole care vpon thee and I shall liue And now after that he hath laid these Maxims behold how cunningly he indeuoreth to stop and turne the course of the presumptions of his time It was now growne to an inueterate opinion that the Church triumphant or already gathered into heauen had care of the militant or that which was warfaring here vpon earth hee standeth not obstinate and wilfull as Vigilantius against it on the contrarie Idem de praedest sanct c 14 Idem confess l. 9. A great companie saith hee doe wish vs in heauen being alreadie assured of their owne saluation but yet standing in some doubt of ours Againe Now Nebridius is in Abrahams bosome hee greedily powreth downe full draughts of wisedome and yet I cannot be perswaded that he drinketh himselfe so deepely and deadly drunke therewith as that hee forgetteth vs seeing that thou O Lord who giuest him to drinke vouchsafest to haue vs in remembrance c. In a certaine place hee cannot containe himselfe from desiring and wishing that S. Cyprian would praie for him Behold saith he S. Cyprian disburdened of this bodie Idem contr Donatist l. 5. c. 1. who seeth the truth more clearely let him helpe vs with his praiers in this our fraile and mortall flesh as in a darke and gloomie cloud to the end that by the grace of God we may follow him c. This is a wish and not a set praier or purposed inuocation on the contrarie after hauing discoursed vppon the question Whether the Martyrs doe intermeddle in humane affaires Idem de cura pro mort agend 10. 13 and if they appeare in dreames and visions c. and the same argued and disputed euerie manner of way he protesteth that The thing passeth his vnderstanding that he is not able to reach so high c. And notwithstanding setteth downe his opinion according to the Scriptures Let euerie man saith he take that which I shall say as it pleaseth him if the soules of the dead should be found dealers in the affaires of them that are liuing my good mother would not leaue me or forsake me any one night but certainly that which the holy Psalme doth sound out so shrilly is true My father and my mother forsooke me And if our parents haue no care ouer vs what other amongst the dead are there that either know what wee doe or what we suffer Esay saith Thou art our father for Abraham hath not knowne vs Jsraell is ignorant of vs. If then these great Patriarkes were ignorant of that which befell this people sprung and risen out of their loynes how shall the dead haue any dealing in the affaires of the liuing to helpe and further them And how shall wee say that it was prouided that such as are departed out of this world 2. King 22. 2. Paralip 32. before that the euils which followed their transgressions he speaketh of Iosias should fall to the end that they might not be grieued at the sight thereof And the conclusion is The spirits therefore of the deceased are in a place where they see not what is done or what accidents fall out in the life of man August de cura pro mort c. 13.14.15.16 And vpon the obiection of the wicked rich man He had as much care and consideration of the liuing as we haue of the dead we know not what the dead doe neither did hee regarde whether the liuing did sinke or swimme Now if you take away this knowledge from the dead what shall become of the praiers made vnto them by the liuing In the meane time Miracles at the Sepulchers of the Martyrs the common people say wee see miracles at the graues of the Martyrs But to the end that they might not conclude or gather therevpon any inuocation or praying vnto them as holding such a good fauour to come from them he leadeth them to the consideration of other causes Jt is God saith hee that dooth this thing by himselfe in this wonderfull manner so that although he be eternall yet it is hee that worketh these temporall things and hee bringeth them to passe either by his Ministers or else the same which he doth by his Ministers he effecteth likewise somtime by the spirits of his Martyrs as though they were done by men still dwelling in their bodies or else hee bringeth all these things to passe by his Angels the Martyrs obtaining by earnest sute that the same may be done though they bee no Actors in the same or finally by some incomprehensible manner past the reach of mortall men but yet such as may vndoubtedly confirme vs in the resurrection vnto eternall life Who seeth not in the reckoning vp of ●o diuers causes that he would pull them from one and in that hee concludeth that the cause is incomprehensible that hee would breake off both their manner of reasoning and the consequences which they gather thereon But in the Maxim which hee setteth downe in an other place that he would draw them from the Martyrs vnto God August de Ciuit Dei l. 10. c. 12. when he saith That all the miracles which are done whether it be by Angels or any other manner doe not recommend vnto vs any other Religion deuotion or worship then that of the one onely God in whome alone consisteth the blessed and eternall life But to what ende and wherefore then was it that they praied and worshipped which they cal also by the name of sacrificing Ad memorias Martyrū at the Sepulchers of the Martyrs Verily we haue said that before that Christians had Churches and during the times of the persecutions of the Church they met with one consent in their burying places for the cherishing of their zeale by the example of the Martyrs and this custome was still retained for a long time after But was that which they called sacrificing to the Martyrs the action of inuocation or praying vnto them God forbid Idem de Ciuit. Dei l. 22. c. 10. We build saith S. Augustine no Churches vnto our Martyrs as vnto Gods

FOWRE BOOKES OF THE INSTITVTION VSE AND DOCTRINE OF THE HOLY SACRAMENT OF THE EVCHARIST IN THE OLD CHVRCH AS LIKEWISE HOW WHEN And by what Degrees the Masse is brought in in place thereof By my Lord PHILIP of Mornai Lord of Plessis-Marli Councellour to the King in his Councell of Estate Captaine of fiftie men at armes at the Kings paie Gouernour of his towne and Castle of Samur Ouerseer of his house and Crowne of Nauarre The second edition reuiewed by the Author Saint Cyprian in the treatise of the Sacrament of the Cup of the Lord. We ought not herein to regard what any man hath iudged meete to bee done but rather what he which was before all men euen Iesus Christ our Sauiour hath done himselfe and commaunded others to doe For we follow not the custome of man but the truth of God ALSO If some one of our predecessors haue not so obserued and kept it God may haue pardoned him in his mercie but for ●t from henceforth there will remaine no place for pardon we hauing beene instructed and admonished by him FOR THOV SHALT LABOR PEACE PLENTIE LONDON Printed by IOHN WINDEY for I. B. T. M. and W. P. 1600. TO THE RIGHT HONORABLE LORDS AND others of her Maiesties most Hon. Priuie Councell HAuing lately right Honorable translated out of French this most learned and fruitfull Treatise of Monsieur du Plessis touching the Institution and Doctrine of the holy Sacrament of the Eucharist and how and when and by what degrees the Masse hath beene brought into the Church in place thereof J haue presumed to present these my poore paines to your most fauourable acceptance and honourable patronage of the same Thus haue I thought good to do not so much in any personall respect of my owne priuate paines as in regard both of the Authour and of the matter of this Treatise For touching the Author who may bee iudged so worthy to take vpon them the protecting of the labours of a Gentleman so learned honorable as Monsieur du Plessis is being also a Councellor of State to the most Christian King as they who are likewise learned honourable and of Councell to a most religious Christian Queene As for the matter of the booke what is it els but an ample and singular Apologie of that most ancient and truly Catholike religion which her Highnes in the begining of her renowned raigne by the aduise of many most reuerend learned Diuines by the expresse warrant of the word of God by the gracious direction of his holy spirit with the free consent of all the States assēbled in Parliament did most Christianly establish euer since for the space of fortie two yeares a goodly blessed golden time the like whereunto all things well weighed no nation vnder heauen euer enioyed by the most singular prouidence of God and her princely prudence your Honors assistance hath most constantly maintained to the exceeding comfort of all her louing and loyall subiects and the great astonishment of all her enemies Embrace therefore right Honor. the excellent learning of the Author accept the trauel of the translator chiefly vouchsafe countenance and defence to the cause it selfe which is the cause of the true Catholike Church or rather of Christ from whom in most hartie humility I wish to you all the increase of all true honour here on earth and euerlasting happines hereafter in the heauens Your Honours in all humble dutie and seruice R. S. The Author his Preface to the Lords and M rs of the Church of Rome THE Apostle Saint Paul said to the Israelites his brethren according to the flesh I speake the truth in Christ Rom. 9 I lie not my conscience beareth me witnesse by the holy Ghost that I haue great heauines of hart that I could wish my self accursed to be separated from Christ for your sakes This that great Apostle notwithstanding who would not know any thing for all but Christ who desireth to be separated from all the world yea and separated in himselfe to bee with Christ and therefore verilie for some exceeding great and important cause as for to see them drawne out of the wayes of destruction into the state of saluation that is to say coupled and vnited to Christ And therefore it is most euident that hee iudged them lost in that estate wherein they were in asmuch as they coulde not bee founde in Christ and so without saluation for that they were without Christs They neuerthelesse sayth hee to whome belonged the adoption and the glorie and the couenants and the ordinances of the law and the diuine seruice and the promises of whome came the fathers and of whom according to the flesh came Christ And yet notwithstanding all this he letteth not to declare them to be of Israel and yet not Israel to be the seed of Abraham yet notwithstanding not all children because saith he the worde of God cannot fall away c. May I here my masters be so bolde as to say the like vnto you In respect of my selfe verily I may not I desire your saluation with a great affection I wish it heartilie with the hazard of this my life yea I will say in a good conscience as the saide Apostle saide vnto Agrippa That it might please God to make you all such like as I my selfe except these bondes except those afflictions whereunto this profession is subiect For what is more belongeth not to any man besides the Apostle in whome the exceeding measure of knowledge begot an exceeding measure of loue towards God and charitie towards his brethren which as we cannot imitate in effect so neither must we in worde besides that this hyperbolicall kinde of speech can hardly fit vs. But rather in respect of you I dare be bold to say more for the couenants and ordinances of the lawe and the diuine seruice and the promises were giuen vnto you long ago but not vnto you alone but not to you more then others And many fathers are sprung vp amongst you and you it may be discended of them according to the flesh but yet for all this the worde of God cannot fall away or perish no not although Christ himselfe who is God blessed aboue all things should be descended of you according to the flesh That word verily which giueth vs to vnderstande that there must fall out an apostacie in the Church that the man of sinne the sonne of perdition should sit in the Temple of God causing himselfe to be adored therein as God And seeing you cleaue vnto him vnder the shadow of this See of this pretended discent I dare bee bolde to say vnto you freely with the Apostle Deceiue not your selues with thinking your selues to be the children of Abraham for you are not children at all such as are of the faith and not of the succession Galat. 3.7 Rom. 9.8 are Abrahams children for they are the children of the promise they verily are

were first instituted in the Church of God and after what manner they were obserued by antiquitie what new inuentions and deprauations haue ensued thereupon and at what times as also by what waies and pathes Wee haue seene the Church nowe shrowding her selfe into some pitte or caue of the earth and afterward to haue seated and assembled her selfe in faire and comely Temples and that such temples as haue neither altars nor images then wee haue seene altars vsurping the places of the tables for the holy Supper and after some long tract of time imploied about the offering vp of a pretended sacrifice and we haue seene how images being admitted for remembrances at length grew to be worshipped and adored And in the end both the one and the other to haue so increased prospered as that they haue brought the true altar Christ vnto nothing to the offending of the Iewes and to the scorne and reproch of the Turks through the madnes of silly miserable Christians We haue seene the vessels of the Church changed from decencie and comelinesse to great charge costlines from costlines to be honoured from honoring to adoration In like maner the apparrell and habites of the priests from common ones into peculiar and speciall ones from indifferent ones to certaine and vnchangeable ones from simple ones by degrees into comely ones yea into a ceremony into holines and into necessity the whole seruice in the vulgar tong such as was vnderstood of all euen vnto the infants common both to priestes and people in all the Churches of Christendome afterward by the corruptnes partly of languages and partly of men to become vnknown not vnderstood of al the people no not by those which were of best vnderstanding to the bringing of men thereby to dispute against the scriptures against the fathers against reason against cōmon sence how that it shold be both more profitable holy for the same to continue so We haue seen the Bbs. Ministers of the Church ordained to preach and to administer the sacramentes and afterward in succession of time both the seruants and their seruice banished and driuen quite out of place the bright burning lampe of Gods word altogether quenched in the Church the whole seruice turned to a Masse and all the charge and office of the Priestes to the saying of Masses and that for the most part with their harts and eares at home when their tongues are pronouncing the same And in the ende that they might be thought and seeme rather then bee holy in deede from married ones they become vnmaried and promising abstinence from mariage for euer And by what degrees Surely virginitie chastity in mariage hauing been praised as a wel matching paire at the first and as the singular gifts of God and recommended both the one and the other vnto the church were afterward in steed of this seemely and louing yoking together acording to the Apostle opposed and set the one against the other and the praise of the one was neuer thought sufficient without the dispraise disgrace of the other whervpon it followed that the Bbs. ecclesiastical persons who first were maried began to put more holines in an vnmaried estate and so in things that were free and indifferent men haue not let to place both difference and the prerogatiue of excellencie and therevpon exhortations to ecclesiasticall persons to embrace abstinence from marriage then to binde them to it with faire speeches and after to compell them thereto by law and to force it vppon them by seuere punishments and penalties and in the end by the depriuing of them of their Offices and Benefices and by shamefullie disgrading of them Whereupon so much vncleannesse ensued as that the world stinketh thereof as whereby the name of a Church-man is euill spoken of all ouer the world Now it followeth that we come to the third part which entreth into the handling of the doctrine of the holy Supper and consequently into the doctrine of the Masse And here I desire the Reader to be yet both more attentiue and more feruently affected that so he may be the better able to iudge both where the abuse is crept in as also where the true vse is retained as also where prophanenes hath entred and where the holy Ministerie true mystery is kept and obserued The end of the second Booke The Third Booke WHEREIN IS INTREATED OF THE SACRIFICE OF IESVS CHRIST and of the pretended sacrifice of the Masse CHAP. I. That the propitiatorie sacrifice of Iesus Christ is not reiterated in the holy Supper and in what sence the old Church did vse this phrase and manner of speech THe Lord our God hauing vouchsafed through his infinite mercie to chuse vnto himselfe before all worldes a people from amongst men which we call the Church which he hath by the same grace continued against all the changes and mutations which haue happened thereunto and amidst all the broiles confusions falling out in the world was purposed to bind and tie the same vnto himselfe by certaine holy and consecrated ceremonies full of instruction and efficacie by which it is continually aduertised of the dutie which it oweth vnto God and of the grace of God towards it euen that grace of God wherein it pleased him according to the purpose of his good pleasure to giue himselfe to his Church namely to his faithfull and that dutie of man which in the acknowledging of this grace he is bound to offer and consecrate himselfe wholly vnto God and that so much the more because he could not finde any thing in his owne nature that could merite euen the least thing that possiblie could or should allure and draw on this grace nothing yea on the contrarie not any thing but that which ought to prouoke the wrath curse of God vpon him But for as much as the iustice of God and the sinne of man were as it were two extreames there was requisite a Mediator to ioyne them together and that for the same cause he should hold of the said two extreames that is that hee should bee God and man this is that Iesus Christ our Lord begotten from euerlasting before all time borne notwithstanding and giuen in his due time And therefore in this Mediator all the holy ceremonies of the Church of God doe take their roote and foundation whether they bee those which are ordained for to offer vp our holy seruice vnto God in for if our works be not considered in the perfection of this Mediator the naturall imperfections cleauing thereunto will cast them out of his presence cause them to be taken for trespasses offences so far will it be off that they should merite and deserue grace or those which are ordained to assure vs of the grace of God for where is the conscience which being informed and roused vp be it neuer so little by the law of the most mighty yea if it haue neuer so

Lord Iesus Christ of a solemne thankesgiuing for good thinges receiued and not of anie attonement or appeasing of Gods wrath for sinnes committed And indeed Ireneus sayeth in an other place Euerie where incense pure sacrifices are offered to my name S. Iohn in the Apocalyps hath called the praiers of the Saints the offerings of incense And again In asmuch sayeth he as the Church offereth in simplicitie and singlenes of heart their offering vnto God is by good right reputed a pure vndefiled sacrifice as S. Paul saith to the Philippians I was filled hauing receiued that which you sent me by Epaphroditus c. Now this was nothing else but a contribution made by them of their goods and therefore Ireneus addeth For it behoueth that wee offer vp our sacrifices to God and that wee bee found such as will acknowledge and become thankefull for all thinges that wee receiue And this offering is yet further declared and made plaine in that which followeth We offer vnto him not because hee standeth in need but that wee may bee thankefull to him for his giftes and so by this meanes sanctifying the creature For as God hath not need of any thing that proceedeth from vs so haue we neede to offer vnto him according to that which Salomon sayeth Hee that hath pittie vpon the poore giueth vpon vsurie vnto God c. Now in all this place which they make such a shielde and buckler of let them point vs out any one worde concerning a propitiatory sacrifice yea which concerneth not on the contrary a sacrifice of praise of thankesgiuing and of charitie inasmuch as that which is giuen vnto God is giuen vnto the vse of our neighbour and that which is giuen to our neighbour Iust Martyr aduers Tryphon is sacrificed to God Iustinus Martyr saieth Wee are truelie made the Priestes of the Lord according to that which hee witnesseth himselfe because that throughout the whole world there are offered vnto him pure and acceptable sacrifices In which place hee generallie opposeth the Christians to the Iewes according to this place of S. Iohn Who hath made vs kinges and Priestes c. But say they hee addeth that these are the sacrifices of bread and wine that is to say of the Eucharist Admit it so prouided that they did not cloake or dissemble that which followeth To render and giue sayeth hee thankes vnto God aswell for that hee hath created the world and all that is contained therein for the fauour and louing affection sake which hee beareth vnto man as principallie for that hee hath deliuered vs from all the malice whereunto wee stoode subiect and hath slaine with a perfect slaughter the principalities and powers which did opprese vs by him who of his owne accorde and free will hath giuen himselfe to suffer But because that Langus hath not expounded this place after their manner Index expurg pag. 75. Chrysost in Psal 109. it is ordained and determined by the Councell of Trent that hee should be raced Chrysostome sayeth The Church that followeth the steppes of Christ whither soeuer hee goeth is not excluded from anie place for it hath his Altars euerie where and his doctrine also euerie where In which speeches hee maketh doctrine to bee a part of these sacrifices whereof Malachie speaketh according to that which hee sayeth in an other place My Sacrifice is the preaching of the Gospell c. hee addeth See and be holde how well hee hath described the mysticall Table the sacrifice without blood c. That is the holy Supper But afterwarde This is then sayeth hee the chiefe and principall sacrifice that I haue spoken of before euen this misticall and spirituall gift whereof Saint Paule speaketh Bee yee followers of God as welbeloued children and walke in loue euen as he hath loued you and giuen himselfe for you vnto God for a sacrifice and offering of a sweete smell and sauour and this sacrifice hee calleth The gift of saluation namelie because thereby wee renewe the memorie of Iesus Christ sacrificed and crucified for vs binding vs in the bondes of charitie by his owne example towardes our brethren which are his members and so wee are made one with him in the receiuing of this holie mysterie that is sacrificed and crucified in him and with him in his death and passion inasmuch as hee hath suffered for vs and not for himselfe that so also wee might rise vnto glorie with him Saint Augustine alleadgeth this place against the Iewes August de Ciuit. Dei l. 18. c. 35. This sacrifice sayeth hee is that which is offered throughout the whole world by the Priesthoode of Christ according to the Order of Melchisedech the Iewes could not deny it and therefore why doe they waite or looke for an other Christ c. But wee still stande in doubte whether this bee a sacrifice of praise or of propitiation except that hee can likewise ridde vs of this scruple The church sayeth hee sacrificeth to God in the body of Christ the sacrifice of praise seeing that the God of Gods hauing spoken hath called the earth from the Sunne-rising vnto the setting thereof For this church is the spirituall Israell distinguished from the carnall Israell which serued God in the shadowes of sacrifices in which was signified and set forth this singular sacrifice which Israell now offereth according to the spirite c. Out of the house of this Israell hee hath not taken anie calues for in it are sacrificed and offered vnto God the sacrifice of praise In euerie place sayeth hee afterwarde incense is offered vnto my name And Saint John expoundech it in the Apocalyps the prayers of the Saintes Thus now you may beholde and see what it is that these men alleadge for themselues out of the olde Testament namelie figures allegories and generall speeches as also the Doctors vpon these places by which they woulde make men belieue that wheresoeuer they haue vsed this worde Sacrifice they meante and vnderstoode it of their Masse And yet the Latines themselues foure hundred yeares after our Sauiour Christ had not so much as heard of the name That they haue acknowledged and taught their propitiatorie sacrifice for the quicke and the dead and yet they doe not acknowledge anie sacrifice for sinnes but in the propitiation which wee haue in the bloode of Christ neither yet anie Sacrifice in the holy Supper saue onelie that therein wee doe celebrate the memorie of this great Sacrifice and offer vppe praise and thankesgiuing vnto God for so great a benefite there wee sacrifice and offer vppe our selues to his seruice a liuing sacrifice and consecrate our selues for our brethren the members of Christ and of one and the same bodie with vs in true charitie in the beholding of the Creator and Redeemer and the giftes which wee haue receiued from him And now it followeth that wee make triall if they haue anie better grounde for this their pretended sacrifice in the new

storie is That Iudas to incourage his soldiers being vppon the point of entering into a great fight acquainted them with this vision that had appeared vnto him But either it was a reall action or a likenesse and representation onely If it were reall and in deed where is then their Limbes become For they all agree that in the Limbes they can make no intercession neither be inuocated If representatiue or figuratiue then let them heare the exposition of their owne Doctors Gloss in 2. Machab. c. 15. That in Onias is represented the order of the priesthood and in Ieremias the Propheticall order and in the one and the other Iesus Christ the high priest and Prophet of whom Moyses hath said I will raise vp vnto you a Prophet like vnto mee of whom S. Iohn likewise saith If we haue sinned we haue an aduocate with God Iesus Christ the righteous and he is the propitiation for our sinnes Baruch Baruch 3.14 3. It is said Lord heare now the prayer of the dead of Israel and of their children which haue sinned before thee Now it is to be known whether this word dead be taken for such as were dead in deed or else for a people brought vnto such an extremity as did threaten death vnto them euery moment Now the verse going before seemeth to make for the latter For it saith we perish are destroied for euer But let vs take it according to their own sence Lyranus giueth them the repulse ouerthrow He speaketh saith he of the praiers which the Patriarkes the Prophets had made whiles they liued for the good estate of their posteritie And their opinion also of the Limbes doth debarre them of the benefit of the place in their owne sence But what agreement hath this praier and intercession of the liuing Saints with that of the dead Those being commanded with promise to be heard these not mentioned in the Scripture but subiect vnto that great Woe so oftentimes repeated Woe to them which adde therunto Saint Paul prayeth for them that were in the same Shippe he praieth also the Romaines to pray for him But did he allow them to call vpon or to pray for aide vnto him or did hee himselfe inuocate the Romaines And therefore if we from these mutuall praiers of the faithfull that are liuing rise vp to the inuocation of the Saints that are dead what shall let vs then but that from the inuocation of the dead wee shall descend by consequent to the inuocating and adoring of those that be aliue to make vowes and offer vp our oblations vnto them to erect and build Churches and Altars in honour of them to burne sacrifices and incense vnto them and finally to reuiue the whole Masse of Paganisme for them which are as yet vppon earth as wee haue alreadie done for them which are in heauen And thus much for that which they can say as well for the inuocation as for the intercession of the olde Testament CHAP. XII That the inuocation of Saints hath not any foundation in the holy Scriptures of the new Testament IN the new Testament they alleadge that S. Paul ordained 1. Tim. 2. Rom. 15. Collos 4. that intercession shuld be made in the Church for all men that he praieth the Romaines and Colossians to pray for him that he hoped to be offered in the praiers of the Saints that S. Iames saith Pray yee one for an other to the ende that yee may bee saued c. What are all these places but the praiers of the Saints liuing and not of the Saints deceased whereupon there is not any thing further to bee inferred then what concerneth the dutie of charitie amongst the liuing and from which there wil not any old writer be found to gather the inuocating of Saints which are in heauen But we see that the rich man in the other life Luk. 16. praieth Abraham that his punishment may be mitigated and why not as wel here below What maner of argument is this concluding that what is done in Hel may be done here on earth And that what the damned doe the same also may the faithfull doe And what Diuinitie is this borrowed from the damned from the damned feeling in themselues the vnappeasible wrath and anger of God as not being able to comprehend him otherwise then as an angrie iudge for vs which haue accesse vnto his throne by Christ which is both the Porter and the gate which are led vnto the throne of his grace by the hand of his Sonne And what wilfull blindnesse is it to oppose vnto the cleare light of the Scriptures outward darknesse to the intercession of our Lord full of power and efficacie a parabolicall praier of a wicked rich man repelled and cast off by Abraham for the impertinencie thereof And no lesse impertinent and farre from the purpose are those places elsewhere Math. 27.47 as that of the crie of our Lord vpon the Crosse Eli Eli my God my God c. The souldiers had thought that he had called for Elias Let vs see say they if he will come This was then say they a familiar thing to call vpon the Saints But I should bee ashamed to confute it if they had any shame to alleadge it For what is this To learne the faith of the Church of Pilats souldiers the faith of Israel at the hands of the Gentils which are in garrison in Ierusalem which haue heard speech amongst the Iewes of one Elias that should come at that time which were trained vp in Paganisme to praie vnto as many Gods as they could dreame of or deuise to hold for Gods all those from whom they expected any good or feared any euill Which by reason of the ignorance of the tongue did suppose that our Lord called for Elias S. Ierome vpon this place I thinke that they were the Romane Souldiers who vnderstood not the propertie of the Hebrew tongue and thereupon did thinke that he had inuocated or called Elias But if we vnderstand and take them to haue beene Iewes then it was nothing but their ordinarie practise to speake reprochfully of the Lord accusing him of weaknesse and infirmitie and therby driuen to pray vnto Elias And the Glose and Caietanus haue vnderstoode it of the Romaines and of the Gentiles In S. Iohn 5. Thanke not saith our Lord vnto the Pharisies that I am to accuse you vnto my father Iohn 5.45 Moyses in whom you haue your hope he it is that will accuse you Thereupon they conclude that it was a doctrine amongst the Iewes that Moyses tooke the matter vppon him before God whether it were to accuse or defend them And still they forget that this dutie could not be exercised in the Limbes Wheras the text is plaine enough to those that haue any eyes Moyses that is to say the lawe and doctrine of Moses doth accuse vs is the sentence of condemnation against vs when we infringe and breake it when

shall first be called away hence let them continue their amitie and loue without ceasing in the presence of God let their prayers neuer cease for their brethren and sisters crauing in their behalfe the manifolde mercies of the father That is Saynt Cyprian extending and stretching the care that the Saintes deceased should haue not vnto the Church in generall onely but by a continuance of holy affection vnto them whome they had loued in Christ here vppon earth And this although it haue no example in the scripture yet it is far off from our aduersaries their doctrine for he prayeth to the liuing and not to the dead Now the controuersie or question betwixt vs is not if they pray and to what end but if wee ought to pray vnto them at all I know well what they haue to alleadge out of the sermon of the starre and the wisemen of the East As that the infantes slaine by Herode are made Senators in Paradice and obtaine grace for them which doe not merite it c. But they are not ignorant that this sermon hath by themselues beene alwaies numbred amongst the deuised and faigned ones As likewise that which they bring out of the booke of S. Cyprian his penitentnes How that he had beene a Magician and that by the help of the Deuils hee would haue assailed the chastitie of a maide and that she calling vpon Iesus Christ her husband and afterward the virgine Marie was deliuered and thereupon also S. Cyprian conuerted But with what face seeing S. Ierome telleth vs that S. Cyprian was a Rhetorician and wonne vnto Christ Hieronym in epist ad Paul in Comment in Ionam c. 3. Cyp l. 2. ep 2. Gelas D. 15. c. Sancta Rom. partly by the familiaritie he had with Caecilius whereupon he was surnamed the Cecilian and partly by the reading of the Prophete Ionas And seeing that S. Cyprian in setting downe his owne conuersion saith not a worde of all this And as little is that which commeth to light by Pontianus his Deacon who hath written his life But which is more seeing that Pope Gelasius at the verie same time when the inuocation of Saints had rooted it selfe verie deeply did pronounce and affirme vnto them that this booke was Apocrypha And yet they are still abusing the common people with the name of the fathers For as concerning the sermon of Gregorie Nazianzene Marulla hath very well obserued that he hath made Cyprian of Damascus and Cyprian the Carthaginian all one whereas the first suffered in the time of Valerian and the second vnder Dioclesian And it hath beene noted by many others before and after him We are now in this place to bring in Dionysius the pretended Areopagite for hee cannot be so auncient as we haue proued as they would make him Dionvs eccles Hierarch c. 3. and this we say and affirme by the way that we need not doubt that the miracles which God wrought vppon the establishment of the Church at the sepulchers of the Martyrs made many to looke downe and to fixe their eyes vppon the Martyrs whereas they ought to haue lifted them vp and to haue caused them to looke vpon God alone and that so much the more because it was called and accompted to be the honouring of God in his Saintes as also for that it seemed to bee an instigation and pricking of men forward to suffer for the name of Christ Whereunto also you may adde as another cause the want of a Paule or Barnabas at the corner of euerie fielde to represse these disordered and vnruly deuotions of the people Actes 14. and to cause them to leaue the creature to betake themselues to the liuing God But so it is that this Denys rehearsing the causes for which he made mention of the Saintes in the seruice speaketh not but of those that follow To the end saith he that those that liue may learne by these examples to liue and die well in God and that they might bee admonished and taught that those that die in him doe liue out of this life in a better That God hath them in his remembrance according to that which is said God knoweth those that are his The death of the Saintes is precious before God That they are also one with Christ by an indissoluble vnion and bond that can not bee broken which are the causes saith he that this mention or rehearsall is made at the time of the celebrating of the Sacrament the Sacrament of the coniunction and vnion of Christ and his members That is to shew vnto vs that those that bee not the greatest parte in this world that yet they cease not to be a part of the Church The contention raised about the Arrians was a cause that for a certaine time men did speake without fault The Christians reasoned Christ is truely God for we are all agreed to pray vnto him but we pray not vnto neither call vppon any but God This argument had beene of no force if the Church at that time had vsed the inuocation of Saintes for the reply had beene verie readie But tell mee how many Saintes doe you pray vnto Hillar in psal 129. which you know to be no Gods And although S. Hillarie doe playe the Philosopher as others before him vppon the mediation of Angelles the protection of the Patriarkes and Apostles c. yet he reserueth inuocation for Christ alone Idem in Psal 123. Because saith he that he belieueth that he is very God that he is present by his nature when he is faithfully called vpon and for that he is present with him that belieueth in him c. Idem c. 27. in Matth. Athanas orat 2. cont Arrian Idem de incarnat verb. But in regard of the Saintes The virgines saith he doe answere that they cannot giue any oile because it behoueth euerie one to buy for themselues and that none doe expect trust to be helped by the merites and workes of another c. Athanasius in like manner The Saintes saith he doe not craue any helpe of the creatures but they crie and call vnto Christ in their necessities He is not therefore a creature hee is verie God Againe If thou worship saith he Christ as he is man because the word dwelleth in him then worship the Saintes because that God hath a little house or dwelling place in them c. which thing hee proueth to bee absurd What force should such a reason haue had if the sermon intituled of the virgine the mother of God were his wherein he praieth vnto her for succour by the names of Ladie Mistresse Queene c. But the learned know that the greatest part of the third and fourth Tome of Athanasius are suspected of vntruth as Nannius likewise hath confessed being publike professor in the vniuersitie of Louaine and hee that did translate them And this is one speciall marke thereof for that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not

we are onely made acquainted with so much as Saint Ierome maketh mention of It is manifest likewise that the Church of Fraunce did not allow of this superstition in as much as that French Bishoppe of whome Saint Ierome speaketh vnto Ripacius a holy and reuerent man did hold the opinion of Vigilantius according to that which Ireneus saith That the French men and Germaines held and kept so fast what they had first receiued of the Apostolike faith as that they shutte their eares vnto whatsoeuer departed and swarued from the same Vigilantius saith by the report of Saint Ierome That wee must not worship or adore the Martyrs nor the deceased Saintes And who can denie that which hee saith of worship and adoration But for the honour due and of right to bee giuen in the remembring of the Martyrs and Saintes by the acknowledging of the giftes of God in them and the imitation of their constancie who is hee that would contend or striue against it But you say that in this honour inuocation is included which thing Vigilantius denyed Let them shew vs then in all this disputation how hot soeuer S. Ierome be any one word of the inuocation of saints or of Martyrs or any one proofe or allegation that he maketh for the same either out of the scriptures or the fathers the Councels or the Liturgies Greeke or Latine Howsoeuer notwithstanding the case so standeth as that he could not bee ignorant of that goodly Masse of S. Iames at Ierusalem if so be it were at that time for to haue proued thereby the intercession of the virgine Marie and of the Saintes For as concerning that which he saith If any man come to pray ad memorias Martyrum it is well knowne that that was for no other thing but to point the place where had beene accustomed for a long time the meetinges of the Christian assemblies to stirre vp thereby those which were present to the like constancie Origen was the first that said though doubtfully and ambiguously That the blessed soules do pray in the other world for the Church Vpon this stone men haue laboured by degrees to found and settle this inuocation Vigilantius doth take occasion by this foundation and denieth it adding that here we ought to pray one for another that there is not any place for this action elswhere S. Ierome striueth for this proposition of Origens as for an article of faith Vigilant gainsaith it as contrary vnto faith but of them passing beyond their bounds seeing that this proposition if a man stay there and go no further is indifferently to be borne with of the Church But S. Ierome gathereth therevpon this conclusion The Saintes pray vnto God in heauen for the Church therefore the Church here vppon earth must not onely pray vnto God but vnto the Saints also Superstition said But wherefore shal we not pray vnto them seeing that they pray for vs For is there not appearance that they ioyne their praiers vnto ours when we pray vnto them at their graues c. Vigilantius aunswereth No for they doe not meddle any more with humane affaires So far is it off that their soules should keepe about these graues Apocal. 14. S. Ierome thereupon cryeth out Wilt thou chaine vp the Apostles wilt thon make a law for God to keepe Do they not follow the lambe wheresoeuer he goeth c. But the question is not here of the power of God but of the nature which he hath giuen for a law to all thinges Tertullian had said vnto him That it was no good diuinitie Chrysost hom 20. in Mat. Idem de Lazat Diuite August de cu ra pro mort ●erend Idem de G. Virg c. 27. Hieronym in Epitaph Nepotian To reason from the power of God to his will or to the effect And S. Chrysosostome That the soules seperated from the bodies haue not their abode in these regions That the soules of the iust are in the hand of God And S. Augustine had proued it vnto him by scripture That they are not any more dealers in the thinges of this world That in the same place To follow the Lambe is to follow the footsteps of Christ Not saith he in respect that he is the Sonne of God by whom all things were made but the sonne of man who hath shewed vs in himselfe what we ought to doe But S. Ierome doth he say the same vnto vs that they of the Church of Rome say That they know all thinges in the seeing of God Then they reade in God that which is in our hearts in our thoughtes c. No but cleane contrarie In the Epitaph of Nepotian All whatsoeuer I can say to him seemeth to mee to be no more then a dumbe shew because that he heareth not Againe Let vs not wearie our selues with speaking to him with whom we cannot speake any more But he ceaseth not to vse his Rhetoricall figures his Apostrophes as the others do in the Epitaph of Paula whom he had so entirely loued and in his speech of the death of Blessilla wherein hee speaketh vnto them and causeth them to make answere the dead and deceased daughter to comfort her mournefull and sorrowing mother c. But in his Commentaries his choller and languishing mind is laid aside Idem in Ezech. l. 4. c. 14. tom 5 If we be to put our confidence in any let vs trust in the one only God For cursed is the man that putteth his confidence in man though they were Saintes yea and though they were Prophets We must not trust in Principibus ecclesiarum in those which are the chiefe and principall of the Churches who how vpright and righteous soeuer they be shall not deliuer any but their owne soules not so much as the soules of their owne children And to the end wee may not conceiue him to haue spoken of any but such as were liuing writing vpon the Epistle to the Galathians vpon these words Euerte man shal beare his owne burthen Idem in ep ad Galat. l. 2. c. 6. see what he saith vnto vs Wee learne though somewhat darklie by this little sentence a new doctrine which is hid and secrete that so long as wee are in this present world we may be helped by the praiers and counsels one of another but when as we shall be come before the iudgement seat of Christ neither Iob nor Daniel nor Noe can pray for any man but euerie one shall beare his owne burthen c. Which may seeme to bee a retractation of that which he had stifly maintained against Vigilantius For out of this text are gathered two propositions together Gra. C●in praesenti 13. q. 2. Hieronym de Assumpt Mariae virg tom 4 that is That the prayers of the liuing serue not to any vse for the dead neither the praiers of the dead for the liuing and this place is inserted into the Decree Of the virgine Mary likewise hee sayeth Thou hast