Now the Saints as well in this world as in the other although they be mediators and intercessors for vs in reconciling vs vnto God through their praiers yet neuerthelesse haue had need of Iesus Christ to be reconciled vnto God themselues through his intercession and in his name they obtaine all whatsoeuer they doe obtaine for vs. But Iesus Christ saith S. Paul of himselfe without the interposition of any man approcheth vnto God to make intercession for vs. This reason hath beeen noted by S. Austin that great Doctor of the Church when he speaketh thus The Christians saith he pray for one another but he for whom no man maketh intercession and who maketh intercession for all men is the onely and true Mediator We then which are Catholikes doe confesse that according to these abouesaid significations Iesus Christ is truly the sole and true Mediator onely Aduocate and Intercessor But wee say also againe and that with all truth against these heretikes that that hindereth not but the Saints liuing or departed may be so also after their manner For truth whereof I will refer my selfe to the holy scripture For in the fifth Chapter of Deuteronomie Moses calleth himselfe a Mediator saying thus I haue been an vmperer and a Mediator betweene God and you that is speaking of the Hebrewes Vnto which words S. Paul making an allusion in the 9. Chapter of the Hebrewes calleth Iesus Christ Mediator of the new Testament to make a difference betweene him and Moses which had been so of the old And S. Gregory Nazianzenus calleth the Martyrs Mediators betweene God and vs and Saint Cyril saith the same of the Apostles and Prophets For more ample confirmation thereof is it not certaine that we haue but one Sauiour of the world which is the same Iesus Christ Verily there is nothing more sure And neuerthelesse the scripture which cannot lie giueth the same title of honour to others though it be not for the same reason without doing wrong or dishonour to Iesus Christ as namely to Othoniel in the third chapter of the booke of Iudges and Nehemiah also in the 9. Chapter of his booke confirmeth the same King Pharaoh likewise as appeareth in the 41. Chapter of the booke of Genesis calleth Ioseph in the Egyptian tongue not onely Sauiour but Sauiour of the world Therefore by these three small reasons it is easie to be vnderstood how the Saints may also be Mediators and Intercessors vnto God for vs. And if they are so wee may and ought to call vpon them in our necessities and humane miseries Neither will follow from thence that we doe reiect the Sonne of God seeing we alwaies giue vnto him the first ranke of being the true and only Mediator according to the fashion aboue said and the Saints in their sort and maner So then it can be no otherwise then exceeding good to call vpon them as euermore they haue done in our Catholike Church which we will shew you by the authoritie of generall Councels and by the holy Fathers and Doctors which haue all approued the inuocation of Saints Let vs come to the Councels First in the Epistle sent to all the Bishops of Europe which is annexed to the Councell of Chalcedonie and solemnized vnder the Emperor Leo you snall there finde these words We put the most holy Father Proterius into the ranke of the Martyrs crauing the mercy of God Secondly in the eleuenth Action of that Councell the holy Fathers being there assembled and treating vpon Flauian the Martyr say all with one consent as followeth Flauian Martyr which liuest after thy death pray for vs. Thirdly in that generall Councell cap. 7. it is thus said The Christian hauing adored one onely God let him pray vnto the Saints that they might vouchsafe to make intercercession for him to the diuine Maiestie Furthermore in the seuenth general Councell the holy Fathers speake in this maner Let vs do all things with a conuenient feare crauing the intercessions of the most pure mother of God of the holy Angels and of the Saints Behold therefore we say the Letanies which are certaine praiers addressing our selues to the Saints first to the most holy Trinitie to the glorious Virgin Mary to the Apostles to the Martyrs to the Confessors and to the Virgins And these aboue said Letanies haue been commanded by many generall Councels as by that of Gerund by the fifth and sixth of Toledo in Spaine by the eleuenth of Brachara in Portugall by the first of Orleans in France and finally by that of Magence in Germany which was solemnized vnder Charles the Great All which Councels being graced with a number of excellent and learned personages commanded for the good and vtilitie of the Christians to say these aboue said Letanies three daies before our Lords ascension and also at other times appointed Which commandement and ordinance is for vs that are Catholikes a cleere euident and a generall testimonie of the inuocation of Saints as a thing which for a long time hath been beleeued receiued approued and practised in the Church of God For as much as these aboue said Councels haue all of them been solemnized almost a thousand yeeres agoe Let vs now shew that the holy Fathers and Doctors of the Church haue all of them with one consent taught the same Saint Denis the disciple of S. Paul cap. 7. Eccle. Hierarc saith thus He which requireth the intercession of Saints and will not imitate their holy works is like vnto the man that putteth out his eies and yet would be partaker of the beames of the Sunne The same doctrine S. Irenaeus teacheth in his 5. booke against Haeres cap. 19. treating of the virgin Mary and Eue. S. Athanasius in his most deuote sermon de aâ—nunt of the most glorious Virgin praieth thus vnto her Mary incline thine eare to our praiers and forget not thy people And presently after he saith We cry vnto thee Remember vs most holy Virgin And a little lower he addeth Make intercession for vs our Mistris our Lady our Queene Mother of God Saint Basil in his sermon of the Martyrs saith If any man be in tribulation let him haue his recourse to these Saints He which is in ioy let him call vpon them also the one to be deliuered from his euill the other to bee confirmed in his good And S. Iohn Chrysostome in his 66. Hom. ad Populum The Emperor saith he which is clothed in scarlet commeth for to imbrace the sepulchers and laying aside all pompe standeth vp to intreat the Saints to make intercession for him and hee which marcheth crowned with a diademe praieth vnto a tent-maker and a fisher-man as protectors of the diademe Saint Iohn Damascenus lib. 4. des fide cap. 16. treating of the profit and benefit that commeth vnto vs through the inuocation of Saints saith By the Saints the diuels are chased away the sicke healed the blinde see the leprous cleansed tentations and vexations ouercome and
and redemption Doe you not teach in your Catechisme made by the authoritie of the Councell of Trent That men ought to inuocat the Saints inasmuch as God through their merit and grace doth vs good Approue you not that which Barnardine de Busto writeth in his Marial of the virgin Mary That first of all she is Mediatrix of our saluation 2. Mediatrix of our coniunction and vnion 3. Mediatrix of our iustification 4. Mediatrix of our reconciliation 5. Mediatrix of our intercession and 6. Mediatrix of our communication Sing ye not O pia puerpera nostra pians scelera iure matris impera Redemptori that is O godly Child-bearer thou which purgest vs from our sins command our Redeemer by the authoritie of a mother Allow you not also the sentence of Lombard who saith in the 4 booke of his Sentences Dist 45. That the Saints make intercession for vs both by their merits in that they supply the defect of ours and by their affection in that they ioyne themselues to our prayers and therefore saith hee â—e pray vnto them that they might make intercession for vs to wit that their merits may be allowed vs and that they might wish our good because that they wishing it Godwils it also See now how your owne words and those of your Doctors conuince you of contradiction and manifest falsehood As for the other part of your Conclusion it is weakly grounded and euen by your owne reasons is easie to bee ouerthrowne that is seeing with vs you confesse that Iesus Christ only hath redeemed vs through the merit of his death and passion and that hee is only true God and true man that he alone hath no neede of any other Mediatour either for himselfe or for others you cannot maintaine against vs with truth that the Saints liuing or dead are in any fashion our Mediatours and Intercessors yet you seeke neuerthelesse to proue it by some texts out of the Bible For truth whereof say you I referre my selfe to the holy Scripture for in the fifth Chapter of Deâ—terenomie Moses calleth himselfe a Mediatour saying I haue been an Vmperer and a Mediatour between God and you speaking to the Hebrewes Vnto which words S. Paul making an allusion in the 9. Chapter and 15. verse to the Hebrewes calleth Iesus Christ the Mediator of the new Testament to put a difference between him and Moses which had been of the old Howbeit this example of Moses will not serue your turne as a proofe but to the first part of your Affirmation to wit that the liuing are Mediatours and Aduocates for others I tell you moreouer that in this lense Moses neuer calleth himselfe a Mediatour betweene God and men but as himself hath well interpreted it hee bore messages betweene both the parties that is between God and the children of Israel For in the Hebrew tongue you shall there finde these very words of Moses saying At that time I stood betweene the Lord and you to declare vnto you the word of the Lord. If you replie hereupon that Moses is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Mediatour in the Epistle to the Galathians the third chapter and nineteenth verse I answer that sometimes this Greek word signifieth an Interpretour which goes and comes to and fro betweene two parties and that in this signification it is said by the Apostle to the Galathians that the Law was ordained by Angels in the hand of a Mediatour to wit Moses who twice went vp to the mountaine and came downe againe with the two Tables of the law of God to reade and expound them to the Israelites In which sense wee grant you that hee the high Priests and the ancient Prophets who haue interpreted the will of God and haue offered vp vnto him in the name of our Fathers may be called Mediatours and the Apostles also but not in that sense in which heretofore we haue declared that the Apostle S. Paul calleth Iesus Christ the onely Mediatour in the first epistle to Timothie the second chapter and fifth verse where the Apostle taketh this word of Mediatour for a Reconciler as himselfe expoundeth it saying That hee gaue himselfe a ransome for vs in which sense this title beseemeth none properly but Iesus Christ onely neither can it be attributed without blasphemie to the members of his Church But let vs examine a little your proofe that followeth Is it not true you demand me that wee haue but one Sauiour of the world which is Iesus Christ Wherunto you answere that there is nothing more true And neuerthelesse the scripture which cannot lie giueth the same title of honor to others without doing wrong or dishonor to Iesus Christ as to Othoniel in the third chapter of the booke of Iudges and ninth verse And Nehemiah in the ninth chapter of his booke confirmeth the same King Pharaoh also as appeareth in the 41. chapter of Genesis calleth Ioseph in the Egyptian tongue not onely Sauiour but Sauiour of the world From whence with a long circumlocution of words you conclude that by these three small reasons it is easie to be vnderstood how the Saints may also be mediators and intercessors vnto God for vâ— and if they are so then wee may and ought to call vpon 〈…〉 our humaine necessities and that it will not follow from thenceâ— that you should reiect the sonne of God for as much as you alwaies giue to him the first rancke of being the true and onâ—ly mediator according to the fashion as you haue said and the Saints is their sort anâ—â—manâ—r So then it will be exceeding well done to inuocate them as they alwaies haue done in your catholike church It goes well with you when you your selfe tearme your reasons small and confesse beside that the holy scripture giueth this title of honor to others then to our Lord Iesus Christ though it be neuerthelesse for some other reason And indeed those which you haue named in the old Testament are called sauiours or deliuerors yet was it in regard that God had ordained them as instruments of deliuerance for his people and for types and figures of the Sauiour which was to come But the holy scripture in no maner calleth the deceased Saints mediators neither doth it teach vs that they are established by God for instruments of mediation betweene God and vs so that this argument of yours drawne from the name of sauiour makes nothing for your cause As touching your Anticipation and excuse that although you pray vnto the Saints yet neuerthelesse you doe not reiect the sonne of God because you alwaies giue vnto him the first ranke of being the true and onely mediator according to that fashion which formerly you haue spoken of it is easie to answere and proue the contrarie by the maner custome of youâ— catholike church wherupon you ground your superstitions So it is then that in the houres Rosarie appointed for the virgin Mary
of Scripture that the Angels in heauen vnderstand our prayers considering they are the reporters of them to the Diuine Maiestie Now this is also another expresse text of Scripture that the Saints in heauen shall be like to the Angels according to the saying of the Sonne of God in the holy Gospell We must then conclude that the Saints heare our prayers seeing the Angels vnto whom they are likened heare them Me thinks I heare alreadie my Masters the Ministers to answere and say that this similitude of the Angels and Saints of which our Lord speaketh in the Gospell consisteth but only in their felicitie and blessednesse and not in their nature or office that is our Lord would say that the Angels and the Saints should be equall and like to each other in heauen because both of them should be blessed enioying one selfesame glory and felicitie But let vs suppose that the case were so let vs grant and admit that the answere of these my Masters be true yet notwithstanding euen by the same we can ensnare and entrap them For seeing the estate and happines of future life hindreth not the Angels from hearing the prayers of mortall men wherefore or how can it be but the Saints being in the selfe-same felicitie as the Angels are may not also heare our prayers as well as they this text then of Scripture sheweth that the Saints heare our prayers they heare vs they see vs neither are ignorant of that which is done vpon the earth which once more I will shew you out of the Scripture For the holy Patriarch Abraham being dead and in Limbo knew many things which were done among the children of Israel as you may see in the sixteenth Chapter of S. Luke First he knew that the people had the bookes of Moses and the Prophets of whom the auncientest was Moses who had written more then foure hundred yeares after the death of Abraham Secondly he knew the life that the rich Glutton had led vpon the earth and the miserie which poore Lazarus had there endured Thirdly he saw and knew the estate and condition of that vnhappie wretch and heard his prayer though he was not heard when he cryed Father Abraham haue mercy on me and send Lazarus c. And yet neuerthelesse there was a great distance betweene the one and the other as Abraham plainly told him Finally the rich Glutton though he was damned saw he not Abraham heard he not his answere gaue he not his replyes for all there was the distance of a great Gulfe betweene them Now I hope there is no man that dareth deny all this for it is written in the holy Gospell and is a historie pronounced by the mouth of him which cannot lye but is the truth himselfe euen Iesus Christ. If this thing and story be true as it is I then charge all the Caluinian and Lutherian Ministers and say vnto them in this manner If Abraham my masters shut vp in Limbo not enioying at that time the sight of God and being not yet blessed but through hope notwithstanding knew the things of this world knew the state and miserie of that rich Glutton and heard him make his prayer and request will you thinke then that the Saints in Paradise beholding God and enioying his most bright sight are lesse priuiledged then Abraham therefore the father S. Austine saith excellent well Quid non vident qui videntem omnia vident that is What is it saith he that the Saints aboue in heauen see not seeing they see him that seeth all things which is God And that which seemeth more If the damned themselues heare those speake which are afarre off from them as the rich man heard Abraham and by those words shewed himselfe mindfull and carefull of his brethren which were yet in the world being afraid lest they should come into the same place of torment wherein he was as you may see what he spake vnto Abraham in the Gospell shall we imagine that the Saints and all those which are in the kingdome of heauen see and know not that which we do vpon the earth And if the Saints and all the blessed ones that are departed this life know the things of this world what ought they to heare or know more then the prayers which are made vnto them And if they vnderstand and can heare the voice of the damned is it possible in your opinion that they should not vnderstand the prayers and requests of those which desire to be saued If the damned themselues as appeareth by the story of the rich Glutton would procure that no harme might happen to their brethren and friends will those which are saued be lesse charitable will not they aduance and help forward as much as in them lieth the saluation of their friends and Christian brethren and that so much the more if they see and heare that one requireth them thereunto Sir now you may demaund of me and say If so be I should conesse that the Saints heare our prayers yet faine would I know how and in what manner they heare vs To say the truth this is a very hard thing to be vnderstood and neuerthelesse it is true The father S. Austine acknowledging the hardnes of this question and through humilitie the small capacitie of his spirit though it was very great in his booke which he hath made and intituled De cura pro mortuis agenda c. 16. saith that In truth this question surpasseth the force of my vnderstanding being not able to conceaue after what a fashion the Martyrs help those which we know to be entirely helped by them By these words S. Austin acknowledgeth well that it is hard for him to vnderstand how they know the things of this world neuerthelesse he beleeueth that they know them and that indeed and certainely as he saith wee are succoured by them Wherein it may please you to note one difference among the rest that there is betweene our Catholicall Doctours and the Hereticall Doctours that is Ours if they cannot attaine to the totall and perfect knowledge of that matter or question which they handle they will not dispute it so farre as to denie the question and thing because they find it hard and surpassing their vnderstandings but admitting of the thing with humilitie they acknowledge only the smalnes of their capacitie as with very great modestie the most learned father S. Austin hath done in this point But these new hereticall Doctours which are come vp with and after Luther and Caluin though the thing or question disputed be true and grounded vpon good reason because they cannot comprehend nor compasse it within their vnderstandings flatly denie and reiect the thing as we see them daily doe in many other points and articles of religion seeking alwaies to reduce them within the capacitie of their spirits which very often is but small and ruinating the nature of faith which consisteth in beleeuing things that surpasse the reason and
of his sonne Iesus Christ he expounded it as though the Apostle had there made an expresse mention of our Saviours intercession as you may perceiue by those words of his second booke contra Parm. cap. 8. The mutuall prayers saith he of all the members which yet labour vpon the earth ought to ascend vp to the Head which is gone before into Heauen in whom we haue the remission of our sinnes For if S. Paul were a Mediatour the other Apostles would be so also and so there would be many mediatours which would not agree with that which elsewhere he saith That there is one mediatour betweene God and men The second cause why you confesse that Iesus Christ is called the only Mediatour is because he is not only so by reason of that office whereby he mediates for vs and reconceleth vs vnto God but by reason also of his nature for he is in the midst betweene God and man being both God and man together which the Saints are not And for this cause he is called the only Intercessour like as the good and holy Fathers in time past haue taught vs to wit S. Austin in the ninth booke of the Citie of God and 17. chapter S. Cyril in his 12. booke S. Fulgence in his second booke ad Petrum chap. 2. and S. Theodoret vpon that very place of S. Paul with many others We grant you this second reason and besides we say that it maketh wholly for vs. And Tertullian or as some thinke Nouatianus which in those daies was Priest to the Romane Church proposeth vs this reason incommunicable to the Saints in the booke of the Trinitie chap 13. 16. to shew vs that if Christ were only Man as the Saints are he could not be out Mediatour not heare and succour vs vnto God his father through his intercession If saith he Christ were man only how is he present every where being called vpon seeing it is not the nature of man but of God that he can be present in all places And if Christ were man only why is a man inuocated in our prayers for a Mediatour seeing the inuocation of a man is iudged to be forcelesse to performe saluation If Christ also be only man why is confidence put in him seeing that the hope which is placed in man is accursed Wherefore hee which is declared to be made Medtatour betweene God and men is found to haue vnited in himselfe both God and Man The third reason which you alleage that Iesus Christ is called the only Mediatour is because that he is mediatour in such a sort for all men that he hath no neede of any mediatour either for himselfe or for others Now the Saints aswell in this world as in the other though they are Mediatours and Intercessours for vs in reconciling vs to God through their prayer haue neverthelesse needs of Iesus Christ themselues to be reconciled 〈◊〉 God through his intercession and in his name they 〈◊〉 all that which they doe obtaine for vs. But Iesus Christ saith S. Paul without the interposition of any other goeth vnto God of himselfe to make intercession for vs. This reason hath been noted by Saint Austin that great doctour of the Church when he saith thus The Christians pray one for another but be for whom no man maketh intercession and who maketh intercession for all is the true and only Mediatour We also admit of this third reason that Iesus Christ is the only Mediatour because that he hath no need of any other Mediatour either for himselfe or for others But we denie that which you affirme without any proofe out of the holie Scripture to wit that the Saints aswell in this world as in the other are our mediators and Intercessors For albeit the Scripture commandeth the Saints liuing in this world to pray the one for the other yet you can in no wise from thence conclude that they are our mediators and intercessors but that they are our companions and fellow-helpers who to assist vs ioyne their prayers with ours to mooue as much as in them lieth our heauenly father to mercie as being fellow-brethren and members with vs of one selfesame spirituall bodie whereof Christ is the head And this is that which S. Austin vnderstood in saying That all the members pray the one for the other but the head is Mediatour for all Now touching the Saints departed I am astonished that you dare maintaine they are our mediators seeing the holy Scripture expresseth nothing thereof but concontrariwise S. Iohn including himselfe in the rancke of all the other faithfull members dispersed in this world for whom Iesus Christ was made a Propitiation and for whom he maketh intercession to God his father teacheth vs in his first epistle second chapter and first verse that If any man sinne wee haue an Aduocat with the father to wit Iesus Christ the iust And our Lord Iesus Christ calling himselfe The way The truth and the life saith expresly that No man commeth vnto the Father but by him in the Gospell written according to S. Iohn c. 14. and 6. v. Whereunto the Apostle S. Paul conformablie saith that by the faith which wee haue in Christ wee haue boldnesse and entrance to the Father with confidence Ephes. 3. 12. to the end that we may receiue mercie and find grace to helpe in time of neede And that by the bloud of Iesus we may be bold to enter into the holy place by the new and liuing may which he hath prepared for vs through the vaile that is his flesh Heb. 10. 19. 20. In fine that his priesthood is euerlasting Wherefore he is able also perfectly to saue them that come vnto God by him seeing hee euerlineth to make intercession for them Heb. 7. 24. 25. But to come to your conclusion we which are Catholikes say you confesse well that according to those significations abouesaid that Iesus Christ is truely the Sole Mediatour only Aduocate and Intercessour but we also say and that in all truth against these heretikes that that hindereth not but the Saints liuing or departed may be so also in their fashion But now what wil you say if I should shew you by the Formulary of your prayers that according to those significations abouesaid you doe not hold Iesus Christ for your only Mediator and Intercessor Say you not Precibus meritis beate semperque virginis Mariae amnium sanctorum perducat nos dominus ad regna caelorum That is to say By the prayers and merits of the most blessed and alwaies virgin Mary and of all the Saints the Lord bring vs into the kingdome of heauen What is that I pray you but to attribute to the virgin Mary and the rest of all the Saints departed not only that they should pray for vs but also that they haue merited for vs and so consequently that they are our Mediators not onlie of Intercession but also of ransome
come to S. Dominicus who hath been like vnto the Lord as Authonine the Archbishop writeth and consequently hath been Dominicus in name and in deed being that in possession which Christ is in authority Which Anthonme sheweth by many comparisons betweene Christ and Dominicus alleaging first that as Christ said I am the light of the world euen so the Church singeth of Dominicus Thou art the light of the world Secondly like as Iesus Christ praying vnto God his father was alwaies heard when he would so likewise Dominicus neuer demanded any thing of God but â—e obtained it entirely according to his desire This neuerthelesse is not to be omitted that herein he preferreth his Dominicus before Iesus Christ that hee hath demanded no thing of God as Iesus Christ did in the garden according to sensualiâ—â—â— that is to say according to the infirmitie of the flesh but all things according to reason and for this respect his prayer was alwaies heard as Dominicus a witnesse not worthie of beliefe in his owne cause recounted it himselfe to one of his familiar friends To proceed vnto the comparisons of this Adorator of Dominicus As Christ before his departure out of this world bad his Disciples farewel promised them the great Comforter the Spirit of truth and shewed them that it was expedient he should depart euen so saith this brauing fellow Dominicus answered his welbeloued friends Weepe not my welbeloued and let not my bodily departure these are his very words trouble you where I goe I shall be more profitable to you then I haue been here and after my death you shall haue mee for the best Aduocate you can haue in this life These fine fables haue been verified by your Friers and authorized by your Popes who haue canonized these holy Fathers and ranked them with those which haue merited to bee adored Is it not then with false shewes and against your conscience that thus you doe boast your selues that praying to the Saints you doe no wrong nor dishonour to Iesus Christ whoÌ„ ignominiously you cast out of his place setting him beneath the Virgin Mary these two seducers of the people which I haue named And yet this is not all for the Euangelists make mention that the souldiers of Pontius Pilate to expose our Sauiour to open reproch and scorne before all the world nailed him on the Crosse betweene two theeues as captaine of the malefactors but you as though it were a vertue in you to doe worse place him in heauen amidst many seditious fellowes and murtherers canonized by your Popes and too well knowne by your Iacobins and Iesuites What would Bonauenture say at this who at last corrected his owne excessiue praises aswell to the Virgin Mary as to the other Saints departed confessing in his 3. sentence dist 3. quest 2. Sith that Iesus Christ is the Sauiour and vniuersall Redeemer of all mankinde who hath opened the gates of heauen hee onely dying for all therefore one ought not to shut out of this generallitie that is to say from the companie of all those which Christ hath saued the blessed virgin Mary nor to amplifie the excellencie of the Mother to diminish the glorie of the Sonne because that in so doing wee should prouoke her to wrath as she who being but a creature and he a Creator had rather that her Sonne should be exalted then her selfe Would he not say the same which Iohn Wicliffe did whom God shortly after raised vp to awaken the world buried in the dreames of your vaine Traditions that it was a great folly yea and a detestable impietie to make a scurram that is to say a bouffon or a base fellow his Mediatour And as for the authoritie of the Catholike Church of generall Councels of holy Fathers and Doctors whereby you thinke to dazle our eyes and to amaze vs First of all I answere that you are of the same humor as the high Priests and inhabitants of Ierusalem were extreamely rebellious to the doctrine of the Prophet Ieremy who in time past did say the same as you doe at this day and maintained also obstinately as you doe that they could not erre The law said they shall not perish from the Priest nor counsell from the wise nor the word from the Prophet Come and let vs smite Ieremie with the tongue and let vs not giue heed to any of his words according to the complaint which the Prophet Ieremie maketh thereof in the 18. chap. and 18. verse But what did the Lord answere them by the mouth of his Prophet Trust not in lying words saying The temple of the Lord the temple of the Lord this is the temple of the Lord. Is this house become a denne of theeues whereupon my name is called before your eyes behold euen I see it saith the Lord. But goe ye now vnto my place which was in Shilo where I set my name at the beginning and behold what I did to it for the wickednesse of my people Israel Therefore will I doe vnto this house whereupon my name is called wherein also yee trust euen vnto the place that I gaue to you and to your fathers as I haue done vnto Shilo And I will cast you out of my sight as I haue cast out all your brethren euen the whole seed of Ephraim The Priests said not where is the Lord and they that should minister the law knew me not and the Pastours also offended against me and the Prophets prophecied in Baal and went after things that did not profit Moreouer From the least euen vnto the greatest euery one is giuen to couetousnes and froÌ„ the Prophet euen vnto the Priest euery one dealeth falsly Likewise by the Prophet Ezekâ—el chap. 22. vers 26. 28. Her Priests haue broken my law and haue defiled mine holy things they haue put no difference betweene the holy and prophane And her Prophets haue seene vanities and diumed 〈◊〉 vnto them saying Thus saith the Lord God when the Lord hath not spoken In like manner the Prophet Azariah 2. Chron. 15. vers 2. 3. The Lord is with you while ye be with him and if yee seeke him hee will be found of you but if ye forsake him he will forsake you Now for a long season Israel hath been without the true God and without Priest to teach and without law Where wee are to note that God promised to the conductors of Israel that thee would remaine with them not simply but with this condition if they would abide with him and follow his holy Commandements And he addeth euermore this condition to the promises of his Couenant with the children of Israel If yee will heare my voyce indeed saith the Lord by Moses in the 19. chapter of Exod. 5. 6. verses and keepe my couenant then ye shall be my chiefe treasure aboue all people though all the earth be mine Yee shall be vnto me also a kingdome of Priests and
a holy Nation Which words God commandeth Moses and his Prophets continually to repeate vnto the children of Israel So our Lord Iesus Christ also making large promises to his Apostles and in their names to all Christians to abide with them through the communication of the wholesome gifts of his holy spirit euen to the end of the world putteth them oftentimes in minde of this condition If yee loue me if yee keepe my words if yee abide in me if my words abide in you if yee shall keepe my commandements my Father will loue you ye shall be my friends and my Father and I will come vnto you for to make our abiding with you in the Gospell according to S. Iohn chap. 14. vers 14. All these conditionall promises signifie vnto vs euidently that those which are acknowledged for the members of the visible Church may fall either into some fault against the second table as it chanced to Dauid who committed adulterie with Bathsheba the wife of Vriah and sent him to the campe with letters of commaund to Ioab to expose him to the enemies that he might be slaine 2. Sam. 11 or in some error against the first table as happened vnto Aaron the high Priest who formed a golden Calfe for the Israelites to worship Exod. 32. 4. and after that to many Iudges and Kings as to Gedeon Iudg. chap. 8. vers 27. and to Salomon 1. King 11 or into some reuolt from the Christian faith or into some other abuse as appeareth by the fall of S. Peter who trusting too much to himselfe denied his Master thrice and after his repentance and confirmation into his Apostleship was reproued by the Apostle S. Paul in the citie of Antioch because that in constraining the Gentiles to become Ierish as the Apostle speaketh thereof in the second chapter and 14. verse he went not with a right foote to the truth of the Gospell And if those which are in the visible Church cannot fall why doth the Apostle then reproue the Galathians first chapter 6. verse that in forsaking him which had called them by grace that is to say Christ they had transported themselues to another Gospell And in the third chapter and third verse that hauing begun in the spirit they would make an end by the flesh Wherefore hauing pourtraied before the eyes of the Corinthians sundrie faults and transgressions which the Israelites had committed against the Lord in the wildernesse hee addeth that these haue been examples for them to the end to admonish them to stand vpon their gards and that he which thinketh he standeth take heede lest he fall Surely if the Apostolicall Church could not haue failed the Apostle S. Paul had had no reason to haue feared so much lest the Corinthians which he called the members of God and sanctified in Christs Iesus and Saints by calling should be corrupted in their thoughts turning themselues aside from the simplicitie that is in Christ as the Serpent beguiled Eue through his subtiltie 2. Cor. 11. 3. Secondly I answere that you presuppose that which we neuer will grant you to wit that the Clergie and generall Councell which represents the Church cannot erre and that whatsoeuer at any time hath been determined and decreed by the Councels is certaine and ought to be receiued without contradiction To begin then with the Councell of the 4. hundred Prophets of King Ahab I require of you if the assemblie of these Doctors of lies who flattered the said King and counselled him all with with one consent to make warre against the Syrians haue not erred The Historiographer sheweth vs that all of them were possessed with the spirit of error and that onely Michaiah resisted them couragiously and although he was cōdemned smitten and cast into prison that the King notwithstanding would experiment it and that euen with the perill of his life hee was deceiued by the lying spirit of his foure hundred Prophets You Catholikes will also graunt me that the Councell of the chiefe Priests the Scribes and the Elders of the people assembled in the hall of the high Priest called Caiphas erred greatly when they held a Councell and consulted together how they might take Iesus by subtiltie and kill him according as the Euangelist S. Matthew teciteth it in the 26. chapter of his Gospell the third and fourth verses If you suppose that the successors of S. Peter and the other Apostles of our Lord Iesus Christ haue receiued the priuiledge that they could not erre you abuse your selues For the Apostle S. Paul aduertiseth all Christians in his second Epistle to the Thessalonians of an Apostasie and generall reuolt which should come to passe in the Church of the New Testament and declareth to them that this mysterie of iniquitie began to worke in his time and should be reuealed by the comming of the sonne of perdition which exalteth himselfe against God euen to be set as God in the Temple of God bearing himselfe as if he were God Now as this seducement of sinne glided by little and little into the Primitiue Church through the craft and malice of Satan so hath it by many degrees discouered it selfe more and more and one day hath added error to another because in the beginning there was no heede taken to the Councels and assemblies of the ancient Bishops who haue not alwaies followed the true paterne of the wholesome words which 〈◊〉 receiued from the Apostles and from their purer predecessors but giuing eare to the lying and ambitious spirits of their companions which pleased them in their inuentions are gone astray from the truth Euen so the Fathers assembled in the Councels of Neocesarea and Laodicea haue there cōcluded that by the doctrine of the Apostle S. Paul it was permitted to the Christians to take in mariage a second wife but according to reason and the rule of truth it is a kinde of whoredome and for this cause they forbad the Priests not to bee present at the feast of any second wedlocke and enioyned those which were married to their second match to doe penance for the same Whereupon you must needes grant me one of these two things either that the Apostle S. Paul hath erred in that he hath not onely permitted a second marriage in the first Epistle to the Corinthians chap. 7. verses 27. 28. where hee shewes to him that is loosed from a wife that he sinneth not in marrying himselfe againe but giueth counsell also to the widowes in his first Epistle to Timoth. chap. 5. vers 19. saying I will therefore that the younger women marrie and beare children and gouerne the house c. Or that the Bishops of the aforesaid Councels haue erred in that they held the couenant of second wedlocke for an vnlawfull thing and fornication forbidden by God in the seuenth commandement of his law I presuppose that you will grant me rather that there was no error in the instruction of
saith he rauished with all my affection there will I attend with my deuotion There through loue do I take all my delight and thereunto will I hold my selfe by consent Now although this zeale of S. Austin and S. Bernard hath been followed and obserued badly by their successors who since their time gaue too much credit to their owne Councels and humane fantasies yet Gerson neuerthelesle sought to remedie this abuse through his wholesome aduertisements For in his booke of the spirituall life of the soule he sheweth that the sayings of the Apostles and their disciples were of another kinde of authoritie namely in things which purely concerne our faith then the instructions of their successors and consequently that the authoritie of the Primitiue Church is farre greater then that which is at this day and that there is neither Pope nor Councell that can abate any thing of that which was giuen vs by the Euangelists and S. Paul or which hath the like authoritie to make that any thing should bee of faith as some men dreame And in another place vpon this question if in points of faith one might be called before the Pope No particular man saith he not the Pope himselfe neither the Bishops can make a proposition which is hereticall to be catholicall or which is catholicall to be hereticall And againe in the triall of doctrines Consider 5. Tom. 1. That in case of doctrine more credit is to be giuen to one simple lay man excellently skilfull in the Scripture then to the Popes declaration insomuch as it is certaine that one ought to beleeue the Gospell rather then the Pope Also that such a learned man ought to oppose himselfe against a whole Councell if he be there present and seeth the greater partie to be inclined either through malice or ignorance to that which is contrarie to the Gospell according to the example of S. Hilary Whereunto doth agree that which the Abbat Panorma wrote in his chapter intituled Significat extra de Elect. to wit that in things which concerne faith the saying of a priuate person ought to be preferred before the saying of the Pope if so be it is fortified with better reasons out of the old and new Testament Franciscus Picus de Mirandula saith If in a whole Councell the greater partie would ordaine some things which are â—ontrarie to the holy Scriptures and against things that are not lawfull to bee violated the other which are of the lesser number opposing themselues against the greater wee must rather cleaue vnto the lesser number as it happened in the Councels of Rimini and the second of Ephesus Yea euen a simple countriman a childe or an old woman are more worthie to bee beleeued then the Pope and a thousand Bishops if they should speake against the Gospell Now that which wee haue spoken of the authoritie of Councels ought to be appropriated to the censure of our fathers pastors of the ancient Church to wit that wee ought not to receiue their writings with such a reuerence and obedience of faith as wee receiue the doctrine of the Prophets and Apostles but to iudge and examine them by the Scriptures according to that good counsell and example of some faithfull Doctors of the Primitiue Church We ought not saith S. Ierome inter cap. 9 on the 98. Psalme to follow the errors of our Fathers but the Scriptures authoritie and the commandements of God which â—nctruct vs. Euery other thing which shall be spoken after the Apostles time ought to bee cut off let it haue no authoritie then though the author thereof be holy or eloquent Reade me those things saith S. Austin in his booke of the Church chap. 6. in the Law in the Prophets in the Psalmes or in the Epistles reade them there and we will beleeue them All others saith he how holy or learned soeuer they be I may reade them not to beleeue what they say is true because they say it but in so much as they proue it by those canonicall authors or by probable reason And in his epistle to Fortunatus We ought not saith he to esteeme of all disputes though they proceed from praise worthie and catholike men as the canonicall Scripture but that in such a sort as is lawfull with the honour due vnto such men to gainsay them or to reiect some things in their writings if per aduenture we finde they iudged otherwise then stands with the truth found out through the helpe of God either by others or by our selues For I am such a one in the writings of other men as I would they should be in mine Doe not stand saith he in his preface of the third booke of the Trinitie vpon my words and writings as vpon the canonical Scripture What soeuer in them thou shalt finde beleeue it without doubting but in my writings that which thou holdest not for very certaine or if thou vnderstaÌ„dest it not hold it not as firme The like saith he of S. Cyprians bookes in his second booke against Crescon chap. 32. I hold not S. Cyprians bookes for canonicall that which agreeth with the authoritie of holy Scripture I receiue it with his praise but that which agreeth not with them I reiect by his good leaue and we doe him no wrong to make a distinction betweene his writings and the canonicall For this wholesome canon of the Church was not without cause established whereunto were brought certain bookes of the Prophets and Apostles which wee dare not at all iudge and according vnto which we freely iudge of all other bookes either of beleeuers or Infidels The like saith he also of S. Ieroms books of S. Ambroses and of the rest of the Fathers which haue written since the Apostles time in his epistle 112 and 11 booke against Faustus Manichean cap. 5. I would not bring in the opinions of those great personages lest thou shouldest thinke that it behoueth me to follow the iudgement of any man as the authoritie of the Scripture In all their bookes the reader or hearer hath a free iudgement to approue or reiect them without the necessitie of beleeuing them but with freedome to iudge thereof From thence it commeth that hee exhorteth Vincent his friend in his 48. epistle that hee should take heed of gathering against so many holy cleere and vndoubted testimonies some cauils out of the writings of the Bishops whether saith he of our owne or of Hilaries Cyprians or Agrippines for such writings ought to be distinguished from the authoritie of the canon for men reade them not so is it were to draw any testimonie from them contrary to which it should not be lawfull to deeme if peraduenture their opinion were otherwise then the truth requires Wherewith the sentences of our Fathers agree We haue no commandement frÌ„o Christ saith Iustine the Martyr in Triph. pag. 207 to beleeue in humane doctrines but in those which his Apostles haue preached and himselfe hath taught Therefore
hath taught vs this kinde of adoration nor that any of the Prophets haue euer commanded vs to worship a man much lesse a woman Verely she is saith Epiphanius an excellent chosen vessell yet notwithstanding she is a woman whose nature hath not in any thing been changed but as she that in honour hath been raised vp as the body of the Saints and if more may be said in her honour like as Elias a virgin from the belly of his mother which alwaies kept his virginitie was taken vp into heauen and saw no death or as Iohn whom the Lord loued and who leaned vpon his bosome or as holy Thecla but Mary is to be honoured much more then these because of the dispensation of that secret whereof as worthie she was reputed But Elias though he yet be liuing ought not to be worshipped nor Iohn albeit that by his owne prayer he made his death to be admired or receiued this grace from God rather no nor Theela nor any 〈◊〉 Saint ought to be adored The reason is because saith he that the ancient error should not domineere ouer vs that in forsaking the liuing God we should not worship the things which hee hath created For they haue worshipped and serued the creature haâ—ing forsaken the Creator and are become fooles For if he will not suffer vs to adore the Angels much lesse her that is borne of Anna who to Anna was giuen by Ioaechim she that through prayers and all deuotion was giuen according to the promise made to her father and mother and who in that respect is borne no otherwise then according to the nature of others but as all of the seed of man and out of the wombe of a woman For although the storie of Mary and the traditions doe report that it was said to her father Ioachim in the wildernesse Thywife hath conceiued yet was it not said that it should be without copulation or without the seed of man But the Angell which was sont foretold that which was to come to the inteÌ„t we should not enter into doubt because of that which in truth hath been done as alreadie it had been ordained and promised to the rightous and we see that the Scripture in many places declareth it to be so God then being descended out of heauen hath formed himselfe of the Virgin as of earth the Word hauing taken his flesh of the Virgin Mary neuerthelesse not to that end that the Virgin should be worshipped neither to the intent that hee would deifie her nor with meaning that wee should offer vp in her name Hereupon returning to the first originall of the error of these women hee crieth out saying From whence then is come this crooked Dragons from whence are these crooked Counsels renewed let Mary be in honour but let the Father the Sonne and the holy Ghost be worshipped let none worship Mary nor any other woman no nor a man likewise for this mysterie is due only but to God The Angels themselues are not capable of such an honour therefore let the couetousnesse of the tree be taken away from before your eyes let the creature returne vnto his Creator let Adam with Eue come againe to reuerence and serue God only let her be no more seduced by the Serpents voice but let her abide in the commandement of God Thou shalt not eate of the tree This tree was not the error but by the tree came the disobedience of error let none then eate of the error which is for the Virgin Maries sake for although the tree be faire it is not therefore good to be eaten And though that Mary be exceeding faire holy and to be honoured yet is she not to be worshipped But these women renew a mixtion at hab nab and prepare a table not for God but for the diuell let Ieremy stay and withhold these peeuish women that they may not trouble the world nor say no more We honor the Queene of Heauen Whereupon briefly concluding his discourse he saith Let Mary be in honour and let the Lord be worshipped For the righteous saith he giue no occasion of error to any one God is not tempted with euill neither tempteth any man nor likewise his seruants to deceiue vs. If this holy Father had such zeale and courage to crie out so loud against these women in his time which offered but a cake vnto the Virgin Mary and that all the East trembled for it what would he doe at this day if he heard the prayers of your Iesuits wherein they iovne ordinarily the Virgin Mary with the holy Trinitie saying To God one in Trinitie and to the mother of God Mary alwaies virgin be glorie and thanks giuing vnte eternitie What would hee say of your prayer contained in the Psalter approoued by the Doctors of Sotbon and iudged not only worthie but also very profitable to be published in which you say to the Virgin Mary My only succour my lips are bound to publish no other praises then thine I haue put all my hope in thee to thee only I addresse my prayers I will loue no other then thee by thee the head of the Serpent hath been brused by thee the world is repaired thy power is boundlesse vnto thee I confesse my sinnes into thy hands I remit my soule Come vnto Mary ye which haue thâ—rst pray vnto her that with her water she will wash away the filthinesse of your sinnes promised woman to bruse the SerpeÌ„t pray for vs which sufferedst on the crosse with Christ take pitie on vs. What would he iudge of Iustus Lipsius who putting out his eyes wherewith he had seene the light of truth in Holland and who not long ago hath abused his penne to renew and disguise through the craft and cunning of his tongue the false rumours of the miracles of the Ladies of Hates and of Montague would he not liken this golden fable of Lipsius and the florish of prayers which you make to the Virgin Mary to the Cantarids and greene flies which are of colour very faire and shining like gold and yet are very dangerous and full of venome which they spue vp and cast on euery side vpon the trees and fruits of the earth would he not crie out much more louder and farre more rougher against your superstitions then he did in times past for the presenting but of a cake to the Virgin Mary Had he not greater reason to call the praises and prayers which daily you offer to the holy Virgin the instruments of error diabolicall enterprises a spirituall adulterie a doctrine blasphematorie and finally a forging Idoll heresie Now as for Chrysostome he teacheth vs in his sermons and vpon the exposition of the formular of the prayer which Iesus Christ gaue vnto his Disciples that God requireth not of vs that wee should addresse our prayers to any other but only vnto him and to his Sonne Iesus Christ our sole Mediatour to induce him to receiue
Whosoeuer is called ought to come vnto God without waiting for any other name The sighes of the heart penetrate the heauens We ought to woâ—ship in the Temple but not the TeÌ„ple The Father hath exalted his Sonne aboue all creatures by that voyce which speake fâ—oÌ„ heauen Heare him The sinne of those which pray in another name then Iesus participates not so much of ignorance as of scorne God will neuer reiect the requests which himselfe hath commanded vs to addresse vnto him It is the humanitie in our Mediatour which prayeth for vs and his Godhead which decreeeth vpon our prayers Christ being true man commeth vnto his equals and through his righteousnes he reuniteth theÌ„ with God There is no way to come vnto God but by the Sonne of God himself The Apostle saith we haue and not you haue to shew that he himself hath need of a Mediatour The dignitie of the Apostles hath not exempted them from the necessitie of falling downe at the feete of God The Apostle desired to be assisted with the prayer of the Saints for asmuch as they were addressed to him who is the head of the Saints It is to dishonor the Saints and to grieue them â—o attribute to them that which they know appertaines vnto God Reuel 19. 10. The Angels and the faithful which know that God will not giue his â—onor to another of which he is iealous will neuer present theÌ„selues to haue part thereof If Iesus Christ were but simply men hee could not be capable to bring vs vnto God By the vaile of Christs humanitie we enter into the Sanctuary We ought not to flie from the meanes of him who hath suffred for our miseries As from ill manner good lawes are proceeded so are calumnies against the truth of the constitutions of Councels and good Doctors What prudeÌ„ce cannot take away patience doth beare withall Satan letteth slip no opportunitie to sow his cockle Satan seekeâ—h euermore to authorize his Ragins to the preiudice of the truth The time wherein S. Denys Areopagite liued The celebration of the vertues of some is charitable but it is impietie to pray vnto theÌ„ The conâ—ereÌ„nce of these words of S. Irenaeus with that which the Iesuite imposeth discouereth more plainly his impudency Impudencie discouered We ought not to alleage that which is done for that which ought to be done Leasings would faine couer themselues Iohn Damâ—soenus S. Ambrose and S. Ierome c. haue passed their limits and we ought to note but not to imitate that which they haue said As the ancieÌ„ts did often bring in the Saints speaking so spake they sometimes to them as if they had been present The aduersary is driuen into absurditie by good strong reasons The soule of him which shal haue sinned shall be that which shal die Wise words of two women in great extremitie The Papistical Doctors make no conscience to discouer the shame of their fathers seeing they attribute to them such shamefull matters We auouch that superstition got the vpper hand but we denie that we ought to cleaue vnto it A formular of Anselmus his prayers A similitude Our demerits are forgiuen through the merit of the Sonne of God Another forme of Anselmus to comfort the sick S. Bernard sends vs to Christ. As we are of Christ and not of another so ought we to stay with Christ. The Virgin Mary seeketh not to disrobe her sonne or to be clothed with his robes The wel-spring of our merits is in the grace of God and not in the righteousnesse of meÌ„ The time and place when S. Bernard florished A double dishonor done to Origen Albeit that Origen was an impure writer in some other points yet he hath shewed himselfe pure in the article of inuocation There is no likelihood that Origen who sent vs vnto God only should addresse himself to meÌ„ The words of Origen are very expresse against the inuocation of Saints What might haue been the offence of the Vrgin Mary The Papists imposture appeareth not only in that they aâ—de and diminish to the word of God but in that they make the Doctors of the Church to say what iâ— pleaseth them The Papists take delight in troubling the â—ountaine of liuing waters The mysterie of Satan appeaâ—eth notably in the lesuits Index exâ—urgatory Shreds of the abouesaid Index whereby one may haue knowledge of the whole peece As Rauâ—ns turne aside froÌ„ the sound parts of a carkesse and fall vpon the rotten so the Iâ—suâ—ts reiect that which is most holy in the writings of the Fathers and stand vpon the impure It is an easie matter for the Iesuits to fight with the bones of the dead which cannot speake Those which are proued falsiâ—iers ought to be no more reputed as worthie of credit and beleefe Mariners in the obscuritie of a tempest haue their recourse to their compasse and needle and Christians to the law A saying of S. Austins very worthie to be noted Deut. 13. 1. The reprobats theÌ„selues haue done guilefull miracles Matth. 24. 23. 24. 25. 2. Thess. 2. By how many meanes Satan shal exalt himselâ—e against the faithfull Why Antichrists signes are called lies A notable sentence of Charles the Great touching miracles The pretended miracles of Popedome are rather a presumption of a false then of a true seruice The subiect for which the Papists tearme vs heretikeâ— declareth them to be imposters and heretikes themselues 1. Kings 8. 38. Caluin speaketh to the foolish according to their folly If the Saints see all things within the mirrour of eternitie it would follow that they should see the day of the comming of our Lord Iesus Christ which is false Eccles. 9. 6. Esay 63. 16. Luther and Caluin haue not bound their aduersaries to proue the inuocation of Saints by the Scripture The Papists are to make good that which they affirme and not in vs which denie disproue the inuocation of Saints We neither denie nor affirme any thing of our own sense but from the authoritie of the holy Scripture Eccle. 9. 16. Esâ—y 63. 16. Two false principles and grounds of the Papisticall Doctors The Papists caÌ„ neuer proue that the Angels are the reporters of the prayers of the Saints before God Our conformitie with the Angels is not yet but when we shal be glorified From things or persons which are vnlike we ought not to draw like conclusions An argument from the least to the greatest which hath more colour then strength It is impietie to say Abraham was in Limbo Matth. 8. 11. Lactantius Origen Epiphanius S. Ierome A notable saying of Iustine the Martyr An excellent doctrine of S. Ambroses The doctrine of S. Austin touching the place of our retreate at our departing this world Neither the holy Scripture nor the Catholike Fathers giue any third places to soules after their decease The historie of Lazarus is parabolicall Though Abraham should haue heard the complaints of the rich Glutton it followeth not from thence that the Saints heare our prayers The Trinitie serueth not as a mirror in heauen to coÌ„template all things therein Albert Master vnto Thomas of Aquin denieth that which other of the Popish Doctors his successors doe affirme Charitie is the marke of the children of God and not of the reprobate The aduersaries argument retorted VpoÌ„ bad foundation theâ—e can be made no good building Places suspected of S. Austins S. Austin doth absolutely deny that the Saints meddle with our affaires A good argument from the greater to the lesser Absurdities that followe if we should grant that the Saints departed haue to do with our affaires Three pretended meanes of the Papists whereby the Saints might heare our prayers There is no likelihood that S. Gregorie took pleasure in coÌ„tradicting himselfe The examination of those three meanes abouesaid of the vnderstanding of our prayers