so frequent in those Writers of the Church of Rome which comment on the places mentioned These blessed Apostles were not so careful to prevent the Errors and Mistakes of Hereticks in this particular as are the Doctors of the Roman Church they do not seem so tender of the Invotion and Worship of those blessed Spirits or so sollicitous we may not loose so great a benefit as are those Roman Doctors which gives us reason to conjecture not that their Knowledg or their Piety was less but that they did not very much aprove that Doctrine which gave the rise unto this Superstition of the Romish Church and so much for the first particular 2. That both the Jews and Christians abstained from this practise because they did not think this honor to be due to Angels but to God alone is evident from what we have discoursed already to confirm this inference the Apostles and Evangelists left us no precept or example to put up our petitions to departed Saints and therefore they conceived it the Worship due to God alone 2 Having removed and taken off those reasons which the Romanist assignes of this neglect it follows that that reason must stand good which we assigne at least till they can find a better With us consent the learned Jews (a) Joseph Albus l. 3. in Icarim c. 18. Idololatriam primam corum fulsse existimans qui Angelos similes creaturas ut sequestres inter se at Deum colluissent ait Deum in Decalogo quando ait Non cruâ—t tibi Dit aâ—ieni ante faciem meam id voluisse ne homines ullos ponerent sequestres aut deprecatores inter se ipsos Vossiu in Maim de Idolol c. 2. Sect. 1. Josephus Albus supposeth this Worship of the Angels as Mediators betwixt God and us to be the most antique Idolatry and (b) Fundamentum Mandati de Idololatria est nequis Serviat Creaturae non Angelo non Sphaeâ—ae non Stellae quanquam autem is qui ca colit sciat illa non esse Deum ac colat Creaturam hanc quomodo coluit Euos illius coaetanei nihilomiâ—us est Idololatria Maim ibid. Maimonides sue definitione non tantum se complecti ait Eos qui creaturis cultum exhibent us Deo verum qui iis supplicant ut ministris Dei Dionys Vossius in locum Maimon adds that the foundation of the precept of Idolatry is this that no man serve or Worship any Angel or created being As the Foundation of our last evidence of that Idolatry which is in this particular committed by the Church of Rome §. 9. we do premise 1. That Magick is that art of Divination which in conversant about the Revelation of things coâ—tingent and concealed as v. g. touching the victory of contending parties the future condition of the Church c. The declaration of our future State Fortune Marriage Death Prosperity Adversity and many other things which it is very useful for Mankind to know Alii dicunt hos esse effectus bonorum Angelorum Delrio disq Mag. l. 2. qu. 2. p. 96. B. 2 I premise that there was amongst the antients an oppinion that by the help of Souls departed or good Angels they might obtain the knowledge of things contingent and concealed and hence that Divination which they exercised who did pretend to know things secret or contingent by their means was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or white Magick in opposition to Divination by evil Spirits which they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or black Magick it was a very old opinion especially of the Platonists of Jamblick Porphyry Plotinus Proclus and Julian the Apostate that Divination was the effect of holy Angels So (a) Disquis Mag. l. 2. qu. 2. p. 96. B. Delrio (b) Strom. 3. Magicians who observe Angels and Demons are careful to abstain from Wine and Venery and living creatures So St. Clemens And 3. I premise that this white Magick is by the Church of Rome condemned as Idolatry For such is all unlawful Magick saith (c) Tacita Idololatria est omnis Magia prohibita Belrio l. 1. disqu Mag. cap. 1. p. 3. Col. 3. Delrio Whosoever exerciseth the art of Divination or consults them that do it are guilty of having other Gods saith (d) Estius in Sent. 3. dist 4. Sect. 6. p. 130. Estius because they attribute unto the Creature what is Gods propriety viz. The knowledge of things future and which in nature have no certain Causes but which depend upon the will of man or other things which are mutable Valentianus adds That they affront his Majesty by a vain expectation of those things from Creatures which are to be expected only from God for God having said declare to us things future that we may know that ye are Gods the knowledge of things future and contingent must be the knowledge proper unto God alone And again the procuration of the knowledge of things hid or secret belongeth to Divine Worship for these are to be expected only from God by prayer and other lawful means when therefore we expect them vainly from the Creature we do ascribe unto the Creature that Worship which is properly Divine These things premised 4. I add that either this white Magick must be lawful or else the Invocation of Saints and Angels as it is practised in the Church of Rome must be unlawful and guilty of Idolatry either we vainly do expect that they should hear and understand our mental Prayers and know the secrets of our Hearts or the Magicians who do expect the knowledge of things secret or contingent by those blessed Spirits cannot be justly charged with Idolatry For whatsoever the Romanist pretends in vindication of the first doth equally excuse and vindicate the second for if you do conjecture with the Church of Rome that the affection of those blessed Spirits to mankind is so exceeding great that it will prompt them most assuredly to intercede in our behalf for other temporal concerns to be our refuge and Protectors and to Minister to the concernements both of this and of the future life why may we not conceive that the same love should move them to declare those future things which it doth Equally concern us to know both that we may obtain the greatest blessings and may be able to fly and to prevent the greatest perils or may prepare to bear those evils with a Christian courage which we cannot escape When Florentius having lost his Cloak T. G. p. 424. and had not where withall to buy another by praying to the twenty Martyrs caught a Fish with a Gold Ring in t sufficient I suppose to buy another Caniw e doubt but when we lose a Cloak that praying to all Saints and Angels some kind hearted Saint that perhaps in his life time lost his own and so must be supposed according to * Part. 3. cap. 2. Sect. 4. T. G. to be more ready than the rest to pitty any
ensuing Propositions Prop. 1. When we ascribe unto the Creature that honour and respect or pay unto it that Love Praise Confidence and Homage which is due only to the Great Creator we become guilty of Idolatry as is apparent 1. From the evidence of Scripture When Saul had knowingly transgressed the Command of God Samuel thus represents the greatness of his sin Rebellion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of Magick 1 Sam. 15.23 and to resist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double Idolatry for both those words do signifie Idola and Teraphim is often used for Idolatry Ponitur pro ipso cultu Idololatrico sen ipsa Idololatria Kircher concâ—â—d p. 2307. This then is the clear import of the words He that doth contumaciously resist and wilfully refuse to do what God particularly enjoyns is virtually guilty of the sin of Magick and Idolatry for as by consulting the Magician or using of that wicked Art we do ascribe that knowledge of things had and future to the Creature which agrees to God alone And as by worshipping of Idols we put the Creature in the place of the Creator and do impart his honour to the Idol even so by this rebellion and obstinate resistance of the will of Heaven and by preferring of our wills before it we virtually say our wisdom ought to be preferred before his counsel our pleasure ought to be esteemed above his will and so we do advance our selves into the place of God and give unto our selves that honour which is due to him alone and do ascribe unto our selves the highest wisdom And this we have acknowledge by the learned Estius They sin saith he In Sentent l 3 distinct 33. §. 5. p. 129 against his precept Thou shalt have no other Gods but me who will not yield subjection to God but contemn his precept or Authority of which sin Samuel pronounceth thus To Rebel is as the sin of witchcraft and not to acquiess is as the wickedness of Idolatry 2. St. Paul expresly saith Col. 3.5 Eph. 5.5 That covetousness is Idolatry and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the covetous man is an Idolater and of the glutton he pronounceth That his belly is his God Phil. 3.19 not that they properly esteem it so but that they chiefly are solicitous to make provisions for it and direct all their care and study to that end Id enim pro Deo habemus cujus causâ omnia facimus saith Grotius In locum And this is manifest from what the Romanists do comment on the first Commandment For seeing by this precept saith the learned Estius we are commanded to acknowledge God is our hope and confidence Loco citato they must by necessary consequence offend against t is precept who do not place their utmost confidence in God but in the flesh i. e. in health or riches strength or friends or any temporal concern And since this precept doth enjoyn us to love God with the highest love he that by any act proceeding directly from the will demonstrates an equal or a greater love unto himself or any other creature them he shews unto God whom he standt bound to love and to prefer before all other things he must offeâ—d against this precept and so be guilty of Idolatry by having other Gods besides him 3. The Prophet Habakkuk câ—mplains of some who sacrificed to their net Hab. 1.16 and burned incense to their drags i. e. they ascribed all their victories to their own strength saith Grotius They attributed that to their own vertue strength and industry which should have been ascribed to God So Vatablus They attributed to themselves what properly belongs to God viz. the good success of their affaris This is the Comment of the Hebrews saith the learned Drusius And now by ascribing to themselves that properly belonged to God they must be guilty of Idolatry because they do ascribe that honour to the Creature which is due to the Creator only And hence this sin is represented as the oblation of sacrifice and incense to a Creature which is confessed to be Idolatry And that these actions do partake of the true nature of Idolatry we have confirmed both from the evidence of Scripture the judgment of the learned Fathers the voice of reason and the confession of our Adversaries For when our Saviour saith Mat. 6.24 that God and Mammon cannot both be served because we cannot serve two Lords he clearly intimates that by sollicitude for worldly things they become Gods and Lords unto us and so we violate the precept of not having other Gods besides him The Fathers do expresly say the like Let us not think saith (a) Hom. 2. in Judic Origen because we do not worship Images that those things do not appertain to us for that is God to any person which he prefers admires and loves beyond all other things One makes his mammon saith St. (b) In Rom. c. 3. He. 6. p. 43. Chrysostom a second his lust a third his belly to be his God I know thou dost not sacrifice thy Oxen to them as the Gentiles do but what is far more pestilent thou offerest up thy soul unto them thou dost not bend thy knee nor worship them but thou art more obedient to what thy belly and thy gold commands than to the will of Heaven Now even reason shews that love hope trust obedience are parts of that internal worship which we own to God in the most excellent degrees and which he more regards than building Temples and erecting Altars than bending of the knee or body or any other act of outward vvorship and therefore in these acts doth more especially consist Gods vvorship And therefore he that doth confer them upon any Creature must do vvhat is more distastful to him than if those outward Ceremonies should be imparted to that Creature The Scripture therefore doth esteem the covetous person to be a vvorshipper of Idols because as Heathens place their confidence in Idols even so the avaritious man doth place his confidence in gold and silver vvhich are the matter of the Idols he chiefly doth persue them and for their sakes only doth other matters And therefore vvhat the Pagan doth unto his Idol that doth the avaritious person to his glod saith (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. c. 3. To. 6. p 43. Chrysostom and this vve have confessed by (d) Forcasse rectius cum S. Thoma dixeâ—imus idâ—irco avaritium vocari cultum Idolorum quia sicut Paganus in Idolo sic avarus in Idoll materia quae est auâ—um argentum suam fiduciam collocat ejusque gratia omme facit Est. in loc Estius Aquinas and others of the Roman Church Secondly This Proposition may also be confirmed 1. From the definition of Idolatry for if Idolatry consists in giving of that worship which is due to God to that which is not God by giving it to any Creature we must be
August ibid. they gave not divine worship to them 2. That Reverence and honour which they oppose to this Latria or divine worship and which they acknowledg to be due and given by them to Saints departed they comprize in the forementioned particulars or in such other matters as are and do include no formal prayers and no elicite actions of Religion whence we may rationally conceive that neither Prayers nor Vows nor any actions which were properly religious were then tendred to them and that they did not think them parts of that Dulia which was due to Saints Contra Faustum lib. 20. c. 21. but rather parts of that Latria which was due to God alone This is apparent from St. Austin's Answer unto Faustus viz. the worship therefore which we give the Martyrs is that worship of Society and Love which we afford unto those holy men whom in this life we worship but with that worship which is called Latria we worship God alone Where 1. observe that he ascribes unto the Martyrs only that worship which in this life we give unto our fellow Saints Now is it any part of that affection or society we bear unto the living to put up our petitions to them when at great distance from us and invisible 2. Unto this worship of Society and love which doth not comprehend addresses made by way of Prayer to persons absent and invisible St. Austin doth oppose Latria the worship proper to God Whence we infer that worship which could not be included in these expressions of Society and Love viz. all mental prayers and supplications made by Speech to persons at great distance and invisible must in St. Austins judgment be Latria or the worship proper unto God alone The like we may observe in Cyril for having said We neither do affirm the Martyrs to be Gods nor do we worship them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Latria but with the worship of honour and affection He gives three instances of their honour †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril adv Jul. l. 6. p. 204. We give them all Veneration we honour their Sepulchers and we remember their resplendent Vertues Moreover the honour given to them seems therefore to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or relative Because as Basil notes the honor given to the best of our fellow Servants is the sign and demonstration of our good will and respect towards our common Lord. Whence that of St. Gregory Nyssen speaking to the Martyr Theodorus Orat. de Theod. Martyre We hold this assembly for thee to adore our common Lord and make full commemorations of thy Victories So then these Answers and Objections which T. G. reckons a confirmation of this practice of invocation of the Saints departed are rather a just prejudice against it it being never mentioned by them upon these occasions as any portion of that honour they bestowed upon these blessed Spirits nor yet contained in what they mention Secondly §. 10. Observe it was the custom of those times to put up their Petitions at the Martyrs Tombs and this they did for these considerations viz. 1. From a presumption that when the Christians came unto these Tombs the blessed Martyrs joyned their Supplications with them and by so doing helped to speed them Whence Basil in his Oration on the 40 Martyrs saith Together with these Martyrs let us pour forth our Prayers for here are 40 sending up one Prayer and if where two or three be gathered together God is present who doubts his presence where forty are 2. That their Devotions might be enlivened and their affections raised by the place Thus Austin tells us that * Quod offertur offertur Deo qui Martyres coronavit apud memoriam corum quos coronavit ut ex ipsorum locorum admonitione major affectus exurgat â—d acuendam Charitatem in illos quos imtrari pâ—ssumus in illum quo adâ—â—â—nte pâ—ssuâ—us Contra Faustum Man l. 20. c. 21. What was offered to God was offered at the memories of the Martyrs that by the admonition or remembrance which the very places give us a stronger affection may arise to inflame our charity both toward those whom we imitate and him by whose assistance we may be enabled to do it Another custome of these Ancients was to †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech Mystag 5. p. 241. Ideo ad ipsam mensammon sic cos commemoramus quemadmodum alios qui in pace requiâ—scunt ut etiam pro iis o emus sed magis ut ipsi prò nobis orent August Tract 84. in Joh. pray unto God §. 11. that for the intercession of those Saints and Martyrs he would grant them their requests just as the Israelites did desire kindness for the sake of Abraham and David And this saith Austin haply may be conceiv'd that ‖ De cura pro Mortuis cap. 16. they in general making addresses unto God as we do for the Dead although we know not where they are or what they do for all the wants of such as come to these assemblies God may be moved by their Prayers to grant what he sees needful for them as haply he is moved by the fervent Prayers of some Relations distant from us to vouchsafe us blessings and by the addresses of some Churches to grant deliverance from Persecution unto others This observation is a sufficient Answer to many of those passages which T.G. cites to prove it was the custome of the ancient Church to invocate the Saints departed as V. G. Ruffinus doth relate of Theodosius * Hist Eccles l. 2. c. 33. That he went to all the places of Prayer and lying prostrate before the Martyrs and Apostles Tombs he asked succors by intercession of the Saints which upon supposition that they prayed with him and did continually intercede for all that put up their petitions there or for the whole Church militant he might well do but then it is not intimated that he beg'd these succors by invocation of the Saints We also hope for benefit and succour from the intercessions of our pious friends and of the whole Church militant and may entreat God to help us for the sake of their petitions yet is not this a warrant to put up supplications to our pious Relatives or to the universal Church St. Basil in his Oration on the forty Martyrs saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Hom. 20 in XL. Mart. p. 459. He that is pressed with affliction flyeth to them and he that is glad runneth to them the one that he may be freed from his affliction the other that he may continue in that joyful state But then to fly and run unto them is only to fly and run unto the Tombs and Churches where they were interred as is apparent from the following words Here it is that a woman praying for her Son is heard And from the Exhortation following Wherefore together with these Martyrs let us pour forth our
Prayers Here therefore is a demonstration that this blessed Chorus were judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-helpers of our Prayers by interceding with us as are our fellow Christians here on earth 2 Cor. 1.11 Rom. 15.30 but here is not one tittle to demonstrate that they did or that we ought to pray to them 4. When Austin saith that Christian People do with religious solemnity celebrate the memory of Martyrs both to excite them to the Imitation of them and that they may become partakers of their merits or Good works and may be helped by their Prayers This passage only proves that Austin held what was then commonly asserted that when the Christians came to Church the blessed Martyrs joyned their Supplications with them and by so doing helped to speed them But it is no evidence that either Christians prayed unto the Martyrs or that the solemnity was stiled Religious upon that account For Protestants do bring their Children to the Church to be baptized not only that they may be excited by that rite to the performance of the Christian Covenant but that they may obtain advantage by the Churches Prayers but yet they do not pray unto the Church And T.G. may perhaps expect advantage from the Prayers of Christs Church Militant and yet I hope he is not so express for Invocation of the members of it as for the invocation of the Church Triumphant De cura pro Mort. c. 16. Besides Austin himself expounds how we are helped by their Prayers viz. because that God may be induced by their intercessions made in general for all that pray to grant what he sees needful for them Moreover that this passage is no evidence that Christians held Religious Solemnities to the Martyrs or did religiously worship Martyrs is extreamly evident For Protestants do also celebrate the memories of their deceased Friends with a Religious Solemnity performed in those places where they were interred and yet they give unto from no Religious Worship It therefore may be â—â—â—ed a Religious Solemnity because of the Devotion paid to God and not unto the Martyrs But this Exposition saith T. G. is opposite both to the words themselves p. 432. and is refuted by St. Austin for he declares himself not to speak of that Religious Worship which is due only to God but such a kind of Worship with which even holy men in this life are worshipped we worship therefore saith he the Martyrs with the Worship of love and society thus T. G. And yet in the same page he adds It is evident that St. Austin speaks of such Religious honour as is due to God himself If then within the space of ten lines St. Austin speaks both of Religious Worship and of that Worship which is not in the strictest sense Religious I hope the Dr. may be allowed to Answer with T. G. that when St. Austin saith We worship Martyrs with the worship of love he did not speak of Religions Worship though in this sentence he expresly doth so For doth not St. Austin say That to speak †Ipsa Religio quamvis distinctius non quemlibet sed Dei cultum significare videatur c. de C. D. l. 10. c. 1 properly Religion signifies that Worship which is due to God alone Doth not he thus advise all Christians ‖ Non sit nobis Religio cultus hominum mortuorum quia si pie vixerunt non sic habentur ut tales quaerant honores sed illum à nobis coli volunt quo iltuminante laetantur meriti sui nos esse consertes Let not the worship of the Dead be any part of your Religion for if they have lived well they will not seek these honours Doth not he say * Henorandi ergo sunt prepter imitationem Non adorandi prepter Religionem August de vera Rel. Tom. 1. cap. 55. pag. 166. B. They should be honored with our imitation but not be worshipped with Religion and is not this sufficient reason to conceave that when he saith we honour the memory of Martyrs with religious Solemnity the Religion of that Solemnity belongs to God and not unto the Dead Secondly St. Austin saith †Populus autem Christianus memorias Martyrum religioso solennitate concelebrat ad exitandam imitationem ut meritis corum consoctitur atque orationibus adjuvetur ita tamen ut nulti Martyrum sed ipsi Dâ—o Martyrum quamvis in memorias Martyrum constituamus Altaria l. 20. contr Faustum Manich. c. 21. We Christian People do celebrate the memory of Martyrs with Religious Solemnity but albeit we erect Altars in memory of the Martyrs we do not do it to them but to the God of Martyrs If then constituere Altaria in memorias Martyrum be to erect Altars to God in memory of the Martyrs to celebrate Religious Solemnities in memory of the Martyrs ought in all reason to admit of a like sense viz. we celebrate Religious Solemnities to God in memory of Holy Martyrs Whereas S. Austin saith It is an injury to pray to Martyrs unto whose Prayers we ought to be commended This also may refer to the forementioned presumptions viz. That we ought to commend our selves to their Prayers by going to the places where the Martyrs pray together with us or by entreating God to hear us by vertue of their intercession as doth the Church of Rome Elsewhere he teacheth that we commend our Friends unto their Prayers by burying of them where the Martyrs lye interred so that we see this commendation of our selves and others to the Martyrs Prayers doth not imply the Invocation of those Blessed Spirits The same St. Austin in his Book de Cura pro mortuis speaking of such as did forecast to bury their departed friends about the memories of the Saints passeth his judgment of that action thus * Cum talia vivorum solatia requiruntur quibus eorum pius in suos animus appareat non video quae sunt adjumenta mortuorum nisi ad hoc ut dum recolunt ubi sint posita eorum quos diligunt corpora iisdem sanctis illos tanquam patronis susceptos apud dominum adjuvandos orando commendent Cap. 4. f. 214. E. When the survivors seek such comforts wherein their well disposed mind towards their friends may be conspicuous I see not what advantage these things may be unto the dead except that whilst they cast about where the bodies of them that are dear to them should or may be laid they may commend them so received to the Saints as to Patrons to be helped by their prayers to God Which passage only doth import that by depositing their bodies by the Martyrs shrines they engage the Martyrs to pray to God for them And to the like effect is that which follows viz. †Cum itaque recolit animus nbi sepultum sit chari ssimi corpus locus nomine occurrit Martyris venerabilis eidem Martyri animam