the rest of the Images of the Saints in memorie and honour of them whom they figure as also their places and Relickes ought to be worshipped with processions bendings of the knee bowings of the bodie incensings kissings offerings lighting of candles and pilgrimages together with all other maners and formes whatsoever as hath beene accustomed to be done in our or our predecessors times And in the Romane Catechisme set out by the appointment of the Councell of Trent the Parish priest is required to declare unto his parishioners not onely that it is lawfull to have images in the Church and to give honour and worship unto them for asmuch as the honour which is done unto them is referred unto the things which they represent but also that this hath still beene done to the great good of the faithfull and that the Images of the Saints are put in Churches aswell that they may be worshipped as that we being admonished by their example might conforme our selves unto their life and maners Now for the maner of this worship we are told by one of their Bishops that it must not onely be confessed that the faithfull in the Church doe adore before the Images as some peradventure would cautelously speake but also adore the Image it selfe without what scruple you will yea they doe reverence it with the same worship wherewith they doe the thing that is represented thereby Wherefore saith he if that ought to be adored with Latrîa or divine worship this also is to bee adored with Latrîa if with Dulîa or Hyperdulîa this likewise is to be adored with the same kinde of worship And so we see that Thomas Aquinas doth directly conclude that the same reverence is to be given unto the Image of Christ and to Christ himselfe and by consequence seeing Christ is adored with the adoration of LatrÃa or divine worship that his image it to be adored with the adoration of Latrîa Vpon which place of Thomas Fryar Pedro de Cabrera a great Master of Divinitie in Spaine doth lay downe these conclusions I. It is simply and absolutely to be said that holy Images are to be worshipped in Churches â—ut of Churches and the contrary is an hereticall doctrine for explication wherof he declareth that by this worshipping he meaneth that signes of service and submission are to be exhibited unto Images by embracing lightes oblation of incense uncovering of the head c. and that this conclusion is a doctrine of faith collected out of the holy Scripture by which it appeareth that things created yea although they be senselesse so that they be consecrated unto God are to be adored II. Images are truely and properly to be adored and out of an intention to adore themselves and not onely the samplers that are represented in them This conclusion which he maketh to be the common resolution of the Divines of that side he opposeth against Durand his followers who helde that Images are adored onely improperly because they put men in minde of the persons represented by them who are then adored before the images as if they had beene there really present But this opinion he saith is censured by the latter Divines to be dangerous rash and savouring of heresie yea and by Fr. Victoria to be plainely hereticall For if Images be adored only improperly they are not to be adored simply absolutely which is a manifest heresie saith Cabrera And if Images were onely to be worshipped by way of rememoration and recordation because they make us remember the samplers which we doe so worship as if they had beene then present it would follow that all creatures should be adored with the same adoration wherewith we worship God seeing all of them doe lead us unto the knowledge and remembrance of God and God is present in all things III. The doctrine delivered by Thomas that the Image and the sampler represented by it is to be worshipped with the same act of adoration is most true most pious and very consonant to the decrees of Faith This he saith is the doctrine not onely of Thomas and of all his disciples but also of all the old Schoole-men almost and particularly he quoteth for it Cajetan Capreolus Paludanus Ferrariensis Antonius Soto Alexander of Hales Albertus Magnus Bonaventura Richardus de Mediavilla Dionysius Carthusianus Major Masilius Thomas Waldensis Turrecremata Angestus Clichtoveus Turrian and Vazquez In a word it is the constant judgement of Divines saith Azorius the Iesuite that the Image is to be honoured and worshipped with the same honour and worship wherewith that is worshipped whereof it is an image Against this use or rather horrible abuse of Images to what purpose should we heape up anie testimonyes of holy Scripture if the words of the second commandement uttered with Gods owne mouth with thundring and lightning upon mount Sinai may not be heard Thou shalt not make to thy selfe any graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bowe downe to them nor worship them Which thunderclap from heaven the guides of the Romish Church discerning to threaten sore that fearefull Idolatrie which daily they commit thought fit in wisedome first to conceale the knowledge of this from the people by excluding those words out of the Decalogue that went abroad for common use under pretence forsooth of including it in the first Commandement and then afterwards to put this conceite into mens heads that this first commandement was so farre from condemning the veneration of Images that it commanded the same and condemned the contrarie neglect thereof And therefore Laurence Vaux in his Catechisme unto this Question Who breaketh the first Commandement of God by unreverence of God frameth this Answere They that doe not give due reverence to God and his Saints or to their Relickes and IMAGES and Iacobus de Graffijs in his explication of the same Commandement specifieth the due reverence here required more particularly namely that we should reverence everie Image with the same worship that we doe him whose image it is that is to say that wee impart Latrîa or divine worship to the Image of God or of Christ or to the signe of the Crosse also in asmuch as it bringeth the Passion of our Lord unto our minde and that we use the adoration of Hyperdulîa at the Image of the holy Virgin but of Dulìa at the Images of other Saints And can there be found thinke you among men a more desperate impudencie then this that not onely the practise of this wretched Idolatrie should be maintayned against the expresse commandement of almightie God but also that hee himselfe should be made the author and commander of it even in that verie place where he doth so severely forbid it and reveale his wrath from heaven against the ungodlinesse and unrighteousnesse
of the holy Scripture Or will you say that although they knew the Scriptures to repugne yet they brought in the aforesaid opinions by malice and corrupt intentions Why your selves cannot deny but that they lived most holy and vertuous lives free from all malitious corrupting or perverting of Gods holy word and by their holy lives are now made worthy to raigne with God in his glory Insomuch as their admirable learning may sufficiently crosse out all suspition of ignorant errour and their innocent sanctity freeth us from all mistrust of malitious corruption But by his leave hee is a little too hastie Hee were best to bethink himselfe more advisedly of that which he hath undertaken to performe and to remember the saying of the King of Israel unto Benhadad Let not him that girdeth on his harnesse boast himselfe as he that putteth it off Hee hath taken upon him to prove that our Religon cannot be true because it disalloweth of many chiefe articles which the Saints and Fathers of that primitive Church of Rome did generally hold to be true For performance hereof it wil not be sufficient for him to shew that some of these Fathers maintained some of these opinions he must prove if hee will be as good as his word and deale any thing to the purpose that they held them generally and held them too not as opinions but tanquam de fide as appertayning to the substance of faith and religion For as Vincentius Lirinensis well observeth the auncient consent of the holy Fathers is with great care to be sought and followed by us not in every petty question belonging to the Law of God but only or at least principally in the Rule of faith But all the points propounded by our Challenger be not chiefe articles and therefore if in some of them the Fathers have held some opinions that will not beare waight in the ballance of the Sanctuary as some conceits they had herein which the Papists themselves must confesse to be erroneous their defects in that kinde doe abate nothing of that reverend estimation which we have them in for their great paines taken in the defence of the true Catholick Religion and the serious studie of the holy Scripture Neither doe I thinke that he who thus commendeth them for the pillers of Christianitie and the champions of Christs Church will therefore hold himselfe tyed to stand unto every thing that they have said sure he will not if he follow the steppes of the great ones of his owne Societie For what doth hee thinke of Iustin Martyr Irenaeus and Epiphanius Doth he not account them among those pillers and champions hee speaketh of Yet saith Cardinall Bellarmine I doe not see how we may defend their opinion from error When others object that they have two or three hundred testimonies of the Doctors to prove that the Virgin Mary was conceived in sinne Salmeron the Iesuite steps forth and answereth them first out of the doctrine of Augustine and Thomas that the argument drawne from authoritie is weake then out of the word of God Exod. 23. In judicio plurimorum non acquiesces sententiae ut á vero devies In judgement thou shalt not be ledde with the sentence of the most to decline from the truth And lastly telleth them that when the Donatists gloried in the multitude of authors S. Augustin did answer them that it was a signe their cause was destitute of the strength of truth which was onely supported by the authority of many who were subject to error And when his Adversaries presse him not onely with the multitude but also with the antiquitie of the Doctors alledged unto which more honour alwayes hath beene given then unto novelties he answereth that indeed every age hath alwayes attributed much unto antiquity and every old man as the Poët saith is a commender of the time past but this saith he vvee averre that the yonger the Doctors are the more sharpe-sighted they be And therefore for his part he yeeldeth rather to the judgement of the yonger Doctors of Paris among whom none is held worthy of the title of a Master in Divinitie who hath not first bound himselfe with a religious oath to defend and maintaine the priviledge of the B. Virgin Only he forgot to tell how they which take that oath might dispense with another oath which the Pope requireth them to take that they will never understand and interprete the holy Scripture but according to the uniforme consent of the Fathers Pererius in his disputations upon the Epistle to the Romans confesseth that the Greeke Fathers and not a few of the Latine Doctors too have delivered in their writings that the cause of the predestination of men unto everlasting life is the foreknowledge which God had from eternitie either of the good workes which they were to doe by cooperating with his grace or of the faith wherby they were to beleeve the word of God to obey his calling And yet he for his part notwithstanding thinketh that this is contrary to the holy Scripture but especially to the doctrine of S. Paul If our Questionist had beene by him hee would have pluckt his fellow by the sleeve and taken him up in this maner Will you say that these Fathers maintained this opinion contrary to the word of God Why you know that they were the pillers of Christianity the Champions of Christ his Church and of the true Catholick religion which they most learnedly defended against diverse heresies and therefore spent all their time in a most serious studie of the holy Scripture He would also perhaps further challenge him as he doth us Will you say that although they knew the Scriptures to repugne yet they brought in the aforesaid opinion by malice corrupt intentions For sure hee might have asked this wise question of any of his owne fellowes as well as of us who doe allow and esteeme so much of these blessed Doctors and Martyrs of the ancient Church as he himselfe in the end of his Challenge doth acknowledge which verily we should have little reason to doe if wee did imagine that they brought in opinions which they knew to be repugnant to the Scriptures for any malice or corrupt intentions Indeed men they were compassed with the common infirmities of our nature and therefore subject unto error but godly men and therefore free from all malicious error Howsoever then we yeeld unto you that their innocent sanctitie freeth us from all mistrust of malitious corruption yet you must pardon us if wee make question whether their admirable learning may sufficiently crosse out all suspicion of error which may arise either of affection or want of due consideration or such ignorance as the very best are subject unto in this life For it is not admirable learning that is sufficient to crosse out that suspicion but such an immediate guidance of the holy Ghost as the Prophets and Apostles were
his Commentaries upon Moses adviseth his Reader not to loath the new sense of the holy Scripture for this that it dissenteth from the ancient Doctors but to search more exactly the text and context of the Scripture and if he find it agree to praise God that hath not tyed the exposition of the Scriptures to the senses of the ancient Doctors But leaving comparisons which you know are odious the envie whereof notwithstanding your owne Doctors and Masters you see helpe us to beare off and teach us how to decline I now come to the examination of the particular points by you propounded It should indeed be your part by right to be the Assailant who first did make the Challenge and I who sustaine the person of the Defendant might here wel stay accepting only your challenge expecting your encounter Yet do not I meane at this time to answer your Bill of Challenge as Bills are usually answered in the Chancerie with saving all advantages to the Defendant I am content in this also to abbridge my selfe of the libertie w ch I might lawfully take make a further demōstration of my forwardnes in undertaking the maintenāce of so good a cause by giving the first onset my selfe OF TRADITIONS TO begin therefore with Traditions which is your forlorne Hope that in the first place we are to set upon this must I needes tell you before we begin that you much mistake the matter if you thinke that Traditions of all sorts promiscuously are struck at by our Religion We willingly acknowledge that the word of God which by some of the Apostles was set downe in writing was both by themselves and others of their fellow-labourers delivered by word of mouth and that the Church in succeeding ages was bound not only to preserve those sacred writings committed to her trust but also to deliver unto her children vivâ voce the forme of wholsome words contayned therein Traditions therefore of this nature come not within the compasse of our controversie the question being betwixt us de ipsâ doctrinâ traditâ not de tradendi modo touching the substance of the doctrine delivered not of the maner of delivering it Againe it must be remembred that here wee speake of doctrine delivered as the word of God that is of points of religion revealed unto the Prophets and Apostles for the perpetuall information of Gods people not of rites and ceremonies and other ordinances which are left to the disposition of the Church and consequently be not of divine but of positive and humane right Traditions therefore of this kinde likewise are not properly brought within the circuit of this question But that Traditions of men should be obtruded unto us for articles of Religion and admitted for parts of Gods worship or that any Traditions should be accepted for parcels of Gods word beside the holy Scriptures and such doctrines as are either expressely therein contayned or by sound inference may be deduced from thence I thinke wee have reason to gainsay As long as for the first wee have this direct sentence from God himselfe Matth. 15. In vaine doe they worship me teaching for doctrines the Commandements of men And for the second the expresse warrant of the Apostle 2. Tim. 3. testifying of the holy Scriptures not onely that they are able to make us wise unto salvation which they should not be able to doe if they did not containe all things necessary to salvation but also that by them the man of God that is the minister of Gods word unto whom it appertaineth to declare all the counsell of God may be perfectly instructed to every good worke which could not be if the Scriptures did not containe all the counsell of God which was fit for him to learne or if there were any other word of God which he were bound to teach that should not be contained within the limits of the Booke of God Now whether herein we disagree from the doctrine generally received by the Fathers we referre our selves to their owne sayings For Rituall Traditions unwritten and for doctrinall Traditions written indeed but preserved also by the continual preaching of the Pastors of the Church successively wee find no man a more earnest advocate then Tertullian Yet hee having to deale with Hermogenes the hereticke in a question concerning the faith whether all things at the beginning were made of nothing presseth him in this manner with the argument ab authoritate negativé for avoyding whereof the Papists are driven to flie for succour to their unwritten verities Whether all things vvere made of any subject matter I have as yet read no where Let those of Hermogenes his shop shew that it is written If it be not written let them feare that Woe which is allotted to such as adde or take away In the two Testaments saith Origen every word that appertayneth to God may be required and discussed and all knowledge of things out of them may be understood But if any thing doe remaine which the holy Scripture doth not determine no other third Scripture ought to be received for to authorize any knowledge but that which remaineth we must commit to the fire that is we must reserve it to God For in this present world God would not have us to know all things Hippolytus the Martyr in his Homily against the Heresie of Noëtus There is one God whom wee doe not otherwise acknowledge brethren but out of the holy Scriptures For as he that would professe the wisedome of this world cannot otherwise attaine hereunto unlesse hee reade the doctrine of the Philosophers so whosoever of us will exercise pietie toward God cannot learne this elsewhere but out of the holy Scriptures Whatsoever therefore the holy Scriptures doe preach that let us know and whatsoever they teach that let us understand Athanasius in his Oration against the Gentiles toward the beginning The holy Scriptures given by inspiration of God are of themselves sufficient to the discoverie of truth S. Ambrose The things which vve finde not in the Scriptures how can vve use them And againe I reade that he is the first I reade that hee is not the second they who say he is the second let them shew it by reading It is well saith S. Hilary that thou art content vvith those things vvhich be written And in another place he commendeth Constantius the Emperour for desiring the faith to be ordered onely according to those things that be vvritten S. Basil Beleeve those things vvhich are written the things which are not written seeke not It is a manifest falling from the faith and an argument of arrogancy either to reject any point of those things that are written or to bring in any of those things that are not written He teacheth further that every word and action ought to be confirmed by the testimony of the holy Scripture for confirmation of the faith of the
Cardinall himselfe bringeth in Num. 23.10 31.35 Gen. 37.21 and Num. 19.13 to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie eyther the whole man or his verie bodie and must not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek Bible useth in all those places of necessitie also be expounded after the same maner Take for example that last place which is most pertinent to the purpose Numb 19.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar Latin rendreth Omnis qui tetigerit humanae animae morticinum and compare it with the 11. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that toucheth any soule of a dead man that is as the vulgar Latin rightly expoundeth the meaning of it Qui tetigerit cadaver hominis He that toucheth the dead body of any man shall be uncleane seven dayes and wee shall need no other proofe that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the dead body of a man even as the Latin Anima also doth in that place of the heathen Poët animamque sepulchro Condimus We buried his soule in the grave The argument therefore drawne from the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth no way hinder that in Act 2.27 Thou wilt not leave my soule should be interpreted eyther Thou wilt not leave me as in the 31. verse following where the Greek text saith that his soule was not left the old Latin hath He was not left or Thou wilt not leave my body as the Interpreters writing upon that place Genes 46.26 All the soules that came with Iacob into Egypt which came out of his loynes do generally expound it eyther by a Synecdoche whereby the one part of the man is put for the whole person as we may see in the commentaries upon Genesis attributed to Eucherius lib. 3. cap. 31. Alcuinus in Genes interrog 269. Anselmus Laudunensis in the interlineary Glosse Lyranus and others or by a Metonymie whereby that which is contayned is put for that which doth containe it for illustration whereof S. Augustine very aptly bringeth in this example As we give the name of a Church unto the materiall building wherein the people are contayned unto whom the name of the Church doth properly appertaine by the name of the Church that is of of the people vvhich are contained signifying the place which doth contayne them so because the soules are contayned in the bodies by the soules here named the bodies of the sonnes of Iacob may be understood For so may that also be taken where the Law saith that he is defiled who shall goe in to a dead soule Levit. 21.11 that is to the carkase of a dead man that by the name of a dead soule the dead body may be understood which did containe the soule even as vvhen the people are absent vvhich be the Church yet the place neverthelesse is still tearmed the Church Yea but the word Hades saith Bellarmine as vvee have shewed doth alwayes signifie Hell and never the Grave But the boâ—y of Christ was not in Hell therefore his soule was there If he had said that the word Hades did either rarely or never signifie the Grave although he had not therein spoken truely yet it might have argued a little more modestie in him and that he had taken some care also that his latter conceits should hold some better correspondencie with his former For he mâ—ght have remembred how in the place unto which hee doth referre us he had said that the LXXII Seniors did every where in their translation put Hades in stead of Sheol which as he theâ—e hath told us is ordinarily taken for the place of soules under the earth and eyther rarely or never for the grave But wee have shewed not only out of those Dictionaries unto which the Cardinall doth referre us having forgotten first to looke into them himselfe but by allegation of diverse particular instances likewise unto none of which he hath made any answere that Hades in the translation of tâ—e LXXII Seniors is not rarely but verie usuâ—lly taken for the place of dead bodies So for the use of the word Infernus in the Latin translation Lyranus noteth that it is taken in the Scripture not for the place of the damned only but also for the pit wherein dead â—ens carkases were layd And among the Iesuites Gaspar Sanctius yeeldeth for the generall that Infernus or Hell is frequently in the Scripture taken for buriall and in particular Emmanuel Sà confesseth it to be so taken in Gen. 42.38 1. Sam. 2.6 Iob. 7.9 and 21.13 Psalm 29.4 and 87.4 and 93.17 and 113.17 and 114.3 and 140.7 according to the Greek division Prov. 1.12 and 23.14 Ecclesiast 9.10 Cantic 8.6 Ecclesiastic 51.7 Esai 28.15 and 38.10 Baruch 2.17 Dan. 3.88 in the Hymne of the three children and 2. Maccab. 6.23 in all which places Hádes being used in the Greek and Inferi or Infernus in the Latin it is acknowledged by the Iesuite that the Grave is meant which by Bede also is termed Infernus exterior the exterior Hell So Alcuinus moving the question how that speech of Iacob should be understood Genes 37.35 I will goe downe to my sonne mourning into Hell maketh answer that these be the words of a troubled and grieving man amplifying his evills even from hence Or else saith hee by the name of Hell he signified the Grave as if he should have said I remaine in sorrow untill the earth doe receive me as the grave hath done him So Primasius expounding the place Hebr. 13.20 God the father saith hee brought his sonne from the dead that is to say from Hell or from the Grave according to that which the Psalmiste had foretolde Thou wilt not suffer thine holy one to see corruption And Maximus Taurinensis saith that Mary Magdalene received a reproofe because after the resurrection she sought our Lord in the grave and not remembring his words whereby hee had said that the third day he would returne from hell shee thought him still to be detayned by the lawes of hell And therefore saith he while shee did seeke the Lord in the grave among the rest of the dead shee is reprehended and it is said umto her Why seekest thou him that liveth among the dead that is to say Why seekest thou him among them that are in the infernall parts who is now knowne to have returned unto the supernall For he that seeketh for him eyther in the infernall places or in the graves to him it is sayd Why seekest thou him that liveth among the dead and to the same purpose he applieth those other wordes of our Saviour unto Mary Touch me not for I am not yet ascended unto my Father as if hee had sayd Why dost thou desire to touch me who while thou seekest me among the graves dost not as yet beleeve that I am ascended
this service that it is usually put for the whole and the publick place of Gods worship hath from hence given it the denomination of the house of prayer Furthermore hee that heareth our prayers must be able to search the secrets of our hearts and discerne the inward disposition of our soules For the pouring out of good words and the offering up of externall sighes and teares are but the carkase only of a true prayer the life thereof consisteth in the pouring out of the very soule it selfe and the sending up of those secret groanes of the spirit which cannot be uttered But he that searcheth the hearts and onely he knoweth vvhat is the minde of the spirit he heareth in heaven his dwelling place and giveth to every man according to his wayes whose heart he knoweth for he even he ONELY knoweth the hearts of all the children of men as Salomon teacheth us in the praier which he made at the dedication of the Temple wherunto we may add that golden sentence of his father David for a conclusion O thou that hearest prayer unto thee shall all flesh come If it be further here obâ—ected by us that we finde neyther precept nor example of any of the Fathers of the old Testament whereby this kinde of pâ—aying to the soules of the Saints departed may be warranted Cardinall Bellarmine will give us a reason for it for therefore saith he the spirits of the Patriarches and the Prophets before the comming of Christ were neyther so worshipped nor invocated as we doe now worship and invocate the Apostles and Martyrs because that they were detayned as yet shut up in the prisons of Hell But if this reason of his be grounded upon a false foundation as we have alreadie shewed it to be and the contrary supposition be most true that the spirits of the Patriarchs and Prophets were not thus shut up in the prisons of Hell then have we foure thousand yeares prescription left unto us to oppose against this innovation We go further yet and urge against them that in the New Testament it selfe we can descry no footsteps of this new kinde of Invocation more then we did in the Scriptures of the old Testament For this Salmeron doth tell us that the Scriptures vvhich were made and published in the primitive Church ought to found and explaine Christ who by the tacite suggestion of the Spirit did bring the Saints with him and that it would have beene a hard matter to enjoyne this to the Iewes and to the Gentiles an occasion would be given thereby to thinke that many Gods were put upon them in steed of the multitude of the Gods whom they had forsaken So this new worship you see fetcheth his originall neyther from the Scriptures of the Old nor of the New Testament but from I know not what tacite suggestion which smelt so strongly of Idolatry that at first it was not safe to acquaint eyther the Iewes or the Gentiles therewith But if any such sweet tradition as this were at first delivered unto the Church by Christ and his Apostles we demand further how it should come to passe that for the space of 360. yeares together after the birth of our Saviour we can finde mention no where of any such thing For howsoever our Challenger giveth it out that prayer to Saints was of great account amongst the Fathers of the primitive Church for the first 400. years after Christ yet for nine parts of that time I dare be bold to say that he is not able to produce as much as one true testimonie out of any Father whereby it may appeare that any account at all was made of it and for the tithe too he shall finde perhaps before we have done that he is not like to carry it away so cleerly as he weeneth Whether those blessed spirits pray for us is not the question here but whether we are to pray unto them That God onely is to be prayed unto is the doctrine that was once delivered unto the Saints for which we so earnestly contend the Saints praying for us doth no way crosse this for to whom should the Saints pray but to the King of Saints their being prayed unto is the onely stumbling block that lyeth in this way And therefore in those first times the former of these was admitted by some as a matter of probabilitie but the latter no way yeelded unto as being derogatorie to the priviledge of the Deitie Origen may be a witnesse of both who touching the former writeth in this sort I doe thinke thus that all those fathers who are departed this life before us doe fight with us and assist us with their prayers for so have I heard one of the elder Masters saying and in another place Moreover if the Saints that have left the body and be with Christ doe any thing and labour for us in like maner as the Angels do vvho are imployed in the ministery of our salvation let this also remaine among the hidden things of God and the mysteries that are not to be committed unto writing But because he thought that the Angels and Saints prayed for us did he therefore hold it needfull that we should direct our prayers unto them Heare I pray you his owne answer in his eighth booke against Celsus the philosopher We must endevour to please God alone who is above all things and labour to have him propitious unto us procuring his good will with godlinesse and all kinde of vertue And if Celsus will yet have us to procure the good will of any others after him that is God over all let him consider that as when the body is moved the motion of the shadow thereof doth follow it so in like maner having God favourable unto us who is over all it followeth that we shall have all his friends both Angels and soules and spirits loving unto us For they have a fellow-feeling with them that are thought worthy to finde favour from God Neyther are they only favourable unto such as be thus worthy but they worke with them also that are willing to doe service unto him who is God over all are friendly to them and pray with them and intreate with them So as wee may be bold to say that when men which with resolution propose unto them selves the best things doe pray unto God many thousands of the sacred powers pray together vvith them UNSPOKEN to Celsus had said of the Angels that they belong to God and in that respect we are to put our trust in them and make oblations to them according to the lawes and pray unto them that they may be favourable to us To this Origen answereth in this maner Away with Celsus his counsell saying that we must pray to Angels and let us not so much as afford any little audience to it For we must pray to him alone who is God over all
the now Church of Rome And if he looke into every one of them more neerely he may perhaps finde that we are not such strangers to the originall and first breedings of these Romish errors as he did imagine It now remaineth on his part that he make good what he hath undertaken namely that for the confirmation of all the above mentioned points of his Religion he produce both good and certaine grounds out of the sacred Scriptures and the generall consent likewise of the Saints and Fathers of the Primitive Church Wherein as I advise him to spare his paines in labouring to prove those things which he seeth me before hand readily to have yeelded unto so I wish him also not to forget his owne motion made in the percloase of his Challenge that all may be done with Christian charity and sincerity to the glory of God and instruction of them that are astray FINIS Faults escaped PAge 10. line 15. for once reade one p. 18. l. 8. as also p. 19. l. 1. and 113. l. 2. Radbertus p. 30. l. 9. Canonicall p. 63. l. 28. bread and wine p. 67. l. 9. or p. 71. l. 12. for wine reade bloud ibid l. 21. for second reade third p. 77. in tâ—e margâ—nt at the very beginning adde x. Lanfranc lib. de Sacram. Eucharist contra Berengar pag. 85. lin 15. for he read God p. 103. l. 20. sett p. 163. lin 12 13. crosse out those words then in any of the rest pag. 271. in the margent lin 16. for Id. put Hieronym pag. 326. in the margent lin 17. Marcellam pag. 341. lin 5. Christian. pag. 352. l. 5. crosse out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 405. l. 20. put out the word Iesuite and in the last line of the margent aftâ—r quaest 12. adde artic 10. disput 7. conclus 6. pâ—g 444. lin ulâ— Pitsio pag. 449. in marg l. 35. Naclantus pag. 448. at the astâ—risc * lin 14. adde in the margent Ab omnibus deinceps doceatur communiter atque praedicetur Crucem Imaginem Crucifixi ceterasque Imagines Sanctorum in ipsorum memoriam honorem quoâ— figurant ac ipsorum loca reliquias processionibus genâ— flexionibus inclinationibus thurificationibus deosculationibus oblationibus luminarium accensionibus peregrinationibus nec non alijs quibuscunque modis formis quibus nostris predecessorum nostrorum temporibus fieri consuevit venerari debere Guâ—lhâ—lm Lyndewode Provincial lib. 5. de Haeretic cap. Nullus quoque pag. 451. l. 12. Mâ—rsilius pag. 453. in the margent lin 12. and 26. and pag. 454. l. 9. for Prâ—phetic reade Protreptic pag. 456. marg lin 38. manuum pag. 463. marg lin 9. Patres A CATALOGVE OF THE AVTHORS HERE alleaged disposed according to the order of the times wherein they are accounted to have lived Anno Domini 40 NIcodemus The author of the counterfeit Gospell attributed unto him lived within the first 600. yeeres being cited by Gregorius Turonensis 43. Thaddaeus vouched by Eusebius 70. Clemens I. Romanus episc Counted the author of the Apostolicall Constitutions 70. Dionysius Areopagita The bookes that beare his name seeme to be written in the fourth or fifth age after Christ. 100. Ignatius Antiochenus 120. Hermes 163. Iustinus Martyr 170. Theophilus Antiochenus 180. Irenaeus Lugdunensis 180. Tatianus 190. Maximus out of whom the Dialogues against the Marcionists attributed to Origen are collected as appeareth by the large fragment cited out of him by Eusebius in the end of the seventh booke de Praeparatione Euangelicâ 200. Clemens Alexandrinus 200. Tertullianus 210. Caius 220. Hippolytus Martyr 230. Origenes 230. Ammonius 230. Minutius Felix 240. Novatianus 250. Gregorius Neocaesareensis 250. Cyprianus 260. Zeno Veronensis 270. Victorinus Pictaviensis 290. Pamphilus Martyr 300. Arnobius 300. Lactantius 303. Concilium Sinuessanum supposititium 310. Concilium Eliberinum seu Illiberitanum 325. Concilium Romanum sub Silvestro supposititium 325. Concilium Nicaenum univâ—rsale I. 325. Macarius Hierosolymitanus 330. Eusebius Caesareensis 330. Juvencus 340. Eusebius Emesenus 340. Athanasius Alexandrinus 350. Eustathius Antiochenus 350. Julius Firmicus Maternus 350. Acacius Caesareensis 359. Conciliabula Arrianorum Nicaen Constantinop Sirmiens Ariminens 360. Didymus 360. Hilarius Pictaviensis 360. Titus Bostrensis 364. Concilium Laodicenum 370. Macarius Aegyptius 370. Cyrillus Hierosolymitanus 370. Asterius Amaseae episc 370. Optatus 370. Ambrosius Mediolanensis episc 370. Basilius Caesareensis 370. Gregorius Nazianzenus 370. Aerius haereticus 380. Caesarius 380. Gregorius Nyssenus 380. Nectarius 380. Pacianus 380. Prudentius 380. Philastrius 380. Euagrius Ponticus 380. Amphilochius 381. Concilium Constantinopolitanum universale II. 390. Hieronymus 390. Paula Eustochium apud eund 390. Epiphanius 390. Ruffinus 390. Coelius Sedulius 390. Paulinus Mediolanensis 400. Io. Chrysostomus cujus epistolam ad Caesarium monachum quam in quaestionem vocant pontificij citatam invenio in Collectaneis contra Severianos quae ex Fr. Turriani versione habentur in 4. tomo Antiquae lectionis Henr. Canisij pag. 238. in fine libri Io. Damasceni contra Acephalos ibid. pag. 211. ubi postrema verba testimonij á nobis citati pag. 64.65 Turrianus ita transtulit Sic etiam hÃc divinâ naturâ in ipso insidente unum Filium unam Personam utrumque constituit 400. Marcus eremita 400. Polychronius 400. Hesychius presbyter 410. Palladius Lausiacae histostoriae author 410. Pelagius haereticus 410. Augustinus 410. Philo Carpathius 410. Synesius 414. Theodorus Daphnopatus by Henr. Oraeus referred to this yeere I know not by what warrant 418. Concilium Africanum universale Carthagine habitum contra Pelagium 420. Maximus Taurinensis 424. Hilarius Arelatensis 430. Io. Cassianus 430. Vincentius Lirinensis 430. Author Operis imperfecti in Matthaeum 430. Cyrillus Alexandrinus 430. Synodus Alexandrina contra Nestorium 430. Theodoretus 430. Proclus Cyzicenus 431. Concilium Ephesinum universale III. 440. Prosper Aquitanicus 440. Socrates historicus 440. Sozomenus 440. Eucherius Lugdunensis 440. Petrus Câ—rysologus 450. Leo. I. 450. Primasius 451. Concilium Chalcedonense universale IIII. 460. Basilius Seleuciensis 460. Victor Antiochenus 460 Salvianus Massiliensis 476. Gelasius Cyzicenus 490. Faustus Regiensis seu Reiensis 490. Gennadius Massiliensis 490. Gelasius Papa I. 494. Concilium Romanum I. sub Gelasio 500. Paschasius Romanae ecclesiae diaconus 500. Olympiodorus 500. Andreas Caesareensis Stephanus Gobarus haereticus 507. Laurentius Novariensis 510. Ennodius Ticinensis 520. Aurelius Cassiodorus 520. Eusebius Gallicanus 520. Caesariâ—s Arelatensis 520. Fulgentius Ruspensis episc 520. Iohannes Maxentius 527. Ephraem Antiochenus 527. Agapetus diaconus 529. Concilium Arausican II. 530. Fulgentius Ferrandus 530. Dionysius Exiguus 530. Benedictus Monachus 530. Procopius Gazaeus 540. Arator 553. Concilium Constantinopolitanum universale V. 560. Andreas Hierosolymitanus Cretensis archiepisc 560. Dracontius 570. Cresconius 580. Venantius Fortunatus 580. Iohannes Climacus 589. Concil Toletan III. 600. Gregorius I. 600. Iohan. Nesteuta Agapius Manichaeus 610. Eustratius Constantinopolitanus 630. Isidorus Hispalensis 633. ConciliuÌ„ ToletanuÌ„ IIII. 640. Maximus Monachus 640. Ionas 640. Anastasius