I intreate and beseech you sir by our Lord Iesus Christ that you speake vnto the rest of your Collegues and Fellow Confessors my Brethren and Masters in Christ and intreate them that whosoeuer shall first obtain the Crowne of Martyrdome aske and procure forgiuennesse of this Sinne vnto our Sisters Candida and Numeria This indeed Cyprian hath by way of Relation remembring the practice of another man but He himselfe in another place out of his owne iudgement maketh this request for himselfe Mementote tunc mej cum in vobis virginitas honoratur And hee maketh this agreement and compact with Cornelius Bishop of Rome and holy Martyr That whether of them twain should depart this life first should remember his companion left behinde and recommend his estate vnto God in Heauen In his 57. Epistle thus Concordes atque vnanimes vtrobique pro nobis semper oremus pressuras angustias mutuâ charitate releuemus Et siquis isthine nostrum prior diuinae dignationis celeritate praecesserit perseueret apud Dominum nostra dilectio pro fratribus ac sororibus apud misericordiam Patris non cesset Oratio And answerable to this out of the same perswasion is that of Hierome where he putteth Heliodorus in mind what hee would haue him doe for him after death Tunc parentibus eiusdem ciuitatis scispetes pro me rogabis qui te vt vinceres induxi Hee prayeth not to him being dead but aduiseth him what to doe when hee is dead Remember his Friend vpon Earth left behinde and Recommend his Cause vnto the Almightie which is nothing to the Romane Inuocation of Saints if yet Saints altogether vnknowen and vnacquainted with any of vs in their Life time Thus farre wee may goe peraduenture safely in Negotiation betwixt the Saints dead and aliue and that through euery species and kinde of Prayer and Supplication Intercession for good to bee obtained Neither doe we onely grant this memory but if they wil a more peculiar care and charge of their friends here Deprecation of euill to be auoyded giuing God thankes for good obtained and receiued I adde yet further peraduenture some Saint or Saints departed may haue more speciall care of interest in charge ouer some men or man Country or Countries then is vsed ordinarily or others commonly haue by vsuall disposition out of some speciall dispensation peculiar deputation out of ardent affection religious deuotion or some like other regard best knowen and approoued vnto God in his secret counsell and purpose in some extraordinary course Leo had this opinion of Saint Peter as appeareth in his Epistles in sundry places as specially superuising and patronising the Church of Rome Nos experti sumus saith hee nostri probauere majores Serm 1. de S. Petro Paulo credimus confidimus inter omnes labores istius vitae ad obtinendam misericordiam Dei semper nos specialium Patronorum orationibus adjunandos And it may be admitted that as opinion hath beene some certaine Saints haue more speciall Care and a peculiar Patronage Custodie and protecting Power as Angels also haue ouer certaine Persons and Countries by especiall deputation Not for employment to bee sent è tabernaculis beatorum the Office of Angels in their Ministery but for aduancement of their good in generall intercession for the Bodie not in speciall mediation for any part or member occasionally Examples hereof are frequent and many Saint George is accounted the Patron of England And this also as we did the other de Angelo Custode we doe but grant we doe not vrge de fide Saint Andrew of Scotland Saint Iames for Spaine others for other People and Countries anciently chosen and deputed It needs not bee tendred or held as de fide it is no point of necessitie to Saluation it may bee true there is no Impietie in beleeuing so or so nor doth this opinion of a generall Protection inferre any speciall Intercession This I am sure the Ancients supposed it and were of opinion yet neuer said to any such Patron Saint Ora pro Nobis or Pro me Leo had that opinion for Saint Peter ouer Rome Nor doe we thence inferre Intercession Basil imagined the like for those fortie Martyrs of Caesarea Nazianzene relateth a storie done whereby the most blessed Mother of God may seeme to haue speciall Care of holy Virgins De Cura pro mort Cap. 16. And S. Augustine supposeth not much differently Deus suorum merita Martyrum vbi vult quando vult quomodo vult maximè per eorum memorias quoniam hoc nouit nobis expedire ad aedificandam fidem Christi pro cujus illi confessione passi sunt bonitate mirabili ineffabill commendat So Saint Augustine opined and I see nothing to the contrary but so may wee For no support is hence no direction no colour at all for Call vnto them ordinarily Incident occasions newly arising euery day haue no dependencie vpon nor correspondencie with these Precedents Though Cyprian and Cornelius might so agree in time of Life while ordinarily they could speake or intimate their Necessities one vnto another though hee that dyed first of them two Cornelius was the man first martyred might and doubtlesse did recommend Saint Cyprian left behinde him vnto God in his prayers and so strengthen his Faith confirme his Loue aduance his desires and deserts in suffering and that according vnto compact and promise betwixt them two in Earth yet was this no warrant for Saint Cyprian remaining behinde some yeeres after him to direct his addresses vnto Saint Cornelius for after occasions not knowne vnto him before his death Nor did hee euer after put him in minde of his promise or commend his Case vnto him with Sancte Corneli ora pro me For how could hee giue him notice thereof which is in this Case all in all And though it may bee for wee are not ascertained nor can so bee nor euer were any so resolued that the Martyrs had some interest in some occasions in some places toward some persons extraordinarily that some Saints haue peculiar dispensations yet I say with Saint Augustine in the place before remembred Ista diuinitùs exhibentur longè aliter quà m se habet vsitatus ordo singulis Creaturarum generibus attributus as euen the opposites must confesse Because we are to bee ruled by ordinary course not by extraordinary dispensation And we are to be regulated and directed by that Ordo in rebus vsitatus not to addresse our selues for Practice vnto vnusuall courses of extraordinary dispensation Non omni quia in vinum aqua cum voluit Dominus repentè conuersa est ideo non debemus quid aqua valeat in Elementâ—rum ordine proprio ab istius diuini operis raritate vel potiùs singularitate discernere Nec quoniam Lazarus resurrexit iccirco mortuus omnis quando vult resurget aut eo modo exanimis à viuente quomodo Dormiens à vigilante
that passeth by Each Saint hath a part as it happeneth as men are disposed or occasions are presented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Foxe in the Fable Shee hath many addresses vnto many Mediators For Accesse and Audience For Dispatch and Riddance at Gods hands to bee heard and deliuered in time of Trouble few or none immediate To or By himselfe Many Mediators of Intercession onely For I say not For though shee be wise enough in confessing God the donor principall author I cannot I must not say that the Church of Rome denieth Call vpon mee to hold in good Obedience or in Diuinitie For Certainely Shee addresseth Te ad me Man vnto God vnto none but vnto God to be heard and deliuered by him alone out of tribulation in the Day of trouble as Author and Originall of all helpe and Grace deduced and deriued meerely wholly and totally from Him Freely professing willingly acknowledging as truely beleeuing as any doe or can doe whatsoeuer that Euery good gift and perfect giuing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worke of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God It is true and must not bee denied The Romane Church in her Doctrine for and concerning Practise it is otherwise doth not impaire or impeach the Sure firme and fastest Meditation the Peculiar worke of Christ Iesus or appoint Propitiators in his place who alone as all sufficient in himselfe payed the price of our Redemption and made vp without assistants or Concurrents the alone absolute atonement by his Reall and perfect Satisfaction betwixt God and Man Willingly they acknowledge and professe together with vs that None but Christ none but Christ In Earth they haue none beside Him and in Heauen not any to bee compared to him who onely through the Dignitie of his Person and alsufficiencie of his Desert meritoriously obtaineth what wee can desire or what wee Call for at Gods hands It is false which is imputed if yet it bee imputed and layd vnto their Charge That they haue many Gods or many Lords That they Call vpon Saints as vpon God to helpe them That they mention not Christ but Saints in their Deuotions They doe not deny Call vpon mee In their Doctrine and Opinion Inuocation is peculiar vnto God alone as a part of that Eternall Morall dutie which man euer doth owe vnto God his Maker and Protector in all his wayes Inuocation I meane in a proper Sense it is Aduocation and Intercession onely which they giue vnto Saints which Act is sometime called Inuocation in a large extent as it passeth and is directed from man to them Their helpe with Dauid onely standeth in the Name of the Lord who hath made both Heauen and Earth For Gratiam gloriam say they dabit Dominus It is the Lord alone that Giueth because it is in his power to giue both Grace and Glorie Therefore the great Dictator of that side layeth downe this Proposition as resolued vpon on all hands by his Partie It is not lawfull to desire or request of the Saints that as Actors of Diuine good things and Benefits they grant vnto vs glory or grace or any other meanes vnto eternall happinesse For why Our helpe standeth in the Name of the Lord that hath made Heauen and Earth And he addeth That the Saints are no immediate Intercessors for vs with God but whatsoeuer they obtaine for vs at Gods hands that they doe obtaine by and through Christ And it is for ought I know the voyce of euery Romanist Non ipsi Sancti sed eorum Deus Dominus nobis est So it must not be imputed which is not deserued were they worse then they are It is a Sinne they say to belye the Deuill a Shame to charge men with what they are not guiltie of to make the breach bigger Being in this as shee is in other opinions somewhat 〈◊〉 us already too wide Concerning Saints departed thus they teach First that according vnto Scripture and Faith of the Church They liue and subsist in their better part That their Life is hidden in Christ with God whose Presence they now enioy in Glory in Heauen That there they rest from their Labours and magnifie his Mercies incessantly who hath sent such Redemption vnto their soules That there they forget not their brethren vpon Earth but remember the Church Militant vnto God And sure if there bee a Communion of Saints and a Fellowship betwixt those two maine parts of the Tolu◠the Church of the Redeemed by the blood of Iesus Triumphant in the Heauens and yet Militant heere in Earth Orant pro Nobis saltem in genere those that enioy the Fruit of their Labors now with God are not Forgetfull of their brethren behinde and not consummate in the Flesh I insist not on this it is not now questioned by the Opposites But farther they teach that the Saints in Heauen make also Particular Intercession for vs that is Some of them for some of vs here which is in my Opinion though no point of Faith for which I would burne yet true and certaine in all Credibilitie But how it is limitted or to bee enlarged how and in what sort and sense it is true may appeare more particularly vpon the Processe Thirdly that Saints and Holy Angels in Heauen may bee ioyntly or seuerally prayed vnto Many by many by one or some One by any one or by many which accordingly their People put in frequent practise Chaunting it euery where Ora pro me The Councell of Trent that Oracle of the Romane Faith and Religion resolueth thus Sanctos Orationes suas pro hominibus De◠offerre Bonum esse atque vtile suppliciter eos Inuocare Ad eorum Orationes opem auxiliumque confugere In some Generalities as their manner is leauing way and libertie for disputes abroad And in this point not better to be answered then by taking away the ambiguitie of the word Inuocation For better Euidence in this point the Question controuersed inter partes may be limitted or rather explained thus Inuocation as was touched is a word of ambiguous signification as most words are because there are more things then words Subsistances then names to Call them by It is taken specially for to Call vpon mee as him vpon whom we absolutely relye at least vltimatè in that kind It is also vsed for to Call vnto as to Helpes Assistants or Aduocates in suite when in Time of Trouble and Necessitie wee haue Cause to come and Call on God directing our Prayers euer primâ intentione vnto him When therefore wee talke of Inuocation of Saints and dispute concerning praying vnto Saints wee must vnderstand Inuocation so as directed vnto them onely as Assistants and Mediators onely of Intercession and therefore not to be Inuocated or Called vpon in the same sense and termes as God Almightie is the Author and Donor of euery good giuing nor to bee implored as Christ Iesus is the onely Mediator of Redemption and
Nor Inuocation of an Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meerely by way of wish and desire not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Supplication Iacob relateth what the Angel had done for him all his life time and wisheth he would doe as much for them his graund children Ephraim and Manasses the sonnes of Ioseph A wish or desire that such or such a good thing and happie successe may bee is no Praier vnto the thing that it would be so Vnlesse wee imagine and as well wee may that Balaam praied vnto his owne Soule when in the Selfe same forme that Iacob wisheth here hee desired Moriatur anima mea morte justorum Let my Soule die the death of the righteous and let my latter end be like vnto his Or Dauid praied vnto the Angel when hee saith Let the Angel of the Lord persecute them Hee praied that it might be not to him to doe it No more doth Iacob in this place Thirdly had it beene an expresse and direct praier Let it be read Vnlesse of such an Angel which onely may be prayed vnto Thou Angel which hast deliuered mee blesse them Yet our Perswaders are neuer the neerer but out of the way For this Angel might be praied vnto and yet not euerie Angel so nor yet Saints inuocated accordingly For howsoeuer Saints are vnto other Angels this Angel is paramount to them infinitis parasangis and transcendent vnto all Angels beside He is Angelus foederis that Angell of the Couenant in the Prophet Not Angelus Domini an Angell of the Lord but Angelus Dominus The Lord that Angel Christ Iesus himselfe no Created Angel that Iacob meant and intended here who indeed had preserued him in all his wayes and kept him safe in his going out and returning home from Esau his Brother Laban his Vncle in his owne Countrie and in a forraine Land That found him in Bethel and spake with him there Ose 12.4 That Angel mentioned formerly Chap. 31. Vers 11. and explained Vers 13. I am the God of Bethel where thou anointedst the pillar and where thou vowedst a vow vnto mee Thus the Fathers of old vnderstood that Scripture As the Fathers also of old vnderstood it from the first Infancie of the Church not of any Created Angel Custos but of Christ God Creator of Men and Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee Page 71. an Angel God and Lord saith Iustine the Martyr disputing with Trypho the Iew appeared vnto Abraham in humane shape was seene of Iacob in the Forme and Figure of man Wrestling with him as is recorded in his returne from Mesopotamia at such time as hee met with his brother Esau and at his going vp to Bethel And more precisely comprehending all other apparitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was hee the same and no other who was seene of and appeared vnto the Patriarkes of old God and also Lord of all howsoeuer called Angel there Thus that holy Writer Vir Apostolicorum temporum who pricked fast on vpon the Apostles time if hee did not know some of them in the Flesh Athanasius hath a discourse vnto the purpose and therein is peremptorie that Hee was Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orat. 4. 〈…〉 260. If so bee that the Patriarke Iacob in blessing his Nephewes Ephraim and Manasses said thus The Angel that deliuered mee out of all aduersitie and nourished mee from my youth vp vntill this day blesse these children yet he doth not there couple or compose any one Created and Naturall Angel with God Him that was Creator of all Angels Nor doth he forget and by passe him of whom he had beene nourished from his youth vp vntill then that is God and desire a blessing for his Nephewes from an Angel But in phrasing it thus That hath deliuered mee out of all aduersitie hee plainly sheweth that hee did not intend any Created Angel but insisted vpon the ground of the Word of God whom hee coupleth with the Father in praying vnto Him By whom God deliuereth whom he will deliuer knowing that he was as sometime he called The Angel of the great Counsell of the Father Iacob professeth it was Hee and no other beside Him that had deliuered Him out of all aduersitie and had hitherto deliuered Him and blessed Him also Nor was it his meaning by Prayer to obtaine a blessing for Himselfe at Gods hand and to put ouer his Nephewes to bee blessed by Angels But he prayeth vnto him to blesse his Nephewes vnto whom Himselfe had sometime said I will not let thee go except thou blesse me and without all question this was God as himselfe professeth and affirmeth plainly I haue seene God face to face It may seeme this Champion of Christ vndertooke his Masters cause in this as hee did in the maine against some Angel adorer in those dayes so fully he discourseth vpon the point at this day denied by Victorellus and others Beu-pleaders for Inuocation and worship of Saints Angels so frequent with them For after other discourses hee concludeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was therefore none other but the Lord God himselfe that appeared and said vnto him Loe I am with thee I doe keepe thee and preserue thee in thy way wherein thou walkest continually I could father enlarge vpon the point out of others but I write not Commentaries nor Common-places In opinion of Antiquitie and sense of the Church Christ Iesus was that Angell that Iacob meant and it is apertè false and a forgery which Bellarmine auoucheth Hic apertè Sanctus Iacob inuocauit Angelum In opinion of Antiquitie as in Euidence of truth this Angel was no Created Spirit but God Himselfe Lastly at least if He were an Angel Hee was not any other but his guardian Angel For the words in the Text doe imploy the office of his Angel guardian The Angel that hath kept mee from my childhood vnto whom now being to goe the way of all flesh hee might intend to put ouer his two young Nephewes the Sonnes of Ioseph Mistake me not I say not he meant his Angel guardian For I am fully resolued with the old Fathers Hee meaneth Christ but to suppose and grant Hee was an Angel he could then be no other but his Guardian Angel which will not pleasure the Perswaders in their plea at all For in this present question touching Inuocation the Case of Angels Guardians is peraduenture different much and many wayes from the condition and employments of them at large The conclusion is then Iacob did not emplore the helpe or patronage of any Angell here Iacob then cannot helpe the ◠purpose nor haue we any Precedent in Iacobs practice for our addresse in necessitie or other wayes in point of asistance by Inuocation vnto Saint or holy Angels whomsoeuer Nor is this Text of Scripture to the purpose I 〈◊〉 they will 〈…〉 They proceed and produce the fift of Iob Verse 1. for an Instance or Precept for
troubled the whole World It is an opinion receiued and hath beene long that if not euery man each sonne of Adam yet sure â—ach Christian man regenerate by water and the holy Ghost at least from the day of his Regeneration and new birth vnto God if not from the time of his comming into the World hath by Gods appointment and assignation an Angell Guardian to attend vpon him at all assayes in all his wayes at his going forth at his comming home Who though hee goe inuisibly and assist insensibly as his Nature is yet is supposed to attend vpon vs to bee present with vs continually Parum est fecisse Angelos tuos fecisti Custodes paruulorum who Continually behold the face of their Father in Heauen This being supposed to bee so So that it were also rightly vnderstood It being resolued that hee doth not leaue vs at all the time of our life it being beleeued that he is euermore present at hand and neere vnto vs vnder correction to say now which I said not then I see no absurditie in Nature no incongruitie vnto Analogie of Faith no repugnancie at all vnto sacred Scripture much lesse impietie for any man to say Sancte Angele custos ora pro me This in priuate discourse I might say vnto him talking vpon this as wee did vpon many other particulars disputed of betwixt the sides of Protestant and Romane Catholikes It is no impietie it can be no foolerie thus to resolue only vpon the former supposition For as to my Brother or to my Friend at hand neere vnto me I may say Good Friend or good Brother let mee haue your good Prayers vnto God for me so good Angell Keeper pray for mee supposing him present and alway at hand as if he be Guardian perpetuall he must be And therefore Caluine obserueth against this Romane tenet of Inuocation Nor if wee granted Inuocation for all Angels as well as this would thâ—t 〈◊〉 the Inuocation of Saints that the case is not the same betwixt Angels and Saints because Angels are appointed which Saints are not and deputed to protect vs though in particular hee grant no Angell Custos It is true that Inuocation of Saints is a point of Foolery it being at least vncertaine whether they are and in what manner they can be acquainted with our wants seeing their condition is not to attend vs and they are remooued farre aboue our reach and Call Though for them we grant not for the Angell Guardian we might better grant it though wee call vnto them neuer so often or so loude but the case of Angell Guardians is farre different being euer in procinctu nigh at hand vnto vs continually and neuer abandoning vs all our dayes If my selfe at London should say vnto a friend at Constantinople or in the Indies Sir helpe me I might be laughed at deseruedly for my folly This case commeth home to their practice of Inuocation But if I speake vnto him that is present with me standeth by me to helpe and assist mee I commit no absurditie in Reason nor in Pietie And this vpon supposall of Angell Keepers which I vrge not as a point of beliefe or Pietie Wee doe not vrge 〈◊〉 certaine truth the case it selfe of Angel Keepers is not so resolued but only mention as of congruitie because it is most probable there are such Keepers If thus my selfe resolued doe inferre Holy Angel Keeper pray for mee I see no reason to bee taxed with point of Poperie or Superstition much lesse of absurditie or impietie But bee this as may be Salus Reipublicae non vertitur in istis a man may goe to Heauen that vseth it and he that denyeth it may goe thither also as likewise they may hoc non obstante goe either of them the contrary way to the contrarie place through breach or obseruation of things of an higher nature and greater allay tendred vnto vs vnder that strict forme Beleeue this and liue But to returne to our Perswaders for Prayer vnto Saints But whatsoeuer we grant or denie they are eloquent Orators for the Inuocation of Saints too they vse to tell vs many long and plausible Discourses of the happie and blessed estate of the Saints in Heauen of the fruition and enioying of his presence in Glorie with whom is the fulnesse of ioy at whose right hand is pleasure for euermore They discourse of their Charitie and good affection vnto vs their Brethren militant in the Church vpon earth the great desire they haue to doe vs good their readinesse to helpe and to assist vs at need The grace and fauour they are in with God and the possibilitie they haue to bee heard in their desires and to haue whatsoeuer they aske granted to them As if it were questioned at all by vs whether quoad statum they did see God or not or were as yet quoad locum in Heauen with God or no. Some haue doubted of both in the Church of Rome I grant especially for statum more materiall of the two as Iohn 22. and that Renegado a man of no Religion as appeareth by his owne Profession nor Conscience who publikely taught little lesse then this not by way of Probleme but Position as I am more particularly assured of it who disswaded him from doing so but he would not heare mee Wee make question of neither Place or State but in Faith and full assurance hold them partakers and possessed alreadie of that state of happinesse and glory with Christ Iesus Vrging what we doe not denie de â—oco sâ—atu who in the highest Heauens sitteth at the right hand of God in Glorie which winneth infallibly leadeth indeclinably holdeth inseparably vnto and with God Foelix anima as Saint Augus tine meditateth vpon this state and condition of the Righteous Quae terreno corpore resoluta libera Coelum petit secura est tranquilla Non timet hostem neque mortem Habet enim praesentem cernitque indesinenter Dominum Deum pulcherrimum sui seruiuit quem dilexit ad quem tandem laeta gloriosa peruenit But what is this to purpose But to no purpose their being with God enioying God preuayling with God louing vs to the purpose of ordinary power to assist vs practice of Intercession to mediate for vs What is iâ— to mee what another is in himselfe if it be not otherwise ad me that I receiue some benefit or aduantage Not any of these nor all these indowments and atchieuements come home to the point of power and possibilitie ordinarily to heare the Petitions of any at any time in any place necessarily required and to bee assured before I can say Ora pro me Nor is it to purpose or for aduantage that they come in vpon the Seconds with a faire Discourse vnto Nouices and their Proselytes of that loue and deare affection which they beare vnto their Brethren And therefore doubt not And with as little
things are 〈◊〉 Why then Saints and Angels are therewith acquainted that read and behold in Him as in a glasse whatsoeuer is Reconditum in his most secret thoughts I adde it is absolute absurditie nay flat impietie to tie God Almighty and therefore most free vnto a fatall concatenation of Causes Thus they doe in this case or else nor do they nor say they any thing to purpose There is a twofold glasse if yet they needs will insist vpon and prattle of a Glasse at least all things are which in effect is the same to the same purpose in a twofold difference and disposition Naturall and so necessitated or voluntarie and so free Agents are they all Naturall Agents worke and cannot chuse but worke alwayes at all times in the same sort being not diuersly applied vnto Patients The Sun being risen giueth light and cannot chuse but giue light vnto the world The Fire burneth alway and cannot chuse but burne combustible matter put vnto it For if they make it a voluntary glasses nothing is reuealed but at his pleasure But voluntary Agents not so They Can and Cannot worke at pleasure They suspend their Actions if they will and dispense and dispose them according vnto Time Place Occasion It was a prophane Paganicall conceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calaber that God was also subiect vnto fatall necessitie and decrees and hissed out with indignation by the wisest of them For wee know and are assured not only Christians but euen men indued with common sense and reason that God of all Agents is most free As being absolute of himselfe alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no way depending vpon any no way beholding to another He can then suspend his Actions as he will in reuealing and concealing what he pleaseth To and from whom he will and pleaseth What he doth conceale how much he doth discouer of Himselfe vnto others they must first assure that from the Morning knowledge of Saints holy Angels in the glasse of the Deitie goe about to perswade vnto Inuocation and to establish Intercession of Saints Vnlesse and vntill they can doe this it is idle to talke of the glasse of the Deity in which all Gods Counsels and Actions are beheld or the Saints looking and prying into that glasse in which they may view and surueigh all his counsels Est enim verbum speculum voluntarium saith Biel most truly ostendens videnti se quantum voluerit non autem quantum relucet And Thomas farther 1. par qu. 12. artic 8. Cum nullus intellectus creatus illuÌ„ comprehendat non potest in ipso videre omnia quae facit vel facere potest Sed vel plura vel pauciora secundà m quod perfectius vel imperfectius eum videt Enough to breake in pieces this fancie of a glasse And if they make it a naturall glasse yeâ— who shall giue the beholder as sufficient capacity 〈◊〉 glasse is of continenâ—â— And yet farther to condescend to that which must not be granted because it is absurd false and impious that God is not a Voluntary but a Naturall glasse yet euen then and so are they neuer a whit the neerer by looking into or staring vpon that glasse to vnderstand whatsoeuer may concerne this case vnlesse that Obiectum be adaequatum the Beholder be of as great capacitie as the Glasse is of continencie which He beholdeth Suppose a glasse as wide large and spacious as all Europe which naturally may and doth represent all that part of the world yet what is that to mee for my information for businesse of Spaine Norway or Constantinople vnlesse my sight not able to reach in plano vnto all parts of Europe nay not of England a point of Europe could take a perfect and thorough view of each part and corner of the glasse so much more large and spacious then that one not very big Country is Each finite Subsistance hath a quousque for magnitude durance and perfection thither it may come but go no iot farther In the Glasse of the Deitie if there bee imagined such a glasse there are Actus and ordines Hierarchici and of Subordination according to capacitie capabilitie merit disposition or else the blessed Virgin hath but an equall portion with ordinary people S. Paul no more aduancement in Glory then he whose Acts burne and is himselfe scarce saued by fire And yet wee know there are vix saluati there are Porters at the house of God and such as are admitted ad mensam ad dextras ad sinistras But those that haue most and deepest insight greatest shares all come short of that large and immensurable dimensum to be made partakers of all the secrets of God nay to know the thoughts or praiers of men which they must vnderstand and that ordinarily too or how can a man say to them Pray for mee Nay vnlesse I doe know their nice dimensum how can I or any one say Pray for mee It may be that Saints part and portion whom I implore vnto whom I make Petition is not so large of such capabilitie nor extent as is requisite as anothers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels behold what they can behold and see and Archangels as much as they are capable of each according vnto his owne measure and scantling For the Angels may see muâ—h alâ—hey cannot but euery one and all short of this degree and measure to know and vnderstand all things ordinarily Bellarmine in this point hath brought an argument that nor Himselfe nor any for Him haue or will euer bee able to answere If the Saints need at any time any new Reuelation and haue not the Abilitie and Sufficiencie at once from God that at the instant of their admittance into Glory the Church were too bold so hand ouerhead to implore them all or say vnto any one of them Ora pro me but first in Reason and Congruitie should Call vpon God to reueale and make knowen our Prayers vnto them Vpon which wee inferre They are too â—old For the Church is vniustly made accessory therto For their Abilitie is not absolute at the first but receiueth an accesse euer day by day vntill the Consummation of all by Christ If for instance the glory of Saint Paul doth increase daily in heauen as by meanes of his workes remaining to posterity the glory of God the effects of his grace the bounds of the Church are increased daily The reward of Saint Paul must be answerable to it and receiue an addition as their owne Schooles doe determine euery day Nor had hee his dimensum or portion at first So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adieu fine fiction of the Glasse of the Deity it is but a prety toy to play withall Adieu no lesse inuocation of Saints especially built vp froÌ„ that fiction a foregery inuented to delude men withall to teach them to rely vpon a reed of Egypt and lose faire and sure possibilities nay certainties sure otherwhere
him This Testimony in my vnderstanding speaketh to another purpose not for Intercession by Inuocation The Prayer here intended is made not to Saint nor Soule nor Angell but to God He supposeth so doe all that those Holy ones with God And of prayers made onely to God doe continually pray vnto God for the Church which prayers he desireth God would mercifully heare and grant vnto them for the good of his chosen vpon Earth Both parts in this passage militant triumphant employed in Prayer The prayer of either directed vnto God This onely difference The one as in necessity praying for themselues the other in security themselues interceding for others Neither Inuocating other for to doe it but de motu proprio and correspondent to their state Theodoret spake of the like prayers Theodoret intendeth no more but so in that testimony taken into the Controuersies Ego autem huic narrationi sinem imponens rogo quaeso vt per horum intercessionem diuinum consequar auxilium Rogo quaeso nor this nor that Saint but God alone to this end and purpose that by their Intercession and Prayers I may finde assistance which might be done although hee neuer said Sancte Tu aut Tu ora pro me as being a member of that holy Society for which they intercede continually And yet if they did intercede for him particularly it was vpon occasion extraordinary his paines and desert of them and the Church in that History which he wrote out of which this Testimony is recited De vitis Patrum But speciall Actions and particular Dispensations as hath beene often said are no rules for generall directions of Piety in point of deuotion and of Gods seruice necessarily incumbent But whereas the Controuersor telleth vs that Theodoret in Historia Sanctorum Patrum singulas vitas ita concludit If hee meane in those precise words it is most false And for that which they vrge out of his History is meerly belied scarce doth hee conclude any so If he vnderstand it to that sence it is likewise false For the 1. the 13.16.17 lines haue no such thing at all the rest that haue the thing yet differ in substance somtime often in circumstance very seldome therein agreeing The eight in number falleth in with that practice of the Ancients of friends vnto friends to remember them vnto God Ego autem cuius dum adhuc esset superstes percepi benedictionem ed vt nunc quoque fruar precatus finem imponam And in the 18. to the same purpose Ego autem rogo vt illam consequar intercessionem quam huc vsque percepi dum esset adhuc superstes Not by speciall Inuocation of him to remember him but by prayer vnto God that he may remember him or if vnto him as vitâ i d. Rogans Sanctos yet not with such confidence as if he were certaine to be assuredly heard Vitâ vj. Ego autem nunc oro vt quam dare potest cius consequar intercessionem He was not resolued what manner it was but whatsoeuer it was desireth to obtaine it So or we haue no certainty in the point or that which wee haue is not to purpose not to interpose an exception against the party as incompetent because suspected or misvnderstood because of that number who held that Saints departed doe not yet see God Damascene and Theophylact are not Homines legales to be empanelled vpon this Iury of twelue out of the Greeke Church being both Postnati vnto Primitiue antiquity and out of the verge of the Churches purity Damascene liuing in the yeere 730. and Theophylact suruiuing William Conqueror Their testimony out of Chrysostome of the Emperor his interceding To conclude with Chrysostome thus hee speaketh to the purpose in the Controuersies Homil 66. ad populum Antiochenum circa finem Nam ipse qui purpuram indutus est He meaneth the Emperor the Prince then in state Accedit illa coÌ„plexurus sepulchra fastu deposito stat sanctis supplicaturus vt pro se intercedant apud Deum Et scenarum fabrum Piscatores orat qui diademate incedit redimitus Hee meaneth Saint Peter Saint Andrew Iames Iohn and Paul though Bellarmines Interpretor whosoeuer hee was hath ignorantly and falsly and impiously too translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scenarum fabrum as if Saint Paul had beene a Stage-maker who was a Tent-maker as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and not a stage-maker a course of life I dare say he did detest But let that passe as not to purpose I answere first If the testimony be no better then the title of the Oration If it be true it is not worth three blew beanes in a blew bladder For Chrysost neuer made halfe so many Orations vnder that title of Ad populum Antiochenum Bellarmine himselfe else where is my Author 〈◊〉 de Scriptori 〈…〉 3â—8 Ex homilijs ad populum Antiochenum viginti vna tantum reperiri dicuntur manuscriptae in antiquis bibliothecis Secondly this is onely a narration what was done Yet it is 〈◊〉 narration without any approbation of the thing done it is no approbation of the thing done or doing of it The testimonies recited out of the 5. and 8. Homil. vpon Saint Mathew and 1. vpon the 1 Thessal doe speake of Saints liuing and not departed and so are not to purpose The other testimonies speak of Saints liuing or ad rem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to enioy or participate the prayers of Saints and hee instanceth the profit by Saint Peter deliuered out of prison at the prayers of the Church which I know and I thinke our Masters doe beleeue was of the Church militant and not triumphant So Hom. 44. in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we vnderstanding beloued let vs haue recourse vnto the Intercession of Saints and intreat them to recommend vs to God But as I said he meaneth liuing not departed Saints as interpreting that of Ier. 3.15 And my selfe could furnish them with a better But I will helpe them to a Text indeed that commeth home et rem acu carrying with it approbation nor so alone but also inuitation to performe it Tom. 5. pag. 481. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not onely vpon this day their holy day and solemne festiuall but other dayes likewise let vs persist and attend vpon them at their Memories he meaneth Bernice Prosdocia and Domnia let vs make meanes vnto them intreat them to vouchsafe and vndertake the Patronage and protection of vs They can doe much with God now dead as they could aliue much more and rather dead then aliue For now they beare about them the markes of Christ Iesus and can obtaine any thing of our Lord and King if they but shew these markes vnto him And yet this doth not proue precisely and home And yet will not that proue the point in Controuersie the point
Councell within the time prefixed of 550. yeares and I subscribe As for miracles And the miracles which they report least of all to be belieued I beleeue them when I see them Sure I am there is much cosinage and collusion in them The Donatists were wont to brag much of them Quae figmenta mendacium hominum vel portenta fuerunt fallacium Daemonum in the opinion of Saint Augustine For euen the Diuels those Gods of the Gentiles wrought miracles and true ones substantially for the confirmation of Paganisme and Idolatry Orata in Iudaâ— 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For euen the Diuell saith Chrysostome hath by his Art and cunning cured many diseases and restored men vnto their health againe What then Shall we therefore subscribe vnto and partake of their impiety God forbid And who knoweth not Hereticks haue euer run this course to confirme their impieties from such delusions Adijcient multa de authoritate cujuque doctoris â—aeretici illos maximè dostrinae suae sidem confirmasse mortues suscitasse debiles reformasse futura significasse vâ—i merito Apostoli crederentur Quasi nec hoc sâ—riptum sit venturos multos qui etiam virtutes maximaeâ— ederent ad fallatiam munieâ—dam corruptae praedicationis 〈…〉 44. So that in opinion of Tertullian it is no safe proceeding by this Mirabiliatian courses to iustifie Inuocation of Saints or Angels So that no reason but to embrace Chrysostomes resolution For either they confirme nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credit is to be giuen to the Scripture rather then vnto Miracles whatsoeuer But to grant them true truely done by the onely finger of God yet being as they are extraordinary workes of wonder whensoeuer they confirme that for which they are alledged we may doe well to remember that what they so confirme are also extraordinary dispensations Or nothing but extraordinary dispensations not to be drawne into practice ordinarily and so nor they nor their effects any thing to purpose And so they must euery way faile in the 〈◊〉 of Intercession Shew me to conclude any positiue practice in antiquity not one or two examples of some priuate parties A receiued resolution for the verity thereof concluded dogmatically Demonstrate vnto me infallibly by reason Scripture authentick tradition that Saints departed are call of them or any of them interessed ordinarily rebus viuentium That by either Euening or Morning knowledge Naturall indowments or acquired accruments By diuine reuelation Angelicall relation Till they haue found vs better assurance that they know and are interessed in our affaires or other meanes they doe or can know and vnderstand my necessities exigences prayers or practico in any time or place when I call vpon them or vnto them and I will vnfainedly ioyne hands of fellowship and say Saint Peter Saint Paul pray for me Vntill that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so I thinke will any desire to be excused for Inuocation For to bee perswaded as some haue told me they are that in their opinion Saints nor doe nor can be priuy vnto my necessities nor heare my prayers and yet to pray vnto them is to my vnderstanding so poore a part of Piety that it is without warrant of common sense It is peraduenture possible saith Saint Augustine that the dead know something done here amongst vs by relation of Angels Qui rebus quae aguntur hic praesto sunt and beholding the actions and occasions of mortall men with whom they conuerse peraduenture make report of them in Heauen Such things and no moe and no other then those are which he to whom all things are aperta and in subiection thinketh fit and conuenient for them to know Somewhat God may be pleased to reueale and let them know immediately from himselfe Vnlesse as we by particular Reuelation may know of theirs Some men may haue at some certaine times particular reuelation or peraduenture apparitions from the dead as Saint Paul yet liuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rapt vp but how into the third Heauen Verum ista diuinitus exhibentur longè aliter quam se habet vsitatus rerum ordo singulis creaturarum generibus attributus saith Augustine All these being extraordinary dispensations no ordinary rules of practice are not to be made ordinary Precedents especially in cases of Religon and Piety or of such humane exigences as require quicke dispatch and certaine assurance for deliuerance Specially since we haue a surer and speedieâ— way of dispatch with 〈◊〉 them Can I expect through the Meanes Mediation or Intercession of any Saint or all the Saints of Paradise any spedier admittance then I can haue from God himselfe any readier dispatch then he immediately affordeth Call vpon me and I will heare Inuitation out of Mercy promise of Grace are not so farre a sunder in the text of Dauid and as instantly consequent in Gods performance The word is no sooner out of thy mouth Heare me O Lord but it is in the Eares of the Lord of Hosts and instantly findeth grace and acceptance For streight he commeth in with I wil heare and deliuer thee Abrahams seruant a good seruant of such a Master in that great imployment To take a Wife for Isack Gen. 24. Hath recourse vnto the God of his Master Abraham Immediate addresse without aide or assistance and what successe such as none could expect or desire better For vers 15. Before he had left speaking behold Rebekah came out The party prouided for him So God instantly heard his prayer and granted his request No man I suppose would desire better Audience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou haue any suite to To. â— pag. 195. or businesse with man thou first enquirest if he be at leasure to be spoken with He that attendeth on him answereth my Master is a sleep he cannot be spoken with But no such matter if thou addresse thee vnto God Goe to him and Call he instantly answereth and giueth eare No businesse hindereth No Mediator needeth No seruant or attendant to keepe thee out But say Lord haue mercy vpon me and eft-soones behold God is at hand While yet the Word is in thy mouth he returneth answere Loe here am I. Thy Petition is dispatched before thy suite be fully ended No long suite No great charge not much trouble or attendance in Call and I will heare It is not man thou hast recourse vnto that so thou shouldest follow him farre or repaire vnto the place of his abode God is alway neare euer at hand Thus to purpose And againe in the case of the woman of Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 190. She doth not addresse her selfe to Peter shee supplicateth not vnto Iohn shee doth not intreat Iames to helpe her but passeth through the middest of them to Christ I neede no Mediator quoth she but with true repentance my companion I come personally vnto the spring head Hee came downe from Heauen hee tooke flesh for
IMMEDIATE ADDRESSE VNTO GOD ALONE First deliuered in a Sermon before his MAIESTIE at Windsore Since reuised and inlarged to a just Treatise of INVOCATION of SAINTS Occasioned by a false imputation of M. ANTONIVS DE DOMINIS vpon the Authour RICHARD MOVNTAGV LONDON Printed by William Stansby for Matthew Lownes and William Barret 1624. TO THE RIGHT REVEREND FATHER IN GOD AND RIGHT HONORABLE LORD JOHN Lord Bishop of Lincolne Lord Keeper of the great Seale of his Majesties most Honorable Priuie Councell Visitor of the Collegiate Churches of Windsore and â—â—on Right Reuerend in Christ Right Honorable IT is now three yeeres and more that preaching at Windsore as my course then fell before his Majestie I tooke my Text Psal 50.15 which that Sunday was verbum dici in die suo Read in the publike Seruice of the Church according to directions in the Booke of Common prayer In Pulpits and in popular Sermons J nor like it in others nor Practise it my selfe to meddle much or far with any Point of abstruse or controuerted Diuinitie For common capacities are made and fitted for matter of meane and ordinarie apprehension Preaching is appointed to make men better in practique knowledge and so was euer vsed of the Ancients not acute and subtile for discourse and speculation which is the ordinarie pietie of these times But as then it fell out such was the Auditorie so extraordinarie The wordes as they fell in processe of handling that Psalme and of that importment Call vpon me in time of trouble So direct and plaine for addresse vnto God vnto Him alone for Immediate accesse without assistance or mediation J could not well waue the Case of Inuocation Aduocation and Intercession of Saints and Angels so much perswaded vrged practised and abused in the common vse and custome of the present Church of Rome And yet not so as to dwell vpon it wholly or to make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether Concluding it a point of plaine folly if no more for any man to implore the Helpe of others to vse Aduocates and Assistants vnto God in any exigence time of neede or necessitie who is so directed counselled and inuited by God himselfe to immediate accesse without mediation in Call vpon me Of folly and ridiculous absurditie as it is by them conceiued taught and laid downe euen by the most learned judicious and aduised amongst them though J know in point of practice and performance the simple vulgar people not acquainted with nor capable of Scholasticall niceties or difference in termes of Inuocation and Aduocation Helpe originall and deriued goe to it down right with direct addresse indeed vnto flat Impietie against God and Jdolatrie in their ordinarie deuotion vnto the Creature J was as Conclusiue against this custome as I could be as directly opposite vnto their Doctrine of Aduocation as Contradiction could make me and yet Right Honorable I haue beene vouched for an Abettor of their practice at least in part I am sure slandered in my Opinion and Preaching There was present at my Sermon that infamous Ecebolius of these times Religion is desultor Archbishop somtime of Spalata then Deane of that Church Marcus Antonius de Dominis This Man and Runaway from Religion a man if any other of his Coate and Calling apt enough to be circumcised and denie Christ Jesus if the Grand Signior would but make him chiefe Muftie so much would Ambition and Couetousnesse his bosome infirmities sway with Him in his late impudent leud shamelesse Recantation in which he professeth and proclaymeth himselfe vnto the world a Knaue in graine a man of a cauterised Conscience and prostituted Honestie vnto all euen Ciuill conuersation as without all modestie he belyeth that Church in generall which my selfe haue heard him often publiquely and priuatly commend and admire As he spareth not Particulars of most Eminent place so also amongst others hath he belyed me as if J concurred with himselfe now in opinion or auowed that ridiculous Romane Doctrine and Practice of Praying vnto Saints and Angels in time of need For He heard with great delight and content as he saith one of his then Canons of Windsore preaching before the Kings Maiestie maintayne That there was no cause why euery man might not turne himselfe vnto his Angell keeper and say Holy Angell keeper Pray for me Hee nameth me not in this passage I graunt but wrappeth vp a certaine quendam in generall and in doubtfull termes And had J not my selfe professed En adsum qui feci J well and quietly had rested blamelesse â—y a namelesse aspersion and left them to ghesse at randon or shoot at Rouers who would happely haue fastned it otherwhere But nothing was said why I should shunne the Charge or diuert the Imputation vpon any And because the first notice that euer I had hereof being from though at second hand your Lordship I could not possesse my Soule in patience without giuing your Lordship intimation how vntruly an aspersion of siding that way had by him so loose a Lozell beene cast on that society whereof himselfe sometimes had beene and my selfe am yet through his Majesties Grace a member the rather because wee haue all vnder his sacred Maiestie especially in Cases of this condition a Reference vnto your Honor as our Visitor May your Lordship then be pleased to take notice of his dealing conformable to the rest of his leuder actions in his turne-coating from side to side He stileth me One of his Canons of Windsore as if for That my dependance had beene vpon Him or my selfe and the rest of my Brethren there had beene his by appropriation What the course is in the Court of Rome J know not where Places of such qualitie are bought and sold But here J am sure He was but one of vs The fundamentall Statutes running thus De tredecim Canonicis quorum vnus Custos vel Decanus existat The Deane and Prebends there being no mans Canons but his Maiesties who by Right Originall is in his Royall Predecessors Founder and Patron of that College Secondly he doth not blâ—sh to write that he heard me with great delight and content Whereof He nor was nor could be capable For in his owne intent and meaning to heare is to vnderstand and apprehend This he did not this he could not doe For I preached in English vnto an English Auditorie though composed then of Royall and Noble presence English hee might heare but could not vnderstand except carptim and sparsim now and then here and there a word or halfe a sentence And yet I know he Read for I was present and subscribed he saith since against his conscience the more Knaue he to injoy a good Benefice for I was a witnesse thereto the Articles of 1562. in West-Ilsly Church in Barkshire But Reade I can that which J vnderstand not Vnderstanding and Reading are two things And yet this honest man as if he had vnderstood my Sermon from point to point shameth not to
to purpose neither for Particular nor for Time Thou 〈◊〉 was of 〈◊〉 purpose falsified by the Controuersor Faultie and falsified also voluntarily The Controuersor for readeth the Text thus Sunt aequales Angelis are equall at present vnto the Angels whereas the Gospel hath it as our Sauiour spake and meant it de futuro of the Time to come Erunt aequales Angelis are the words of the Text Shall be equall vnto the Angels That he meant to corrupt it appeareth by his Glosse Aâ— appeareth bâ— his glosse there a notorious lye Imprimis nihil deest eorum quae Angeli habent quantum ad hoc munus They want not now any thing at all wherewith Angels be endowed as much as appertaineth to this employment An assertion most false in it selfe and directly crossed by a contrary assertion of Himselfe and his Complices in this very point of Inuocation For in point of Information wherby Saints departed come to vnderstand our Needs and Necessities our Cases and States when wee implore their helpe and assistance vnto God this is one that the Angels Agentes in rebus in the Church on earth with men as ordinary Agents or emploied occasionally doe informe and giue knowledge thereof vnto Saints Which himselfe elsewhere contradicts Which supposall of such Information from them be it true or false vaine and imaginary or reall and indeed I dispute I question I care not doth of necessitie inforce a disproportion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Saints vnto the Angels against the resolution of our great Master here As his fashion is whose custome is to serue himselfe for the present purpose to put by the thing that presseth him hee careth not how and so that he may serue his turne then and rid his fingers of present trouble respecteth not what hee hath said elsewhere or what will ensue vpon his assertions then and there In common sense and Reason hee that informeth anothers ignorance and giueth him to vnderstand what he vnderstood not is superiour at least in point of Information and so Granting the Angels superiour in point of information Aliquid eis deest eorum quae Angeli habent quantum ad hoc munus precisely the flat Contradictory to his Position Saints and Angels are not equall no not in this and therefore also the Question is ill stated by Him and his touching Inuocation of Saints or Angels as if there were no termes of inequalitie or disproportion betwixt them at all We may easily 〈◊〉 why it 〈…〉 wiâ—h him both to contradict himselfe I wonder not at this Contradiction For mendaces are seldome memores Forgers and Faulsers cannot carry things so cleanly but at sometime or other they will discouer and betray themselues For as in Truth one part is Comportable and Compliable with another so falshood euer doth dash against it selfe hewing hoofe against hoofe They agree not long with and amongst themselues that conspire together against God and Truth But let them be lumped or consorted as they would haue it as they please let holy Saints and Angels euen now at present before the Resurrection goe hand in hand together passibus aequis in all points or if yet they will let Saints in some sort bee Superiour vnto Angels to further the Case of Inuocation That is both being apt and disposed and fitted to pittie and compassionate to helpe and relieue our necessitie and needs let Saints haue this Prerogatiue to commiserate sooner and assist readier and helpe effectualler as they plead for them because they are more neere vnto and conioyned with vs then Angels are as being members together with vs of Christ flesh of his flesh and bone of our bone As hauing felt themselues being yet in the Flesh those miseries of Mankind whereof Angels had neuer experimentall knowledge or triall let it be granted that therupon in these regards they are more likely to put to for our assistance extremum potentiae the vtmost extent of their best indeauours according to that well knowne and approoued saying in the Poet Non ignara mali miseris succurrere disco Let it be added that what they intreate for they shall obtaine it at Gods hands God will not deny them whom hee heareth alway when they Pray vnto Him yet are all these but faire Pretexts and pretences and Circumductions nothing materiall to the point in Question And to â—oaue from the Question only brought in to make a shew to dazle the gazer with imaginations and so to lead men off from that which indeed is to be prooued As appeares in this particular to pitch vpon things that are not questioned as will appeare in particular more precisely The Question is Whether Saints may bee called vnto to Call vpon God for vs in distresse The reason is It is doubted whether they can heare when wee call The maine to bee proued will bee this They can and that ordinarily at any time in any place any men or man Hic Rhodus hic saltus these are to bee made good and then wee yeeld Prooue them and I will say as well as any Romanist Sancta Maria ora pro me But because they doe wander whom wee must follow Therfore since we can 〈◊〉 follow them the right way into the Question let vs huâ—t them out of their by paths And first for the practise of praying to Saints In Iacobs practise they can neiâ—hâ—r find Inuocation haue after them in their by-paths whatsoeuer and first vnto Praying to Angels in Practice and vpon Record as is supposed in holy Writ for practice long agoe before the Law Iacob lying on his death-bed praied to an Angell Gen. 48.16 Angelus qui eruit me de cunctis malis benedicat pueris istis Hic apertè S. Iacob Angelum inuocauit saith Bellarmine in the point The Angel that deliuered mee out of all euill and aduersitie blesse these children Here it is apparent that holy Iacob inuocateth the Angel Not so apparent I wis Sir as is supposed either for Inuocating in generall or for Inuocating an Angel by holy Iacob Not for Inuocation we find no Ora pro istis heere by way of addresse or directed Supplication not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much as any termes of Compellation Thou Angel which hast kept mee Preserue them or assist them with thy helpe furtherance and praiers which should haue beene if it were to purpose For saith the Master of Controuersies himselfe Non debere peti à Sanctis nisi vt orent pro Nobis All wee can or must aske of Saints is That they would pray for vs. And therefore it is professed and protested by the Perswaders themselues that they neuer goe beyond degree of Compellation thus Sancta Maria ora pro Nobis and herein they say right they should not goe farther most what they doe not at least their meaning is no more but so Secondly this passage of Iacob is not to the Angel it is concerning him
Inuocation Call now if there bee any to heare and vnto which of the holy Saints and Angels wilt thou turne thee Thus they enlarge vpon the Text adding for explication and Angels which is not there For by Saints they tell vs Saint Augustine there vnderstandeth Angels A needlesse allegation of Saint Augustine howsoeuer for if Saints were only men and not Angels yee if the allegation bee as they would perswade the Text is to purpose I deny not The resolution beeing laid downe once for all that in this question Angels and Saints goe passibus aequis for Inuocation But so and not so it mattereth not Nor Saints are able nor yet Angels to relieue Him or to vnderstand Him when hee calleth in time of Trouble Siquis est qui respondeat For it rather make 〈◊〉 against them and 〈…〉 is as much in effect as Nemo est qui respondeat There is no helpe for thee in any one of them therefore if thou call it is to no purpose as good an inducement as may for Call vpon Me Turne thee vnto them Call vpon them though neuer so loude so often so effectually it is in vaine They can neither helpe nor heare The man that doth this may take vp that saying to himselfe Iob 19.14 My familiar friends haue forgotten mee and well take vp that saying For if that speech of Iob 19.21 Miseremini mei amici mei Haue compassion vpon me my friends because it runneth out in tearmes of Inuocation must bee vnderstood of the Angels of God as our great Masters doe pretend then Angels those very Friends by Iobs owne verdict are to no purpose called vpon For Verse 19. hee complaineth againe All mine inward friends haue abhorred me Such vnfortunate Vndertakers are these great Masters in Israel that contrarie to Rules in their owne Schooles doe for want of better euidence in a desperate Case make speeches metaphoricall argumentatiue and deriue demonstrations from Similitudes which may indeed illustrate and explicate but prooue 〈◊〉 But to grant which is not proued Nay suppose those words of Iob vnderstood as they would haue them yet was it if any at all but a dispensatorie action were Sancti Angeli in this passage did God actually counsell and aduise Iob or permit him only to make some Angell his Mediator yet what of that It was by way of dispensation A passage not vsuall but permitted vnto him extraordinarily And courses of that kind extraordinarie and dispensatorie actions are not for vs. Therefore nothing is prooued by any of them Vpon that supposition it might bee I say not it was so I am perswaded otherwise that some Angell in particular might repaire vnto Him conuerse with Him vnto whom Iob then might why not vse such words of Inuocation or Intercession as to his Friend desire his helpe and assistance thus or thus which aduanceth the vse and approbation of Inuocation then Moses and Elias apparition in Glorie vpon Mount Tabor the lewd and loud Lyes that are coyned daily in the Church of Rome of apparitions by the blessed Virgin at Lauretto Sichem to Ignatius Loyola or such like or the Miracles of Eliseus doe iustifie the supposed Forgeries Miracles I should say of that grand Impostor the Pampelonian Souldier Loyola enrolled of late in the Kalender of Saints more likely by farre to be a firebrand in Hell And as they proue nothing from the practice of Iacob and Iob neither can they from any other I conclude Shew mee it written in the Scriptures of the house of Israel Old or New that I should I may addresse my selfe by Prayer or Intercession vnto any Angell point mee out any practice though practice bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very ticklish in point of Pietie to goe further so vsed or so supposed to bee vsed by any one Writer for the time prefixed viz. to the Councell of Chalcedon herbam porrigam I will yeeld and say Sancte Angele ora pro me If not if none be or can bee alleaged Positiue to the point in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adiew Angels intercessors to bee inuocated it is but sopperie which is pretended I would not willingly transgresse the Ancient bounds nor violate the precincts and limits Antiquitie hath set I know not any that practized this part of Pietie to make holy Angels their Mediatours and said in their Deuotions with allowance Sancte Angele ora pro me But yet De Angelo custode fortassis ampliandum But whatsoeuer we denie for other Angels perhaps they would plead more pro Angelo custode Where a little to enlarge and expresse my selfe in this being charged publikely and in print for I confesse I am the partie intended though not named by that infamous Ecebolius of these times and impious Renegado I speake what I know the vnworthy Archbishop of Spalato in a publike Audience and that before his Maiestie at Windsore to haue affirmed expresly in a Sermon And hope to euince it out of my owne mouth That there was no cause why euery faithfull man should not turne himselfe vnto his Angell Keeper and say O holy Angell Keeper pray for me I doe auouch in verbo Sacerdotis that those words neuer passed the hedge of my lips I neuer spake them as I know and haue beene assured his most sacred Maiestie can well remember And who is this vncircumcised Philistine to be beleeued before the Lords Anoynted The truth is this Preaching at Windsore vpon this present passage Call vpon me being then my course in that Church and the words Sermo diei in die suo read in the Church at Prayer that day which is and shall be my custome most what to preach vpon as the Ancients vsed to take some Text of the day and somewhat enlarging by occasion vpon this practique part of that Romane Faith and Tridentine prescription for Inuocation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the folly thereof In processe falling on Angelicall intimation and assistance in the point I vsed these very words nor more nor fewer Which was neuer opened to that purpose De Angelo Custode fortassis Ampliandum Which so spoken the man might vnderstand well enough For I spake them in Latine and hee was present whatsoeuer else was spoken was in English which I am sure hee vnderstood not at all vnlesse his Angell Keeper or Deuill attendant did expound them to him Nor could it make any thing to their maine purpos◠if it were spoken Had I then so concluded touching Angelum custodem yet Quid hoc ad Iphicli boues The Angell Keeper is not to bee remembred vpon equall tearmes with Angels of Commission extraordinary Nor turning vnto Him with Pray for mee vnto imploration of their aide who haue no such commission ordinarie as hee hath but are all vpon employments extraordinarie Nor any more affinitie with the businesse in question then Alexander the Copper-smith that wrought Saint Paul much vexation had with Alexander of Macedon who so much
men are not aliue when they are dead That is doe not conuerse with men then as sometime they did while yet they liued naturally Though Bellarmine be disposed thus to toy and tâ—flle S. Augustine meant seriously that the soules departed are not interessed at all doe know nothing at all of the passages and affaires in the world as his whole discourse the instance of his mother the example of Iosiah well declareth If by naturally he meant ordinarily as it seemeth he would haue done if he durst haue touched it because he streight opposeth supernaturall interest thereunto it is most true that Saint Augustine doth resolue that ordinarily they meddle not at all know nothing at all of our affaires and no other intercourse betwixt them and vs Vnlesse by some extraordinary dispensation will hold vp Inuocation then this naturall and ordinary He granteth and I subscribe to his opinion that some Saints may extraordinarily at sometimes by speciall dispensation take notice of some things and be assistants in some cases vnto some particular persons Bellarmine himselfe bringeth that out of S. Augustine which implyeth that thus he should haue said enough to discouer his owne folly Non ideò putandum est vivorum rebus quoslibet interesse posse desuntos quoniam quibusdam sanandis vel adiu vandis Martyres adsunt Sed ideò potius est intelligendum quod per diuinam potentiam Martyres vivorum rebus intersint quonâ—aÌ„ defuncti per naturaÌ„ propriaÌ„ viuorum rebus interesse non possunt This case is put by speciall dispensation Put for Martyes onely and not for all holy Saints departed Put as a speciall act of Gods omnipotency therefore ill and falsely applyed vnto ordinary practice for all Saints departed and that speciall dispensation made a common course of ordinary practise Thus like Sâ—sâ—phus he altereth and changeth the formes the stampes and markes of things and that all to no purpose vnlesse speciall acts of Diuine Omnipotency be made common rules of action in course of Piety and intercourse betwixt God and Man â—ut ordinarily 〈…〉 Yet well fare Hugo de sancto Victore who concludeth this question thus as Bâ—el setteth it downe Many make question whether Saints departed doe heare the prayers made vnto them yea or no. Whether it bee possible that Petitioners suites should come vnto their notice and vnderstanding Certainly it is no very easie matter to set downe a conclusion resolute in questions of this nature For how can we be ascertained and resolued in our knowledge concerning them we being not able to conceiue nor find out what knowledge they haue of vs and our affaires and by what meanes they attaine vnto it This is most sure and certaine that the souls of the Righteous residing with God in the secret place of Diuine contemplation where they both doe see God and haue so farre forth information of things done abroad as may only extend to aduance and augment their own ioy inlarge their assistance tendred vnto vs. He meaneth in generall not in particular to this man oâ— that Hetherto little aduantage is for Inuocation and no matter For marke what followeth We desire Intercessors with God in our need And what wilt thou more Dost thou peraduenture feare that happily they will not pray for thee whose practice is to pray perpetually How can it then be that they should not pray for thee if thou prayest for thy selfe who yet cease not praying when thou dost desist But thou wilt reply If they heare me not I doe but wast words in vaine in making Intercession vnto them that doe neither heare nor yet vnderstand Be it so Saints heare not the words of those that call vnto them Well nor is it pertinent vnto their blessed estate to be made acquainted with what is done on earth Admit that they doe not heare at all Neither whether they doe oâ— doe not 〈…〉 Doth not God therefore heare If hee heare thee why art thou solicitous then what they heare and how much they heare seeing it is most certaine that God heareth vnto whom thou prayest he seeth thy humility and will reward thy Piety and Deuotion In effect as if it were concluded by him It is no materiall thing or of necessity to pray vnto Saints Not the tenâ—t any point of faith Be it then vnto vs as indeed it is not No point of Faith but meerely brought in out of some priuate affectâ—ons without any warrant any way more then incertainties and peraduentures that Saints departed But in 〈…〉 are to be called vnto for Aduocates and Assistants in time of trouble or howsoeuer Be it at most a point of Indifferency to be beleeued in opinion or else reiected but in practice ordinary a point of flat foolery to call vpon them In 〈◊〉 a point of fooly who are peraduenture Saints peraduenture not It may be at some time it may be not inabled or disposed wee cannot tell how or how farre to vnderstand our Petitions and our Prayers to accept and accommodate our desires I suppose the man that vnderstandeth himselfe being in need and in necessity will in his exigent necessity where euer bis dat qui citò dat not goe so farre about the bush and that on peraduentures will aduenture Life and State vpon vncertainties Iamblychus a Pagan will stout him for it whose iudgment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men make themselues fooles and deserue to be laughed at that aske good things otherwhere then at Gods hands who is able and willing to come at call to heare and deliuer in time of trouble Who beside his goodnesse in preuenting grace that hee willeth vs to call before he was intreated hath giuen direction in most louing inuitation For immediate accesse call vpon me thou thy selfe call vpon me without any aduocate at all or mediator or any assistant for intercession As if Inuocation of Saints were but idle Last of all they goe to practice and imitation Yet is it mainly vrged from the practice of ancient times thether they appeale and tell vs of vse in being long agoe produce vs Precedents in ancient times and tradition without the memory of man The Fathers did so in the Primitiue times Et virâ—s magno sequi est penè sapere Since that God himselfe hath ratified the custome and confirmed it by miracles from heauen and therefore wee may safely doe why not as they haue done before and as God would haue vs to doe by speciall warrant This perswasion is a potent one I confesse indeed with ordinary men in course of life But that practice not squared by a perfect rule because we liue by practice and not by precept are directed by that which men doe rather then by that which men should doe But first we might answere by S. Augustines rule in point of Precedence and example where the practices of Superiors in common course doe become rules of action vnto Inferiors and that which hath
their refreshing and consolation And the occasion considered wherupon Dion spake them not for their actuall assistance and reliefe Reader doe but goe view the Euidence and tell me if the alleager be not either much to seeke or much more too blame a very silly man or a sly Sophist and very Colluder in the point in question Another a better Euidence is of those times as ancient See 〈◊〉 again◠〈…〉 and more authenticke witnesse then Dionysius a legall man and without exception any way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I salute that beloued and much affected name whom Oh might I see placed in my seate then when I am with Christ enioying Heauen Hee meaneth Hero a Deacon of the Church of Antioch and Successor to himselfe in that See Which speech had not passed doubtlesse from that holy man had hee not beene perswaded that the dead with Christ had notice of and were interessed in the affaires of the liuing in this World I grant this was his iudgement or opinion But yet for all that this is nothing to purpose For Ignatius doth not will Hero Who in that which they alledge desires onely to know his Successor and that by special dispensation or his people of Antioch to call vnto him after death no nor yet assure Hero he would pray for him The most that we can resolue of is this that hee should know him to be his Successor and take notice of him in his Spirit And that this also by speciall dispensation For saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would to God I might see him that is be permitted to see him as if it were not ordinary For then hee needed not haue so wished if he could not choose but see and so take notice of him It is granted that Saints by speciall dispensation may take notice and care and patronage in some speciall Actions of some speciall men or Societies in whom they are more neerely interessed as was Ignatius in the Antiochians What if I should say by some naturall though vnknowne approximation this will neuer produce so large an inference as therefore any man may call vpon any Saint in any place at any time for any exigence or occasion And it is onely his desire which proues nothing to their purpose He that knoweth the Inualidity of a particular to inferre or conclude a generall will not much be moued with such allegations Lastly I adde Ignatius doth but wish it and a man may wish meere impossibilities Irenaeus as in age Another Euidence is out of Jrenaeus so also succeedeth in allegation In which the man meant to make vs merry or maruell in sending Eue the wife of Adam and Grand-mother of all dead A merry one and being gathered vnto her place and people so many thousand yeeres before the Virgin Mary was borne to invocate for Intercession that blessed Virgin Et sicut Eua seducta est are the words of Irenaeus vt effugeret Deum reade it aufugeret Sic Maria suasa est obedire Deo vt Virginis Euae virgo Maria fieret aduocata A meere impossibility in Nature and in Reason that the Virgin Mary should be Eues Intercessor yet closed vp with this Epiphoâ—ema Quid clarius because there is the word Aduocata in the Text. Or else a mad one I may say Quid clarius that the man is beside himselfe Yet so beside him and out of him supposed that rayling Franciscan answerable to his name Feuardentius tooke vp the same allegation and as hee dreamed it to be Euâ—dentissimum so he scored it also in his margin with this goodly glosse Beata virgo Maria 〈◊〉 caeterorum pecâ—antium aduocata est I wonder he did not adde this excellent blasphemy thereunto Euam peccantes à morte redemit For so it ensueth in Irenaeus Et quemadmodum astrictum est morti genus humanum per virginem soluatur per virginem Aequalance disposita virginalis inobedientia per virginalem obedientiam Much more plaine for Redemption then that former part is for Intercession yet I hope the man will not fasten such blasphemy vnto so great a worthy in Christs Church as was Irenaeus His meaning is this and no more That as by Eua sinne came into the World Valesse the Father be soberly expâ—unded and by sinne death So by the Virgins meanes life and saluation instrumentally In that shee was that chosen vessell of the holy Ghost to beare him in her wombe who by taking flesh of her redeemed vs from the curse of death So shee in a sort was cause of Life and in that sort Mediatrix that is Aduocata here not Intercessor for Eue who was so long in time before her First then the man playeth fast and loose the Colluder As by them he is not in a threefold regarded in the ambiguity of the word Aduocata Secondly hee inferreth an impossibility and therefore an absurdity that the blessed Virgin Mary did pray for Eue which must either be in Heauen and then she needed it not or in Limbo and that was but for a time till Christ in his death descended into Limbo and led both her and all other the Fathers thence with himselfe into Heauen Thirdly according to the opinon fastened vnto Irenaeus She is Aduocata to none but to Virgins and therefore not promiscuously to be called one of Any and by those of whom she is Inuocated to be so called on onely for a time For so is the comparison there instituted betwixt Eua and Maria Virgines To him succeedeth Eusebius in the Controuersie whose testimony speaketh thus A fourth they haue out of Eusebius as there it standeth reported out of 13 booke 7 Chapter of his Euangelicall preparation Haec nos quotidiè factitamus qui verae pietatis milites vt Dei amicos honorantes monumenta quoque illorum accedimus votaque ipsis facimus tanquam viris sanctis quorum intercessione ad Deum non parum juvari profitemur I answer first Eusebius doth not speake Where he speakes onely of the generall mediation of the Saints for vs. of particular Inuocation for partâ—cular Intercession But of generall Mediation of the Saints in Heauen who without all question nor doth any man doubt of it doe pray for Saints on earth in generall according to the nature of Communion of Saints without any Intercession vsed to them Inuocation of them by that other moity of the Church militant on earth Specialy that of the Martyres Secondly Eusebius doth not enlarge his speech to all the Saints departed of any state or condition whatsoeuer but whatsoeuer it be that he saith he confineth it vnto Martyres onely whom he calleth according as the alleager hath it Verae pietatis milites Now the case of Martyres and other Saints is not equall or paralell For in the opinion of the Ancients that of Martyres was paramount to all other departed with God as enioying more priuiledges from God with
it and no more Secondly And that opinion 〈…〉 as patrocinium quoddam is from full patronage it was restrained euen in that his opinion not left at randon or full liberty Patrocinium quoddaÌ„ is all he can stretch vnto he could not well resolue what where or when it was afforded It is not an impossible thing for theÌ„ to pray for vs. And he that saith so no more but so might as well be produced to say it was no certaine thing Beside Saint Ambrose there speaketh of there Intercession in Genere for the Church not in particular for any man vpon occasion And not more vncertaine then too generall Intercession at large and of Inuocation at large that which is else-where more cleerely explained that God would be pleased to accept and to grant the prayers and Petitions that they make for vs the Church yet militant vpon Earth being certainly inserted into the Couenant of grace Baptismo sanguinis and by shedding of their owne blood so seeing and enioying God that like vnto Angels Guardians they become vnto vs Praesules vitae speculatores actuumque nostrorum vnto whom res nostrae did belong and appertaine as the ioynt Actions of a Community doe in common to any of that Society The manner how they were so The tearmes how farre they were so The meanes whereby they did so he resolueth not he could not tell and therfore contenteth himselfe in generall termes with that onely Intercession which without all doubt they make for the Church which may cause them desire to know what they can though what they might know he nor no other could certainly tell and therefore could not warrant as indeed he doth not any ordinary Inuocation of any one Saint for any particular occasion whatsoeuer What his opinion was therein no man can better tell then himselfe or speake to more purpose then he hath done In Comment ad cap. 1. Epistol ad Rom. where hee concludeth Ad Deum quem vtique nihil latet promerendum suffragatore non est opus sed mente denotâ It was not then of necessity in Saint Ambrose opinion to vse Intercession of Saint or Angell He might goe himselfe by personall addresse and euery pious deuout man might so goe in person needed not vse Intercession of any if any did interced for him good if none did yet lost he nothing thereby Lastly whatsoeuer Saint Ambrose hath or opined in that place it is not meant de sanctis with God in generall And not meanâ— de sanctis 〈◊〉 in generall but of Martyres 〈◊〉 particular but onely of Martyres in Particular Now their case was singular their priuiledges surmounting in the opinion of antiquity And therefore what by some is applied vnto Martyres is not to be transferred vnto all in generall It was an vse in the Primitiue Church to pray for the dead how and wherefore I dispute not now But he that should doe so for any Martyr in Saint Augustines iudgement much wronged the Martyr Hierome concluding his Funerall Oration vpon Paula Gregory Nazianzen hath taught Saint Hierome also how to Rhetorize desireth her in heauen to assist him with her prayers thus Vale Paula cultoris tui vltimam senectutem Orationibus jâ—ua This hee learned of his Master Gregory Nazianzene and both of them as Panegyrists in RhetoruÌ„ scamnis For it is no more but a Rhetoricall conuersion vnto her not of force to conclude a Diuinity probleme Secondly I answere it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wish and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it appears as it is onely a wish a direct prayer vnto her Thirdly it was addressed to one his most familiar intiâ—e and ancient friend and therefore no way obligatory or exemplary for vs Addressed to a late familiar friend ex opere operato and it may be he spake it out of assurance of or with reference vnto some promise or compact betwixt them made as in the case of Cyprian and Cornelius Lastly Hierome was perswaded shee did remember him already Vpon ground of her kind remembrance and so it was no prayer by direction For so else-where we finde it concerning Blesilla Loquitur illa alia multa quae taceo pro te Dominum rogat mihique vt de eius mente securus sum veniam impetrat Peccatorum Maxâ—imus of Turin by the like addresse concludeth his Panegyricall Sermon vpon Saint Agnes The like addresse Maximus of T. had vnto S Agnes Itaque O splendida Christo pulchra Dei filio omnibus Angelis et Archangelis grata vt nostri meminisse digneris quibus possumus precilus exoramus He made that Sermon vpon her Anniuersary minde day and as then fortè present at that speciall occasion by peculiar dispensation so he directeth his speech vnto her and that not with confidence of being heard Without any great confidence of being heard Quibus possumus precibus is as much as nothing In effect as I can so I direct this my addresse vnto thee heare and helpe me accordingly as thou canst and maist So the man in the point was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not so fully perswaded of that or any Saints assistance as that he went farther then opinion In another place to that purpose hee speaketh so reseruedly Ideò veneremur eos in saeculo quos defensores habere possumus in futuro Possumus peraduenture and no more vncertaine he was whether I or no And yet farther Possumus saue onely those as wee were sometime interessed in here And thirdly Defensores vpon generall cases of the Church not in particular assayes of our owne The Emperor Theodosius in Ruffinus History Lib. 2. cap. 33. doth not inuocate any Saint And wee cannot thinke much otherwise of Theodesius or Saints at all onely vpon that exigent of the Rebellion of Eugenius and his Complices he went in Procession with Clergy and Laity that were firme vnto him in great deuotion to the Oratories Churches Chappels Sepulchers and Shrines of the Apostles of Martyrs and other holy Saints there he made his prayers vnto God in Christ not vnto them though hee were so perswaded they could and would take notice of him and assist him with their prayers vnto God Almighty as well they might then and hee be so perswaded at that time concerning them in such a publike action as that was in which not onely the Imperiall Maiesty and State Though his was also in a 〈◊〉 action â—â—â—thing both the Imperiall State and the State of Religion but Christ an Religion also lay at stake vpon the hazard and tryall of that dayes aduenture If then any some or all the Saints of Paradise did assuredly take notice and were informed in particular and this were also to be proued yet is it no warrant for their ordinary knowledge in other passages nor yet for extraordinary when we will haue it no more then that wee expect in all
any The Louanists found it ascribed vnto Seucrianus in some Copies which argueth it a stragler a masterlesse piece a rogue And more then that a blasphemous varlet in this very place recited by the Cardinall Controuersor Omnes cursus naturae virgo Maria in Domino nostro Iesu Christo suscepit vt omnibus ad se confugientibus foeminis subueniret sic restauraret so it followeth where the Cardinall left of omnegenus foeminarum ad se venieutium noua Eua seruando virginitatem sicut omnegenus viuorum Adam nouus recuperat Dominus Iesus Is not this a varlet in graine a fit Patron for Inuocation that in the very grand-work of Redemption parteth stakes betwixt Christ Iesus and the Virgin Mary that entitleth her nouam Eâ—am as Christ is called nouus Adam That professeth she restored all Woman-kind as Christ did all Mankind I suppose William Postel coyned this worke to giue credit and countenance vnto his old Beldame Howsoeuer the Cardinall wanted witnesses it seemeth that tooke in such a Rascall to make vp a number for want of better euidences and to purpose As for Saint Leo The other of Leo if they were doubled could not help their cause hee might afford him many moe testimonies of like nature concerning Saint Peters Intercession as Serm. 3. in die Anniuersario Serm. 1. de jeiunio 10. mensis Serm. 5.6.8 in Natali Apostolorum All which extend no farther then this that some speciall Church and people as Saint Peter had ouer the Roman Church Being all of particulars and yet Leo goeth no farther then this By his merits and Prayers we hope to find assistance Intercession without any Inuocation These testimonies looke toward Intercession that produced in the Controuersies is for neither Vnlesse this may be remembred for to establish Inuocation Make you friends of the vnrighteous Mammon that is make Intercession and call vpon Mammon For the text of Saint Leo looketh that way Per bonam aemulationem ipsorum exambiâ—e suffragia Saint Augustines authority would haue preuailed much if he had fauoured the cause I haue reserued Saint Augustine for the last as being the man vpon whose shoulders for dogmaticall points disputed and resolued the Church of God hath as much relyed as vpon any since the Apostles times For scarcely is intercession found in him vnlesse it be of Martyres who in the opinion of the Church and also of Saint Augustine But he resolues it onely as an act of speciall dispensation for Martyres had an especiall priuiledge aboue other Saints And therefore he that yeeldeth Martyres as were interessed rebus viuentium denieth it precisely of other Saints Non ideò putandum est vivorum rebus quoslibet enteresse possed defunctos quoniam quibusdam sanandis vel adiuvandis Martyres adsunt Sed ideò potius intelligendum est quod per diuinam Potentiam Martyres viuorum rebus intersint quoniam defuncti per naturam propriaÌ„ viuoruÌ„ rebus interesse non possunt So that by Saint Augustines resolution it is an Act of speciall dispensation no naturall ability or sufficiency in any Saint to take notice of any thing done vpon earth And secondly so an act of speciall diuine dispensation that it belongeth vnto some onely and is not communicated vnto all generally Martyres alone haue that priuiledge Which instance of Saint Augustine out of the opinion of the Church answereth well-nigh all allegations of any practice this way for Inuocation or Intercession in antiquity And lastly Martyres with some limitation Ad memorias eorum And for them too with some limitation and not else-where These Memoriae being now no where extant Inuocation in his opinion is ceased Or else in Natali eorum die vpon the day of their consummation which being but once in the yeare and in so long a tract of time vncertaine also Inuocation can bee but seldome and then too vncertaine and they being onely to be then Inuoked doe make Intercession onely then Sicut dicit Apostolus non omnes sancti habent dona curationum ita nec in omnibus memorijs sanctorum ista fieri voluit ille qui diuidit propria vnicuique sicut vult August Epistola 137. And the testimonies recited in the Controuersies out of Augustine are all for Martyres not Saints of any other rancke or reckoning betwixt whom and Martyres he putteth this difference that Cum pro caeteris defunctis oretur Martyres pro nobis rather intercedant Thus they spake and wrote that for fiue hundred yeares or thereabout after Christ And so it was resolued by the first and best in the Primitiue Church were the chiefe and principall amongst the Worthies of Dauid Whereof not any one speaketh positiuely to the point as in full resolution of the truth of that conclusion Holy Saints and Angels are to be Inuocated And therefore the latter Writers Those that remaine vpon record filed vp in the Controuersies Gregory the first Gregory of Turon Bede Anselme Bernard are later postnati to the practice growne into vse and therefore not authenticall in the question Nor did Philip Melanthon at all enlarge Quiante Gregorium ignotam fuisse scripsit sanctorum Inuocationem Namely for vse and approbation of the Church And Decrees of Councels are the lesse to be listned vnto As for decrees of Councels in determinations of Faith Our Masters of Controuersies are not much troubled with any great store of them In the appendex vnto the Councell of Chalcedon the Bishops of Europe write thus vnto the Emperour Leo. Sanctissimum Proterium in choro ordine sanctorum Martyrum ponimus ejus intercssione misericordem propitium Deum habere postulamus But first of all it is no Councell decree indeed it specifieth a practice of the Church and so also a beleefe They vsed to pray vnto God that he would be pleased to accept the Intercession of Martyres which is nothing to the point in question For here is inuocation directed vnto God not Saints Intercession of Saints is remembred but not of all onely Martyres Then Intercession is not Inuocation It is and may be where Inuocation is not etiam in particular but this is also in generall For if not the whole Church represented yet for the Church representing in a speciall action a peculiar time singular occasion so remarkeable and notorious it could not be hid they desire God that Proterius might remember them and commend them vnto the Maiesty of Heauen The second allegation is of lesse operation Flauianus post morteÌ„ viuit Martyr pro nobis orat It is onely an asseueration what he did not Inuocation that so he might and that which he did was a speciall case of Intercession for them whom he knew in the flesh of deprecation for the state of the Church whereof hee had speciall notice in his life being therein interessed particularly But quid hoc ad Bacchum for ordinary practice commonly Shew mee any positiue assertion of Father any Decree of