Now, that diverse of the chief Doctors of the Church were of opinion, that the Saints in the New Testament are in the same place & state that the Saints of the Old Testament were in, and that before the day of the last judgement they are not admitted into Heaven and the clear s•ght of God (wherein this metaphysical speculation of the Saints seeing of our prayers is founded:) hath been nbefore declared out of their own writings. where that speech of S. Augustin; oNondum ibi eris: quis nescit? (Thou shalt not as yet be there: who knoweth it not?) showeth that the opinion was somewhat general, and apprehended generally too as more then an opinion. By the Romanists own grounds then, the more generally this point was held by the ancient Fathers, and the more resolvedly: the ⟨p. 389⟩less generally of force, and the more doubtfully must the Popish doctrine of praying to Saints have been entertained by them. And if our Challenger desire to be informed of this doubt that was among the ancient Divines (touching the estate of the Saints now in the time of the New Testament) by the report of the Doctors of his own religion, rather than by our allegations: let him hear from Franciscus Pegna, what they have found herein. pIt was a matter in controversy (saith he) of old, whether the souls of the Saints before the day of judgement did see God, and enjoy the divine vision: seeing many worthy men and famous both for lea• ning and holiness did seem to hold, that they do not see nor enjoy it before the day of judgement, until receiving their bodies together with them they should enjoy divine blessedness. For Irenaeus, Justin Martyr, Tertullian, Clemens Romanus, Origen, Ambrose, Chrysostom, Augustin, Lactantius, Victorinus, Prudentius, Theodoret, Aretas, Oecumenius, Theophylact, and Euthymius are said to have been of this opinion: as Castrus and Medina and Sotus do relate. To whom we may adjoin one more of no less credit among our Romanists then any of the others:
Now, that diverse of the chiefe Doctors of the Church were of opinion, that the Saints in the New Testament are in the same place & state that the Saints of the Old Testament were in, and that before the day of the last judgement they are not admitted into Heaven and the cleare s•ght of God (wherein this metaphysicall speculation of the Saints seeing of our praiers is founded:) hath beene nbefore declared out of their owne writings. where that speech of S. Augustin; oNondum ibi eris: quis nescit? (Thou shalt not as yet be there: who knoweth it not?) sheweth that the opinion was somewhat generall, and apprehended generally too as more then an opinion. By the Romanists own grounds then, the more generally this point was held by the ancient Fathers, and the more resolvedly: the ⟨p. 389⟩lesse generally of force, and the more doubtfully must the Popish doctrine of praying to Saints have beene intertayned by them. And if our Challenger desire to be informed of this doubt that was among the ancient Divines (touching the estate of the Saints now in the time of the New Testament) by the report of the Doctors of his owne religion, rather than by our allegations: let him heare from Franciscus Pegna, what they have found herein. pIt was a matter in controversie (saith he) of old, whether the soules of the Saints before the day of judgement did see God, and enjoy the divine vision: seeing many worthy men and famous both for lea• ning and holinesse did seeme to hold, that they doe not see nor enjoy it before the day of judgement, untill receiving their bodies together with them they should enjoy divine blessednesse. For Irenaeus, Iustin Martyr, Tertullian, Clemens Romanus, Origen, Ambrose, Chrysostom, Augustin, Lactantius, Victorinus, Prudentius, Theodoret, Aretas, Oecumenius, Theophylact, and Euthymius are said to have beene of this opinion: as Castrus and Medina and Sotus dorelate. To whom we may adjoyne one more of no lesse credit among our Romanists then any of the others:
- nSee above, from pag. 215. to 225. item pag. 259.260.265.266.270.343.344. &c.
- oAugustin. in Psalm. 36. conc. 1.
- pOlim controversum fuit, num animae S•nctoru• usque ad diem judicij Deem viderent, & divinâ vision frueren•ur: cùm multi insignes viri & doctrinâ & sanctitate clari tenere viderentur, eas nec videre nec frui usque ad diem judicij, donec receptis corporibus unâ cum illis divinâ beatitudine perfruantur. nam Irenaeus, Justinus martyr, Tertullianus, Clemens Romanus, Origenes, Ambrosius, Chrysostomus, Augustinus, Lactantius, Victorinus, Prud•ntius, Theodoretus, Aretas, Oecumenius, Theophylactus, & Euthymius hujus referuntur fuisse sententiae: ut commemorant, Castrus, & Medina, & Sotus. •r. Pegna, in •art. 2 D•re•io• Inquisitor comment 21.Olim controversum fuit, num animae S•nctoru• usque ad diem judicij De•m viderent, & divinâ visione frueren•ur: cùm multi insignes viri & doctrinâ & sanctitate clari tenere viderentur, eas nec videre nec frui usque ad diem judicij, donec receptis corporibus unâ cum illis divinâ beatitudine perfruantur. nam Irenaeus, Iustinus martyr, Tertullianus, Clemens Romanus, Origenes, Ambrosius, Chrysostomus, Augustinus, Lactantius, Victorinus, Prud•ntius, Theodoretus, Aretas, Oecumenius, Theophylactus, & Euthymius hujus referuntur fuisse sententiae: ut commemorant, Castrus, & Medina, & Sotus. •r. Pegna, in •art. 2 D•re•io• Inquisitor comment 21.
