Prayers to God and bring down blessings from God to us as he had learned in the School of Plato least any should be tempted to infer from this that we should pray unto these Angels or that it was useful or needful so to do that so these Blessed spirits might be more propicious or helpful to us he doth expresly say that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 233. to invoke them is no reasonable thing and this assertion he confirms by many arguments 1. It is absurd saith he to call upon them because we want the knowledge of their nature nd because it is above the reach of Man And 2. That if we could attain unto this Knowledge that very Knowledge which declares their Nature and their Offce to us would not permit us to pray to any other but unto God the Lord of all who is abundantly sufficient for all by the Son of God 3. He reckons up in the Apostles language all the kinds and sorts of Prayer (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contra Celsum l. 5. p 233. Petition Deprecation Intercession and Thanksgiving And then he adds all these we must put up to God by that high Priest who doth Transcend all Angels and that this worship in any of the kinds forementioned was therefore not to be conferred upon the Angels because they were not to receive (b) Ibid. the worship due to God 4. He adds that it was sufficient to obtain the favour of the holy Angels and the assistance of their Prayers to labour to have God propitious and to procure his good will by godliness and vertue and by imitation of the Angels Piety And therefore not only in his answer to this objection Lib. 5. p. 233. but elsewhere he tells us me must endeavor to approve our selves to him who is one God over all and we must pray to him for mercy and that if Celsus will yet have us to procure the good will of others after him who is God over all he must consider that as when the body is moved the motion of the shadow thereof doth follow so in like manner having God favourable unto us who is over all it followeth that we shall have all his Friends both Angels and Souls and Spirits loving unto us For they have a fellow feeling with them that are thought worthy to find favour from God To whom they are not only favourable but they pray with them So as we may be bold to say that when Men which with resolution propose unto themselves the best things do pray unto God many thousand of the sacred powers pray together with them unspoken to Moreover when Celsus affirmed Id. l. 8. p. 420. that thanks were to be given to Daemons and that our Prayers and first Fruits were to be offered to them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. p. 396. that so we might obtain their presence with us and their favour to us who have obtained of God to be Dispensers of inferiour things to this it is replyed by Origen 1. That God had given no such Government to Daemons * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. p. 400. 2. That first Fruits must be offered to God alone who said let the Earth bring forth Fruit and to him to whom the Christians offered their first Fruits they offered also their petitions 3. He doth acknowledge that office which Celsus had ascribed to wicked Daemons did agree to Angels who upon that account in Scripture were stiled ministring spirits and do encamp about Gods servants for their protection and deliverance But least we should infer with Celsus that we must therefore pray unto them to be thus propicious he adds we shall sufficiently obtain their favour by imitation of their Piety and Invocation of that God to whom they pray For thus he speaks If we have a desire to a multitude whom we would willingly have to be favourable unto us l. 8. p. 400. we learn that thousand thousands stand by him and Millions of Millions minister unto him who beholding them that imitate their Piety towards God as if they were their Kinsfolkes and Friends help forward their Salvation and call upon God and pray sincerely appearing also and thinking that they ought to do service to them and as it were upon one watch-word to set forth for the benefit and salvation of them that pray to God unto whom they themselves also pray Now to all these and all the Arguments that any man can bring T. G. returns this Answer §. 3. p. 360. Viz. That Prayer implies either a total dependance upon God as the Author of all good and so we ought to pray to God alone or an address unto the Members of the Church triumphant for the assistance of their Prayers to him who only can give what we ask and in this sense it is still used by Roman Catholicks when it is applied to Saints and Angels when therefore Origen denies that our Prayers are to be offered to any but to Christ alone he speaks of Prayer in the first sense This is that Catholick answer which upon all occasion he produceth This Origen and all the Fathers mean verily it is this and nothing else Not that the Fathers of the four first Centuries when they so roundly and frequently assert that Prayer is to be offered unto God alone did ever thus distinguish or speak one title of this nature no simple Creatures as they were they absolutely and without all distinction condemned what they daily practised and practised what they had condemned they all spake what was absolutely false and meant only what was true so that no Man could have imagined this to have been their meaning had not T. G. been their Interpreter Thus when Origne expresly saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. p. 402. It is no reasonable thing to pray unto the Angels †l. 5. p. 258. we must only pray to God and to his Son Christ Jesus He nust affirm what was a plain and absolute contradiction to the Churches Doctrine but then his meaning must be Orthodox and contradictory to what he doth assert When he adds almost by way of Syllogism to whom we Christians offer our first Fruits to him we offer up our Prayers But to God alone we offer up our first Fruits Ergo to him alone we offer up our Prayers When he informs us that the Christians were such as did not pray to Angels but undividedly and inseparably did worship God by Jesus Christ l. 8. p. 382. and came to God by Christ alone and so as to transcend even those blessed spirits which are called Gods He must apparently bely the Christian World according to the plain Interpretation of his words but his intentions must be Orthodox And yet 3. he doth not only deny the Doctrine and the practice of the Church of Rome to be the Doctrine and practice of the time wherein he lived but he destroys
traditur nullam creaturam colendam esse animae libentius enim lâ—quor his verbis quibus mihi haec insinuâ—ta sunt sed ipsum tantummodo rerum quae sunt omnium Creatorem August l. de quant animae p. 34. in the Catholick Church it is divinely and singularly delivered that us Creature is to be Worshipped by the Soul but he only who is the Creator of all things But Roman Catholicks do and upon supposition that they have the Knowledge of the Hearts and do by seeing God p. 418. perceive the Secrets of it And as T. G. asserts do know both our Necessities and Prayers Concerns and Actions I say upon this supposition they ought to worship Saints and Angels not only with the Body but the Soul for seeing mental Prayers Vows and Thanksgivings are by all confessed to be parts of that Religious Worship which our Souls perform to God to make such Vows and put up such Petitions and Thanksgivings to the Saints and Angels must be to Worship Saints and Angels with the Soul Besides all inward Fear and Reverence must be the Worship of the Soul And yet if we may Vow and Pray and tender our Thanksgivings to them upon presumption that they know the inward Motions of our Hearts we may well be affraid to do these actions Hypocritically and remisly upon the same account We may well dread to think or vow or pray amiss and fear their Anger and their just Displeasure if we do so thus to deter us from our secret Sins the Stoicks tell us not only God but our good Doemon is in secret with us And when St. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To. 1. p. 741. A. Basil had asserted that these Angels did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold us every where he adds that upon this account the Virgin that was devoted to God ought to reverence those blessed Spirits And surely then by parity of Reason if their Knowledge reach unto the Heart and inward Motions of the Soul we ought to have that Fear and Reverence of them upon us in reference to all those motions 3. This may be strongly argued from two Considerations § 5. 1. That the Jewish Church had no such practice 2. That they abstained from this practice because they did not think this honour to be due to Angels but to God alone And 1. I say the Jewish Church had no such practice for run over all their Sacred Records the Law the Prophets and the Psalms Look into their most antient Writers Philo Judaeus and Josephus into their Litanies or forms of Prayer their Misnah or Traditions and in all these Records you shall not find one Precept or Example of any Invocation directed to the Saints departed consider all the Motives which have induced the Church of Rome to use this practice and you will find that they are chiefly taken from the Jewish Records and from those sayings of the Psalms of David which tell us that the Angels of the Lord do pitch their tehts about them that fear him to deliver them 34 Psal 7. And that he gives his Angels charge concerning them that they dash not their foot against a stone 91 Psal 11. Or from those Doctrines which were received by that Church Besides they had great evidence and manifold Examples that God did Minister his Blessings to them by the holy Angels an Angel lead them out of Aegypt through the Wilderness into the Land of Canaan the Law was given to them by the hand of Angels they often did appear unto them in an humane shape and God himself when he appeared was still attended with an Host of Angels and by them they were oft preserved from their Enemies Sith therefore notwithstanding all these Motives they never put up one Petition to an absent Angel We have just Reason to believe that in the judgment of the Jews they had no knowledge of the Heart or the desires of the Soul especially when absent from us and that this honour was not to be given to them but was intirely to be reserved for the God of Heaven Add to this that they do frequently entreat of God that he would cause those Angels to preserve them and annoy their Enemies Psal 35 5 6 7. Let them be as Chaff before the wind saith David and let the Angel of the Lord chase them Let their way be dark and slippery and let the Angel of the Lord persecute them Why therefore do they never use the Language of the Church of Rome Horae Sec. Us Rom. Manual of Godly prayers 1610. with license Horae Sec. Us Sarum Why do they never pray to Michael the Captain of Gods Host the vanquisher of evil Spirits to be their refuge and defence against the Power of the Enemy to drive away their foes and overthrow their Machinations Why do they never call upon their Guardian Angel to take hold of Sword and Buckler and rise up to help them Or to their valiant Champion Gabriel to rise up to help them against the Malignants and to be with them against all their Adversaries 3. According to the Doctrine of the Church of Rome when they appeared the Jews did sometimes put up their Petitions to them Why therefore did they not invoke them when absent and invisible if they had held as doth the Chuch of Rome that being absent they were as able to perceive their supplications and obtain the Blessings they did want and that their aid was such an excellent and present help against the violent assaults of a Temptation and all those Floods of Evils we are continually exposed to With us consent the Antient Fathers in this matter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. l. 5. p. 234. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 235. none that observes the Law of Moses doth worship Angels For so to do is not a Jewish Custom but a transgression of their Customes saith the Learned Origen * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 4. cont Arrian Jacob and David did request deliverance of none but God saith Athanasius And whereas T. G. and the Roman Catechism Object § 6. produce those words of Jacob the Angel that redeemed me from all evil bless the Lads as an example of this Invocation and a proof that it was practised by the Antient Jews If we consider what the Fathers have delivered upon this Text and how expresly they assert these words must certainly be understood of Christ We may admire that any Roman Doctor who stands obliged by his Oath * Nec eam unquam nisi juxta unanimen consensum patrum accipiam Interpretabor Bulla pii 4. super forma juramenti professionis fidei not to Interpret Scripture but according to the unanimous consent of the Holy Fathers should make so little Conscience of that Oath as to Interpret this and many other Scriptures in opposition to the prevailing Judgment of those Fathers 2. It is admirable to consider with what incredible
on the diseased Christians if then in all those Miracles we cannot find one instance which was not made apparent to the senses of mankind what reason have we to esteem this so Besides is not a Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a sign sure I am the Scripture often calls it so and is not every sign declared by St. * Signum est res praeter speciem quam ingerit sensibus aliud aliquid ex se faciens in cogitationem venire De Doctrina Christiana l. 2. c. 1. Austin to be something sensible whereby we do perceive what is not sensible what therefore is no object of the sence can be no sign or Miracle Secondly we cannot possibly obtain a greater evidence that any Revelation is Divine than is the evidence of sence whence it doth follow that we can have no reason to believe a Revelation more than we do our sences as T. G. asserts for all the certainty we have of any object of our Faith depends on our assurance that the deliverers of it were infallibly assisted by the Divine Wisdom in that delivery and is not this attested by the Miracles they wrought the Prophesies they delivered the Doctrine they taught and that by sence should any of them be questioned must not we recur unto the sences of the Primitive Christians to confirm them and must they not then be the ultimate foundation of our Faith and our Traditions must we not be surer of the proof than of the thing proved And consequently of the evidence of sense than that of Faith which deriveth from it if not why Secondly doth our Lord pronounce them rather Blessed who believe and have not seen 20 Joh. 29 than Thomas who first saw and felt and then believed is it not because they do it upon lesser though sufficient evidence and so their Faith is more illustrious and praise worthy Thirdly should it be otherwise how cometh it to pass that men are equally assured of what equally they see but have not the like fulness of perswasion in what they believe That being once assured of the objects of sence they can admit of no greater certainty whereas after all our boasts of a Plerophory of Faith we have still need to strive and labour to encrease it Since then the certainty of Faith is proved inferior to that of sence It is not possible we should have greater reason to believe a Revelation or any matter of our Faith than to believe our sences as T. G. suggests hence also it doth follow that we can have no greater reason to believe that these four words this is my body are contained in Scripture or that they do assert the Sacrament to be Christs Body than that assurance which the sences of all Christians do afford us that it remaineth Bread And Thirdly hence it follows that we can have no greater reason to profess the Christian Faith than we have to reject the Figment of Transubstantiation Answer 3. As for that vain pretence that Christ hath said this is his Body and therefore we stand bound to think that he doth work a Miracle to make it so although it be against the sence and reason of mankind that he should do it This will oblige us also to believe that by some other like prodigious Miracle before his Incarnation he was Transubstantiated into the Rock which ministred water to the Jews during their Travels in the Wilderness for of that it is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.4 or that Rock was Christ 2. This will oblige us to believe that Christ hath neither Flesh nor Blood because the Scripture doth assure us that Flesh and Blood cannot inherit the Kingdom of God 1 Cor. 15.50 which yet Christ Jesus doth inherit We unbelieving Protestants perhaps might think it strange that Christ should have neither Flesh nor Blood yet the Sacrament should be his very Flesh and Blood but as for you you know the danger of not believing God more than your sences and your reasons and therefore this and many thousand contradictions of like nature can be no reason why you should not embrace the Letter 3. This will oblige us to be Anthropomorphites and to confess that all the arguments which have been urged against that Tenet by the Church of Christ are vain and ineffectual for Scripture hath not only said that man was made after the likeness and similitude of God but also doth in very many places attribute unto him the parts and members of an humane body what then will you oppose against them sence and reason T. G. will give this answer for them that they well know the danger of not believing Holy Scripture more than their sences or their reason Will you confute them by a Text of Scripture which seems to contradict their Doctrine alas that which is often stiled Bread must not be thought to be so because Christ hath once said it is his body and can we be so vain as to imagine that one ambiguous passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred God makes or searcheth God loves or seeks the Spirit 4 Joh. 24. should carry it against so many which more expresly do ascribe unto him the members of an humane body or shall we fly unto Tradition alas is it not that which is derived from the sences of those men which in the matter of Transubstantiation have been all constantly deceived and if their hearing be a sufficient ground of Faith against the Doctrine of the Anthropomorphites must not their eyes and tast and smell and feeling be as cogent against the Doctrine of Transubstantiation Fourthly This must oblige us to believe what is the greatest Blasphemy viz. That Christ by all the Miracles he wrought among them gave no sufficient motive to the Jews to own him for the true Messiah for all his Miracles were only motives to believe that Law should be abolished which God hath often said should last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for ever Doth nor he tell them that the things he had revealed belonged to them and to their Children for ever Deut. 29.29 Exod. 12.17 that they might do all the things of this Law Doth not he call the Passover an everlasting Statute Hath not he said the Law of their first fruits shall be a Statute for ever throughout their Generations 23 Lev. 14 And if you answer that this word Gnolam doth not alwayes signifie an infinite duration but is sometimes used for such duration as admits a period and so must not be urged against so great conviction of their sence and reason Will not this answer justifie the Protestants when they produce so many instances to shew that when a thing in Scripture is stiled this or that the meaning only is that it doth signifie what it is said to be for to omit those passages so often cited 40 Gen. 12. 41 Gen. 26. 7 Dan. 38. 8 Luk. 11. 13 Mat. 38 39.
have been constrained to fly to a Trope if he had said this Bread is my Body this Wine is my Blood because this had been a predication of Disparates as they call it 2. That you may be assured that by denying it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he only meant to say it was not Bread without the Grace of Christ and the assistance of his Spirit to conveigh the Blessings Christ hath purchased but did not mean that it was Bread converted into the real Body of our Lord He tells us the mutation is like to that of Ointment used in Baptism Be careful saith he that you do not think this is meer Oyntment Catech. Myst 3. p. 235. A. for as the Eucharistick Bread after the invocation of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not yet meer Bread but Christs Body Even so that Holy Oyl as one may say is not after the Consecration meer and common Oyl but it is the Grace or Gift of Christ and is effective of the presence of the Holy Ghost It is not common Bread saith he it is therefore Bread it is Christs Body as the Ointment is the Grace of Christ but Grace it is not by Conversion for it remaineth Ointment still but by the Accession of Grace unto it and by the presence of the Spirit with it 3. He adds That when Christ said Catech. Myst 4. p. 287. c. except you eat my Flesh c. the Jews were scandalized as thinking that he had advised them to Sareophagy not understanding his words Spiritually This Eating of Christs Flesh must therefore be Spiritual and not Sarcophagy or Eating of Christs real Flesh which yet we cannot rationally deny if we do literally interpret that passage of St. John or with the Romanists conceive that what we in the Holy Sacrament do eat is that same Flesh of Christ which hung upon the Cross Lastly if both these Fathers had intended to assert that notwithstanding the Judgment of our Sences to the contrary we stand obliged to believe the Sacrament to be that very Flesh and Blood which Christ did offer on the Cross We have two others to oppose against them who do expresly argue that it remains still Bread and Wine because our sences judge it so to be o Quod ergo vidistis panis est Calix quod vobis etiam oeuli vestri renâ—â—tiant Aug. in Ser. de Sacr. apud Bedam in 1 Cor. 10. Ratranum de Corp. Sang. Domini vel in Serm. de verbis Domini ut citatur ab Algero l. 1. de Sacr. c. 5. That which you see saith St. Augustine is the Bread and the Cup which your very Eyes do declare unto you The Sacramental Signs do still retain their Essence and their Nature saith p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Dial 2. c. 24. Theodoret And both our Eyes and Feeling tell us they are what they were before We conclude then with that of Chrysostom q Hom. 29. in Joh. by these Sences we exactly learn all things and we are conceived worthy of credit in teaching what we have received from the informations of our Eyes and Ears as not being guilty of fiction or falshood in those matters CHAP. IV. Contains 1. The judgment of Antiquity against Transubstantiation 2. An answer to T. G's allegations from the Fathers 3. The pretended Confessions of the Protestants 4. The Confessions of many Roman Catholiks that Transubstantiation is a novell upstart Doctrine 5. The Judgment of Antiquity declaring with unanimous consent that the Sacrament is but the Figure Type the Symbol or Memorial of Christs Blood and Body and not that self same Body which suffered on the Cross and that same Blood which he then shed as to the Nature and the Substance of them 6. A Corollary in vindication of the Dr. from the vain Cavils of T. G. HAving thus confirmed our Doctrine from Scripture Common Sence and Reason we might by infinite Demonstrations shew that it hath also the perpetual consent of all Antiquity Why else do they inform us That a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Dial. 2. p. 28. A. Ed. Paris 1636. the substance of our Flesh is nourished and augmented by this Holy Sacrament is a truth so clear that b Species Sacramentales per candem rationem possunt converti in corpus humanum per quam possunt converti in Cineres vel in vermes ideo manifestum est quod nutriunt Aquin part 3. qu. 77. Act. 6. Roman Doctors do confess it and there needs nothing but experience for confirmation of it to any that dares question or dispute it For neither can the accidents augment or nourish nor can we without Blasphemy assert That Christs whole Body is properly converted into the substance of all those that do receive it Why do they tell us that albeit the Sacramental Signes do change their names after the Consecration yet do they still d Sacramenta quae sumimus corporis fanguinis Christi divina res est propter quod per eadem divinae consortes efficimur naturz tamen esâ—e non desuat substantia vel natura panis vini Gelas contra Eutychen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephrem apud Phot. Bib. Cod 229. retain their former Natures Why do they tell us That e August in pars 98. Decr. dist 2. consecr Can. de Haec of that Sacrifice which Christ did offer on the Cross we neither do nor may partake why do they say that bread is by our Saviour stiled his body f Quando Dominus corpus suum panem vocat de mul rum gâ—anorum adunatione congestum quando sanguinem suuâ—◠〈◊〉 appellat de botris atque acinis plurimis expressum in unum coactum gregem nostrum sâ—gnificat commixtione adunatae multitudinis copulatum Cyprian Ep. 76. § 4. p. 247. which is made up of many Cornes and that Wine his blood which is pressed out of many Grapes Why do they frequently pronounce that Christ affirmed of the bread this is my body and of the Wine c Et quoniam â—â—embra ejus sumus per creaturam nutrimur creatura avtem ipse nobis praestat solem suum oriri faclens pluens quemadmodum vulr eum calicem qui est Creaturae N. B. suum sarguinem quâ—effusus est ex quo nostra auget corpora Et eum panem qui est a creatâ—ura suum corpus confirmavâ—â— ex quo nostra auget corpora Quando ergo mixtes calix fractus panis percipit verbum Dei fit Eucharistia sargâ—inis corporis Christi ex quibus augetur consistit carnis nostre substartia Quomodolcarnem negabunt esse capacem â—onationis Dei qui est vita aterna quz sanguine corpore Christ nutritus Iren. l. 5. c. 2. Pd. Colon. 1625. this is my blood I might be endless in these Interrogatives but I shall only add three things First
evident that all the instances produced leave it uncertain whether St. Ambrose did intend a proper change of substance or only a change of qualities and vertues Secondly had Ambrose only given instances of a substantial change it would not hence have followed that he did intend to prove the Sacramental Symbols were so changed but only a majori to prove that he who was the Author of such substantial mutations could certainly effect that change which was but accidental Thus from the substantial conversion of water into Wine he proves u Credendum jam est ex hoc mortalem hominem in immortalitatem posse converti quando vilis substantia in pretiosam conversa est substantiam Serm. 19. we ought to think that God can change our mortal into a glorious and immortal body which change is only accidental and from x Si ergo inquit superveniens Spiritus Sanctus in virginem conceptionem operatus est generationis munus implevit non utique dubitandum est quod superveniens in fontem vel super eum qui Baptismum consequitur veritatem regeneratiouis cooperetur cap. 9. de his qui initiantur the supernatural production of our Lord by vertue of the holy Ghost he in this very Chapter proves we must not doubt but the same Spirit can Regenerate the Baptized person So that we see it is familiar with him to prove the possibility of accidental changes by examples of a change substantial Ob. St. Ambrose saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. Hom. 23. the Symbols are not what nature formed them but what the Benediction consecrated them Answ True because they are not only so but by this more excellent and Spiritual change obtain a name which is more excellent denominations being taken from the better Thus Chrysostom affirms That such is the power of Baptism that it doth not suffer men to be still Men. And Leo b De Pass Dom. Ser. 14. That the Baptized person is not the same-before and after Baptism And Epiphanius That when we are endowed with Temperance the Flesh it no more Flesh c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeres 66. Whence yet it were ridiculous to argue that either Baptism or Teâ—perance offentially change either the flesh or nature of a Christian Ob. He affirms further That by this Benediction nature is changed Answ True but then that word not only in the Authors before mentioned but in St. d De Virg. l. 2. Haxamer l. 3. c. 2. Ambrose doth very often signisie only a change of quality and virtue For he affirms That Thecla changed the nature of the Beasts that were designed to devour her and that the Beasts themselves had changed their nature i.e. their fierceness and rapacity and in this very place he saith That the Nature of the water of the River Jordan was clearly changed because that it was driven back We must be told that Chrysostom doth say T. G. p. 303. that things that lye before us are not the works of humane power we only hold the the place of Ministers but he that Sanctifieth changeth them is Christ But then we must not know that in this very Homily the Consecrated Elements are stiled the Symbols of Christs Body In Mat. Hom. 82. p. 510. l. 36 and that disputing against Marcian and Valentinian who held Christ had no real Body he confutes and stops their mouth by saying That in the Blessed Sacrament we have the Symbol of that Body Whereas could he have truly said we have their real Flesh and Blood he had then spoken what would have more effectually confuted their absurd position 2. We must not know that in that very place he confutes the Heresie of the Encratitae P. 511. l. 10 15. by shewing That when our Lord delivered the Mysteries he delivered the Wine and that after his Resurrection he drank wine to verifie this saying I will no more drink of the Fruit of the Vine till I drink it new with you in my Fathers Kingdome Nor Thirdly That Christ in those Holy Mysteries doth give himself unto the Faithful but to none other P. 514. l. 28. But had we no such indications of the mind of Chrysostom the words themselves are very insignificative and unconcluding for that which Chrysostom affirmeth of the Eucharist that these things are not the works of humane power we Protestants acknowledge as knowing that it is no work of humane power to cause the virtue of the Holy Spirit to attend these Mysteries and to make that to be food of the Soul which naturally can only feed the Body He that thus Sanctifies and changeth these material Symbols must be God And hence St. Chrysostom informs us the case is just the same in Baptism That it is not an Angel who there moves the Water Hom. 35. in Joh In 1 ad Cor. Hom. 8. but that it is Lord of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who works all things there That man doth nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that it is the power of God that worketh all things And whereas he adds that it is he who Sanctifies these things and changeth them St. Cyril doth inform us Catech. Mystag 5. that whatsoever the Holy Spirit toucheth is Sanctified and Changed St. * Paedag. l. 3. c 2. In Cant. Hom 4. In Gen. Hom. 41. vid Albert de sacr Euch. l. 2. P. 545. Clemens That the Devil doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. transmute Women into Whores Nyssenus that Regeneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. doth change us into the Sons of Light and of the day And Chrysostom himself informs us That to make the barren Womb to bear is an example of this Transmutation Such therefore we may rationally conceive that change to be of which St. Chrysostom here speaketh Gaudentius must tell us T. G. p. 306. That the Maker and Lord of natures who produceth Bread out of the Earth doth again of Bread because he can and hath promised to do it make his own Body and he who made Water of Wine maketh of Wine his own Blood But then we must not know Tract in Ex. 2. that in the same place he asserts That when our Saviour said This is my Body he gave to his Disciples Consecrated Bread and Wine Or that because our Saviour in the Gospel saith I am the true Vine he did sufficiently declare that all the Wine he offered in the figure of his Passion was his Blood or that we eat his Flesh when we receive his Doctrine which doth sufficiently confute the Roman Doctrine and shew the change of which Gaudentius speaks to be Spiritual and Mystical For if the Consecrated Signs be Bread and Wine they are not properly Christs Body if what is offered be a Figure of his Passion it is not the Truth For as Gandentius there telleth us figura non est veritas sed imitatio veritatis i.e. a figure is the imitation of the truth but
not the truth Wherefore Gaudentius doth argue a majori thus he that made Water to be substantially Wine can certainly make Wine to become Sacramentally his Blood T. G. p. 507. We must be told that St. Ignatius confesseth Eucharist to be the Flesh of Christ which suffered for our Sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 2. But then we must not know that this Epistle is intended against the Simonians and Menandrians who held that Christ suffered only in appearance had no real Flesh therefore could not confess that the Eucharist was Sacramentally Christs flesh least admitting the figure they should be forced to admit the truth and substance and therefore his Interpolater disputes against them thus V. usher Not. in Epist ad Smyr p. 50 That incorporeal things have neither shape nor character nor figure of a Living Creature that hath form which may be seen whereas when Christ shall come to Judgment they who have pierced shall see him Secondly We confess the Eucharist to be Christs Body and his Flesh and only do dispute the manner how of which Ignatius saith nothing We do acknowledge that it is truly and indeed Christs flesh and Blood as knowing that it may be truly what it is Spiritually for Christ is the true Vine Job 15.1 Joh. 1.8 Heb. 8.2 Luk. 16.12 and the true Light Heaven is called the true Tabernacle and Spiritual Blessings the true Riches and of this we have innumerable instances both from the Fathers and the Church of Rome produced by Albertinus de Sacramento Euch. p. 218. 854. Moreover it is objected T. G. p. 306. Orat. Mag. Catec c. 37 that Gregorius Nyssen doth affirm That he believes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. The Bread Sanctisied by the Word of God to be transmuted into the body of the word Answ True but then it is as true that this transmutation may be as well by the addition of Grace to Nature as by the substantial mutation of that nature it being evident from the abundant testimonies of Bafil Vid. Alb. de Sacr. Euch. l. 2. p. 487. Nazianzen Chrysostom and Cyril of Jerusalem and other Fathers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transmutari are terms indifferently used as well of a mutation which only doth respect the qualities States and conditions of the Subject as the nature of it and of this we have many instances in the undoubted works of Gregory Who tells us That the Soul made virtuous is a In Inscr Psal c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transmuted and that b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Cant. Hom 8. Regeneration is a transmutation of it into that which is Divine and that c ibid. Hom. 9. when we appear in Glory we shall undergo this transmutation nay in this very place he twice asserts That the mortal Body of Christ being received into our body doth change our body into its self or its own nature d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. So then these words cannot infer That the Sacramental Bread and Wine receive by Consecration any other change He tells us further that the virtue of the benediction doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change or transelement the nature of things which do appear Answ This word is also used ordinarily to signifie not any change of substance but of qualities and virtues only and of this kind you have in Albertinus many instances produced l. 2. p. 488 of which no less then twenty are cited from Gregorius Nyssen declaring that by Regeneration and Baptism we are transelemented or changed to a Spiritual Nature and that the Resurrection will thus transelement and change our Natures So that it may with equal reason be concluded from this word that in Baptism our Natures are Transubstantiated as that the nature of the Eucharistical Bread is changed into Christs real and substantial body And so much for that spurious or doubtful passage of Gregorius Nyssen The passage cited from St. Cyril saith T. G. p. 306. That our Saviour sometime changed Water into Wine and shall we not think him worthy of our belief that he changed Wine into his Blood But then the same St. Cyril doth also say Catech. 2. he who raised Lazarus when four dayes dead can he not much more easily raise thee viz. from a death of Sin unto a life of Righteousness who dost live and breath And again Catech. 4. the rod of Moses was changed by the will of God into the dissentaneous nature of a Serpent and shall not dead Man be restored unto himself again And both Ambrose and St. e Serm. 12. ex 40 a Sirmundo editis Austin do argue from the conversion of Water into Wine That God can change our mortal into immortal Glorious bodies If then it be ridiculous from any of these passages to argue a substantial change wrought in us by Regeneration or the Resurrection it must be also vain to argue a substantial change from the like instance used to illustrate the change which is by Consecration made upon the Eucharistick Symbols 2 The words immediately preceding do clearly evidence that Cyril argues a majori For saith he If God could make this change from Water into Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. Myst shall it not much more be confessed that he doth give us the fruition of his Body and his Blood whereas had he conceived the mutation of the Eucharistick Symbols to have been equal to the change of Water into Wine that phrase had been improper and absurd for of two equal changes it cannot reasonably be affirmed he that is able to perform the one is much more able to perform the other 3 I have already largely proved that Cyril here intended only an accidental change and shall yet further make it evident from two considerations 1. That in the following Catechism he speaks thus we pray unto the God of Mercies * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would send his Spirit into the things that lye before us and would make the Bread the Body of Christ and the Wine his Blood For whatsoever the Holy Spirit toucheth is sanctified and changed not that it is substantially changed for he affirmeth of the Baptismal Oyl and Water that they are Sanctified by the Holy Spirit And yet no Romanist will hence infer that they do not retain the nature both of Oyl and Water 2. In his first Catechism he affirms that as the Eucharistick Bread and Wine before the Consecration remains meer Bread and Wine but afterwards is made the Body and Blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After like manner truly are the meaâ—â— used in the Pomps of Satan in themselves pure or simple but by invocation of the Daemons they are made impure As therefore the mutation of these meats is only a mutation of their qualities not of the substance of them so must the change of Bread and Wine with which it is compared and equalled be
see them But we have great reason to suspect that they also are cited more Romano i.e. with great impertinence and falshood And I am certainly informed from Oxford that what is cited as from Vrsin is really the words of Vrsins Adversary Such ingenuity we meet with in the Citations of the Roman party Having produced these Testimonies of the Fathers which I have proved to be impertinent or spurious and these confessions of the Protestants which are insignificant or false or only such as do assert that Cyprian de Caena Domini Eusebius Emissenus and such spurious pieces seem to speak in favour of this Idle Dream He thus concludes that to deny what is confirmed by the Testimony of so many Ancient Fathers P. 308 309 and strengthned by the confession of our Brethren is most unreasonable But alas this flourish doth most assuredly confound the Church of Rome and evidently confutes that Doctrine it was intended to confirm For First it is confessed by many Doctors of the the Church of Rome that Transubstantiation is no ancient Doctrine viz. Peter Lombard Scotus Biel Erasmus and Peroon And Secondly a In Primitiva Ecclesia non erat de fide substantiam panis in co pus Christi converti Job Yribarn in 4 Sent. Dist 11. Q. 3. Disp 42. Sect. 1. That in the Primitive Church it was not any Article of Faith Thirdly b Scotus in 4 Distinct 11. Qâ—aest 3. s 1 â— Aâ—â—â—m That were it not for the authority and Determination of the Roman Church the words of Christ might more simply plainly and truly be understood and expounded Fourthly the Cardinal of c Distinct 4. Qu. 6. A. 2. Cambray adds that the opinion which holds the substance of bread not to remain doth not evidently follow of the Scripture nor to his seeming of the Churches determination Fifthly Your Secular d Discourse Modest p. 13. Priests affirm that it was concluded among the Fathers of the Society and what Catholick would not believe them that the Fathers have not so much as touched the point of Transubstantiation Sixthly It is no wonder saith e Antequam quaestio illa de Transubstantiatione in Ecclesia palam agitaretur minimè mirum est si unus aut alter aut etiam aliqui ex veteribus minus consideratè Rectè hâc de re senserint scripserint de Transub l. 2. c. 7. Gregory de Valentia if one or two or more of the Ancients have thought or written of this matter not so considerately and rightly And f Hinc discimus non essemirandum si Augustinus Theodoretus alii Veteres quaedam dixerint quae in specitem videntur favere haereticis L. 2. Euch. c. 25 p. 649. B. Bellarmin confesseth it is not to be wondred at if St. Austin Theodoret and other of the Ancients speak something which in show seems to favour the Hereticks The sayings of the ancient Fathers which interpret the words of Christ This is my Body in a figurative sence as much as any Protestant can do and which forced these Confessions from so many Cardinals Bishops Schoolmen Priests and Jesuites are these g Pane corpus suum representat l. 1. adv Marcion c. 14. by Bread Christ represents his Body saith Tertullian and again h Panem corpus suum appellat ut hinc jam eum intelligas corporis sui figuram pani dedisse L. 3. c. 19. Christ hath called Bread his Body that thereby thou mayest understand that he hath given to Bread the Figure of his Body And again i L. 4. c. 4 c. This is my Body that is the Figure of my Body St. k Ep. 63. §. 6. p. 175. Cyprian noteth That it was Wine even the Fruit of the Vine which the Lord saith was his Blood Our Lord saith St. l Paedag. l. 1. c. 6. p. 100 106. Clemens did bless Wine when he said Take drink this is my Blood and that it was Wine which was blessed be sheweth again saying I will no more drink of the Fruit of the Vine 2. Paedag. l. 1. c. 6. p. 100. 106. Our Lord in the Gospel of St. John doth otherwise expound Meat by Symbols when he saith Eat my Flesh and Drink my Blood an evident Symbol of Faith and the promises And again there is a donable Blood of the Lord Paed. l. 2. c. 2. one Carnal by which we are redeemed froim destruction and another Spiritual by which we are Anointed Origen speaks thus m Nec materia panis sed super illum dictus sermo est qui prodest non indigne Domino comedenti illum haee quidem de typico Symbolicoque corpore Orig. in Mat. 15. p. 17. Col. 1. B. It is not the matter of bread but the word spoken which profiteth him that doth not unworthily eat thereof and these things I speak of the Typical and Symbolical Body To the Fathers of the first three hundred years we will add the Testimonies of those that flourished in the 4th the first whereof shall be n Euseb l. 8. c. 1. Eusebius who saith ' That our Saviour delivered to his Disciples the Symbols of his Divine Dispensation commanding them to make the Image of his own Body and appointing them to use bread for the Symbol of his body And that o Euseb Demonst l. 1. c. 10 p. 27. we still celebrate upon the Lords Table the memory of his Sacrifice by the Symbols of his Body and Blood according to the Ordinances of the New Testament And lastly p Demoâ—ist l. 5. c. 3. p. 141. Our Saviour and Lord first and then all the Priests that have followed in all Nations celebrating the Spiritual Divine Service according to the Ordinances of the Church signifie unto us by the bread and wine the Mysteries of his body and blood q Serm. in illud quiounque dixerit verbum p. 979. Athanasius faith ' That Christ distinguished the Spirit from the Flesh that we might learn that the things he spake were not Carnal but Spiritual For how many men might his body have sufficed that it might be the food of the whole world it is as if he should have said that which is given for the world shall be given for meat that it may be Spiritually given to all In the Church saith r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Aegypt Hom 27 p. 164. Marcarius is offered bread and wine the Type of his Flesh and Blood and they which are partakers of the visible bread do Spiritually eat the Flesh of our Lord. Now we shall be partakers of the Passeover saith Å¿ Orat. 2 de Pasch To. 1. p. 692. Gregory Nazianzen but as yet in a Figure though more clear then in the Old Law For the Passover of the Law I will be bold to say it was but a more obscure figure of a figure Elsewhere he calls the Symbols the t In Epita Gorgon p. 187. Antitypes of the
conversing with God †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bosil Tom. 1. Orat. in Jusiti Martyr p. 318. Prayer is a request of some good thing which is made by pious men to God saith Basil whence elsewhere he asserts that Prayer is not directed unto man but God ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss de Orat. Dom. or 2. p. 724. D. Chrysost in Gen. Hom. 30. Prayer is a conference with God saith Nyssen and a request of good things which is offered with supplication unto God Prayer is a Colloquy with God and every one that prays discourseth with God so St. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 4. p. 139. Chrysostome Hence on that expression of St. Paul with all that call upon the name of the Lord he notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that St. Paul doth not say that call on this or that i.e. of any thing but Christ and on these words Do all in the name of the Lord Jesus he comments thus i.e. do all things praying unto him for help and before all thy business making thy supplication to him or he saith thus say and do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or according to God and introduce not Angels But T. G. hath some Arguments to prove that Saints and Angels have the knowledge of our hearts and actions viz. It is said Luke 15.7 Object T. G. p. 419. There shall be joy in Heaven and v. 10. There shall be joy before the Angels of God upon one sinner that doth penance And the Saints in Heaven no doubt rejoyce as much at the conversion of a sinner as the Angels do Not only the Angels of God Answ White against Fisher p. 315. but holy men on earth rejoyce at the conversion of a sinner Luke 15.24 2 Cor. 7.9 Likewise Parents Ministers and Friends rejoyce c. And yet it followeth not from hence that holy men on earth which rejoyce at the conversion of a sinner see the secrets of the heart 1 Cor. 2.11 So likewise Angels which are ministring Spirits Hebr. 1 14. may understand by the signs and fruits of true repentance the conversion of divers sinners and consequently they may rejoyce without intuitive knowledge of the heart 2. Our Saviours words Luke 15.10 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion of a parable which must not be strained beyond the true scope But according to the exposition of sundry †Anbrâ—s l. 7. in Lucam Hilar in Matth. 18 Isidâ—r lib. Alleg. Chrysol Serm. 168. Fathers and some learned ‖ Cojet Titus Bostrensis in locum Papists The hundred sheep v. 4. represent the whole body of the Elect consisting of Men and Angels the ninety and nine sheep not lost were the Angels persisting in their prime integrity The stray sheep all mankind sinning in Adam To recover this lost sheep the Son of God that good Shepheard Jo. 10.11 was incarnate and by the gracious work of Redemption he laid the same on his shoulder Now there is great joy in Heaven before the coelestial Angels for this recovery and salvation of mankind So that no more can be inferred from this parable but that the Court of Heaven and in the same the holy Angels rejoyce because of mans Redemption 3. When it is said that there is joy in Heaven we may expound it as Dr. Hammond doth not of the joy of Angels but of God and had we no reason to confirm this sense it is sufficient to destroy the force of what T. G. doth hence conclude from this citation that it may fairly be expounded in that sense which rendereth it impertinent to his design but since it is not said to be the joy of Angels but that joy which is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. before the holy Angels this doth sufficiently demonstrate that it is the joy of him before whose face they stand continually Moreover it is confessedly God who is compared to the Shepherd and to the Woman seeking the lost Groat And therefore the similitude requires that the joy conceived when the lost Sheep and Groat is found should be ascribed to him Whereas our Savour himself saith Object T. G. ib. That the just in the Resurrection shall be as the Angels in Heaven Matth. 22.30 the equality as to knowledge not depending upon the body it follows by the Analogy of Faith that our prayers and concerns are known also to the Saints now injoying the same blissful Vision with the Angels Christ doth not only say Answ That the Spirits of just persons shall be like the Angels but he expresseth wherein they shall be so to wit 1. In freedom from secular actions and passions 2. Inglorious Adoption or real Possession of all the priviledges of the Sons of God We cannot therefore hence infer a parity of qualities and operations betwixt the Angels and the Spirits of just men but only a similitude of state and priviledges as * Verum haec authoritas ut ingemiè fatear solum aequat homines Angelis in hoc quod nullum mutrimonti usum haâ—ebunt siâ—â—t nec Angeli non tamen ibidem facit pareâ— quantum ad facialem visionem Det. Alph. de Castr l. 3. c. Haer. v. Beat. v. Jansen Harm Evang. c. 117. Papists do themselves consess 2. Christ doth not †In illa requie positus ceitè securus expectas judicii diem quando reeipias co â—us quande immuteris ut angelo aequaeris Aust in Ps 36. f 61. say The Spirits of just men are as the Angels now but that at the Resurrection they shall be so White p. 380. Now I admire what Papists can extort from hence for invocation of Saints for there is no connexion between this Antecedent and Consequent to wit just men at the Resurrection shall live as Angels remote from all the necessities of a worldly life and they shall be as the Angels of God free from material and corporeal passions and equal to the Angels in fruition of blessedness Ergo The knowledge of our prayers which we make in this life is not to be denyed unto glorious Saints the fellows of Angels The smoke of the Incenses of the Prayers of the Saints ascended from the hand of the Angel before God Apoc 8.4 Ergo Object ibid. Our prayers and actions are not unknown to the Angels 1. This place of St. John proveth not Answ White p. 314. either clearly or obscurely That holy Angels hear the Prayers or see the actions and affections of men For the Angel mentioned is expounded by the antient Expositors and by the Romanists themselves not of an Angel by Nature but of an Angel by Office and by some of them of an Angel by Type * In locum Albertus in his Commentary St. John saith Another Angel that is Christ who is the Angel of the Covenant Esay 9. Dionysius Carthusianus (a) Doctores Caeâ—belici per Angelum isium intelligunt Christum qui magni
their charge in this important duty and to inform them that it is very good and profitable to fly unto their prayers for help and refuge that we must daily invocate the Blessed Virgin and that it is a wicked and most hainous crime to doubt either her readiness to help Cateâ—â— â—om p. 584. or that her merits are most prevailing for this end Their practise doth inform us that there is not any blessing which our Souls can wish for but Christians should implore it from them And if their Doctrine were according unto Piety their practise must assuredly he so For what more proper then to implore their aid who are so highly instrumental to preserve us from our most fatal Enemies and to procure all those blessings which are needful both to the Piety of this present life and to the felicity of that which is to come St. Paul is in like manner large and copious in these instructions which he gives unto the Pastors of the Church and to the people committed to their charge He informs us that we must all pray and for all men that we must pray with pure hands and with hearts free from wrath and doubting He tells us in what language we should frame our prayers viz. in such a language that all that hear may understand 1 Cor. 14. and say Amen to our Petitions in what posture both men and women ought to pray and that this duty ought to be performed in all places And yet this person who descends to these minute particulars speaks not one word of this important duty so pious and profitable in it self so necessary to preserve us from the worst of Enemies and to procure the greatest blessings Nay in all the Scripture which was written to make us wise 2 Tim. 3.15 16 17. and thorowly instructed unto all good works we have not the least mention of it In those Epistles they frequently enjoyn us to be instant in prayer to pray alwayes with all prayer and supplication in the spirit Eph. 6.18 and to watch thereunto with all perseverance and supplication for all Saints To continue in prayer and watch in the same with thanksgiving To pray without ceasing Col. 4.2.1 Thess 5.17 1 Tim. 2.1 Phil. 4 6. To put up supplications prayers intercessions and giving of thanks for all men To be careful for nothing but in every thing with prayer and thanksgiving to let our requests be made known unto God And to go unto that God for wisdom who giveth unto all men liberally James 1.5 and upbraideth not They also do exhort us to pray for others that they may be saved particularly 5.16 1 Joh. 5.16 for every brother that hath not sinned unto death Now surely they who do so frequently discourse upon this subject and upon the lesser circumstances of this duty would not have omitted to mention something of this so profitable practise if they had really believed it so to be For wherefore do they give us these directions but to preserve us against the power of temptation and the assaults of Sin and Satan Why do they frequently enjoyn us to be instant in the performance of this duty but that we may obtain those spiritual blessings which without great danger to our souls we cannot want If then the Invocation of the Saints departed and especially of the Virgin Mary be so highly profitable to these ends why should these men I say be silent in this matter who being guided by the Holy Spirit could not forget to do it and being as concerned for the Churches welfare as the Trent Fathers could not for want of zeal unto Gods glory or the good of Souls neglect to charge all Pastors diligently to instruct the people in this most profitable and pious practise Why should these men who both by precept and example do instruct us to request the prayers of living friends be wanting both in precept and example to move us to request the more prevailing prayers of Blessed Spirits they who command us when we are infirm to have recourse unto the prayers of surviving Pastors and to pray for one another because the fervent supplication of a righteous man availeth much why should they never send us to the B. Virgin to the Patriarchs and Prophets to St. Stephen and St. James and other early Martyrs of the Church whose Prayers if we believe the Roman Church are highly meritorious and far more prevailing Nay they had the greater reason to inculcate this because it was a novel practise and never used by the Jewish Church and therefore they had need of an Express to move and to encourage them to such devotions Whereas it was the daily custom of all Jews to put up their petitions to the God of Heaven Since therefore neither Paul or Peter or James or John Apostles or Evangelists have left us any precept or example for this practice we may be certain they did not approve it Moreover to move us more effectually to the performance of this duty they tell us That the eyes of God are still intent upon the just 1 Pet. 3.12 and his ear open to their prayer that he is well acquainted with those inward groans and wishes Rom. 8.26 which we do or cannot utter and is also able to perform exceedingly above what we can ask or think Eph. 3.20 Marth 7.7.11 James 1.5 that he is good and gracious to all that call upon him faithfully that he will fulfill the desires of them that fear him Thus also do the Latines teach concerning the Saints departed they tell us in the words of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they confidently ascribe unto them Summan juvandi voluntatem the greatest readiness to help and the most prevailing merits Catech. Rom. p. 585. and this they do most sutably to that presumption they have taken up for all these things are the more needful to be taught because both Scripture seems to say the contrary affirming that Saints departed are ignorant of us and our concernments here on Earth and denying that any besides God can know the secrets of the heart And secondly the things themselves seem difficult to be believed viz. That Creatures at so infinite a distance can be acquainted with what is done on carth much more that they should at such a distance understand the secret motions of the heart Why is it then that the Apostles who do so often mind us of what we have less reason to suspect viz. That God is able and very ready to perform what we desire and that he hears the secret groanings of our heart should not inform us of what is so exceeding hard and yet so necessary to be believed of these Blessed Spirits Whosoever diligently reads their Writings will find them praying earnestly to God for all those blessings to be conferred upon the Christians which Papists do request from Saints and Angels That the God of our Lord Jesus Christ would give to
the Ephesians the spirit of Wisdome and Revelation in the knowledge of him Eph. 1.17 18. the eyes of their Vnderstanding being enlightned That he would grant that Christ might dwell in their hearts by faith 3.17.18.19 that they might be strengthned by his Spirit in the inner man that they being rooted and grounded in love might be able to comprehend with all Saints what is the breadth and length and depth and height And to know the love of God which passeth knowledge and be filled with all fulness of God That the Philippians love might abound more in knowledge Phil. 1.9 10 11. and in all judgment that they might approve things that are excellent and be sincere and without offence till the day of Christ Being filled with the fruits of righteoussness to the praise and glory of God That the Colossians might be filled with the knowledge of the will of God in all wisdom Col. 1.9 10 11. and spiritual understanding that they might walk worthy of the Lord unto all well pleasing being fruitful in every good work and increasing in the knowledg of God Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness 1 Thess 3.12 13 That the Thessalonians might encrease in love and have their hearts established unblamable in holiness before God 2.1.11.12 That God would count them worthy of his calling and fulfil all the good pleasure of his goodness and the work of faith with power That the God of Peace would make the Hebrews perfect in every good work to do his will Heb. 13.20 21. 1 Pet. 5.10 working in them that which is well pleasing in his sight That the God of Grace would make them perfect stablish strengthen settle them These Supplications were their daily exercise and had they thought the Invocation of the blessed Virgin the Patriarchs and Prophets the Proto-Martyr and the brother of our Lord would have been needful and effectual to the attainment of these things for which they prayed so earnestly why do they never once address themselves unto them why do they never pray as doth the Church of Rome Brevarium Missal that through the deprecation intervention patrocination and intercession of these persons they may be worthy to obtain these blessings why do they never pray by the merits of these persons to be delivered from * Deus qui beatum Nicolaum P. tribue qâ—aeâ—un us ut ejus moritis pracibus 〈◊〉 Ochenna incend is liberemus Miss in sest sanâ— Nich. Dec. xi Deus q. â— beatuâ— Lodovicum ju quaesamus meritis intercessione Regis Regan â—â—su Christâ—â— fâ—l â—ui facias nos esse can oâ—tes in Fest beat Lud. Aug 25. Hell and made partakers of the joys of Heaven as doth the Roman Blashemy Why do they no declare with them that they do †In Fest faâ—ct Agapiti Aug. 28. place their confidence in the petitions of these prevailing Saints and blessed Spirits Why do they not ascribe their mercys and deliverances to the ‖ Accepta tibâ— siâ— â—â—mine sacratâ—e plebâ—s oblatio pro inorum Hâ—nors Sanctâ—um quâ—râ—mâ—â—e â—â—ritis perâ—â—â—â— de tribulatione cognoseit 〈◊〉 Miss Dee â—â—â—p 〈◊〉 Ed. Antwerp 1605. merits of these Saints as they most insolently do Assuredly on this account because they did not in their hearts approve the practise Were blessed Paul alive to see his Prophesy so punctually fulfilled That in these later times men should depart from the Faith attending to erroneous Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Doctrine of worshipping departed Souls how would he passionately cry out O foolish Romanists who hath bewitched you c. Lastly St. Paul had such an ardent zeal to the promotion of the Gospel that he omits no help which he conceives might give a blessing to his labours He therefore passionately intreats the Christians to whom his writings are directed Rom. 15.30 31. That they would strive together with him in their prayers to God that he might be delivered from them who did not believe in Judea and that his Service which he had for Jerusalem might be accepted of the Saints and that he might come unto them with joy and with them be refreshed That they would alwaies Eph. 6.18 19. and with all perseverance pray for him that utterance might be given unto him hat he might open his mouth boldly to make known the Mystery of the Gospel Col. 4.1 2 3. That they would continue in prayer that God would open unto him a door of utterance to speak the mystery of Christ for which he was in hands that he might make it manifest as he ought to speak 1 Thes 5 25.2-3.1.2 Finally Brethren saith he pray for us that the word of the Lord may have free course and be glorified even as it is with you And that we may be delivered from unreasonable and wicked men for all men have not Faith So blessed Paul and had he thought that his addresses to the Patriarchs and Prophets the blessed Virgin the Quire of Angels or the Saints made perfect would have been more effectual to this end would not his zeal have prompted him to have put up one request unto them or one Petition to his Guardian-Angel to be defended from these unreasonable men If all these circumstances be considered it will amount to an invincible conviction of the falshood of that determination of the Church of Rome * Juxta Catholicae Apostolicae Ecclesiae usum à primaevis Christianae Religionis temporibus receptum Concil Trid. Sess 25. that this is the practise which was derived from the Apostles and hath been still continued in the Church of Christ 2. No other reason can be given why they did not practise or commend the Invocation of the blessed Spirits besides this that they conceived this worship to be that honour God had reserved for himself and that they looked upon it as a vain and fruitless practice The knowledg of the heart and of the Prayers that are put up by All men at all times and in all places of the Earth being the knowledg proper to the God of Heaven and not communicated to the Saints deceased This will appear more evident if we consider and refute those shifts whereby they do endeavour to evade the force of this triumphant Evidence And 1. They tell us that * Si Apostoli Evangelistae docuissent sanctos venerandos arrogantiae iis datum fuisset ac si post mortem gloriam illam quaesivissent noluit ergo Spiritus Sanctus expressis Scipturis docere invocationem Sanctorum Eckius in Enchirid. loc Com. ex edit Alex. Weissenhorn Alanus Copus Dial. 3. fol. 239. had the Blessed Apostles taught this doctrine it might have been objected to them that they sought their own advancement and honour by the propagation of their Gospel and proudly did endeavour to be worshipped by their Christian followers Repl. 1.
Invocation of the Saints vvhich Roman Catholicks do practise but if instead of speaking to this one case of supplication you will let me wander through the vvhole worship of those Daemons then I have three disparities to offer this is the twig the poor man catcheth hold of to save both him and his vvhole Church from sinking but in vain for the disparities which he hath represented betwixt that honour vvhich they give to Saints and vvhat the Heathen do ascribe to their inferior Daemons is not only horribly impertinent but also vain and frivolous as vvill appear by reassuming of his heads of difference as 1. The persons to whom we address our selves for their prayers T. G. pag. 351. are not Devils or wicked Wretches but the Friends and Servants of God Answ 1. St. Austin manifestly doth assert Dec. D. l. 9. c. 23. That either all or at the least the better sort of Platonists Hoc ipsum dicunt quod dicimus did assert the same of their good Daemons which we do of the blessed Angels that there was also no dissention betwixt them and Christians touching these blessed Spirits and that the controversie was but this whether they should be called Daemons as they were wont to stile them or Angels as the Christians called them and therefore it is manifest he did not think the Platonists good Daemons to be Devils or wicked Wretches as T. G. suggests 2. It is apparent from their Writings that other Heathens had the same apprehensions of them which the Papists have of Saints and Angels for they distinguished them into such Spirits as * Verum haec omnis distributio corum Daemonum fait qui quondam in corpore bumano fuere Sunt autem non posteriore numero praestantiori longe dignitate superius aliud angustiusque genus Daemonum qui semper à corporis compedibus nexibus liberi Apuleius l. de Deo Socratis p. 50. were by death delivered from the body and such as never were united to the body And hence that Law of the old Romanists †Divos eos qui coelostes semper habiti colunto ollos quos in coelum merita vocaverunt Cic. de legibus l. 2. Let them be worshipped who have always lived in Heaven and those whose merits have advanced them to that place where we have both the same objects of our worship and the same reason of that worship given viz. their merits or as Trismegistus hath it the vertues of their life And though I grant they were mistaken in their apprehensions yet he that doth so confidently assert That Roman Catholicks would not be guilty of Idolatry provided the material object of their worship should be bread because they apprehend what is bread not to be there but Christ cannot have any reason to quarrel with the Heathens because when they performed their worship to an Image in whom these Spirits were conceived to be present they apprehended no evil Spirit to be there but only pure and holy Souls and blessed Daemons 2. Their office saith he is not to inform the supreme God of what he knows but to be joynt Petitioners with us Answ Admit all this the Fathers do expresly hold they ought not to be worshipped upon that account But 2. Let me crave leave of good St. Augustine to assert That the Platonists did not conceive that God was ignorant of what was done on Earth or that he needed Daemons or any other Spirits to inform him of our words thoughts or actions St. Augustine I confess infers this Doctrine from what they did assert but that they constantly professed and taught the contrary is clearer than the Sun * Theolog. Dogm Tom 1. l. 8. c. 4. Petavius tells us That the tenth Book of Plato is spent in proving that God wants neither power will nor knowledge to make his providence concerned about the least things which are done on Earth and that expresly he declares that the Gods discern know and hear all things and that nothing which our sense or reason can perceive can be concealed from them This saith †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 10. de leg p. 955. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammonius Comment ad librum Aristotelis de interpretatione Plotinus and Ammonius must be certain that if the Gods are the first causes of all things they cannot possibly be ignorant of any thing which is in any manner done by them Moreover the ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotinus Enn. 5. l. 9. c. 5 Vid. Petavium T. 1. l. 4. c. 2. Platonists affirmed That God had this knowledge from and by himself and from no other and that nothing was required but his nature to make him understand all things Particularly both Platonists and others held that God was the searcher of the heart and was himself acquainted with the thoughts of men Hence (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius in vit Thaletis p. 24 Nihil Deo clausum est interest animis nostris cogitationibus intervenit Senec Ep. 83. Thales being asked whether the actions of men could be concealed from God he answers No nor yet our thoughts Nothing is hid from God faith Seneca he is both present to our minds and thoughts Whence he exhorts us so to live as in his sight and so to think as having one who looks into our brests (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon memorab l. 1. The Gods saith Socrates know all things which are spoken done and which in silence we consult (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Antonini l. 12. Sect. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. l. 11. Sect. 13. God sees all minds saith Antoninus devested of those Barks and material Vessels that contain them for with his mind alone he reacheth all those minds which are derived from him and are lodged in them Whence he exhorts us so to be (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict dissert l. 2. c. 14. affected in our minds as that the Gods may see that nothing doth trouble or disgust us (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch de tarditate divin vindict This we are first to learn saith Epictetus that there is a God whose Providence doth reach to all things and that not only what we do but what we think cannot be hid from him It is more agreeable to God saith Plutarch to perceive the actions of the soul than of the body he therefore knows the dispositions of all men This is but little of that which might be easily produced to confirm this truth but yet it is sufficient to inform the Reader that T. G. was scandalously ignorant if he did not know it or scandalously wicked if knowing this he ventured to declare the contrary 3. We saith T. G. do not procure or buy this favour of them by offering Sacrifice to them Answ True but then you offer up your prayers unto them which in the judgment of the ancient Fathers is the best and highest Sacrifice
dilectam commendat recordantis precantis affectus Ibid F. That when the mind doth cast about where the body of a dear friend may be buried and straight a place occurreth to his mind renowned for the name of some Martyr the affection of him who thus remembreth and prayeth forthwith commends the beloved soul to the same Martyr viz. that affection which induced the surviving person to think of placing his beloved friend by the memorial of that Martyr and made him choose that as the place where he would commend the soul of his beloved friend to God For that the prayer was directed to God though put up at the Martyrs Tomb is evident from the following words ‖ Plurimum intersit ubi ponat corpus mortui sui qui pro Spiritu ejus Deo N. B supplicat quia precedens affectus locum elegit sanctum illic corpore posito recordatus locus sanctus eum qui praecesserat renovat auget offectum Cap. 5. H. It may very much concern any where he should place the body of his deceased who prayeth for his Spirit unto God because both the preceding affection hath chosen an holy place and the body being placed there the remembrance of that holy place renews and augments the affection That this is the true import of the place and that the benefit St. Austin speaks of was to be expected not from any prayers put up unto the Saints but partly from the desire of burying the deceased by the Martyrs shrine upon presumption of some advantage he might receive by being there interred and partly from the increase of the affection of him that prayeth in that place to God is admirably evident from that which follows viz. * Cum ergo fide lis mater fidelis filii defuncti corpus desideravit in Basilicam Martyris poni siquidem credidu ejus animam meritis Martyrts adjuvari hoc quod ita credidit supplicatio quaed im fuit haec profuit siquid profuit quod ad idem sepnichrum recurrit anime filium precibus magis magisque commendat adjuvat defuncti Spirtum non mortui corporis locus sed ex loci memoria vivus martyris affectus Ibid G. When therefore a believing Mother desireth that the body of her Son may be buried in the Martyrs Temple as believing that his soul may be advantaged by the merits of the Martyr this very thing that she believeth thus is a kind of prayer and if any thing profiteth it is this Since therefore nothing else doth in St. Austin's judgment profit certain it is he doth not speak of prayer directed to the Martyrs for if so he could not have confessed that the fore-mentioned faith did only profit much less could he affirm it to be that supplication to the Martyr which alone did profit Lastly It is confessed that Basil Nazianzen and Nyssen do in their Panegyrical Orations seem to invocate the Holy Martyrs But then it is apparent 1. That they doubted whether these Martyrs had any sense or apprehension of the Requests put up unto them and therefore prefaced their addresses with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you have any sense 2. They do ingeniously confess that though they knew them to be absent yet they were moved to speak unto them as if they had been present and could hear them 3. They make the like addresses to insensate Creatures of whom they were assured that they could not hear them which makes it reasonable to interpret their Addresses rather as Wishes and Rhetorical Apostrophes than direct Invocations and Petitions tendred to them especially if we consider that all those Fathers when they discourse of Prayer define it to be a Colloquy with God and therefore did not think that those addresses made unto the blessed Martyrs had the true nature of a Prayer Moreover it is certain that they never offer'd any mental Prayer to Saint or Angel And 2. That they conceived the Martyrs present in those places where they offer'd these devotions and therefore were not guilty of those Doctrines and unwarrantable practices for which especially we do condemn the Roman Church CHAP. X. The CONTENTS The Doctrine and Practice of the Church of Rome touching the Invocation of the Blessed Angels delivered from their own Catechism and Rituals Sect. 1. The Question stated Sect. 2. The Idolatry of this Practice proved 1. This practice doth ascribe unto them by way of Worship what is proper to God viz. The Knowledge of the Secrets of the Heart Sect. 3. 2. Because it is the Worship of the Mind Sect. 4. 3. From the silence of the Old Testament Sect. 5. An objection answered Sect. 6. The Reasons of this silence which are alleged by the Romanist Refuted Sect. 7. And from the silence of the New Testament Sect. 8. 4. From the Consideration of those principles whereby the Romanists condemn White Magick as a practice guilty of Idolatry Sect. 9. THe Catechism of the Church of Rome §. 1. Published by the Decree of the Trent Council gives us the Doctrine of that Church touching the Invocation of the Holy Angels in these words * Extant divinae scriptuae testimonia hujus invocationis Jacob enim ab Angelo quicum luctatus fuerat petit ut sibi benedicat immo cogit se enim non dimissurum illum profitetur nisi benedictione accepta neque solum sibi ab eo tribui quem intuebatur sed ab eo etiam quem minimè videbat tum cum dixit Angelus qui eruit me de cunctis malis benedicat pueris istis Catechis Rom. Part 3. cap. 2. See 10. concerning this Invocation we have the Testimonies of the Scripture extant For Jacob requested of the Angel with whom he wrestled that he would bless him and he compels him so to do for he professeth that he would not let him go without his Blessing nor doth he only put up his Petition unto the Angel whom he saw but also unto him whom he saw not when he thus said the Angel who delivered me from all evil bless the Lads Agreeable unto this Doctrine is the continual practice of that Church in her Authentick Lyturgies For to St Michael they pray thus * Sancte Michael Archangele defende nos in praelio ut non percamus in tremendo judicio Miss festo Appar Sancti Mich. Maii. 8. Defend us in our Warfare we thee pray Least we should perish in the dreadful day In the Roman Ritual a Dying person is taught to pray with his Heart when he cannot do it with his Mouth thus * Hortetur praeterea ut co modo quo potest saltem ex Corde ita per intervalla precetur Maria Mater Gratiae Mater Mifericordiae tu nos ab hoste protege hora mortis suscipe Omnes Sancti Angeli omnes Sancti intercedite prome mihi succurrite Rituale Ed. Antuerp 1617. All ye Holy Angels intercede for me and succour me To the Guardian
the very ground and reason of that practice viz. the benefit we may receive by putting up requests unto them and the concernments which ly upon us so to do in order to our preservation from all evil and the obtainment of the greatest blessings for he expresly tels us our care must be to get his favour who alone is God and that if Celsus or the Church of Rome would have us to procure the favor of the inferior beings he must know that all good Spirits Souls and Angels if we do obtain Gods favor when we pray to him they need not be called upon for the assistance of their prayers for they will pray together with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not being called upon so to do This he doth frequently repeat and indeed it is the common language of those times he lived in witness the like expression of Arnobius * In hoe omne quod colendum est colimus quod adorari convenit adoramus quod obsequium Venerationis exposcit Venerationibus promeremur Cum enim divinitatis ipsius tencamus caput à quo ipsa Divinitas divorum omnium quicunque sunt ducitur supervacuum putamus personas ire per singulas cum ipsi qui sint quae habeant nomina nesciamus cujus sint praeterea numeri neque liquidum neque comprehensum neque exploratum habere possimus Atque ut in terrestribus Regnis necessitate nulla compellimur regalibus in familiis constitutos nominatim cum Principibus adorare sed in Regum ipsorum cultu quicquid illis annexum est tacita se sentit honorificentia comprehendi Non alia ratione quicunque hi Dii sunt quos esse nobis proponitis fi sint progenies Regia principali oriuntur è capite etiam si nullos accipiant nominatim à nobis cultus intelligunt se tamen honorari communiter cum suo Rege atque in illius venerationibus contineri Arnobius contra Gentes lib. 3 p. 101. In worshiping the Father and the Lord of all things we worship all things that are to be worshiped we adore all things that may conveniently be adored we venerate all that calls for veneration For holding to the head from whence these Divi borrow their Divinity we think it needless to go to every Person seeing wee know not what they are what names they have or of what order they may be And as in honoring the King wee honor all that do belong unto him so what ever Gods you do propose unto us if they be of this Kingly progeny and do belong unto this head although they do receive no worship from us they understand that they are worshiped together with their King and are included in that veneration which we pay to him 4. This Answer renders the discourse of Origen impertinent and a perfect declination of the Question betwixt him and Celsus For Celsus thus disputes no God nor any Son of God can possibly descend from Heaven but if you do assert this of the Angels of God these are no other than our Daemons Orig. l. 7. 5. p. 23â— To this St. Origen returns this Answer 1. That to deny that any God descends from Heaven is to deny what was esteemed a thing common by the Heathen World 2. That Christians do indeed confess this is the office of the Angels to come down from and to ascend to Heaven and to offer up the Prayers of men to God but yet saith he we must not worship them as God for all our Prayers must be directed to God and to his Son Christ Jesus who is the living Word and God Which argument if it have any strength at all consists in this that whiâ—h you must not worship and adore as God you must not pray unto but Angels you must not worship and adore as God Ergo Angels you must not pray unto This is that Fathers plea to which T. G. may answer in behalf of Celsus as well as of the Church of Rome that he apparently distinguisheth those Angels both from God and from the Son of God and therefore did not contend that we should pray unto them as to that God who is the Author of all good but only as to the Ministers and Servants of God whom he appointed to preside over such persons Families and Countries And therefore he was contented only that it might be lawful to say unto them as doth the Church of Rome to St. Sebastian Cerne familiam tuam id est behold thy family and to St. Gabriel preserve thy Countrey 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Celsus objects that if with God we do adore his Son then may we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerate his Ministers To this St. Origen replies that if †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. Contra Celsum lib. 8. p. 386. Celsus by the Ministers of God had understood Gabriel and Michael and other Angels and Archangels and had contended that they should be venerated perpaps by purifying of the word and of the actions of the venerators we might say something of that matter i.e. Perhaps some actions which in some sense may bear the name of veneration might be performed to those Angels This T. G. thinks a great advantage to his cause and wonders that the Doctor would produce this passage But I conceive it is the clearest confutation of it that we could desire For having granted this and then restraining our petitions unto God the Father and his Son Jesus Christ as he expresly doth he most apparently demonstrates that prayer could be no part of the forementioned service he allowed to Saints 2. In that he thus distinguisheth of veneration and never doth distinguish in the like manner of prayer and supplication or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est of adoration and worship it follows that although he thought some veneration might be allowed to Angels in some inferior kind yet no petition was to be put up unto them and that no worship and adoration should be given unto them 3. When Origen in answer to this passage saith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Ibid. we Christians venerate with supplications only God and his Son Jesus Christ and put up our petitions to God by his only Son If he doth understand only such supplications as are made to him as to the Author of all good he is as vain and impertinent as T. G. in his Answers to the Dr. for Celsus only doth contend for such a worship and consequently for such addresses only as agree unto the Ministers and Servants of God 4. Origen plainly doth inform us that the veneration he allowed to Angels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. l. 8. p. 416. to speak well of them and pronounce them blessed and imitate to their virtues and what is this to supplication 3. Celsus objects that Daemons do belong to God and therefore must be prayed unto and