Whether those blessed spirits pray for us, is not the question here: but whether we are to pray unto them. That God only is to be prayed unto, is the doctrine that was once delivered unto the Saints, for which we so earnestly contend: the Saints praying for us doth no way cross this (for to whom should the Saints pray, ⟨p. 380⟩but to the lKing of Saints?) their being prayed unto, is the only stumbling block that lieth in this way. And therefore in those first times, the former of these was admitted by some, as a matter of probability: but the latter no way yielded unto, as being derogatory to the privilege of the Deity. Origen may be a witness of both: who touching the former writeth in this sort. mI do think thus, that all those fathers who are departed this life before us, do fight with us and assist us with their prayers: for so have I heard one of the elder Masters saying. and in another place. nMoreover if the Saints, that have left the body and be with Christ, do any thing and labour for us, in like manner as the Angels do who are employed in the ministry of our salvation: let this also remain among the hidden things of God, and the mysteries that are not to be committed unto writing. But because he thought that the Angels and Saints prayed for us: did he therefore hold it needful, that we should direct our prayers unto them? Hear, I pray you, his own answer; in his eighth book against Celsus the philosopher. oWe must endeavour to please God alone, who is above all things, and labour to have him propitious unto us, procuring his good will with godliness and all kind of virtue. And if Celsus will yet have us to procure the good will of any others, after him that is God over all: let him consider, that as when the body is moved, the motion of ⟨p. 381⟩the shadow thereof doth follow it; 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. Neither are they only favourable unto such as be thus worthy, but they work with them also that are willing to do service unto him who is God over all, & are friendly to them, and pray with them, and entreat with them.
Whether those blessed spirits pray for us, is not the question here: but whether we are to pray unto them. That God onely is to be prayed unto, is the doctrine that was once delivered unto the Saints, for which we so earnestly contend: the Saints praying for us doth no way crosse this (for to whom should the Saints pray, ⟨p. 380⟩but to the lKing of Saints?) their being prayed unto, is the onely stumbling block that lyeth in this way. And therefore in those first times, the former of these was admitted by some, as a matter of probabilitie: but the latter no way yeelded unto, as being derogatorie to the priviledge of the Deitie. Origen may be a witnesse of both: who touching the former writeth in this sort. mI doe thinke thus, that all those fathers who are departed this life before us, doe fight with us and assist us with their prayers: for so have I heard one of the elder Masters saying. and in another place. nMoreover if the Saints, that have left the body and be with Christ, doe any thing and labour for us, in like maner as the Angels do vvho are imployed in the ministery of our salvation: let this also remaine among the hidden things of God, and the mysteries that are not to be committed unto writing. But because he thought that the Angels and Saints prayed for us: did he therefore hold it needfull, that we should direct our prayers unto them? Heare, I pray you, his owne answer; in his eighth booke against Celsus the philosopher. oWe must endevour to please God alone, who is above all things, and labour to have him propitious unto us, procuring his good will with godlinesse and all kinde of vertue. And if Celsus will yet have us to procure the good will of any others, after him that is God over all: let him consider, that as when the body is moved, the motion of ⟨p. 381⟩the shadow thereof doth follow it; so in like maner, having God favourable unto us who is over all, it followeth that we shall have all his friends, both Angels and soules and spirits, loving unto us. For they have a fellow-feeling with them that are thought worthy to finde favour from God. Neyther are they only favourable unto such as be thus worthy, but they worke with them also that are willing to doe service unto him who is God over all, & are friendly to them, and pray with them, and intreate with them.
- lRevel. 15.3.
- mEgo sic arbitror, quòd omnes illi qui dormierunt ante nos patres, pugnent nobiscum & adjuvent nos orationibus suis Ita namque etiā quendam de senioribus magistris audivi dicentē. Origen. in Joshua. homil. 16.Ego sic arbitror, quòd omnes illi qui dormierunt ante nos patres, pugnent nobiscum & adjuvent nos orationibus suis Ita namque etiā quendam de senioribus magistris audivi dicentē. Origen. in Iosue. homil. 16.
- nJam veró si etiam extra corpus positi sancti, qui cum Christo sunt, agunt aliquid, & laborant pro nobis ad similitudinem angelorum qui salutis nostrae ministeria procurant. etc. habeatur hoc quoque inter occulta Dei, nec chartis committenda mysteria. Id. lib. 2. in epist. ad Roman. cap. 2.Iam veró si etiam extra corpus positi sancti, qui cum Christo sunt, agunt aliquid, & laborant pro nobis ad similitudinem angelorum qui salutis nostrae ministeria procurant. etc. habeatur hoc quoque inter occulta Dei, nec chartis committenda mysteria. Id. lib. 2. in epist. ad Roman. cap. 2.
- o[Greek or Hebrew]. Origen. lib. 8. contra Cels pag. 432.433.〈non-Latin alphabet〉. Origen. lib. 8. contra Cels pag. 432.433.
