hath the Greeke translated it The Chaldie Paraphrast in like manner Your praier shall bee vnto me as a cleane sacrifice c. But the Prophet his purpose is to oppose and set the Gentiles against the Iewes the Leuiticall Sacrifices which they had defiled to the puritie of the seruice which shal be at the comming of Christ not of one people but amongst all manner and sortes of people If incense be taken according to the bare letter will they say that incense and the Masse are both one will they bring vs backe againe to the Iewish ceremonies or rather to the ceremonies of the Gentiles but if it bee taken figuratiuely who shall better interprete the figure then Dauid My praier commeth vnto thee O Lord as incense Then S. Iohn There was offered vp vnto him saith hee much incense to the end that hee might offer vp the praiers of all the Saintes vpon the golden Altar which is before the throne Againe The smoake of incense rise vppe from the praiers of the Saintes the golden viols were full of perfume which were the prayers of the Saintes c. Let vs adde that they are of iudgement that incense carrieth not with it anie propitiation Genebrard in Lithurg Dionâ—s And if this worde Oblation or Offering bee taken literallie can they denie that Minha the word which the Prophete vseth here doth not signifie in the whole booke of Leuiticus anie other thing then the offeringes of fruites and other thinges without life peace-offeringes and sacrifices of praise and thankesgiuing And what analogie or correspondencie can it then haue with a sacrifice for sin And if it bee thus what shall follow then but that in the Masse there is nothing offered but bread and for a thankesgiuing But and if it bee taken figuratiuelie what better interpreter can there bee found then the spirite of God and that in the newe Testament which speaketh not to vs but of spirituall sacrifices of the preaching of the worde of thankesgiuing and of the consecrating of our selues Tertul. a duer Marcion l. 4. aduersâ—ud c Tertullian saith expounding this place In euerie place shal be offered a pure sacrifice that is to say sayeth hee a simple and single hearted praier from a pure conscience Againe Hee addeth saith hee speaking of spirituall sacrifices and in euerie place there shall bee offered in my name pure and vndefiled sacrifices Aduers Marcion l 3. Againe Bring vnto God O yee nations of the Gentiles because that vndoubtedly the preaching of the Apostles was to passe throughout the whole world Againe Euerie where there shal be offered pure sacrifices vnto my name And what manner of ones Hieronym in 1. Malach. Gloriae scilicet relatio the yeelding of glorie blessing praises and hymnes and not a worde of the Masse S. Ierome vpon this place Let the Iewes knowe that they are not to offer anie more goates and bulles but incense the praiers of the Saints and that not in anie one prouince of Iudea as in the onelie Cittie of Ierusalem but throughout the whole worlde a cleane sacrifice as is to bee seene in the ceremonies of Christians And again The sounde of the Apostles is gone throughout all the endes of the worlde Idem in Esa c. 52. Euerie where there is sacrifice offered to God And herein is accomplished the word of the Prophet namelie in that that God is purelie preached and purelie called vpon in euerie place And Chrysostome after the same manner Chrysost t. 2. hom 16. ex varus in Matth. Euseb l. 1. Demonst Euang. c. 6. 10. Eusebius in expounding this place We sacrifice therefore and burne the memoriall of this great sacrifice according to the mysteries which haue beene taught vs yeelding thankes to God for our saluation offering vnto him religious hymnes and holy praiers We sacrifice vnto the high God the sacrifice of praise a sacrifice full of sweete smell Wee sacrifice the same after a new fashion according to the new Testament a pure offering and sacrifice But in all this what matter is there concerning propitiation Theodoret doth expounde it of the abolishing of the legall sacrifices Theod. in Malach c. 1. and of the seruing of God in spirite and truth as our Lord himself auouched in the speech which hee made vnto the Samaritanish woman and thus doth the greatest number take and expounde it But here they replie vpon vs all this is olde is there no question of any thing that is newe this may bee aunswered in a word That the Prophet sayeth A pure offering and not a new offering But let vs graunt vnto them this worde new Ireneus will answere them Iren. l. 4. c. 34. Chrysost cont Iud. l. 3. Oblationes hic Oblationes tillic There are sacrifices and here are sacrifices sacrifices in Israel sacrifices in the Christian church the kinde and manner is onely changed inasmuch as then they were offered by seruantes and bondslaues but now by freemen or rather to speake more fitlie by sons and children Chrysostome in like manner sayeth A newe sacrifice because it proceedeth from new hope because it is no more offered by fire and smoke but by the grace and spirite of God But say they there are certaine Doctors that haue vnderstood it of the Eucharist and wee say vnto them againe on the other side that there are other some which haue vnderstoode it otherwise as we haue caused it apparantlie inough to bee seene heretofore But wee contend not in this place about the Eucharist but about the sacrifice of the Masse not about a sacrifice of praise but a sacrifice propitiatorie And therefore let vs not abuse the Fathers vnder the colour of this word seeing there is not anie one to be found Iren. l. 4. c. 32. that hath so much as once thought vpon it Ireneus saith Christ giuing aduice and counsell vnto his Disciples to offer vnto God the first fruites of his creatures not as of anie necessitie in God but that they might not bee vnthankefull and vnfruitfull tooke that which by creation is bread and gaue thanks saying This is my bodie c. teaching that the sacrament of the new Testament is new And hee addeth thereto Which the Church taking from the Apostles offereth throughout the whole world vnto God the first fruites of his giftes to him that giueth whatsoeuer foode and nourishment we haue That is to say because that the auncient Christians were wonte to offer of their fruites vnto God as wee haue seene heretofore by many places out of the same Ireneus and from out of them they tooke the bread and the wine which were distributed in the holy Supper the remainder being giuen to the poore or conuerted to the necessarie vses of the Church The question then that riseth hence is of the sacrifice of thankesgiuing and not of a propitiatorie sacrifice of the sacrifice of fruits and things without life and not of the reall sacrificing of our
we reiect and cast of that which it offereth vs and particularly it condemneth the Pharisies for that they denie Christ promised in the law Moyses on the contrarie that is to say this same doctrine dooth iustifie vs worketh with vs vnto saluation when we embrace Christ at whome it altogether aimeth according to that which is said afterward If you belieue Moyses you will also belieue me for it is written of me Iohn 5.39 And the Pharisies hoped in him that is to say in this doctrine according to that which hee said in former times Search the Scriptures for you thinke to haue eternall life by them c. And in the same sence Abraham aunswered the rich man They haue Moyses and the Prophets Not Moyses in the flesh not Moyses in the soule but Moyses as likewise the Prophets in the doctrine What should then the question of the intercession of Moses doe here Origen To belieue Moyses that is to say the writings and workes of Moses Orig in Ep. ad Fom l. 4 c. 4. Basill de Spir Sanct c. 14. Cirill in Ioh. l 3. c. 8. And by consequent to be accused by Moses that is to say by the law giuen by the Ministers of Moses S. Basill It is the custome of the Scripture to vnderstand vnder the name of Moyses the Law as when it is said they haue Moses and the Prophets Cyril more clearely intreating vpon this place When as saith he all others did hold their peace the Lord said that Moyses law alone did suffice to condemne the incredulitie of the Iewes Cardinal Hugo Moyses that is to say the Scripture or Law giuen by Moses Caietanus goeth yet further Caiet in Ioh. c. 5. The Iewes are accused by Moyses for that his writings declare them worthie of punishment in not belieuing in Iesus the Iewes also are said to hope in Moses because they generally hoped in the promises contained in the said writings but they acknowledged not the fulfilling of the same Iesus In the 2. Peter 1.15 I am saith he shortly to goe out of this my Tabernacle as our Lord himselfe hath declared vnto me 2. Pet. 1.15 but I will doe my indeuour that after my departure also you may continually call to mind these things that is pietie charitie brotherly loue c. Here they affirme that this shall be by his intercession in heauen But we that this shall bee by his diligence in instructing them well before that he goe out of this world that is as he hath said in the former verses By continually bringing it to their remembrance And the text is verie cleare and plaine for the same for he doth not say Dabo operam post obitum meum vt possitis but Vt possitis post obitum meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say I wil haue care that after my death you may remember your selues and not I will haue care after â—y death c. That which followeth teacheth it For we haue not taught you the power and comming of our Lord in the deceitfulnesse of fables c. The Glose saith Jnterim dum venio dabo operam c. As long as I liue I will giue order or I will doe my endeuour c. And as for the alleadging of Oecumenius saying that certaine would collect heereof by the figure called Hyperbaton that is to say a long draught of words the intercession of Saints it had beene their dutie in like maner for the discharge of a good conscience to haue added that which followeth That others which handle the same more simply do vnderstand it thus That wheras he so carefully laboureth to imprint this doctrine in them it is not for that he doubteth them to be egnorant but to the end that they might abide the more firme after his death Caiet 2. Pet. 1. At the least they should haue held themselues to Caietanus I wil giue order that is in my life time that you may haue after my death books which may put you in remebrance of this doctrin In the Apocalips 5. Apocal. 1.8 the foure beasts and the foure and twentie Elders haue harps in their hands and Viols of gold full of perfumes Which are saith S. Iohn the prayers of the Saints therefore they must be imployed as intercessors for vs. Now it is not called in question whether they pray or praise God or no but if they make intercession to God for the things which wee particularly and by name pray vnto them for and againe if we may and ought to imploy them for intercessors with God for vs. And this cannot be gathered out of this place but rather that they praise God and pray vnto him And this praier without any further gessing of it doth follow in the next verse Thou art worthie to take the booke and to open the Seales thereof c. for thou hast bought and purchased vs to God by thy bloud out of euerie tribe and language c. And then not to imploy their merits with God for vs in stead of that of the Lambe but rather to acknowledge the bloud of the Lambe imployed for themselues And that maketh yet lesse for them Apocal. 8.3 which they further alleadge out of the fore part of the eight Chapter where the Angell standeth before the Altar with a Censor of gold wherein there were many perfumes giuen vnto him either to offer vp with the praiers of all the Saints or rather according to the Greeke to adde it to the praiers of the Saints vpon the Altar of gold which is before the throne For this Angell saith their Glose is Christ himselfe offering vnto God his father the petitions of the faithfull which are acceptable and well pleasing to him for his sake S. Ambros Aug. Primas Andraeas Caes in Apocal. Ambrose expoundeth this whole place of the teachers of the Church euerie man in his age That Christ openeth then the booke when by his holy spirit hee manifesteth vnto them the sence of the Scriptures that they fall downe before the Lambe when they are raised to the meditation of his mysteries and by consequent are humbled in themselues that these odors are their praiers whereof the Psalmist speaketh Let my praier ascend vp vnto thee as the perfume of incense c. And vpon the eight Chapter he taketh Christ for the Angell Ambros in Apocal c 8. the Church for the Altar c. and maketh many sorts of incensings praiers of the Saints For saith he the faithfull pray when they aske forgiuenesse of their sinnes when they giue almes when they forgiue their neighbours when they obserue and keepe the commaundements of God c. August Primas Andr. Caesar Thom. Aquin. in Apoc. c. 5. l. 8 And not a word of the praiers of the Saints that are dead for vs or of vs praying to them And as little in S. Augustine Primasius Andreas Bb. of Caesarea Thomas
spoken of in the song of the three children in the furnace Daniel 3. ex Graeco Ye spirits and soules of the righteous blesse ye the Lord c. All these false couers and colourings notwithstanding being euident testimonies not so much of an vnwillingnesse to come to reformation as of a shamefastnesse to be ouertaken and detected of this spirituall whoredome Cassander therfore and Hofmeisterus more freely if so be they had but practised it in the Church as they belieued held it in their harts Cassander verily who after hee had excused the Church of Rome to Maximilian the Emperour as much as he could euen vpon this article that Orate was as much as Vtinam oretis Pray ye that is I wish and desire that you would pray saith notwithstanding That he maketh not in his owne behalfe any praier but vnto God by Iesus Christ and that he accompteth that the most infallible way Hofmeister who after he had gathered whatsoeuer hee could out of the old writers August de visâ—tâ—t infirmotu si eius est l. 1. c. 2. concludeth with these words of Saint Augustine I shall speake more boldly and ioyfully to my Iesus then vnto anie one of the holy spirits of God c. But what do our fathers of Trent say here after the long looking wherewith they haue made vs to looke for reformation Do they allow at the least these expositions these mitigations or do they bring some better of their owne Neither but on the contrarie they institute and ordaine that we should call vpon the Saintes by praier to help vs Suppliciter humblie beseeching them vpon our knees and that we should betake our selues not to their praiers onely but to their helpe and succour declaring all such as haue any other opinion to be wicked impious And the Catechisme made by the authoritie of the said Councell saith plainly Christians worship Angels but not as God is worshipped we must pray vnto the Saints in as much as by the grace and merit purchased by them God doth deale wel with vs c. And Cardinal Hosius a man approued of them Rom. 8. to such as alleadge S. Paul That we cannot call vpon any but him in whom we belieue answereth lustily That we must also credere in Sanctos belieue in Saints What reformation can there be from theÌ„ who after such enormous faults laid open discouered by the light of Christendome doe wilfully make themselues blind and yet will not haue themselues accompted of as hauing failed in any point And yet furthermore they ioyne thereunto another notorious pranke of maliciousnesse which is their causing to bee raced out in good bookes Index pag. 8.10.24 25.30.31.36.38.47.49.50 whatsoeuer might checke or controll their proceedings for so they haue resolued and set it downe as appeareth by their Index Expurgatorius As for examples The place where S. Augustine distinguisheth betwixt the honour due vnto God and that of Saints the interpreter hath giuen this note This that is to say that which is to be reserued to God alone is now giuen to all the Saintes Deleatur let it be raced and put out In the Tables of S. Augustine S. Chrysostome and S. Ierome their works there were many places noted which directed vs vnto such sayings in their works all speaking against the inuocation of Saints vpon the heads whereof were set Deleantur In Erasmus and Faber Stapulensis famous worthy men in their profession when they say Deum solum omnis oratio adoratio decet Vnto God alone belongeth all praier and worship is it not written Torcular calcaui solus Index pag. 49.50.55.59.61.255 I haue troden the wine presse alone All the Saints are nothing if the question bee once of true worship all our owne workes and those of our fathers from the beginning of the world are no better c. Deleantur And Cassander likewise where he sheweth how the old father did vse the words Merite and to merite That When they said Orate this was as if they had said Vtinam oretis c. Deleatur But what reasons will there satisfie these men if they need not any other answer to them but the racing and vtter blotting of them out or what witnesses if there be nothing but away with them to burning CHAP. XVI That man cannot merite eternall life for himselfe much lesse for another where the consideration is first of mans state before regeneration OVr aduersaries as they say do pray vnto Saints because they make intercession for them vnto God but we haue alreadie destroied this foundation And they make intercession for them say they by the power of their merites and that not onely for the procuring of them gifts and graces in this life but also eternall happines in that to come For which cause wee haue next to shew vnto them that so we may not leaue any thing doubtfull That no man can merite with God not eternal life or rather not the least grace of this fraile transitorie life not for any other man no not for himselfe And this we will deale in according to the three estates of man Man in his first estate could not merite Genes 1. Ephes 4. Colos 3. Psalme 19. his integritie or innocencie his fall or transgression and his regeneration Of his integritie it is said That God had created him according to his own image and S. Paul expoundeth it to consist in righteousnesse holinesse and the knoweldge of God c. That he had placed him in Paradise in a place abounding with all felicitie which Dauid calleth placed in honor In so much that he held had both his being his graces and his glorie at the good pleasure of his Creator of his meere free and vndescrued goodnes The abilitie to merite might haue beene great the good deeds only considered but then what abilitie or power can there be to merite of him of whom he holdeth all of him for whom a man can do nothing Let vs admit then that our first father had vsed all these graces perfectly well that he had possessed them in such feare 〈◊〉 awe as he should yea and that he had fulfilled the law as naturally he might yet had he beene able to say after all this but with the same pride which cast him down from his high glorious estate it selfe alone I haue deserued that God should yet further giue me this yea that he should continue vnto me what he hath alreadie giuen mee If we do not wrongfully name and call our merit that pleasure which it pleaseth God to take in adding and bestowing graces vpon his euen grace for grace and glory for glorie to deserue well of vs if I may so say and that so exceeding bountifully and liberallie as that we are not able to merite any thing of him So then here is place for that Iob. 41.1 which God saith in Iob Who is it that gaue me first I wil
that so far as that Arnobius telleth them that they can haue no religion wheras there are Images he saith Simulachra not Idola How far was this man from being of their minds who can finde no religion if they see no Images But Lactantius his Disciple Schoolemaister to Constantine the Great doth lay open this matter at large in these generall rules That Images Imagines inquam were not taken vp for any other cause then for such as were absent that the Image of God is alwayes superfluous because he is present euery where That man is the truest Image that can be made of him as represēting him in the actions of the soule That it is a meer foolerie to paint such things as one hath and after to fal down and worship them seeing that the Images to the cōtrary if they had vnderstāding haue iust cause to fal down and worship man who hath made them It is likewise a great blockishnes for them which haue sence to worshippe senceles thinges and for those which haue reason the vnreasonable as it is for them which are heauenly borne to worship the earthlie That Images are nothing else but the shapes and similitudes of dead men or the works of mortall men In the end concluding after the maner of his Maister in these words Nō dubium est quin religio nulla sit vbi simulachrū est It is most certain that there is no maner of religion whereas Images are But with what face could he say this if in his time that is in the time of Constantine the very time wherein was held the famous Councell of Nice the Christians had Images seeing that all the reasons which he alledgeth against the Pagans are aswell to be applied to the Christians in asmuch as they may equally and as indifferentlie be spoken against their Images And indeed the Councell of Elibert held at that time Concil Elibert c. 36. deliuereth vnto vs this writ in expresse tearmes Placuit picturas in ecclesia esse non deberi ne quod colitur aut adoratur in parietibus depingatur It hath seemde good vnto vs that is it is decreede that there should be no pictures in the Church for feare that what men do honour and worshippe should be painted vpon the walles Yuo in decret l. 2. Therefore not the three persons of the Trinitie for wee worship them but so do we not the Angels neither the Saintes in the same sence with our aduersaries who worship and adore them Neither is that to bee taken for an aunswere which some men alledge namely that this was in the time of persecution for the reason serueth indifferently for all times As that that which is worshipped shold not be painted c. But on the contrarie it may seem that this Decree was made for feare that the rest which then the church inioyed should minister occasiō to the Christians to follow the lewd maners of the Pagans it hauing bin freely confessed before by the Pagans that the Christians did not vse thē at all as may bee gathered as well by the reproches wherewith they were ordinarily giuen to reproach them Lampridius in Adriano as also by the testimony of the Historiographer Lampridius as That the Emperour Adrian willing to receiue Iesus Christ into the number of the Gods caused to be prepared for him many Temples without Jmages which were well remembred vnto the time of Constantine and called the Temples of Adrian c. Athanas cont Gentes Athanasius sayth The inuention of Images is not good it sprung from that euill one and that which hath an euill beginning cannot bee iudged good but altogether and wholy naught for how I pray you can God bee knowne by Images If it bee by the matter then what needeth any forme And doth not his glorie appeare in all thinges If by the forme what neede is there then of colours painting and might hee not be better known in reasonable creatures And otherwise what a pittifull and lamentable thing is it that the seeing should worship the blind the hearing pray vnto those which cannot heare for where is there any creature that can saue an other c Reasons altogether alledged against the Pagans but so as that they haue the same force against the Christians and as for that little treatise of the Image of Christ slipt in amongst the workes of this great and worthy man let it bee farre from any man to obiect it against vs there is indeed recorded therein that Nicodemus did make one and that it fell into the hands of Gamaleel Zacheus and others after that into the handes of the Bbs. of Ierusalem and that after the destruction thereof it was carried into Barutus a Citty of Syria where being pierced and thrust through by a Iew there issued out of it blood that by it likewise were miracles done c. For besides that this fable may seeme to come out of the Legends budget and for that also it is not confirmed by any Author Nannius in praef in Athanas Nannius a Doctor of Louaine who hath reduced the workes of Athanasius into tomes doth not let to put it in the number of the bookes imagined falsly to bee his and Bellarmine himselfe for shame cannot deny it whereunto you may also adde the testimonie of Sigibert who sayeth that that accident in the City of Barut happened in the yeare 765. Sigibert in Chronic. Legend 30. and the historie of Lombardie in the yeare 750. that is neare 400. yeares after the death of Athanasius as indeed this Treatise is neuer found to be alledged before the second Councell of Nice about the yeare 800. and thus you see how vpon this and other such vntruthes this doctrine of lyes is founded and built And indeed we read these words in Athanasius He that worshippeth the Image of the king worshippeth in it the king himself And this our aduersaries vse to serue their turn withall against vs but they do willingly let passe to speake what image it is that hee meaneth Serm. 4. cont Arrian for indeed he meaneth not that made by Nicodemus seeing it would haue serued his purpose for the maintaining of the worshipping of the Sonne of God against the Arrians but the substantiall Image of the Father Iesus Christ our Lord whome hee concludeth to bee worthy to bee worshipped in himselfe August Epist 119. and the Father in him as S. Augustine sayeth by the same reason That whereas it is forbidden in the law of God to honour his similitude or likenes it was not as though there were not an Image of God but because hee had but one which ought to be worshipped euen that which is himselfe namely the Sonne of God and that not for him and his sake but with him not Christ himselfe considered as a man how glorious soeuer he be seeing that the holy Fathers do call the Arrians Idolaters because they honoured Christ as
they held him to be a Creature and likewise the Nestorians worshippers of men because they separated the two natures that is the Sonne of God Athan. cont Arrian orat 1. Greg. Niss in laud. Basil Synod Ephes in Ep. ad Theo. ValeÌ„t c. 67 Synod Nic. 2. Act. 7. in Epist Synod ad Constanti Iren. Amphilo Ambros de obitu Theod. in Epist ad Rom. from the Sonne of Marie Athanasius Gregorius Nissenus and the first and second Synodes of Ephesus and the second and last of Nice how beit otherwise very idolatrous and yet with this priuiledge and prerogatiue that if any creature were to be worshipped who should be more worthy then Christ the man because Christ was acknowledged by these heretikes to be the Sauiour of men Amphilochius Bb. of Iconium We take no care to set out in colours or tables the Images of Saintes because we haue no need but we ought rather to call to our mindes the puritie of their liues And this he may seeme to speake against the Carpocratian Heretikes so called which did honour the Images of Christ and his Apostles S. Ambrose sayeth Helena found out the title What did shee shee worshipped the king not the wood because this is an error of the Pagans an impious vanitie TheÌ„ she worshipped him that was hanged vpon the wood who was described by this title Now hee speaketh there of Helena the mother of Constantine the contrarie wherof our Legends wold make vs belieue And in another place he saith By what reason or by what authority ought wee to worship the Images of Angels or of Saintes when as the Angels and Saintes in their life time did neuer suffer themselues to be worshipped Optatus Mileuitanus maketh mention that the Donatistes to make the Catholickes to be hated did threaten the comming of a people amongst theÌ„ Optat. cont Parm. l. 2. which would set Images vpoÌ„ their Altars And worthily saith he if the thing had succeeded according to the report but there was no such matter seen there was not seen amongst them anie thing but the accustomed purity ordinarie soleÌ„nity c. S. August skirmisheth very hotly in many places against Images as in the Epistle 222. and on the 114. Psalm August Ep. 222. in Psa 114. which is very plaine powerfull against the vanity thereof and we can bring from thence whole leaues for he abaseth them maketh them more vile then bruit beasts carrion or any other creature calling them the instruments of error and the habitations of Diuels c. And addeth his reasons agreeable with those of our times but trussed vp in a few wordes saying They worship what their own hands haue made of gold and of siluer and we haue like wise certain vessels of gold of siluer for the vse of the Sacraments which are called holy for the ministery sake wherein they serue If there had beene anie such like Images in the Temples of his time who seeth not but the scope of the text did carrie him to haue spoken much rather of theÌ„ then of these vessels wherunto he annexeth a conclusion which cannot by any meanes be deluded saying They haue more power to bend bow our miserable soules because they haue mouthes eyes eares nostrils c. then to correct amend them Cassand in Consult 4.151 inasmuch as they neyther speak see heare nor smel c. And indeed Georgius Cassander in his consultation with the Emperour Maximilian proueth from this place That there were not anie in the Temples within S. August his Diocesse But to the end that no man may gather to himself any opinioÌ„ that he meaneth here the Pagans only he saith in his book of the maners of the Catholike church August de morib Cathol Ecclel l. 1. c. 34. I know manie that are worshippers of Sepulchers pictures which make good cheare vpon the graues of the dead and burie or powre wine vpon those that are buried and place these their actions amongst the workes of religion c. If any man say that he reproueth this fault in the Manichies how would he then haue taken it in the true professors of Christ For the Church saith he condemned these dealings forced herself as much as she could to correct ameÌ„d them from day to day Idem contra Adimant c. 13 And against AdimaÌ„tus the Manichie he saith Adimantus reproueth our zeale that is Of the Catholikes by which we abstaine to honour Images his meaning is therfore that we should belieue that he fauoureth them which for certaintie no man need cal in question or doubt of concerning the Manichies who by that means seeke to win grace and fauour to their accursed sect from the Pagans Then it appeareth hereby that to honour Images is to play the Pagans Idem in l. 6. de fiâ—d Symbo c. 7. and contrariwise to liue as a true Catholike is to detest and abhorre them In his booke of faith and of the Creed he sayth Wheras we say that the Father is set we do not imagine that it is as men vse to sit with their hams bended for that were an impious and vngodly part for a Christian to place such an Image in a Temple but much more in his hart which is the very Temple of God And what would he then haue said of these Images of the Trinitie which are painted at this day where the Father is set with a gray beard a crown imperial vpon his head Index expurgatorius 146. Pet Ram. in Schol. Metaphysic Damas de Orthod rid l. 4. c. 17. Nicaetas in vit Isaaci commeÌ„ Niceph. l. 18. c. 53. Synod Nicen. 2. Act 6.7 art 3.4.5 6.7 Thom. part 3. q 23 art 3. Oleaster in Deu c. 4. Abusens Epis in Deut. c. 4. the Son in his arms c And what wold he haue said to Bellarmine who blusheth not in the cleare light of the Gospel to maintain theÌ„ To Pope Sixtus the 5 and Pope ClemeÌ„t the 8. who pictured theÌ„selues in the begining of the Bibles which they caused solemnly to be imprinted To the Councel of Trent which appointed that these words should bee raced out of a certain book Taxat inquit cos qui Trinitatis Imaginem humana specie depingunt in Templis deleatur c. A thing detested and accounted of in the Church as abominable euen to these latter ages and to the most part of the worshippers of Idols To Damascene telling vs that to paint God is an extream impietie To Nicaetas calling it a madnes and doting furie To Nicephorus calling it an heresie And to the Idolatrous Councel of Nice the 2. iudging it impossible vaine and wicked And to Thomas and Oleaster maintaining in plaine tearms that God cannot be pictured in the olde Testament but rather in the new since such time onely as the worde hath become flesh Wherupon Abulensis doth note 2. inconueniences in those which picture the
for but approue O Lord and heare witnesse with Voluntariaoris mei the free offerings of my mouth Epiphan cont Aerium l. 3. t. 1 haeres 75. c. This argument was more throughly canuased and hotly dealt in about the yeare 500. in the time of Epiphanius who concealeth not or hideth the same from vs but setteth downe the verie same wordes That this is no commaundement of the father but an instruction and lesson taught by the mother that is to say by the Church Aerius found himselfe offended at these prayers for the dead which passed measure He put foorth this question Wherefore are the names of the deceased repeated and recited after their death And to what end doe praiers serue for those that are taken out of this life If it be to the end that they may not suffer for their sinnes c. Heere verily were a place to answere him that there is a Purgatorie That those that are departed hence without hauing satisfied for their sinnes are relieued by such suffrages c. But on the contrarie what dooth Epiphanius presuppose and set downe for the foundation of the matter in question Verily euen the quite contrarie That such as the liuing pray for are and liue in the presence of the Lord and that by these prayers such as are as yet trauelling this worldly pilgrimage doe witnesse their hope S. Chrysostome hath spoken of these prayers for the dead with greater aduantage then any others For that which Tertullian hath called Custome Epiphanius a Decree or Tradition of the Fathers he hath called an Apostolicall Tradition But he is confuted in one word by S. Ierome and S. Gregorie who saith that the Apostles vsed no other prayer in the celebration of seruice then the Lords prayer But yet for all that shall we thinke that hee praied for soules in Purgatorie when as hee belieued not any such thing Nay verily but rather for them which are with Christ Chrysost hom 3 ad Philip. Idem hom 4. ad Hebr. They are saith he with their king not any more beholding him as in a mirrour no longer loking vp vnto him by the eyes of faith but face to face For else what shuld be the meaning of these flaming Lamps but that we beare these glorious Champions companie home to their houses after their combat finished and accomplished As also what should bee the meaning of these Hymnes but that we glorifie God and giue him thankes for that hee hath crowned the deceased That he hath set him at libertie from all griefe and anguish and that he keepeth him now euen with himselfe These then are all of them nothing else but actions of ioy and reioycing And if thou marke what thou singest at that time it is Conuertere anima mea in requiem tuam Flie O my soule into thy rest for the Lord hath dealt graciously with thee And againe I wil not feare the euil wicked persons because that thou art with me c. Idem hom 70 ad Antioch in Math. hom 32 in Ioh. 61. In an other place The faithfull dying saith he shal take his flight vp into the habitation of the Angels so that he shal not be to be found euen at the time of his funerall And in deed the Liturgies which they obiect so much vnto vs should so much the more confirme them in this point That of Saint Basil Remember those O Lord which sleepe in hope of the resurrection Would he in their conscience call Purgatorie a sleepe And when hee prayeth for the liuing he saith For their saluation for the remission of their sinnes But for the dead For their rest and ease of their soule in a cleare and light place farre and free from weeping and wayling c. And thus Chrysostome The office of Millaine attributed to Saint Ambrose For them saith it which haue gone before vs with the ensigne of faith and which sleepe the sleepe of peace c. And that which they attribute vnto Saint Iames in the same sence For all such as haue embraced the true faith from Abell for the Patriarkes Apostles Prophets Martyrs as also for the Virgine Marie whome he calleth the mother of God most holy and pure c. And which amongst them is hee that would say that shee is in Purgatorie But after all Saint Ierome in the place before alleadged cutteth off all quite and cleane That out of this world we receiue no helpe aide or comfort either by the counsailes or prayers one of another And this is cited to the same end and purpose in the Decree And what shall wee say of the Masse vsed at this day Hierony apud Grat. c 20. in praesenti 13. q 2. which on the contrarie praieth not for the deliuerie of soules out of Purgatorie but out of Hell from the darke lake from the iawes of the Lyon and from eternall paines And that not for the time present but in respect of the iudgement to come as likewise that that which is read of the memorie of those which sleepe the sleepe of peace and which rest in Christ is not to bee read in the old Masse bookes of Rome which are written with hand but added onely after that the Masse hath beene applied to the vse of the dead So hard a thing it is and alwayes hath beene to vpholde and maintaine a lie against the truth They replie And what then was the end of praying for the dead In what sence they praied for the dead Orig. l. 3. in Iob We cannot better sound the reason of this then by the line of the Fathers themselues which did practise it Origen alleadgeth two reasons We celebrate saith hee the memorie of their rest partly to reioyce for that they are placed in Refrigerio at their ease partly for to pray vnto God that he would giue vs euen vs that are still liuing a good ende by faith c. This then is properly for the instruction of the liuing and not for the comfort of the dead Saint Denis Wherefore saith hee doth the Minister pray vnto God that he will pardon the dead Dionys c. 7. Eccles Hierar and place him in the region of the liuing For seeing that euerie man is there handled according to his life and that he hath now ended the same what can such prayers preuaile and helpe him Heere was to bee aunswered according to the doctrine receiued and taught by the Church of Rome That this was to free him out of the paines of Purgatorie But in deed what is his answere That the praiers of good and vertuous men doe neuer faile of their fruit That God rendreth to the faithfull according to their workes but in such sort notwithstanding as that he blotteth out their spots and imperfections for his mercie sake then it is not by the rigour and seueritie of Purgatorie That although the promises of God made vnto the faithfull be alreadie effected and fulfilled that yet the Minister doth
our aduersaries for we praise and honor the Lord in his saints glorifying his name for the singular graces which he hath bestowed vpon thē for the edifying of his Church acknowledging the meruailes that hee hath wrought by his power in the weaknesse of their ministerie hauing chosen them base and vile that they were for instruments of his power of his wisedome of his goodnes to carrie his name amongst the people hauing assisted them in their trauels deliuered them from infinite tribulations and in the end of their course crowned them with glorie And afterward wee praise and magnifie themselues in the gifts which it hath pleased God to distribute vnto them of his grace and fauour and specially that hee hath shewed them this fauour to vse them for the setting forth of his glory Math 25. Heb. 3. for that hauing well imployed their talentes giuen them of the Lord they are entered into his ioy for that they haue beene faithfull in the house so that they haue not loued or spared their owne liues Apocal. 12. euen vnto the death whereby they haue receiued of his liberall mercie the white garment c. And from thence wee are led along to a third honour that is to set them before vs as patternes of our life to pray to God to vouchsafe vs the fauour that wee may follow their vertuous steppes their holinesse their humilitie zeale and constancie following the exhortation of the Apostles Bee ye followers of me Rom. 15. Hebr. 12. as you haue vs for a pats terne and example And in another place Be ye not slothfull but followers of them which by faith patience haue receiued the inheritance of the promises After this fashion say I honor we the Saints praising God in them praising them in God and conforming our selues vnto thē by his grace And all this according to the precepts examples which we haue in the scriptures wherein their liues their deathes haue beene set out vnto vs to those endes whereas our aduersaries haue made them ridiculous by their deuised and faigned legendes and still doe make the name of Christ in stead of being glorified to be blasphemed by these their fooleries which they deliuer to the poore people for their principall instructions whereas for fiue hundred yeares after our Lorde they were condemned to be false Gratian. D. 15. ex Gelasio and by the Bishops of Rome themselues reiected as thinges inuented by such men as were either heretickes or infidels suborned thereunto by the malice of the Deuill himselfe to discredite the name and faith of Iesus Christ But rather wee denie with the scriptures that we ought either to flie vnto them for succour or els worship them For these seruices are due vnto God alone and to take them as intercessors betwixt God and vs is not belonging to them it is the office of our onely Mediator Iesus Christ our Lord Neither yet ought we to make any imployment of their merites or workes of supererrogation eyther to appease the wrath of God or to supply our vnworthinesse or else the passion of our Lorde for this were to annihilate and make of no effect his perfect sacrifice And this is that which wee haue to condemne in the Masse in this place wherein the Priest contrarie to that which hath beene tolde vs so oft namely that God is the onely searcher of heartes doth confesse his sinnes to the Angelles to the virgine Marie to the Saintes and Saintesses and prayeth them to bee intercessors for him vnto God wherein hee prayeth God to pardon his sinnes not by the merite of Christ nor by his blood but by the merite of all the Saintes and specially Of those whose relickes are vnder the Altar c. And wherein the sacrifice as they pretend of Christ is offered to God in the honour of the virgine Marie and of the men saintes and women saintes c. And these thinges we affirme to be directly against the word of God against the analogie of faith and against the vnitie of the auncient Church Now let vs consequently heare if our aduersaries haue any thing to say to the contrarie In Genesis 41. Iacob blessing the children of Ioseph vttereth these wordes Gen. 18.15.16 The God that fedde mee euer since I was vnto this day the Angell which hath beene my protection from all euill blesse these children And my name and the name of my fathers Abraham and Isaac bee called vppon or cryed lowde vppon by them c. Out of this place they gather that the Angels and Saintes ought to bee called vpon and praied vnto But as concerning the Angell whereof hee speaketh it appeareth that it was no created spirit for then Iacob would not haue ranked him and made him equall with God neither had hee praied vnto him or done other like thinges and vsed the verie same tearmes which are belonging to the Lord This Angell then is he of whom the Prophet Malachie speaketh Malach. 3. the Angell of the couenant the Sonne of God himselfe the Mediator of the old and new couenant in the beholding of whom the Patriarkes found grace with the Lord Eoxd 10.19.13 21 14.24 That Angell which is sometimes by Moses in Exodus called an Angell sometimes Iehouah that in like tearmes of speech alluding vnto these that is then when there is any speech of the conduct and guiding of Iacob that is to say of the people of Israel of his Church And thus haue the olde writers spoken Tertul. de Trinit c. 15. Tertullian expounding this place saith As hee hath not doubted or made any scruple in calling Christ an Angell so let no man be afraid or sticke to call him God seeing hee vnderstandeth here that in the blessing of his children hee is God and called vppon and likewise an Angell But and if that any hereticke shoulde obstinately sette himselfe against the truth that here is properly spoken of an Angell in this let him bee conuinced by the force and power of the truth c. Saint Hillarie alleadgeth it in the same sence vpon Psalme 123. Hilar. in psal 123. Chrisost in Genes c. 48. That wee ought to owe and ascribe all our graces prosperitie and deliuerances vnto the one onely God And after the same manner Chrysostome And as for that which is said of the name of Abraham being called vpon by his children it is a common and accustomed speech of the Hebrews vsed when they will speake of those men or women which are ingrafted into a familie Esay 4. as in Esay seuen women desire of one man that his name may bee called vppon by them that is to say that they may bee called by his name or held for his c. And in this place is plainly deliuered the adopting of the two sonnes of Ioseph which Iacob reputeth and holdeth to bee by place and right as capable of inheritance in the parting of the land as his
owne sonnes as in deed they drew lots for two But and if they belieue not vs yet let them at the least belieue their owne writers Cardinall Hugo saith To the end they might haue tribes as the sonnes of Iacob had And in the same sence hee expoundeth this word Esay 4. Lyranus Et inuocetur c. quia vocati sunt because they are called the adopted sonnes of Iacob and are become heades of two tribes after the manner of his owne children The annotation also of their Fonseca vpon Caietan This is a phrase of speech familiarly vsed of the Hebrewes that the name of this man is called vppon by that man when their meaning is that that man is called by this mans name And thereupon he alleadgeth the fourth of Esay and Daniel 9. Let them also remember themselues of their owne doctrine How that the fathers were in the Limbes that in the Limbes they did not see God neither by consequent know the affaires of men whereupon it followeth by their owne sayings that they could not be called vpon And yet notwithstanding Bellarmine in the time of the cleare light of learning is not ashamed to alleadge this place Eliphaz saith to Iob Iob 5. Call now and see if there be any that will answere thee and turne thy selfe vnto some one of the Saintes c. Which place other expositors doe reade with an interrogatiue point And the summe of the text is That no man when he is chastised of God can say that it is any wrong or iniustice seeing hee hath found as hath beene said before matter of reprehension euen in his Angels And how much more saith hee in them which dwell in these houses of clay c. And thereupon hee addeth Cast thine eies round about and see if thou canst find any amongst the most holy who hath beene punished causelesse But and if they will haue it that by Saintes the Angels are vnderstoode besides that it standeth not with the scope and purpose of the text it is as quickly denied as affirmed and such figures doe not proue or conclude any thing But and if they simplie take it to bee vnderstoode of the Sainte then so much the lesse seeing that they in the Limbes could neither heare norse according to their owne doctrine And certainly S. Ierome if he be the author of those commentaries was not aduised of this doctrine notwithstanding that he three handle this verse by name In the Psalmes saith Cocleus it is said Psal 32. Pro hac orab ad te omnis sanctus The Hebrew saith For this shall euerie holy man pray vnto thee c. The Chaldie For this shall euery good man pray vnto thee in time conuenient that is Because thou art readie to forgiue them which confesse their faultes And so S. Paul hir selfe doth expound it Romaines 4. But in euerie place where they find the name Saiâ—t there they will find inuocation or intercession of the Saints August Hieronym Theodor. in Psal 32. But without any longer staying vpon the matter Sant Augustine intreating vpon this place saith Euery holy man shall pray vnto thee because of impietie and for the remission of sinnes because thou fâ—â—giuest them and otherwise no holy man would pray vnto thee And when In due and conenient time when the new Testament shall be come when the grace of Christ shall be manifeted when in the fulnes of time God shal haue sent his Sonne to redeeme them which were vnder the law c. And this is spoken saith he of all Christians of Saint Paule himselfe who being prickt with the sting of the law cryeth vnto God wretched man that I am who shall deliuer mee from the bodie of this death Saint Ierome saith The Saintes doe pray in this life for the remission of their sinnes seeing the most holy are not exempted now is the conuenient time for to obtaine Theodoret in like manner I will not pray vnto thee alone for mine impietie but all those that shall haue the knowledge of thee shall make the same prayers vnto thee Seeing saith he that vnder the new Testament Haimo in Psal 32. Bernard serm 73. in Cant. the faithfull by sea and by land shall praise God by the singing of the Psalmes of Dauid c. Haimo The remission of iniquitie is good and for the obtaining thereof euerie holy man will pray vnto thee in a time conuenient that is to say in this life in which alone prayer can obtaine the same Saint Bernard For this saith he c. Seeing saith he that the Saintes haue need to pray to God for their owne sinnes to bee saued by his mercie they being nothing able to trust and leane to their owne righteousnesse c. And againe Pro hac orabit O misericors c. Idem in ep ad Henric. Senens Archiep. Euerie Saint whosoeuer saith hee shall pray vnto thee O most mercifull father for his iniquitie becomming a humble suter for the sence and feeling of his sinne and miserie and yet notwithstanding a Saint for that he consenteth not vnto it in that be delighteth and taketh pleasure in the law according to the inward man c. And Cardinall Hugo saith For all the Saints and holy men haue need to pray vnto God for the remission of their owne sins c. And in a couenient time that is to say in this present life according to that which is said labour whiles it is day c. Farre enough off then from the exposition of our aduersaries That the saintes deceased doe pray for vs. And Lyranus followeth Saint Ierome Cardinall Caietanus and Arias Montanus translate it Super hac not Pro hac that is saith Caietanus That euerie Saint shall pray vnto God for to obtaine the blessed fauour of his diuine righteousnesse c. Here is no question then of praying for another in an other life And as little proofe is there to bee gathered out of Psalme 121. Psalm 121. I haue lifted saith Dauid mine eies towardes the mountaines from whence succour shall come vnto me c. By the hils they will vnderstand the Saintes This is a figure And by these hils some vnderstood the scriptures as Saint Augustine others the heauens as Euthymius some the Saintes as Caâ—siodorus Of such sortes of speaking there followeth no good argument But let vs take them in whatsoeuer sence they will If it bee to the Saintes they were according to their owne doctrine in the Limbes and therefore in vaine for that purpose they had more need to haue cast downe then to haue lifted vp their eyes But they should at the least haue considered what followeth My succour commeth from the Lord who hath made heauen and earth And then not from all or any of these creatures bee they neuer so high and eminent And this is that which Saint Augustine saith No man can vnderstand by these mountaines great personages August in psal 121.
Let vs approch with boldnes vnto the throne of grace c. And no cause is there why his being lifted vp in Maiestie should either make thee ashamed or cause thee to be cast off and to take the repulse For in that he is exalted it is to draw thee vnto him and after him that he is at the right hand of the Father saith the Apostle Rom. 8. it is to make intercession for thee that he sitteth vpon the throne of Maiestie it is for to make thee to raigne The obiection that new honours vse to make men to bee hardly drawne to easinesse or familiaritie what grosse and friuolous toyes cannot bee alleadged against this partie for to speake properly hee hath not receiued any increase nothing more then his owne is growne due or come vnto him from before all eternitie hee is glorious yea and by that same glorie which he inioyed eternally with the father Father saith he glorifie me with thine owne selfe with the glorie which I haue had with thee before the world was made And that such a glorie as did not hinder him Ioh. 17.5 Philip. 2. from making him selfe of no reputation nor from taking the shape of a seruant nor from humbling him selfe for our saluation euen to the death of the Crosse a glorie likewise for certaine that cannot hinder him from graunting the things necessarie for our infirmities neither yet from inclining his eares in most bountifull manner vnto our requests that so he may carrie and faithfully report them to the Father For for that cause hath hee humbled himselfe euen to be like vnto vs To the end saith the Apostle that hee might be mercifull and faithfull in that which is to be done with God for vs. CHAP. XIII That the inuocation of Saints was not taught in the Primitiue Church and of the growth and proceeding thereof HOw then did this doctrine enter into the Church of Christ and how came it to be made a law Verily euen as all other humane inuentions by many steps and by tract of time after many ages Day by day errour was increased whiles men pleased themselues in their inuentions whereas knowledge should haue abounded if they had kept themselues to the word of Christ Many ages passed and were expired without any inuocation of Saints seeing it slipt in amongst the multitude of Gentiles in such maner as that no man regarded the same to marke and obserue it in the beginning and it hath caused some to wonder exceedingly how it should already be come to haue a party so throghly wonne vnto it amongst the people by the blunt blind aide of the ouertaken with forestalled embracing of Paganisme seing the most sincere vncorrupted Doctors did their whole indeuor to driue it out But this shal be made to appeare more clearely in the handling of the maner of the growth proceeding thereof howbeit for the better vnderstanding of the same we must here set before our eyes how they practise this article at this day in the Church of Rome in Inuocation Adoration Pilgrimages Temples Altars Sacrifices and in all the rest of the duties seruices honours that belong vnto God and are not to be giuen vnto any other and how they would gladly couer and colour the same vnder the shadow of some Apostrophe or Prosopopie framed and applied vnto some Saint or of some Panegyricke deuised in the honour of some Martyr or from some priuate opinion left free and indifferent not of the Church onely but of euerie Christian As for the holy Scriptures wee haue seene that it hath no foundation in them on the contrarie that part or portion therin which speaketh so honourably of the Saints whether liuing or dead of Angels likewise of their ministerie which they performe for our saluation commeth short Rom. 1. when once we goe beyond our bounds and limits They haue saith S. Paul speaking of the Gentiles honoured and serued the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then the Creator and therefore God hath giuen them ouer to their brutish affections c. And when as men doe goe beyond their compasse bee it neuer so little in that the honour due vnto man for Similitie sake may not proceed by little and little vnto that which is due to God onely the Saints and Angels doe vse to restraine them and plucke them backe yea euen before they be come so farre as they lawfully might S. Act. 10.26 Act. 14.15 Apocal. 19.22 Peter saith to Cornelius who fell downe at his feete Rise vp for I am a man and the Angell vnto S. Iohn too well instructed and taught of the Sonne of God to worship any creature Refraine thy selfe doe not so for I am thy fellow seruant and one of thy brethren which haue the testimonie of Iesus And the Disciples of the Apostles and their first successors had not forgot these admonitions It would be too long and tedious a thing here to recite all those places of the first Fathers prouing the inuocation of one onely God by one onely Iesus Christ besides that in the praiers of the Christian Church Clement strom l. 7. Iust Martyr Apol. 2. Tertull. in Apol. whereof we haue the patterns in Clemens Alexandrinus Iustinus Martyr Tertullian c. God is onely called vppon through his Sonne without any mention at al made therein either of Angels or of Saints Againe the ordinarie disputations that these of the first age had with the Gentiles were vpon this point for that they called vpon the Gods and others who for their excellencie in vertue were held for halfe Gods tearming it by the name of Idolatrie Whereas the subiect or matter it selfe did carie thē on rather to say vnto them that it was much better for them to giue this honour vnto Saints and Angels as our patrons and aduocates vnto God in heauen and yet not a word thereof On the contrarie Polycarpus the Disciple of S. Euseb l 4 c. 15 Iohn in his last praier which he made vnto God being now fastned to the stake to be burned aliue calleth vpon God feruently and calleth him The God of Angels the God of all the righteous that liue before his face This was enough and the rather being in that his perplexitie distresse to haue put him in mind of these patrons if he had so reputed them but he remembreth not neither yet maketh mention of any but one Bishop and mediator Iesus Christ Irene l. 2. c. 58. And Ireneus the Disciple of this Polycarpus saith Those which are the true Disciples of Christ receiuing grace from him accomplish and fulfill in his name the benefits which they doe vnto others according as euerie man hath receiued the gift from him From him they haue power ouer diuels from him the knowledge of foretelling things to come as also their visions and prophesies as well as the gifts of healing c. In all this there is not a word of
Virgine Marie was for his comfort and consolation yea and that amongst the rest vnto Eue her selfe which had sinned in as much as God had chosen this vessell to beare and bring forth the comfort of mankind from the first man euen to the last They abuse in a higher degree of vnfaithfull dealing a place in Iustinus Martyr Iustin Martyr Apol 2. The Gentiles reproach the Christians saying that they were Atheists that is to say without God The Christians answere Yea without Gods whom you take to be Gods but not without the true God For as concerning him we worship him that is the father and the Son which is of him who is come and hath taught vs these things and all the host of good Angels that follow him and the propheticall spirit that is to say we worship the father the sonne and the holy Ghost Now these words which yet are not found in many copies must vpon euident and apparant necessitie be read with a Parenthesis for there he alludeth to that Ephes 3.10 which S. Paul saith to the Ephesians That the mysterie of our Redemption which was hid from all time in God was manifested vnto principalities and powers in heauenly places c. Otherwise what should this meane We worship the father the Sonne the Angels and the holy Ghost And the holy Ghost himselfe after the Angels And by this meanes to saue the Saints they make no conscience to blaspheme the holy Ghost But in the meane time this is the Monke Perion his translation and from thence this errour hath beene dispersed into many bookes in these daies Origen commeth About the yeare 260. Hieronym ad Pammach Ocean Epiphan t. 2. l. 1. haeres 63. hauing a bold spirit Whome I loue saith S. Ierome as hee is a translator but not as he is an author of straunge opinions for his spirit and ingeniousnesse but not for his faith because his writings are venemous without any warrant of Scriptures and offering violence vnto the same c. And of this iudgement is the whole Church After this then to whome may he not iustly be suspected For as heretofore he laid the foundations of Purgatorie vpon the opinions of the Platonists so from the same he gathereth the first stone wherupon afterward was laid the inuocation of Saints The Platonists said that the vpper and higher things must bee ioyned with the inferiour and lower by a middle comming betwixt both God with men by Angels that is by their mediation and comming betwixt But Christians must not lend their eares to this as those that haue a far deeper secret and mysterie reuealed vnto them hauing giuen them his Son God and man and ioyned together in one person for the saluation of mankind that which was farre remooued and set asunder by our sinnes so that the Platonists could not comprehend or conceiue the same Notwithstanding wee see that mans inuentions do commonly please vs better then the reuelations of God and flesh and bloud doth more freely and willingly imbrace them because it smelleth and findeth something of it owne therein Euseb â—e preparat Euang. l. 12. 13. August de Ciuit. Dei l 8. c. 14.18.20 22 23.25.26 Now the summe thereof was that betwixt the greatnesse of God and the infirmitie of man there were two orders of Mediators the blessed spirits or the separated intelligences and the soules of the blessed wee call them in our Christian language Angels and Saints That these Angels offer vp mens suites and petitions to God in reporting them vnto him and obtaining a graunt thereof by their intercession c. That for this cause we must praie vnto and honour them partly as Aduocates partly as more excellent in their merits then men And that such also do the same who for their merits being men whiles they were here vpon earth haue beene exalted and extolled as Gods in heauen such a one was Aesculapius who wrought the same effects in heauen by his Diuinitie which he wrought here below by his Art such a one also was Hermes which succoured and conserued generally all those who directed their praiers vnto him c. Who is hee that cannot behold and clearely perceiue the opinions of the Church of Rome in these points of Paganisme Now they did not all enter with a full sea into the Christian Church but for certaine it is that the Gentils which were receiued into the same being seasoned with this doctrine could not be so little cherished and vpheld either by being winckt at or otherwise by the sufferance of the Pastors but that they by and by tooke great footing and that in a small time What is it then that Origen saith Origen hom 3 in Cant. The Saintes saith he which are departed out of this life bearing stil their wonted loue and charitable affections to such as remaine behind in the world if any man say that they are carefull for their saluation and that they helpe them with their praiers and intercessions towards God he doth not runne into any inconuenience for it is written in the booke of the Machabees This same is Ieremie the prophet of God that prayeth daily for the people c. Marke There is no inconuenience in it And further some are of opinion those also of the learned that these Homelies vpon the Canticles were made by some latin writer and not by Origen Vpon Iosue Ego sic arbitror I am mightilie drawne to be perswaded that all the fathers which haue fallen asleepe before vs doe still in part beare some portion of the combat with vs and doe helpe vs with their praiers thus much I haue heard said of some of our old maisters Vpon the booke of Numbers he groweth more hot for saith he Quis enim dubitat who doubteth but that they helpe vs with their praiers and confirme vs by their examples c. Where it is to bee considered how that he speaketh doubtfully of this opinion that he which had the scriptures at his fingers ends if hee had had in store euer a place to haue confirmed and setled it vpon he would neuer haue had recourse to an Apocrypha place of the second booke of Machabees neither to the report of his old maisters But yet moreouer it appeareth by Origen himselfe that this was but a discourse of his and not the faith of his time If saith he the Saintes that haue left this bodie and are with Christ do any thing for vs after the manner of Angels that take charge of our safetie let it be accompted amongst the secrets that are hidden and kept close by God and are not to be intermedled withall by any writer that is to say in a word inter Apocrypha for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke doeth not signifie any other thing But of this priuate discourse of this pretended secret misterie that the Saints pray for the faithfull gathereth he this consequent it
receiued into the Church in Athanasius his time howsoeuer it be out of doubt that they had the doctrine And now we be come to the time of the first Nicene Councell Anno 350. the word of inuocation of the Saints hauing neuer beene heard of in the church of all that time which by this meanes had beene without this doctrine more then 4000. yeares as likewise neere hand 400. Tertull. aduer Praxeam yeares after the incarnation of Christ a manifest signe and token that it was neuer his but that it came from the Deuill according to the rule which Tertullian giueth vs to try the doctrines of the church That that which is the ancientest is the truest and that what is come in since then is false and counterfeit Or els according to Lyrinensis his rule That which alwaies hath beene and euery where and amongst all men The first notwithstanding that brought it in might be led thereunto by a good intention and those which suffered it might happily not see to what abuse it was likely to come the qualitie and nature of superstition being such as the Phisitians deliuer the Hectike feuer to consist of which is in the beginning very hard to bee knowne or discerned but easie to be cured whereas in progresse tract of time it becommeth verie hard to cure and very easie to be knowne The praiers of the Saintes deceased for the liuing were the particular opinions of Origen and Cyprian The bringing in of this abuse by a Rhetorica l figure founded vpon a likelihood and fostered in the solitarie celles and cloisters of Monkes vntil such time as they brought forth the offering vp of praiers from the liuing vnto those that were dead And breaking out of the cabins of the Monasteries they beganne to pearch in the pulpit vppon that great increase of the Church that followed the empire of Constantine and his successors and yet all this while carried more like vnto a Rhetoricall figure or flourish then anie article or graue pointe of Diuinitie and deliuered in their Panegyrickes And Saint Basill and Nazianzene Anno 370. who brought the Monkes out of Egypt and Syria into Greece were the promoters and furtherers thereof being the most famous Orators of that age an age verily wherein the Church grew and prospered greatly for honour and wealth by reason of the protection of the Empire but therewithall growing heauy and laden with the errours of Paganisme slipping into it together with the multitudes of the Gentiles the Church in the meane while being busied in beating down the heresies raised about the trinity they being thē in their chief strength The quickest sighted conceiuing that they had gained no small matter when they had turned the Gentiles from their Gods to Angels Basil in Gord. Mart. de Martyre Manante and from their halfe Gods to the Saintes of the Christians and from the seruing of the one to the louing and imitating of the other Saint Basill therefore speaking of the Martyr Gordius celebrateth his feast rehearseth his life and exhorteth the people to follow him and all this according to the order of the Church But in the praier that hee made of the Martyr Manans he went beyond the bounds of the order and obseruation of the Church falleth into the superstition of the common people Call to your remembrances saith he how oft you haue seene him in a dreame and how oft he hath ministred help vnto you in your praiers and in your iourneyes c. This passeth the limits both of the scriptures as also the decrees and ordinances of the Church and it had beene better that he had kept himselfe to the rule which he himselfe elsewhere doth giue vnto vs As That to depart from the scriptures is to fall away from the faith But yet our aduersaries not contented with this will make him say more then he would He saith in the Panegyricke of the 40. Martyrs He that is in affliction goeth vnto these 40. and hee that is in ioy runneth vnto them c. the wife praying for her husband and the mother for her children c. that is to say thus did the common people practise Bellarmine giueth our aduersaries more aduantage Let him that is afflicted go vnto them c. as though hee would prescribe and appoint them to doe it And hitherto haue the Panegyrikes brought vs. Nazianzene against Iulian Heare all ye people tribes tongues and ages that is Nazianz. in orat 1. in Iulian. all ye which are aliue at this day or shall be borne hereafter Hearken O yee hostes of heauen and companies of Angels heare likewise O thou soule of the great Constantine if thou haue any sence in thee and you O ye soules of the rest of the Christian Emperors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe vpon the passeouer O thou great and sacred Passeouer saith he the purgation of the whole world I am purposed to speake vnto thee as if thou hadst a soule c. Idem in orat Sanct. Pasch Who seeth not that this is the verie same which the Rhetoricians call Apostrophe For and if this were a formall and orderly inuocation would hee haue applyed the same so confusedly to euerie thing both liuing and not liuing as well to the wicked as to the good godly to things without life as well as to things hauing life to the liuing as well as to the dead And as for the dead would hee haue prayed vnto them in such vncertaine and wauering sort and with so little faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie fashion and manner of speaking vsed by the Pagans If you haue as yet saith he any sence or feeling in you In orat de Basil And yet in certaine other places he waxeth more feruent and hot And in his Panegyricall oration which he made of S. Basill so far as to say that he is in heauen and that he sacrificeth prayeth for the people yea so farre as to say vnto him Behold and looke downe from heauen vpon vs represse and plucke out the pricke of this flesh by thy praiers c. Idem in orat de Athanas Cypr. And likewise in that of Athanasius Direct this people guide and furnish them in this combat and spirituall warfare And in that of S. Cyprian after the same manner But that we may more clearely see that this was a priuate opinion which the Pastors held rather in respect of the peoples deuotion Idem in epitaph patris then the people from the instruction of the Pastors let vs alwaies obserue these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I perswade my selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it may be spoken without arrogancie c. Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they haue any sence or feeling left them I am constrained to speake vnto them as though they were present and heard I aduise and counsell you
Eunomius the Sonne be not partaker of the substance of the Father how shall he be an intercessor c. And therefore the Saintes by the same accompt no Gods no intercessors CHAP. XIIII Of the continuance of the purenesse of doctrine concerning Inuocation and of the growth and proceeding of the corruption of the same in the Latine Church LEt vs here againe returne to the rest of this doctrine in the West Church proceeding where we left to speake of the same S. Hillarie tooke vp his standing at this point That notwithstanding that the Angels and the Saintes do continue their charitie towardes vs that yet we must call vpon one onely God by Christ it being expected that hee should be alone and onely one which knoweth and can doe all things And now let vs a little looke ouer S. Ambrose S. Augustine and Saint Ierome in the Latine Church and examine their opinions the first of them answering within a little the time of Basil Nazianzene the other two the time of Epiphanius and Chrysostome in the Greeke Church S. Ambros in sunere fratris Satyr Ambrose verily in like manner as S. Basill wanteth no store of Rhetorike such as the time afforded In the funeralles of his brother Satyrus he is vehement Well saith he go thou first into this common house that which now is more desired and wished for of me then any other thing make readie there for vs our bed chamber leaue mee not to languish and mourne any long time after thee Call vpon me if I be too slow and helpe me to make more hast Ambr. in Luc. l. 10. c. And in another place From whence shall I cause thee to come Peter that thou maiest tell me what thou didst thinke when as thine eies distilled teares shal it be from heauen where thou art in the companie of Angels or els from the graue c. Who will not acknowledge in these words the Rhetorical Apostrophes so familiarly vsed of Orators In his booke of widowes he is carried away a great deale further in a Declamation When saith hee Peter his mother in law had a feauer Andrew and Peter praied vnto the Lord for her And thou O widow hast so many neighbours that pray for thee the Apostles the Martyrs and the Angels therefore thou must pray vnto them for they can pray for our sinnes seeing that they are washed from theirs by their owne bloud seeing also that they are beholders of our actions Againe Is she lesse fit to pray because of her sinne or lesse fit for to aske and obtaine let her vse the benefite and helpe of others which doe pray c. Who is hee that may not iustly be offended with these loftie and hyperbolicall speeches with this exceeding ryot lauish laying out of such high mounted speeches directly contrarie to the doctrine of Christ his Apostles Of Christ who calleth the repentant vnto himselfe they being so much the more fit to come vnto him by how much the heauier they feele themselues laden with the burthen of their sinnes Come vnto mee saith he all you that labour are heauie laden c. Of the Apostles who teach vs that the sins of the Apostles themselues were washed away in the blood of Christ As also against the doctrine of his dearely beloued Origen That the virgin Marie hath need to be washed to be sanctified and to haue a part in the redemption purchased by this blood But now let vs heare him like some still brooke or little riuer gliding smoothly along some plaine channell all his heate of Rhetoricke laid aside and expounding the scriptures according to their bare meaning and sence that verily in a far other sence The Gentiles said to him as we haue seene before It is needfull to haue accesse vnto kings by the mediation of great personages so we must looke to approch vnto the high God by inferior and pettie Gods so say our aduersaries by the saints And what answer doth he make them vpon the Romaines Ambr. in epist ad Rom. c. 1. But saith he and that in many words With God thou needest not any other intercessor then a deuout spirit It is high treason against him to make way to come to him by his creatures whereas in deed it is good for kinges who know not whom to trust in their common wealth but not in respect of God who knoweth all things Idâ—â— de Iscac Antma who vnderstandeth the value and worth of euerie man c. But wouldest thou haue a Mediator looke vpon him whom he giueth vnto thee Iesus Christ himselfe saith he is our mouth by which we speake vnto God our eye by which we see the father our right hand by the which we offer vnto the father and if that hee make not intercession for vs neither we nor any of the saintes haue anie part or portion in God And elsewhere Idem l. 3. de Spir. Sanct. c. 12 Wee must not worship saith he any thing but God as the scripture saith Thou shalt worship one onely God The holy Ghost likewise must be worshipped seeing that wee worship him who after the flesh is borne of the holy Ghost But no man must draw or applie this to the virgine Marie she was the temple of God but not the God of the temple c. And if any man reply and say that he speaketh of adoration and not of praier he ouerthroweth the question for in vaine is it to pray where wee put not our affiance But saith hee the Almightie power of Christ was declared and manifested in that we know that it is hee alone in whom wee must haue our affiance c. Coloss 1. In so much that if any man thinke that he ought to frame his deuotion either to some one of the Angels or els to some one of the superiour powers bee it knowne vnto him that he is in an errour for he that humbleth and casteth downe himselfe before the subiectes is altogether out of the way he cleaueth not fast vnto the head he is without a head Truncus est c. And this is according to the scope of the place in the Colossians expounded heretofore by Theodoret of the Canon of the Councell of Laodicea In the time of S. Ierome this inuocation did insinuate it selfe more and more amongst the people in so much as that it was come to an open offence and controuersie And this is proued by the disputation betwixt Saint Ierome and Vigilantius Hieronym contr Vigilant whether it were that on the one side Vigilantius did not speake honorably enough of the Martyrs or that Saint Ierome doth wrongfully so charge him proceeding here as in other places from wholesome admonition and reproofe to hot and distempered choller a man for that cause certainely vnworthy to bee admitted into any disputation concerning religion But of all Vigilantius his Theses because his bookes are not to bee come by
goest about to worship them then it is that the good Angell is displeased with thee c. And in an other place That which the greatest of the Angels doth worship Colere Idem de Vera relig c. 55. tom 10. the same is that which is to bee worshipped of the most base and meanest of all men for because of fayling toworship it the nature of men is become the last and worst For the Angels are not become either wise and vnderstanding or true and iust by any other then man but euen from one and the same wisedome and from that one and the same immutable veritie Euen the truth and wisedome of God of the same substance with the Father which hath thought good to take vpon him the nature of man to teach vs thereby that man hath no other to worship and adore then him which is adored and worshipped by euerie creature indewed with vnderstanding and reason Seruitute And leâ— vs know and belieue that the good Angels are also of the same mind that wee should worship with them one and the same God and therefore we doe honour them with brotherly loue but not with diuine worship or seruice neither doe we build any Churches vnto them and that because that Religon doth bind and restraine vs to the one onely Almightie God c. And thus you may see one of the foundations of Inuocation irrecouerably vndermined by this that we are not to adore any but the one only God that the Angels and Saints take it for offered iniurie when we doe otherwise That Inuocation hath an interest in Adoration as apart thereof c. And now behold here an other Idem in Psal 29. That there is not any mediatour but one onely that this one onely God will not bee called vpon and praied vnto but by this mediator If thou consider saith he the Diuinitie of our Lord Jesus Christ wee find not in it either matter place or affection for praier For in the beginning was the word c. But hearken to that which followeth after The word became flesh thou hast herein a Maiestie wherunto to pray and an humanitie that praieth for thee For this was spoken by the Apostle and that after the resurrection Who sitteth saith hee at the right hand of God and maketh intercession for vs. In as much as he hath vouchsafed to be a mediatour betwixt God and men And what is this God The Father the Sonne and the holy Ghost And what are men Sinners wicked and vngodly mortall Betwixt this Trinitie and the iniquitie and infirmitie of men was a mediatour made euen a man But it may be that this man is not placed ordained al alone for the executing of this charge office Non est quo eas nisi ad me Non est qua cas nisi per me In Iohan. tract 22. Idem de Relig. Serm. 55. tract 10. Praeteripsum Idem in Psal 109. but heare yet further Behold what thy Sauiour saith vnto thee Thou hast not whether else to goe besides me thou hast not whereby to goe thither but by me Walke by Christ so thou commest to God thou goest by him thou goest to him Seeke not wherby thou maiest come to him otherwise then by him He was made the way by which thou hast to come I say not vnto thee seeke the way he that is the way is come vnto thee arise walke walk by good manners walke on foote Whosoeuer runneth out of this way the more hee runneth the more he waÌ„dreth because that he draweth the more backward out of his way And for as much as praier is the meane by which man approcheth vnto God he explaneth himself the more carfully Ther is not saith he any righteous praier but by Christ Again that praier that is not made by Christ is sin Let his praier saith he be turned into sin And wherefore Because it was not made by the mediatour of God men Iesus Christ the man What then the Saints Martyrs Apostls angels cannot they be mediators cannot they be our aduocates Let vs heare him Idemâ—ontra Parmen l. 2. c. 8 S. Iohn saith not saith he you haue an Aduocate as seperating himselfe from amongst sinners as though forsooth hee had had no more need of the propitiation which is made by the Mediator sitting at the right hand of the father making intercession for vs for then he had spoken arrogantly and falsely And if he had said you haue me for a mediator with the father I obtaine pardon for your sinne as Parmenian who set the Bishop in the place of the mediator betwixt the people and God it had beene yet worse Exoro Who would haue taken him for an Apostle of Christ Yea who wold not on the contrarie haue taken him for Antichrist To the end therfore that Christians may keepe the vnitie of the spirit in al their praiers let theÌ„ be assuredly perswaded of one onely mediatour For Christians doe recommend one an other in their praiers but he alone is the true mediator which maketh intercession for all and for whome no man praieth So Paul though a principall member vnder the head but yet notwithstanding a member recommendeth himselfe to the praiers of the faithfull he maketh not himselfe any mediatour betwixt the people and God but he praieth that all the members of the body of Christ would praie for him c. For if Paul were a mediatour then all his fellow Apostles should be so likewise Non constaret ei ratio Idem in 1. Ep. Ioh. And if that there should be any mediatour then Paul himselfe should misse in his accompt when as hee saith one God one mediatour of God and of men c. In an other place We haue an aduocate c. Behold and marke Iohn the same that dranke vpon the Lords breast c. He saith not you haue but we haue and he saith not you haue me for an aduocate but you haue Christ. And he chused rather said hee to put himselfe in the number of the sinners that he might haue Christ an aduocate then to set himselfe downe for the aduocate in the place of Christ and to be found condemned amongst the proud and arrogant He that hath held this hath not spotted himselfe with heresie hath not fallen into schisme For hence it is that schismes arise when men say we are iust and righteous we sanctifie the vncleane we iustifie the wicked we praie we obtaine c. And the Saints then saith hee doe they not pray for vs And the Bishops doe not they pray for the people Read but the Scriptures and you shall see that the Bishops doe recommend themselues vnto the people The Apostle saith praying alwaies for vs the Apostle for the people the people for the Apostle you for vs wee for you all the members one for another the head for all c. And then the Saints liuing and not the dead for
but for memorials as vnto men that are dead whose soules liue with God Neither doe we prepare any Altars to sacrifice vpon vnto our Martyrs but we offer a sacrifice vnto the one onely God both our God and the God of the Martyrs in which sacrifice the Martyrs are named in order for the number is read ex diptychis as men of God which haue ouercome the world in confessing of him but they are not praied vnto by the Minister which saith seruice for hee sacrificeth to God and not to them notwithstanding that hee doe it In memoria corum non in memoriam in the place of their Graues or Sepulchers and not for their Sepulcher or Graue Where it is to be noted that he plainely opposeth vnto their particular deuotions Precem Canonicam the forme of praier vsed in the Church An euident testimonie that in the seruice of his time the Commemoration of the Saints had not as yet proceeded vnto inuocation and by consequent ought to cause vs to suspect a place alleadged of our Aduersaries out of Cyrill the Bishop of Ierusalem his instructions concerning the interpretation of mysteries Gesner in Bib lioth August de Ciuit Dei l. 8. c. 27. wherin are these words When we offer the sacrifice we make mention of the Saints which are deceased before vs to the end that God by their praiers may receiue our praiers c. And indeed these bookes are found in Greeke written by hand in some Libraries vnder the name of one Iohn who liued not till many yeares after In an other place Saint Augustine Wee honour the memortes of the Martyrs as well to bee thankefull to the true God in these solemne Assemblies for their victories as for to bee exhorted thereby by the renuing of their memories to imitate them in praying vnto the same God for our aide and succour And by this meanes ad Sepulchrum aut memoriam Petri supplicare Idem Ep. 42. is not to praie vnto Saint Peter but to praie vnto God in remembring our selues of the place of the Martyrdome of Peter and that it would please him to giue vs the like constancle that hee gaue vnto his Apostle Peter And this is the cause why in the time of Saint Augustine in the third Councell of Carthage and in the Mileuitaine there were Canons made of purpose forbidding that any thing should bee rashly chaunged in the praiers of the Church Concil Carthag 3. c. 23. but obserue and marke notwithstanding what followed The former saith When a man is at the Altar let his praier be directed euermore vnto the father and to whatsoeuer praiers a man betaketh himselfe let him not vse them before he haue first conferred with the best instructed of his brethren The latter Concil Mileuit c. 12. That no praiers petitions or Masses that is to say Collects Prefaces or recommendations bee made in the Church except they haue beene approued in the Councell for feare saith it that there bee mixt something amongst them that is contrarie to the soundnesse of faith either by ignoraunce or else by vnaduisednesse And S. Augustine by name did sit in this Councell August Ep. 43.44 The Gentiles obiected vnto the Christians and a certaine man named Madaurensis vnto S. Augustine And well VVhat doe you lesse then we Wee call vppon the powers of God vnder many names we make our supplications vnto them after diuers sorts Piis precibus adoramus We adore and worship them by our holy praiers for it is to bee noted that inuocation alwaies in the old writers is taken for a part of Adoration And wherein are the Christians behind the Pagans when in stead of Iupiter Iuno Minerua and Venus habent colunt they haue and worship the Martyrs of Africke as Mygdor Sananes Naupsion and Lucitas c. But doth S. Augustine confesse it On the contrarie Nullum eoli mortuorum how doth he take it in the matter of honour Be it knowne vnto you saith he that no Christian Catholike doth worship or adore any of the dead that nothing is worshipped with the worship of the Deitie that hath beene created of God but the onely God that hath created all things To Faustus the Manichee in like manner You haue said he chaunged the Idols into Martyrs Quos votis similibus colitis which you worship with like vowes Where the word of Vowes is taken as in the Greeke for Praiers And the Gentiles knewe well inough to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they did not worship their Idols as Gods but as mediatours vnto God Nay saith he We honour the Martyrs with the honour of loue and fellowship August contr Faust l. 20. c. 22. as we shall doe to the people that are good and vertuous here in this world saue that we performe that we doe to them with greater deuotion as being alreadie become conquerours But with that manner of worship which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not for any to be worshipped but the one onely God and because that oblations and Sacrifices belong vnto him alone we teach that neither they nor any other such thing can bee giuen to Martyr or Angell Let our Aduersaries who are continually saying of Masses their pretended sacrificings of the Sonne of God in honour of the Saints and Angels wash their hands of this place Let them answere vs also how they may pray vnto them seing that they cannot sacrifice vnto them and that because that praiers are the sacrifices of Christians as wee haue shewed at large both by the Scriptures as also by all the old Fathers and themselues cannot denie it Idem de Vera religione But how much better should they doe if they would conclude with S. Augustine Non sit nobis Religio cultus mortuorum Let vs not make a Religion of the worshipping of the dead The honour that is to be giuen to them consisteth in imitating of them and not in a deuout adoring of them If they liued godly they doe nothing affect any such honour but their desire is that wee should honour the one onely God and so doe likewise the Angels Now it is sufficiently apparant by that which goeth before what S. Augustine his opinion was concerning this Article and we need not doubt but that if he had had but a little the vpper hand and aduantage against the streame of the time hee would haue made it seene In the meane time as false doctrin cannot stand but by falsehood Serm. 2. de Annunt Assumpt our Aduersaries haue mingled with Saint Augustine certaine Homelies of Fulberts Bishop of Charters who liued not till almost sixe hundred yeares after S. Augustine wherein hee saith Sancta Maria succurre miseris c. Sentiant omnes tuum leuamen c. The Chanon Garet hath dealt more faithfully for hee alleadgeth them vnder the name of Fulbert And after the same manner they alleadge the bookes of Meditations which
hauing beene from the beginning belonging thereunto For hauing said In communicating and worshipping the memoriall of the holy Virgine of such men Saints and women Saints c. it followed that the Priest said some thing and he cut it off al too short leauing the sentence imperfect and hanging in suspence for this cause consideration that he might make an end with a praier which he linked thereunto and it is attributed by some to Pope Siricius by others to Gregory Of the Letanie altogether after the like manner for it was a generall praier which was made into Articles for all the necessities of the body of the Church and of the members therof yea for the estate of the world c. And at the end of euerie Article the Cleargy and the people were wont to answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord haue mercy vpon vs a thing as yet practised in the reformed Churches of England And in al the Liturgies aboue named all these Articles are craued of one onely God by Iesus Christ Likewise that of Clement the Pope Pro superna pace Deum oremus pro salute animarum nostrarum pro prosperitate sanctarum ecclesiarum pro clero populo pro magistratibus totius mundi Let vs pray for the peace that is on high for the saluation of our soules for the prosperitie of the holy Churches for the Cleargie for the Cominaltie for the Princes of the world c. And to euery Article that the Deacon pronounced the people and the Cleargie answered Lord haue mercy vpon vs. But for as much as the third Councell of Carthage had said that all praiers should be directed made to God those who had resolued to thrust in the Inuocation of Saints began indirectly O Lord heare vs by the intercession of the Virgin Lord doe thou prepare and guide our waies pathes by the praiers of thy Saints c. But Gregorie proceedeth further euen to a direct praier Saint Mary pray for vt c. And to the end that this might find a more gracious intertainment welcome it was said that there were some that had heard the Angels in the celebration of a certaine solemne Letanie crying Regina coeli laetare Reioyce thou Queene of heauen c. Gregor l. 12. Comment in Iob. c. 13. As also to establish this doctrine vpon a more durable and firme foundation Gregorie laboured to race and blot out as much as hee could that which had gone before For S. Augustine had said proued by the Scriptures that the Saints did not intermeddle with humane affaires Gregorie to the contrarie Those that see saith he the charitie and tender loue of Almightie God it is not possible that they should be ignorant of any thing And this fell about the yeare 600. Towards the yeare 680. the sixt generall Councel was held at Constantinople wherein was condemned the heresie of the Monothelits They cite against vs out of this Councell these words After the worshipping of the one onely God let men pray vnto the Saints to become intercessors vnto his Maiestie The East and West Churches were already become corrupt inough euen in their being come to that state But when we bring that Councell against them in an other instance then they haue learned to say that there were no Canons made in it and that those nine which stand in the Tomes of the Councels are fained Damasc l. 4. de Oithod fid Damascen about the yere 800. mult plied enlarged this opinion and that so far as that he taught that we ought to adore worship the holy Virgin calling her the Queene of al creatures and the Saints the friends of God to the erecting of Churches vnto theÌ„ directly against S. Augustine Beda his fellow in time did the same For how could it be that the Saints should be lesse priâ—ed when as the second Councell of Nice had ordained at the same time that their Images shuld be worshiped But behold at the same time Claudius B. The doctrine of Inuocation of Sainth opposed first of Auxer afterward of Turin the same with Adalbert the Scot reestablished the vniuersity of Paris in the time of Charls the great did oppose himself therunto Return hee you that are so blind vnto the light Claudius Taurinens aduers Theod. Abba which inlightneth euerie man that commeth into the world to that light that shineth in darknesse and so as that the darknesse cannot comprehend or put it out What is the meaning of this though Noe and Daniell and Iob were in the midst of you but to the end that no man shuld trust either to the merit or to the intercession of the Saints Because that if we haue not the faith the truth and the righteousnesse that they had we cannot please God Heare then O you which are so foolish amongst the people which runne to Rome which seeke at Rome the intercession of the Apostle heare I say that which S. Augustine hath so often pronounced against you c. But Ionas Bishop of Orleance answered him after his death neither in deed haue we any part almost of the writings of this Claudius of Turin more then is by him alleadged But so it is that it was not growne to any worse condition either with Charles the great nor with the Emperour Lewes the Gentle his Son neither yet with the French Church of his time A manifest testimonie thereof appeareth in that the holding of the contrarie to the Inuocation of Saints was not accompted heresie Synod Paris sub Lothar And in deed this Synode of Paris which wee haue alleadged here aboue hauing to proue that Images Non sunt colendae neque adorandae ought not to be worshipped or adored prooued by the Ancient Fathers that the Angels and Saints are not to be worshipped or adored Now Inuocation is a principal of the true Adoration of the true worship In like manner the Letanie was not then come to the point that it is now but comprehended and contained more of the calling to remembrance then of the inuocating of the Saints For there is a Letanie to bee read in an old booke in the Abbey of Corbee vpon Weser in Germanie which is of the yere 900. or there about as it seemeth by the mention which it maketh of the Emperor Arnulph and of Pope Steuen Bauo Abbas Corbiensis sub Arnulph apud Krantzium in Metto l. 2. c. 10 that should bee the seuenth Wherein the Deacon contenteth himselfe with the naming of the Saints and the people and the Cleargie in stead of answering Ora or Orate pro nobis that is to say Pray thou or Pray yee for vs doth answere throughout Exaudi Christe Heare vs O Christ O thou the redeemer of the World help them c. For example the Deacon said Arnulpho regi vita victoria God giue life and victorie to Arnulph the king The people answereth O Sauiour of the world aide and
of my God The Breuiarie of Premonster And likewise we reade furthermorein the Breuiarie of the order of Premonster which was instituted in his time these Latine rimes in the Liturgie vpon all Saints day Adiuuent nos corum merita Quos propria impediunt scelera Excuset eorum intercessio Quos propria accusat actio At tu qui eis tribuisti Caele stis palmam triumphi Nobis veniam ne deneges peccati Shall we saith hee be helped by their merits which are hindered by their owne grieuous crimes Excused by their intercession who are accused of their owne actions and workes But thou O Lord which hast giuen them the ensigne of celestiall triumph denie not vnto vs the pardon of our sinnes The Valesians opposing themselues c. But whiles the abuse in the meane time was master of the plaine and open field there was raised new forces by the Waldenses and Albigenses which gaue a sharpe assault with great heate incountering the same euen to the drawing of the matter to such a dispute and parle as required for an indifferent hearing of the same an assembly of many graue and learned men in an open Councell and not staying there proceeded euen to the filling of a great part of France so far with the fauoring and good liking of their matter as that til all maner of fraud and force did ioyne and couple it selfe together they could neuer be perswaded to abandon and banish it out from amongst them yea which more is to the giuing of it such deepe roote as the Histories of that time as well as the enemies themselues doe witnesse as that it ouerspread and flourished in all the nations of Christendome Therefore amongst their Articles we reade this for one That there is but one mediator and that all inuocating and worshipping of men is but Idolatrie And the foresaid histories doe further adde that the doctrine of the Waldenses was no new thing but such as had continued euer since the time of the Apostles at the least euer since the time of Pope Syluester the first that is to say that the chaunge beeing come by succession of time into the Christian Church they should haue retained the puritie of the same amongst them Histor Vetus de Waldensib And in deed a certaine booke of this date saith That it was for three respects more daungerous then any other sect The first quia diuturnior because saith it it was of longer time for some are of iudgement that it hath continued euer since the time of Pope Syluester some there are likewise that say euer since the time of the Apostles The second because it is more generall Quia generalior for there is not almost any Countrie or nation wherin it hath not seated it selfe The third because that others by being blasphemous against God doe make men afraid of them whereas this hath great apparance that it proceedeth of pietie in as much as the fauourers thereof liue iustly before men doe easily belieue that which concerneth God and the whole Creed cleauing fast only to the Church of Rome c. And thus spake their enemies also and this being once said I would haue to serue without any further repetitions Now it is not credible how this abuse holding by open force the vpper hand of the truth Lombard l. 4. d. 55. did in short time become horrible fearefull Lombard from hence forth doth put it downe for a sentence That the Saints make intercession for vs and that both by their merits because they fulfill wherein wee come short as also by their affection because they ioyne themselues vnto our vowes This hitherto had not beene vttered in any sort so hardly to be disgested And furthermore from henceforth al the Schoolemen doe not only follow and approue what he hath said but doe labour to make it to be valewed still at more more As Alexander Hales Bonauenture Thomas c. And their reason is That Vltima reducuntur in Deum per media That the extreames cannot come to God but by meanes things of a midle qualitie The very same reason that the Platonists did alleadge for the intercession of their Gods Semi-gods As concerning the question whether the Saints do know the affaires of men or no that also they take vpon them to determine That they know all things in as perfect sort as the Angels in the beholding seing of God The same that S. Gregorie had said as it were by the way But what will they doe with S. Barnard who maintaineth that the Saints are not receiued to inioy the presence of God vntil the resurrection And to Pope Iohn the 22. whom W. Occam saith to haue so resolued him Thom. Sum. q. 57. art 5. 12 art 8. as also to haue laboured to cause him to sweare therunto at Sorbone And finally to S. Thomas who teacheth That the Angels by naturall knowledge doe not vnderstand the mysteries of grace and that by that which they haue in the seeing of God they do not know any more then it pleaseth him to reueale vnto them that for other matters they know not either those that are contingent neither yet the thoughts of harts Being notwithstanding the ordinarie subiects according to the doctrine of our aduersaries both of the inuocation of men and of the intercession of Angels But seing they haue brought vs to speak in their tearmes ab extremo ad supremum per media behold see the extremities whervnto they lead vs. Antoninus Archb. of Florence teacheth Anton. part 3. Sum t. 3. 12. Idem part 4. t. 15. 1. Ioh. 2. That Saints must be both inuocated adored of all that all those vpon whom the Virgine Mary casteth her eyes are necessarily iustified saued that Christ is ouer rough in as much as he is both aduocate iudge together for that God hath prouided vs of an aduocatesse in whō there is nothing but mildnes So that what is said in S. Iohn If we haue sinned we haue an Aduocate c. he turneth it in plaine words to be vnderstood of the Virgin Mary Heb. 4. and that which the Apostle to the Hebrews saith vnto vs of Christ the high priest Let vs draw neere vnto the throne of grace c. he will haue it to be vnderstood of her For Marie saith he is the throne of Christ Genes 2. c. What shall I say more The Seraphins say they would haue retained Marie as shee ascended vp to heauen No saith she it is not good that man should be alone speaking of the eternall sonne sitting at the right hand of the father I am giuen vnto him for a help in the worke of redemption by suffering with him and in the worke of glorification by making intercession to the end that if he should threaten to drowne the world as in the deluge I may appeare before him as the rainebow to the end that hee
their course they are crossed by the Epistles of Paul written to the Romaines and Galathians for in them he opposeth and setteth against their righteousnesse of workes that which is of faith and grace giuing them to consider the enormitie of sinne and the soundnesse and sinceritie of the righteousnesse of God In summe he bringeth them backe to the seeking out of their saluation in the Crosse of Christ their blessednesse and righteousnesse in that that he is made a curse and sinne for them And yet notwithstanding this doctrine being of the nature of that old Serpent cannot be so cut in peeces by the sword of Gods word but that it taketh hold againe and knitteth together And so much the rather Merit maintained by the Philosophers brought into the Church by how much the flocking of the Gentiles into the Church was the greater to whome it was plausible as agreeing with the Philosophie of the world and their free will the fountaine of all mans presumption and ouerweening beeing admitted into the bodie of Diuinitie by the Greeke Doctors who sprung out of the same Schoole more easily then was either meete or needfull Now the chiefe brocher of the same was one Pelagius a Briton borne about the yeare 400. in the Latine Church who had beene a Monke in Syria and had many other Monkes his followers Merit of workes confuted But God raised vp vnto vs also in those times to withstand this doctrine Saint Ierome Prosper Aquitanus Fulgentius Primasius and other great persons who sharply confuted and gainesaid the same and aboue all one Saint Augustine Resistance and head made against the same who ouerthrew all the foundations of the same who also tooke occasion by this stumbling stone to plucke vp by the rootes all manner of presumption and preiudicate opinions which in the former times had crept into the Church by the meanes of Circumcision Paganisme the Law or Philosophie What followed hereupon He should haue rooted out men and all so deepely had this sprout taken roote in man For no sooner was Saint Augustine departed this world but this heresie sprung vp a new in a Monke called Cassianus meanely learned taking his beginning to the end hee might find a more easie and plausible entrance at a third Assertion consisting of a meane or middle nature betwixt the doctrine of Saint Augustine and Pelagius and by this meanes preuailed and was approued of verie greatly in our Countrie of France who yet found presently there to withstand and refell him the foresaid Prosper Aquitanus and certaine others This man at that time taught that many attained grace without grace by the only power of free will That man crauing the same of himselfe it was giuen him and afterward grew and increased according to the proportion of his merits That as fully there might be certaine men found who how vnwilling so euer they might be were notwithstanding made partakers of this grace through pure and meere grace Thus making two sortes of Christians one saued by free will and the other freely by grace That it was in the power of man after his fall of himselfe to doe good workes yea to merit eternall life But what saith Prosper thereupon vnto him Who if any others was mightie in the Scriptures And here it stood him vpon to haue alleadged him wholly Verily that it behoued him to haue firmely held the doctrine of Saint Paule being most excellently expounded by Saint Augustine and accordingly hee draweth our Countrie men thereunto most learnedly That no man obtaineth grace but of pure and meere grace That they that flie thereunto through the feare of death and those which runne thereto with a ioyfull hope are helped and assisted thereunto by one and the same grace That man in Adam hath lost all the meanes of comming vnto eternall life all the seedes of pietie and vertue That who so attributeth our merits vnto any other then God or vnto man any other thing but his deserts doth greatly erre and speake against the scriptures were he a Iob a Prophete or an Apostle the law hauing beene giuen to no other end but to condemne vs and consequently to make vs to be altred and chaunged by grace And yet notwithstanding all this this said heresie and naturall claime of nature against grace doth not cease continually to returne and swimme aloft being relieued by the Monkes the Pharisies of these latter times blowen vp and kindled by the common people who willingly hold and suffer themselues to be perswaded that their saluation is of themselues neglected by the succeeding Bishops the most part of thē being ignorant maintained by the grosse palpable darknesse which for a long time vnder the ouerflowing of barbarisme did couer all the world God notwithstanding not suffering this truth of saluation in the saith of one only Christ to be chooked extinguished as is easie to be verified by the writings of the most famous renowned that haue liued heretofore For Greg. saith We are redeemed by grace Anno 600. Gregor in c. 28 Iob. l. 18. c 22. Non nostri Conaminis sed diuinae dignation is who so should giue but their right vnto all our good workes in stead of giuing vnto them Christ should giue vnto them sharpe and seuere punishment For it is one thing that man meriteth by righteousnes an other thing which he receiueth by grace Again It resteth not in our power to attaine and come by the inwarde light but herein euen for that God hath vouchsafed to bestow it vpon vs For how oft doe we begge and craue it with inward sighes and gronings Et in eius amaenitates recipi non meremur neither doe wee deserue that is to say and affirme with a witnesse Wee are not reputed or thought worthy to receiue it at his pleasure and at another time all at a blow the grace of God will assist and help vs c. Againe Without him there should some become Saints and holy men if a man without the gift of the onely begotten Sonne Idem in 3. cap. Iob. l. 5. c. 8. could possiblie attaine the gift of sanctification But who is he that dare build himselfe as on a certaintie vpon men when hee cannot possiblie doe it vppon Angels Againe Our righteousnes being examined with the righteousnes of God is vnrighteousnes In destructione iudicis Looke what is glortous in the eye of the workman is nothing but dirt and dung being tried by the Iudge And therefore Saint Paule hath said I find not my selfe greatly guiltie in any thing but by and by he addeth and yet am I not therefore iustified c. And againe I am restored to life Idem in cap. 9. Iob. l. 2. c. 11. in c. 28. l. 18 c. 22. Idem in cantic canticor not by hauing merited but by being pardoned And as for them which boast themselues of being saued by their merits they are contrarie vnto themselues for whiles they desire