examination and for reasons following it will appear plainly that the worship as by them allowed and performed to Saints and Angels must be call'd Religious according to his first and stricter sense of Religion and so by his own confession undue to Creatures But before we come to our reasons let us hear how Greg. Val. in Tho. 2. 2ae disp 6. qu. 1. punct 2. de Val. expresses this matter a little more clearly He speaking of the Acts of the vertue of Religion as the School calls it tells us some of them pertain to it remotè imperativè remotely and only as commanded by it this with Mr. Spencer is religious in the larger sense some pertain to it proximè elicitive immediately and more inwardly proceeding from it and declaring a subjection due to God such acts are prayers oblations sacrifices vows c. This is religious in Mr. Spencers first and stricter sense accordingly the Schoolmen treat of those particulars as Acts or immediate exercises of the vertue of religion Now albeit Valentia and Mr. Spencer and all of them affirm that religious worship according to this sense is due only to God which is a great truth and do deny that the worship they give to any creature is to be called religious so or that it pertains to religion in that stricter sense which is also true as to many things they do to Saints and Angels being not so much as remotè and imperativè by way of command from true religion yet as used and exercised by them those acts of their worship are interpretativè acts of religion according to the first sense so to be interpreted and accounted of as to them and their performance as all undue and misapplied worship given to the Creature in way and exercise of religion yea given to a false God is to be accounted of This will appear in the reasons following The first reason shall be that which Azorius one of the same Society gives How the Romish creature-worship must be accounted religious Azor. Instit Mor. part 1. l. 9. c. 10. qu. 2. because the virtue of religion is not of two kindes one which gives God his worship and another which gives worship to Saints their Images and Reliques And they saith he that think religion is not of one kind are moved by the reason of the several kindes of dignities and excellencies in things this was Mr. Spencers reason of his several sorts of worship as above nu 3. and so it is Bellarmines reason but religion saith Azor is not a virtue which generally gives to any one worship for the excellency but which gives Divine worship and honour to God and * Non igitur religio quicquid excellit honorat colit sed â—â—icquid divinum est et quâ ratione divinum est quemadmodum ergò unus Deus est fic una quoque specie religâ—o est Azonâ— ibid. therefore the virtue of religion does not honour and worship whatsoever excels but whatsoever is Divine and as it is Divine wherefore as God is but one so religion is but one in kinde Now this is very true and rational and concludes all religious worship to be Divine and only due to God and that albeit there be an honour due to such excellencies an honour commensurate to them yet not a religious worship But what will Azorius then say to the religious worship given to Saints and their Images in the Church of Rome It is the objection immediately following and he answers not by mincing the matter as most of his fellowes do by saying it is religious in a remote or a large sense such a sense as considering what they do and allow in that Church speaks nothing to the purpose or by saying it is an act of special observance as Greg. de Val. would lessen it to no purpose as see below num 8. or by other frivolous distinctions used by them in this point of worship No. He seemed to consider what is done and allowed in their Church and that all such excuses help not therefore * Sanctos honoramus non solum co cultu quo homines virtute dignitate praestantes sed etiam divino cultu qui est actus religionis Sed divinos cultus honores non damâ—s sanctis propter seâ—psos sed propter deum qui eos sanctos effecit Azor. ibid. qu. 5. he saith down right and saith it often in this chapt that it is Divine which in Mr. Spencers strict sense is religious honour and worship which is given to Saints in erecting Altars Offering making vowes to them invoking of them c. and excuses it from Idolatry by saying it is given them not for themselves but for Gods sake that made them such But there is enough in Greg. de Val. and Bell. and other Romish writers to shew that divine honour given to the creature though with such reference to God cannot be defended which is a great truth so then between these truths the Church of Rome must be in a great strait it gives and allowes according to what Azorius proved a divine and religious worship to creatures and according to the truth that the other deliver it cannot be defended in it Second reason What does religion in Mr. Spencers strict sense sound but that virtue and devotion of the heart which sends out such expressions of subjection and worship in the exercises of religion and what is the Romish worship but the exercise of that devotion or religion which is in the heart of any Romanist so desiring to express it self and how is it expressed and performed but by their addresses to God Saints Angels by the former acts of Religion Prayers Praises Vows Offerings Look into their offices private publick observe what is done at their Altars Shrines Images what prayers offerings vows made there see their incense burned before an Image which is a consumptive oblation and as much as was done to the brazen Serpent and as for Prayer one of the Acts of religion under it * Val. disp 6. qu. 2. de oratione â—unct 10. Valentia puts their dayly recital of the office which contains prayers to Saints and Angels and therefore this worship by prayers vows to Saints in their way of religion must belong to religion in the first sense as immediate exercises thereof Thirdly they do not only use those immediate acts of religion prayers praises vows giving them to Saints in their exercise of religion but in these religious acts joyn the Saints with God Athan Orat 4. contra Arianos which Athanasius makes an Argument of the unity of the Son with the Father else he could not be joyned with him in prayers in praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn the Son to the Father which he denies to all creatures so when St. Paul prayes 1 Thess 3.11 Now God himself and our Lord Jesus direct c. Now see how in the Church of Rome they joyn the
notes are ch 5. 8. ch 6. 10. ch 8. 3. which we shall touch below but hear what he saith in his next disputation * Non fuisse morem in V. Tâ—â—adeundi Sanctos Intercessores Erat etiam olim periculum Idololatriae Salm. disp 8. sect postremo It was not their manner in the Old Testament to use the Saints as intercessors the Reason because they were not then glorified and because of old there was danger of Idolatry Mark the danger of the Romish practises in Religion and Worship But was there not danger under the New Testament he acknowledges it saying it is not express but was left to Tradition secretly to be delivered which he cals * Tacitam Spiritus suggestionem ibid. the silent suggestion of the Spirit but why because †Quia durum erat id Judaeis praecipere Gentib daretur occasio putandi multos sibi deos exhibitos pro it was hard to command such a thing to the Jewes and it was likely to give occasion to the Gentiles of thinking that many Gods were put upon them in stead of the many Gods they had forsaken And might not the same Reasons still be good against Romish Invocation and Image-worship either to keep them out or cast them out of the Church seeing they give such occasion of scandal to Jewes and Infidels throughout the Romish Communion The Cardinal is not so liberal with us Bel. l. 1. de Beat Sanct. c. 19. Non consuetum Nec ordinariè cognoscere preces c. 20 sect sed dices for he would confine it to the Old Testament acknowledging It was not the custom then to say Holy Abraham pray for us and his reasons are because they did not see God and could not ordinarily i. e. without special Revelation know the prayers of the living Neither is the Cardinal so ingenuous with us as was his fellow Salmeron for albeit he gives reasons why prayers were not made to them in the Old Testament which reasons were good against their Invocation till our Saviours ascension yet he brings places out of the Old Testament for a seeming proof of it Some of them indeed concern Invocation of Angels as that Gen. 48.16 Job 5.1 to which we briefly answered †Chap. II. nu 9. above And though the Cardinals reasons which exclude the Saints of the Old Testament do not conclude against the Angels which did see Gods face and as well hear and know what was said and done below on Earth in the time of the Old Testament as after yet Salmerons Reasons might prevail against invocation of them because of danger of Idolatry then and it would have seemed strange and hard to the Jewes And albeit they had Cherubins in the picture yet not Angels in their worship Which is acknowledged by Azor and Vasquez and that out of several Fathers clearing the Jewish Church from Worshipping of Angels or Images and somthing to this purpose was said †Chap. III. nu 10. above Now for the places out of the Revelation Places of Scripture alledged for Invocation which are the only Texts that have any semblance or pretence for Invocating Saints or Angels they are mistaken as applied to that purpose That Text Rev. 5.8 where the four living Creatures and the 24 Elders are set out as falling down before the Lamb having harps and viols full of odours or incense which are the prayers of the Saints Here the Romanists that would have these prayers of the Saints to be meant of the prayers of men living offered up by the Saints in heaven are mistaken for the whole place is a representation of the Church below offering up prayers to God by Christ the Lamb and those Eucharistical or prayers of thanksgiving and praise chiefly for the Victories of the Lamb and Redemption by Christ as the next verse specifies them Thus Viega understands them of the Church below and he follows good Authors in it The next is Rev. 6.10 how long O Lord Here also is a great mistake of Romanists making this a formal prayer of the Martyrs for revenge which stands not with that charity they have in so great a degree and therefore this is but a figurative or emblematical representation of their Souls lying under the Altar and calling for revenge only to shew the certainty of that judgement and vengeance which God would in time bring upon the Heathen Persecutors for their bloud as when Abels bloud is said to cry for vengeance And for the Argument they make If the Souls of Martyrs cry for Vengeance upon their Enemies therefore their charity much more prompts them to pray for Gods servants It fails first in the Antecedent for they do not as we see make any formal prayer for vengeance and then it fails in the Inference for it would only conclude that they do pray for the Church Militant which we grant not that they offer up prayers made to them which is the point in question The third Text Rev. 8.3 where Another Angel is said to stand by the Altar having a golden Censer and much incense was given to him that he might offer it with the prayers of all Saints A great mistake this and impious to make this the office of any created Angel for the very Text seems to imply that this was a special Angel differing from the seven Angels set out in the second verse as ministring Spirits and what one created Angel is sufficient for this to receive and offer up their prayers that are made by all the Saints or just men on Earth Therefore generally it is interpreted of Christ the great Angel of the Counsel of God as Viega and other modern Writers and herein they have Ambrose Haimo Rupertus and the Interlinâ—ary Gloss consenting To whom I may add what Irenaeus saith reflecting upon this place and the other cap. 5.8 where speaking of the Church offering up all by Christ applies to it that of Malachi cap. 1.11 in every place Incense shall be offered then adds Now †Iren. l. 4. c. 33. Incensa autem Joan. in Apocal. Orationes ait esse Sanctorum Tert. advers Marcion l. 4. c. 9. Per Jesum Christum Catholicum Patris sacerdotem St. John in the Revel saith that Incense or the sweet odours are the prayers of the Saints And Tertul. upon that of our Saviour to the Leper cleansed shew thy self to the Priest and offer Mat. 8.4 Inferreth we must offer up all our prayers and thanksgivings by Jesus Christ the Catholick or universal Priest of the Father No Created Angel can be such a Catholick Priest to offer up the Prayers of all Saints Thus much for Scripture to shew how destitute they are of any real proof and therefore want the first and main ground of Catholick faith and doctrine Sect. 1. in Introduct according to Vincentius his certain and safe Rule at first mentioned Now let us make a brief Survey of Antiquity and see
Saints with God in their vows as at entrance into some religious orders I vow to God and the blessed Virgin in their Praises that Psalm or Hymn venite adoremus Psal 99. is in some of their books thrice broken by Ave Maries inserted Bellar. and Valentia close some of their books thus Laus Deo Beatae Virgini praise to God and the blessed Virgin and as I remember in the Lyons Edition Bellarm. closes his book de cultu Sanctorum thus Laus Deo Virginique Mariae Jesu item Christo praise be to God and to the blessed Virgin Mary also to Jesus Christ the Eternal Son of God the like is done by Valentia at the end of some of his books Now what is this but to set her if not in equal rank with God yet surely as high as the Collyridians did And what can this import but religion in the first sense A presumptuous entrenching on what is due to God Fourthly when they divide worship into Latria and Dulia it is not a Division of the word worship at large as when it is divided into religious and civil but it is a division of religious worship given by them with this distinction to God and the creature in the way and exercise of their religion also the word service implied in Dulia being not a civil service with them necessarily implies a religious service such as God forbids to be given to creatures also when they affirm the same worship given to the Image of Christ as to Christ is it not religious in the high sense The defenders of this take ground from their known Church Hymn Hail O Cross our only hope c. as the * Bel. l. de Imag. c. 19. fundamenâ— Cardinal acknowledges and would shift it off by many figures in the speech Lastly when they pray to God which they grant is the exercise of religion in the strict sense they acknowledge they do it by the mediation of Saints and Angels prayed unto for that purpose and what is this else but a performing of the creature-worship out of the virtue of religion and in way of religious offices or devotions in and together with and in order to a worshipping of God at the same time begging of God the gift of mercy and begging the Saints mediation for presenting that prayer or joyning his intercession with it As for his large and lax sense of religious for that which proceeds from and belongs to religion Religious in their large sense not excuse their creature-worship it is so general that it brings in all the duties of the second table as that act of mercy he instanced in out of Ja. 1. ult And here by that and his other instance out of Lev. 7.6 we might expect if he will have this creature-worship any way belong to religion he should have showen it commanded by God as those two particulars were which he brought as instances but it is the profession of this Author in the name of his Church that it is not commanded but commended as good and profitable i. e. as invented and taken up of themselves and pertaining to and proceeding from religion i. e. the religion of the Romish Church far from being Catholick in this point indeed if we speak of a worship due to Saints and Angels that is an acknowledgement and honour we owe them answerable to the worth and excellency in them it is a duty or thing commanded and so religious in that large sense by the fifth commandment yea and tends finally to Gods honour as the Author of all gifts and excellencies in the creature And we are ready to express this inward acknowledgment or honour and do it sufficiently by celebrating their memories by thanksgiving to God for them by proposing their vertuous examples for imitation but as for the worship they perform and plead for whatever inward acknowledgment they pretend to have commensurate to the worth of those glorious creatures yet such are the acts they express it by as do plainly shew it a worship neither commanded nor commended nor consistent with that worship which we finde commanded those acts and acknowledgments of honour and subjection which God requires in his worship Lastly the examples he brings out of Scripture for countenancing his worship who sees not how far they fall short of what he should prove They are of Lots bowing to the Angels that came unto him and of the Shunamite worshipping Elisha and the Captain of fifty Elias p. 25. and this he will have religious worship because of their Authorities derived and acknowledged only from faith and religion Be it so and that they had a motive for that worship more then meerly â—ivil we need not fear if it be call'd religious in so large and remiss a sense viz. such a religious worship or reverence as is given to holy men living But I would ask this Author if it would not be held abominable in the Church of Rome to give unto any holy men living the worship and service they do to Saints departed as to erect Altars Temples to them fall down before their Images burn incense to them make vows and prayers to them at any distance and in the same forms and in the same place and time where and when they do to God Well leaving this for him to think of Mr. Spencers mincing of the matter hear how he concludes this discourse pag. 27. where to the praise of his ingenuity but prejudice of his undertaking he saith If any wilfully deny all kind of religious worship in how large a sense soever to be lawfully exhibited to any save God alone so long as he yields the thing it self that is to exhibit reverence and worship to persons and things in acknowledgment of the supernatural gifts and graces and blessings of God wherewith they are enriched let him call that worship Christian or pious or an extraordinary rank of civil worship I shall not contend about the name when the thing is done This is fair if he deal plainly and do not expect by seeming to be content with the thing we yield such a thing as they make of this worship for we are ready to yield the thing that is due that is a reverence and honour commensurate to their excellency as much or more then was given to holy men living and to do it by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bowing or prostration where it can be done to an Angel if visibly appearing to us as to Lot And as for the Saints departed they are not by reason of their absence capable of that which was given to holy men living but we are willing to express the honour we owe them as we can by commemorating and praising their vertues propounding their examples for imitation And if we must properly speak what the worship is which they exhibit to the Saints departed Superstition it must be call'd superstition which as the notation of the word shews is a
hear what St. Aug. saith of this matter he tells us from Apulcius and other Platonicks what they held their Daemons to be Aug. de Civ dei l 8. c. 22. Medios inter Deos homines tanquam interpretes internuncios qui Ideoque cultum eorum à supernorum Deorum religione non separant and what respect and worship they had for them They held them spiritual or airie substances but denyed them to be Gods set in a middle condition or place between Gods and men as interpreters and messengers that may carry from hence our petitions or prayers and bring back from thence the helps and supplies of the Gods and therefore they do not separate the worship of these from the religion of the supream Gods let the Romanists consider well what they finde like to this in their Angel-worship how they do not separate the worship of Saints and Angels from the religion and service of God Mald. in Mat. 5.34 Impitus error Lutheran nullum nisi Deo religionis honorem trib is shewen above cap. 1. num 5. and Maldonat could conclude it is a silly error of the Lutherans and Calvinists yielding no honour of religion but to God only It may saith he to the creature in reference to God and proves it by that which our Saviour there reproves their swearing by Heaven St. Aug. in the same book above cited speaks of their resorting to the memories of Martyrs Aug. de Civ Dei l. 8. c. 27. Martyres de functos non habemus Deos. and of that which was done there and this in answer to the worship of Martyrs objected by the Heathen We hold not the dead Martyrs for our Gods no more do we say the Romanists hold the Saints and Angels when we worship them and no more did the heathen Platonicks hold their Daemons and Heroes to be Gods as above said So then the Romanists say nothing when they so excuse their worship and S. Augustine had said nothing if he had said no more to the objection then this we hold them not to be as Gods therefore he goes on to shew what honour they afford the Martyrs and what the heathens falsly charged them with as by them given to the Martyrs because done at their Tombs or memories But saith he * Sed eorum Deum Colimus eorum memorias honoramus ad Dei honorem cultumque apud eorum memori as offeratur Deo ad imitationem ex eorum memoriae renovatione we worship their God and honour their memories then for what they did there that the Altar over the body of the buried Martyr was erected there for Gods honour and worship that the prayers and sacrifices there were offered to God that they gave praise there to God for the victories of the Martyrs and by making a remembrance still of them exhorted one another to imitation of the Martyrs God being prayed to for help and assistance To Faustus objecting they had but made a change from many heathen deities to their Martyrs * Aug. cont Faust l. 20. cap. 21. Non coli similib votis He first denies that they are worshipped with like vows and applications then how they worship or honour the Saints departed we worship and honour Martyrs †Eo cultu dilectionis et societatis quo in hac vita coluntur sancti homines with that sort of worship as we do holy men living which he there calls the worship of good will and fellowship and conformable to what he said above he adds here what is offered there is offered to God but therefore offered at the memories of Martyrs that * Ex ipsorunt locorum admonition◠by the admonition or remembrance which the very places may give us a stronger affection may arise to inflame our charity both towards those whom we may imitate that is the martyrs and towards him by whose assistance we may be inabled to do it Memorias Martyrum religiosa solennitate concelebr at ibid. But there is something here that the Romanists take hold of for he saith in the same place Christian people by such religious solennity celebrate or honour the memories of Martyrs That religious solennity is all the †Bel. de Beat. Sanctor c. 12. Cardinal could oppose out of S. Aug. against the many places of the same Father denying religious worship to the Saints Whereas he might have seen that S. Aug. calls it religious solemnity not for worship given to the Martyr but for the religious acts there performed to God But it follows in the Father * Et ad excitandam Imitationem et ut meritis eorum consocietur orationibus adjuvetur Aug. ut supra both to the exciting of Imitation of the Martyrs and that the Christian people might come to a fellowship of their merits and be helped by their prayers the meaning of which is that by imitating the Martyrs they may come to obtain what they have obtained which is the usual acception of merit with the Ancients or that by their merits that is by that favour they have with God and by their intercessions which we acknowledge the Saints make and the Church below has benefit by there might be help found and received from God No more then this can be wrung out of this saying of S. August considering what he saith so often against such worship and invocation as we see in this sect and shall below sect II. And unto Maximus the Grammarian Aug. ep 43. 44. Bust a Martyrum stulte frequentant Scias à Catholicis Christianis nullum coli mortuorum objecting that the Christians did foolishly frequent the tombs of their Martyrs neglecting the Ghosts of their Ancestors He Answers as he did in his book of true Religion above cited know thou that none of the dead are worshiped by Catholick Christians And elsewhere speaking against Heathen worship that they worshiped Devils They saith he * Aug in ex pos Ps 69. seek divine honour to be given them but all good Angels will that God alone be worshiped So in his book of true Religion chap. 55. after he had said Our Religion stands not in the Worshipping of the Dead he adds * Quid st pie vixerunt non quaerunt Sed illum à nobis coli volunt For if they lived holily they seek not such honors but would we should worship him So in the same place having said our Religion stands not in the Worship of Angels he affirms of them †Hoc ipsos velle ut unum cum ipsis colamus Deum Euseb Hist l. 4 c. 15. This they would have that we with them worship one God When the Jewes reproached the Christians that they would leave their Christ and worship Polycarp because of the great affection they shewed to that Martyr their Answer was as Eusebius relates it that they * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would worship none else but Christ As for
†Quisquis habet Deum propitium propter magni consilii Angelum quae multitudo Angelorum cum videt homines suam erga Deum pietatem imitantes adjutat eâ—s contendentes ad sâ—lutem Deum invocantes Whosoever saith he hath God propitious by the Angel of the great Counsel Jesus Christ he may be content with that and shall not want protection for the multitude of Angels seeing men imitating their piety towards God helps them whilest they contend to salvation calling upon God This was the wholesome doctrine of those times And to the same tenor sounds that which above was cited out of Tertul. saying we must offer up all by our Catholick or universal High Priest Jesus Christ call'd so to the exclusion of all others Our third General is After the Practise began in some manner towards the end of the fourth Age Invocation of God alone asserted in that Age. yet do we finde the former doctrine of God alone to be Invocated by Jesus Christ asserted often in the Fathers * A mbr de obitu Theod Tu tamen Domine solus es invocandus St. Ambrose speaking with relation to the two young Sons of Theodosius yet thou O Lord art only to be invocated that is for a blessing and protection upon them And in Rom. 1.21 if those commentaries be his or if of a later writer it is so much more to the prejudice of Invocation He answers the Heathens excuse for their coming to the Creator by the Creature Ambr. in Rom. 1.21 Per Commites pervenâ—tâ—ur ad Regem quia â—oâ—no est nescit that they did it as to Kings we come per Comites Tribunos by their great officers at Court the Romanists use the like reason or excuse We come saith the Father by such officers to the King because he is a man and knowes not all But God knows all mens conditions and merits and we need not use such an Intercessor to Him but only a devout mind * Chrys 4. hom de Paenit In Deo nihil â—ale Chrysost often to the like purpose denying the way of our coming to God to be like the manner of Kings Courts In God saith he there is no such thing Elsewhere he forbids us to bring in Angels when we would have any thing prosper but with reference to the Apostles precept Col. 3.17 Chrys Hom. 9. in 3. Colos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do all in the name of the Lord Jesus he bids set that name before and all things will be happy and prosperous and do not bring in Angels and the marginal note in the Paris Edition is Angeli non adjungendi ad invocationem Trinitatis Angels are not to be joyned when we invocate God Indeed it is Athanasius his argument for the Deity of our Saviour because the Apostle joyns him in prayer with the Father 1 Thes 3.11 as above cited Chap. 1. nu 5. and this makes Athansius interpret the Angel which Jacob seemed to joyn with God in Invocation Gen. 48.16 Athan. in 4. contra Arrianos to be Christ and by many examples he shews none to be Invocated but God and speaking of David He never invocated any save God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Now to answer here as Romanists would do that the Saints were then out of sight of God or that none was to be invocated as God but God himself would be first impertinent because the Angels whom Athanasius expresly excludes from being Invoked did see the face of God then as well as now also because such answer if it were proper by that limitation as God would render the Fathers Argument invalid and impertinent when he so often proves the Deity of our Saviour by Invocation and so doth other Fathers after him St. Hier. l. adversus Vigilant Hierom lived in the fourth age after that practise began but if it had been the practise or doctrine of the Church he would not have spared Vigilantius in that point as he doth not in any wherein he could have advantage against him Seeing therefore he only defends the Saints praying for us which was the Doctrine of the Church hath nothing in defence of our Invocating them it is evident this was no doctrine nor to be accounted of as the practise of the Church yet is St. Hier. often cited as a witness for Invocation because upon other points he wrote against Vigilantius who found fault with that beginning practise of Invocation St. Aug. de Civit Dei l. 22. c. 10. Nominari à Sacerdote non invocari Aug. saith expresly of the Mantyrs they are named in the daily Sacrifice they are not invocated Indeed it was later by much ere Invocation of Saints came into the publick office But St. August being by the objections of Enemies often put to it punctually to set down what was done at the Monuments of Martyrs as we saw * Sect. 1. nu 4. above no where mentions Invocating of Them but of God But the †Bell. I de Beat. Sanct. c. 17. sect Quariò Sanctum Augustinum doeere Sanctos Invocandos non ut Deos sed ut qui à Deo impetrent quod volunt Cardinal boldly though untruly tels his Reader that St. Aug. teacheth the Saints are not to be Invocated as Gods but as those that can obtain of God what they will and the places he notes are De Civit. Dei l. 8. c. ult l. 22. c. 10. whereas St. Aug. in the first place speaks of no Invocation but of God and for the Martyrs he speaks only of our Imitating them In the second place he expresly denies they are Invocated as we cited it hard above Again the * Bell. l. de Beat. Sanct. c. 19 sect ult docere quò◠in Sacrificio ipso memoria srat Martyrum invocentur ut pro nobis orent Cardinal saith St. August teacheth that in the Sacrifice it self there is a remembrance made of the Martyrs and that they are invocated that they would pray for us The places he cites are Tract 84. in Jo. and Serm. 17. de verbis Apostoli Now its strange that St. Aug. should so forget himself as in one place to say they are named or remembred in the sacrifice not invocated and in another to say as the Cardinal imposes upon Him and the Reader they are invocated In the first place St. Aug. saith We do not remember Martyrs there as we do others that rest in peace * Non ut pro iis oremus sed magis ut ipsi pro nobis orent ut eorum vestigiis adhaereamus to pray for them but rather that they pray for us that we may follow their steps In the second place thus The Martyrs are recited at the Altar not that we should pray for them For its an Injury to pray for a Martyr * Cujus nos orationibus debemus commendare to whose prayers we ought
to commend our selves This is the most that fell from St. Aug. yet this comes short of what Bell. will have him say that they are then Invocated at the Altar for he had said expresly they are not invocated and that we invocate God there to inable us to imitate them as above in the two places out of his book de Civit. Dei What then is this commending our selves to their prayers it cannot be direct Invocation for that he denies but an invocating of God or begging of him the benefit of their prayers as we shall see more below We have found the Cardinal very unfaithful hitherto in his Testimonies of Antiquity we will add two more He cites Chrys 5. Hom. in Matt. which is plainly of the prayers of the living Saints It speaks of the woman of Canaan coming of her self to Christ without suing to any of the Disciples to entreat for her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys And this saith he I speak not that we ought not to entreat or sue to the Saints The other place is that which we noted above how corruptly it was cited by the Cardinal for the Worship of Saints afterward it is again alledged by him for Vowes made to Saints it is out of Euseb de praepar Evang. l. 13. c. 11. where as we noted above in stead of making vowes and prayers at the Monuments of Martyrs the Interpreter has rendred it making Vowes to them that is to the Martyrs and this in three times alledging this Testimony the Cardinal would not see Our fourth General That practise of Invocation which began in the fourth Century was not such as the Romish is The Invocation begun in the fourth Age was not such as the Romish is either for the manner or the use that is it was not formal and direct Invocation nor used in sacred offices till long after 1. They were Wishes not formal Invocation as Nyssen upon our Saviours Nyssen de Oratione Dominica orat 2. when ye pray Luc. 11.2 distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vowing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying by direct address and petition to God so we in this discourse of Invocation must distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vow or wish and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a praying to or religious address to any by petition So when they cryed out in the Council of Chalcedon Oret pro nobis Flavianus Let Flavianus pray for us it was a speaking of their judgment of Flavianus his being in bliss and a wishing of the benefit of his intercession Thus we finde in Theodorets History of the Lives of many Fathers such closures of most of them I wish and desire that by their intercession I may obtain the divine help Some think there are additions and insertions made in this work Theod. in Sanct. Patrum hist Rogo quaeso ut ipsorum intercessione divinum consequer Auxilium but whether these be Theodorets words or any others they do speak the wish of having the benefit and effect of the Saints prayers put up for the Church below But this is not Invocation 2. In that practise we meet with for the most part only Indirect Invocation that is a praying to God himself directly that he would vouchsafe the effect of the Saints Intercession or prayers they made in behalf of the Members of the Church below and give the benefit thereof unto them as he saw fit This still is not the Invocating of Saints which we contend about no more then Moses can be said to have Invocated Abraham Aug. l. 20. â— 21 contra Faustum Isaac and Jacob when he prayed to the Lord to remember them in behalf of that people Exod. 32.13 To this sense speaks that passage of St. Aug. cited somtimes by Romanists for Invocation and explained above Sect. 1. nu 4. Speaking of Christian people frequenting the Tombs of Martyrs with a Religious solennity that they may be stirred up to imitation of the Martyrs come to a fellowship of their merits and be helped by their prayers and this not by invocating or praying to them but by imitating of them and praying to God there quo adjuvante possumuâ— imitari ibid. for his aid to inable us to imitate them and for his favour in affording us the benfit of their prayers this is not Invocation of the Saints but of God and if St. Aug. had asserted a direct Invocation of the Martyrs themselves he had yielded up the Cause to Faustus To the like sense is that which we noted * Hac Sect. nu 5. above of St. Aug. his saying Commendare nos orationi we ought to commend our selves to the prayers of the Martyrs not by direct Invocating of them but of God as before And to this purpose also that of Aug. elsewhere Aug. de cura pro mort c. 4. which at first hearing sounds harsh Where enquiring what benefit accrews to a mans friends to have their bodies laid near the Monuments of Martyrs iâ—sdem Sanctis illos tarquam Patronis susceptâ—s apud Dâ—minum adjuâ—andos â—randâ— commendent He saith he sees none unless this that when they look upon the place where their dear friends lye buried they may be moved to commend them to those Saints as Patrons to finde help with God yea but he saith commend them by praying true but to God not to the Saints or Martyrs themselves To this purpose of indirect invocation speaks that of Cyril in his Catech. cited also by the Cardinal When we offer the sacrifice we make mention of the Saints does not say we Invocate them that God by their Intercession may receive our prayers Thus far it prevailed so as to have approbation and the practise of this Indirect Invocation or praying to God at Martyrs Tombs and begging for their sakes got strength by a common opinion of many that when God was so invocated or prayed to then the Martyr was present as some thought or did joyn his prayers with them as most thought This St. Aug. leaves as uncertain in his Book de Cura pro mortuis c. 16. and something of doubt in his Book de vera Relig. c. 55. But there he concludes for certain of the good Angel in illo me exaudit adjuvat he hears me in God and helps me in God that is when I pray or by my praying to God I have the Angels help we may indeed say it with comfort as Origen did above in answering to Celsus He that piously and faithfully invocates God is sure to have the Angels propitious and the benefit of their ministry So is he sure to have the benefit of the Prayers which the Saints put up in behalf of the Church Militant I may add here that place of Basil often alledged by the Romanists Basil in Orat de 40. Martyr prope finem but see how abused by the Cardinal who thus alledges it Qui aliqua premitur angustia ad hos confugiat
though he applies it to souls in Purgatory will fit all faithful Souls going immediately to bliss Again he answers The Church useth the same manner of speech in praying yearly for the Dead as if their Souls were then going out of their bodies or in their passage So then prayers anciently made for the Dead year by year need not suppose their Souâ—s were in Purgatory for such prayers may have as the Cardiâ—al yields â—o other meaning then they had at the Obit or Funeral of such persons which was to accompany them as it were to Gods Tribunal and to instruct the Living by shewing them what they that dye in Christ have forgiveness light rest joy Thus much for Epiphanius and Dionysius who on set purpose give us an account of this practise in the Church by which we see Their Prayers as they might be Petitions for what the Departed were yet to receive so were they Câ—lebrations and Congratulations in regard of what they had received and in both instruction to the living for confirming their saith and Hope as to the happy state of those that dy in Christ And by this also is apparent what was intended by Offering the sacrifice of the Altar for the Dead as they used to speak No more then the remembering of them in their prayers there and then offered up But more to this purpose in the next point Again The Prayers of the Church for the Dead must in all reason refer to such a state of the Dead as was then known and taught which as we saw above was inconsistent with Purgatory First It was held by many that the souls of the faithful were kept in a secret Receptacle till the Resurrection and it is probable that this opinion being so ancient gave the first beginning to these prayers for the Dead the most ancient forms of which begin with a Memento Domine Remember them Lord because they held such souls not yet admitted to Gods presence and did beg that God would give them Refreshment Refrigerium because of that burning desire they have to the time of their Resurrection and Light Lucem because they had not yet the heavenly light of the beatifical Vision This is that stay or expectation of the resurrection Mora resurrectionis Tertul. which Tertullian speaks of sometimes Secondly It was held by most as above also was shewen that the Souls of Just and godly persons dying in Christ went to bliss heavenly happiness who at the last day should rise first and receive their publick and final acquittance and consummation And certainly the Ancient Church in her prayers for the Dead had special relation to the Day of Judgement and Resurrection finding how much it is referred to in Scripture 2 Tim. 1.12.18 and cap. 4.8 and elsewhere And to this did also refer the offering of the Sacrifice of the Eucharist for them The Sacrifice of the Altar or offering of the Eucharist which implyed first praise and thanksgiving for all that were departed in the true Faith of Christ Patriarchs Prophets Apostles Martyrs and all other that were at rest in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quiescentibus in Christo This is that offering pro dormitione for the sleeping of such which we meet with in St. Cyprian that God had taken such a one out of the worlds troubles and given him rest in Christ Secondly Supplication by vertue of that once offered All-sufficient Sacrifice to beg all the mercies and good things promised Chrys in fine Hom. 24. in Act. That they and we may attain to the good things promised saith St. Chrysost and so Dionysius spake of the prayers made with respect to the good things promised as we saw above such was a joyful resurrection a final acquittance a Consummation in bliss the mercy to be found in that day 2 Tim. 1.18 and so it was pro dormitione for their sleeping too by way of supplication For that phrase of St. Cyprian cannot imply prayer and supplication properly for who can be said properly to pray for the sleeping of such a one when he is dead but only in regard of the good things which he that sleeps in Christ shall receive at his awaking In the Liturgy going under the the Name of St. James thus Memento Domine omnium ab Abel justo facito eos requiescere c. Remember Lord all the faithful from Abel the Just Make them to rest in the Region of the living in the delights of Paradise in thy Kingdom This cannot suppose these souls to be in Purgatory for the Romanists cannot suppose Abel and the other Patriarchs to be in such a place So in St. Mark 's Liturgy for Apostles Martyrs Confessors it is thus prayed Give them O Lord Dona iis requiem in regno tuo Memento fa. mulorum qui dormi unt in somnâ— pacis rest in thy Kingdome So in the ancient Canon of the Masse Remember Lord thy servants which sleep in the rest of peace Now as some of the Ancient prayers mentioned Patriarchs Apostles Martyrs so all of them were made for those that were at rest in Christ and could not imply them to be in Purgatory Nor is it here implied that they wholly wanted these things that are prayed for but that they might fully and consummately receive and enjoy what already they had in part and in some measure The Reason of this remembring of the Faithful Reason of remembring the Dead in the offering of the Altar or Eucharist that are departed is because all the Faithful Dead and Alive belong to the same body and do therefore wish and desire mutually the good which each other are capable of they in bliss interceding for the Church below and we below glorifying God for their reception into bliss and intreating for their consummation and the compleating of Christs Kingdom and this most especially in the participation of his body and bloud in which all the members of the Church have their Interest and by which they receive what they have or shall have St. August speaking of the Kingdom of Christ above and below saith to this purpose Aug de Civit. Dei l. 20. c. 9. Nâ—que enim animae Piorum mortuorum separantur ab Ecclesia quae nunc est â—egnum Christi Alioqui nec ad Altare Dâ—i sieret eorum memoria in communicatione corporis Christi For neither are the Souls of the godly which are dead separated from the Church which now is the Kingdom of Christ Otherwise there would be no remembrance made of them at the Altar of God in the communication of the body of Christ Thirdly it was a known Truth held and taught in the Church that Souls after departure from the body do appear before Gods tribunal and receive their first and particular judgment therefore prayers were made for Mercy and Remission at or in reference to their passage thither the Living as it were accompanying them with their prayers