An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
If thou hast any care at all of our speeches, and holy souls receive this honour from God that they have notice of such things as these; do thou accept this Oration of ours.
If thou hast any care at all of our speeches, and holy soules receive this honour from God that they have notice of such things as these; doe thou accept this Oration of ours.
Yea in the very darkest times of the Papacy there wanted not some, who for certain reasons (recited by Guilielmus Altissi dorensis and Gabriel Biel) resolved that neither the Saints do pray for us, neither are we to pray unto them. iWith these and such like reasons, saith Biel, were the heretics deceived: and some Christians in our time are now deceived. kFor these and the like reasons, saith Altissiodorensis, MANY do say, that neither we pray unto the Saints, nor they pray for us, but improperly: in respect we pray unto God, that the ⟨p. 408⟩merits of the Saints may help us. according to that: Adjuvent nos eorum merita, &c. where if any poison do remain hidden under the name of merits, (of which we are to consider in his proper place:) the Breviary of the Praemonstratersian Order ministereth unto us this antidote against it.
lAdjuvent nos eorum merita,
Quos propria impediunt scelera?
Excuset eorum intercessio,
Quos propria accusat actio?
At tu qui eis tribuisti
Coelestis palmam triumphi,
Nobis veniam non deneges peccati.
Can their merits help us, whom their own sins hinder? Can their intercession excuse us, whose own action doth accuse themselves? But thou, who hast bestowed upon them the palm of the heavenly triumph, deny not unto us the pardon of our sin. And this many serve to make a.
Yea in the very darkest times of the Papacie there wanted not some, who for certaine reasons (recited by Guilielmus Altissi dorensis and Gabriel Biel) resolved that neyther the Saints doe pray for us, neyther are we to pray unto them.
For these and the like reasons, saith Altissiodorensis, MANY doe say, that neyther we pray unto the Saints, nor they pray for us, but improperly: in respect we pray unto God, that the
⟨p. 408⟩
merits of the Saints may helpe us. according to that: Adjuvent nos eorum merita, &c. where if any poyson doe remayne hidden under the name of merits, (of which we are to consider in his proper place:) the Breviarie of the Praemonstratersian Order ministreth unto us this antidote against it.
Adjuvent nos eorum merita,
Quos propria impediunt scelera?
Excuset eorum intercessio,
Quos propria accusat actio?
At tu qui eis tribuisti
Coelestis palmam triumphi,
Nobis veniam non deneges peccati.
Can their merits helpe us, whom their owne sinnes hinder? Can their intercession excuse us, whose owne action doth accuse themselves? But thou, who hast bestowed upon them the palme of the heavenly triumph, deny not unto us the pardon of our sinne. And this many serve to make a.
iHis & similibus rationibus decepti sunt dicti hae•etici. Decipiuntur & nunc nonnulli nostro tempore Christiani. Gabr. Biel, in Canon. Miss. lect. 30.His & similibus rationibus decepti sunt dicti hae•etici. Decipiuntur & nunc nonnulli nostro tēpore Christiani. Gabr. Biel, in Canon. Miss. lect. 30.
kPropter istas rationes & consimiles dicunt multi, quòd nec nos oramus Sanctos, nec ipsi orant pro nobis, nisi improprié: ideò sc. quia oramus Deum ut Sanctorum merita nos juvent unde: Adjuvent nos eorum merita. etc. Guillerm. Altissiodor. in Sum. part. 4 lib. 3. tract. 7. cap. de Orat. quaest. 6.Propter istas rationes & consimiles dicunt multi, quòd nec nos oramus Sanctos, nec ipsi orant pro nobis, nisi improprié: ideò sc. quia oramus Deum ut Sanctorum merita nos juvēt unde: Adjuvent nos eorum merita. etc. Guillerm. Altissiodor. in Summ. part. 4 lib. 3. tract. 7. cap. de Orat. quaest. 6.
lBreviar Praemo. str•teus. in Ommum Sanctorum officio. Vid. Poëmata De corr•pto Ecclesiae statu, edit. Basil. an. 155• pag. 28.29. & Catalogue. test. veritat. edit. ibid. an. 1562. pag. 390.Breviar Praemo. str•teus. in Ommum Sanctorum officio. Vid. Poëmata De corr•pto Ecclesiae statu, edit. Basil. an. 155• pag. 28.29. & Catalog. test. veritat. edit. ibid. an. 1562. pag. 390.
Fourth difference betwixt the Popish prayers and the Interpellations used in the ancient time. for by the doctrine and practise of the Church of Rome, the Saints in heaven are not only made joint petitioners with us (as the Saints are upon earth) but also our Attorneys and Advocates: who carry the suit for us, not by the pleading of Christs merits alone, but by bringing in their own merits likewise; upon the consideration of the dignity or condignitie whereof it is believed, that God yieldeth to the motions they make unto him in our behalf. mWe pray unto the Saints (saith the Master of the Sentences) that they may intercede ⟨p. 409⟩for us, that is to say, that their merits may help us, and that they may will our good: for they willing it God doth will it, and so it will be effected. nWe ought to entreat the Apostles and all the Saints (saith Hugo Pratensis) in all our necessities: because they are our advocates, and the means betwixt us and God, by whom God hath ordained to bestow all things upon us. oBecause it is a thing fitting (saith Scotus) that he that is in bliss should be a coadjutor of God in procuring the salvation of the elect, according to such manner as this may agree unto him; and to this it is requisite, that our prayers which are offered unto him should specially be revealed unto him, because they lean specially upon the merits of him as of a mediator bringing us to the salvation which is sought for: therefore it is probable that God doth specially reveal unto him that is in bliss such of our prayers as are offered unto him, or unto God in his name. But this is an open derogation to the high prerogative of our Saviours meritorious Intercession, and a manifest encroachment upon the great office of Mediation, which the most religious and learned among those Fathers, who desired to be recommended unto the prayers of the Saints, were so careful to preserve entire unto him. pFor what is so proper to Christ, saith S. Ambrose, as to stand by God the Father for an advocate of the people? qHe is the Priest, saith S. Augustin, who being now entered within the veil, ALONE there of them that have been partakers of flesh, doth make intercession for us. In figure of which thing, in that first ⟨p. 410⟩people and in that first Temple the Priest only did enter into the Holy of holies, and all the people stood without. And therefore where S. John sayeth;
Fourth difference betwixt the Popish prayers and the Interpellations used in the ancient time. for by the doctrine and practise of the Church of Rome, the Saints in heaven are not only made joint petitioners with us (as the Saints are upon earth) but also our Atturneyes and Advocates: who carry the suit for us, not by the pleading of Christs merits alone, but by bringing in their owne merits likewise; upon the consideration of the dignitie or condignitie whereof it is beleeved, that God yeeldeth to the motions they make unto him in our behalfe. mWee pray unto the Saints (saith the Master of the Sentences) that they may intercede ⟨p. 409⟩for us, that is to say, that their merits may helpe us, and that they may will our good: for they willing it God doth will it, and so it will be effected. nWe ought to intreat the Apostles and all the Saints (saith Hugo Pratensis) in all our necessities: because they are our advocates, and the meanes betwixt us and God, by whom God hath ordayned to bestow all things upon us. oBecause it is a thing fitting (saith Scotus) that he that is in blisse should be a coadjutor of God in procuring the salvation of the elect, according to such maner as this may agree unto him; and to this it is requisite, that our prayers which are offered unto him should specially be revealed unto him, because they leane specially upon the merits of him as of a mediator bringing us to the salvation which is sought for: therefore it is probable that God doth specially reveale unto him that is in blisse such of our prayers as are offered unto him, or unto God in his name. But this is an open derogation to the high prerogative of our Saviours meritorious Intercession, and a manifest incroachment upon the great office of Mediation, which the most religious and learned among those Fathers, who desired to be recommended unto the prayers of the Saints, were so carefull to preserve entire unto him. pFor what is so proper to Christ, saith S. Ambrose, as to stand by God the Father for an advocate of the people? qHe is the Priest, saith S. Augustin, who being now entred within the vayle, ALONE there of them that have beene partakers of flesh, doth make intercession for us. In figure of which thing, in that first ⟨p. 410⟩
mOramus Sanctos, ut intercedant pro nobis, id est, ut merita eo•um nobis suffragentur, & ut ipsi velint bonum nostrum: quia eis volentibus Deus vult, & ita fiet. Petr. Lombard. Sentent. lib. 4. distinct. 45. & Jacobus de Vitriaco, in Litaniâ maiori.Oramus Sanctos, ut intercedant pro nobis, id est, ut merita eo•um nobis suffragentur, & ut ipsi velint bonum nostrum: quia eis volentibus Deus vult, & ita fiet. Petr. Lombard. Sentent. lib. 4. distinct. 45. & Iacobus de Vitriaco, in Litaniâ maiori.
nRogare debemus Apostolos & omnes Sanctos in omni necessitate nostrâ: quia ipsi sunt advocati nostri, & medij inter nos & Deum, per quos Deus ordinavit nobis omnia largiri. Hug. Prate•s. sermon. 35.
oQui congruum est beatum esse coadjutorem Dei in procurando salutem electi, eo modo quo hoc sibi potest cō petere; & ad iflud requiritur sibi revela•i orationes nostras specialiter, quae sibi offeruntur, quia illae specialiter innituntur meritis ejus tanquam mediatoris perducentis ad salutem, quae petitur: ideò probabile est, quòd Deus beatis revelat de orationibus sibi, vel Deo in nomine ejus oblatis. Jo. Scot. in 4. Sent. d•st. 45. quaest. 4.Qui congruum est beatum esse coadjutorem Dei in procurando salutem electi, eo modo quo hoc sibi potest cō petere; & ad iflud requiritur sibi revela•i orationes nostras specialiter, quae sibi offeruntur, quia illae specialiter innituntur meritis ejus tanquam mediatoris perducentis ad salutem, quae petitur: ideò probabile est, quòd Deus beatis revelat de orationibus sibi, vel Deo in nomine ejus oblatis. Io. Scot. in 4. Sent. d•st. 45. quaest. 4.
pQuid enim tam proprium Christi, quàm advocatum apud Deum patrem adstare populorum? Ambros. in Psalm. 39.
qIpse Sacerdos est, qui nunc ingressus in interiora veli, solus ibi ex his qui carnem gestaverunt interpellat pro nobis. In cujus rei figurâ in illo primo populo, & in illo primo templo unus sacerdos intiabat in sancta sanctorum, populus omnis foras stabat. August. in Psam. 64.
These things write I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father Jesus Christ the righteous. (1. John. 2.1.) S. Augustin in his exposition upon that place maketh this observation thereupon: that S. John being so great a man as he was, rdid not say, YE have, nor Ye have ME, nor YE have Christ himself: but did both put in Christ, not himself; and also said, WE have, not YE have. because he had rather put himself in the number of sinners, that he might have Christ to be his advocate: than put himself for an advocate in steed of Christ, and be found among the proud that should be damned. and from thence draweth this conclusion against Parmenian the Donatist. sIf he had said thus; I have written this unto you, that you sin not, and if any man sin, you have me a mediator with the Father, I make intercession for your sins: (as Parmenian in one place doth make the Bishop a mediator betwixt the people and God:) what good and faithful Christian would endure him? who would look upon him as the Apostle of Christ, and not as Antichrist rather? The doctrine therefore and practise of the Church of Rome in this point, by this learned Fathers judgement, must needs be held to be ungodly and Antichristian.
These things write I unto you, that yee sinne not: and if any man sinne, vvee have an Advocate with the Father Iesus Christ the righteous. (1. Iohn. 2.1.) S. Augustin in his exposition upon that place maketh this observation thereupon: that S. Iohn being so great a man as he was, rdid not say, YEE have, nor Yee have MEE, nor YEE have Christ himselfe: but did both put in Christ, not himselfe; and also sayd, WEE have, not YEE have. because he had rather put himselfe in the number of sinners, that he might have Christ to be his advocate: than put himselfe for an advocate in steed of Christ, and be found among the proud that should be damned. and from thence draweth this conclusion against Parmenian the Donatist. sIf he had sayd thus; I have written this unto you, that you sinne not, and if any man sinne, you have me a mediator with the Father, I make intercession for your sinnes: (as Parmenian in one place doth make the Bishop a mediator betwixt the people and God:) what good and faithfull Christian would endure him? who would looke upon him as the Apostle of Christ, and not as Antichrist rather? The doctrine therefore and practise of the Church of Rome in this point, by this learned Fathers judgement, must needes be held to bee ungodly and Antichristian.
rNon dixit, habetis, nec me habetis dixit, nec ip•um Christū habetis, dixit: sed & Christum posuit, non se, & habemus dixit, non habetis. Maluit see ponere in numero peccatorum, ut haberet advocatum Christum: quàm ponere se pro Christo advocatum, & inveniri inter damnandos superbos. Augustin. tractat. 1. in 1. epist. Johan. cap. 2.Non dixit, habetis, nec me habetis dixit, nec ip•um Christū habetis, dixit: sed & Christum posuit, non se, & habemus dixit, non habetis. Maluit se ponere in numero peccatorum, ut haberet advocatum Christum: quàm ponere se pro Christo advocatum, & inveniri inter damnandos superbos. Augustin. tractat. 1. in 1. epist. Iohan. cap. 2.
sSi ita diceret; Hoc scripsi vobis ut non peccetis, & si quis peccaverit, mediatorē me habetis apud Patrem, ego exoro pro peccatis vestris: (sicut Parmenianus quodam loco mediatorem posuit Episcopum inter populum & Deum:) quis eum ferret bonorum atque fidelium Christianorum? Quis sicut Apostolum Christi, & non sicut Antichristum intueretur? Id. lib. 2. contr. epist. Parmenian. cap. 8.Si ita diceret; Hoc scripsi vobis ut non peccetis, & si quis peccaverit, mediatorē me habetis apud Patrem, ego exoro pro peccatis vestris: (sicut Parmenianus quodam loco mediatorem posuit Episcopum inter populum & Deum:) quis eum ferret bonorum atque fidelium Christianorum? Quis sicut Apostolum Christi, & non sicut Antichristum intueretur? Id. lib. 2. contr. epist. Parmenian. cap. 8.
Fifthly, the recommendation of mens selves unto the prayers of the Saints deceased, which was at first admitted in the ancient Church, did no way impeach ⟨p. 411⟩•he confidence and boldness which we have gotten in Christ, to make our immediate approach unto the throne of grace: which by the Invocation of Saints now taught in the Church of Rome, is very much impaired. For to induce men to the practise of this, the great Majesty of God and the severity of his Justice is propounded unto poor sinners on the one hand, and the consideration of their own baseness and unworthiness on the other. whereupon it is inferred, that aswell for the manifesting of their reverence to Gods Majesty, as the testifying of their submissness and Humility, they should seek to God by the mediation of his Saints; like as men do seek to the King by the mediation of his servants. which motives can have no more force to encourage men to the Invocation of Saints, then they have to discourage them from the immediate Invocation of God and his Christ. So among the causes alleged by Alexander of Hales, why we ought to pray unto the Saints: one is, tin respect of our want in contemplating; that we who are not able to behold the highest light in it self, may contemplate it in his Saints. another, in respect of our want in loving: because we miserable men (miserable men indeed that do so) or some of us at least are more affected sometimes unto some Saint, than unto our Lord himself: and therefore God having compassion on our misery, is pleased that we should pray unto his Saints. and a third, uin respect of the reverence of God: that a sinner who hath offended God, because he dareth not to come unto him in his own person, may have recourse unto the ⟨p. 412⟩Saints, by imploring their patronage. The like we read in Gabriel Biel, handling the same argument. xThis is a singular consolation (saith he) to sinners, who have oftentimes more mind to the interpellation of the Saints then of the Judge: whose defect of holiness also other mens goodness is able to supply. and it maketh yfor the reverence of God: that a sinner who hath offended God, as it were not daring for the dross of his sin to appear in his proper person, before the most high and dreadful majesty. should have recourse unto the Saints who are most pure and grateful to God:
Fiftly, the recommendation of mens selves unto the prayers of the Saints deceased, which was at first admitted in the ancient Church, did no way impeach ⟨p. 411⟩•he confidence and boldnesse which we have gotten in Christ, to make our immediate approach unto the throne of grace: which by the Invocation of Saints now taught in the Church of Rome, is very much impayred. For to induce men to the practise of this, the great Majestie of God and the severity of his Iustice is propounded unto poore sinners on the one hand, and the consideration of their owne basenesse and unworthinesse on the other. whereupon it is inferred, that aswell for the manifesting of their reverence to Gods Majestie, as the testifying of their submissenesse and Humilitie, they should seeke to God by the mediation of his Saints; like as men doe seeke to the King by the mediation of his servants. which motives can have no more force to encourage men to the Invocation of Saints, then they have to discourage them from the immediate Invocation of God and his Christ. So among the causes alledged by Alexander of Hales, why we ought to pray unto the Saints: one is, tin respect of our want in contemplating; that we who are not able to behold the highest light in it selfe, may contemplate it in his Saints. another, in respect of our want in loving: because we miserable men (miserable men indeed that doe so) or some of us at least are more affected sometimes unto some Saint, than unto our Lord himselfe: and therefore God having compassion on our misery, is pleased that we should pray unto his Saints. and a third, uin respect of the reverence of God: that a sinner who hath offended God, because he dareth not to come unto him in his owne person, may have recourse unto the ⟨p. 412⟩Saints, by imploring their patronage. The like we read in Gabriel Biel, handling the same argument. xThis is a singular consolation (saith he) to sinners, who have oftentimes more minde to the interpellation of the Saints then of the Iudge: whose defect of holinesse also other mens goodnesse is able to supply. and it maketh yfor the reverence of God: that a sinner who hath offended God, as it were not daring for the drosse of his sinne to appeare in his proper person, before the most high and dreadfull majesty. should have recourse unto the Saints who are most pure and gratefull to God:
tUlteriùs propter nostram inopiam in contemplando: ut qui non possumus summā lucem in se aspicere, eam in suis Sanctis contemplemur. Tertió, propter inopiam in amando: quia nos miserabiles homines, vel plerique nostrûm magis afficimur circa Sanctum aliquem aliquando, quàm etiā circa Dominū; & ideò Dominus eompastus nostrae miseriae, vult quòd oremus Sanctos suos. Alexand. de Hales, Summ. part. 4. quaest. 26. memb. 3. artic. 5.Vlteriùs propter nostram inopiam in contemplādo: ut qui non possumus summā lucem in se aspicere, eam in suis Sanctis contemplemur. Tertió, propter inopiam in amando: quia nos miserabiles homines, vel plerique nostrûm magis afficimur circa Sanctum aliquem aliquando, quàm etiā circa Dominū; & ideò Dominus eompastus nostrae miseriae, vult quòd oremus Sanctos suos. Alexand. de Hales, Summ. part. 4. quaest. 26. memb. 3. artic. 5.
uPropter Dei reverentiam: ut peccator, qui Deum offendit, quia non audet in propriâ personâ adire, recurrat ad Sanctos, eorum patrocinia implorando. Id. ibid.
xPeccatoribus singularis est consolatio, qui ad Sanctorum interpellationem quandoque magis animantur quàm Judicis: quorum etiam sanctitatis defectum supplere potest probitas aliena. Gabr. Biel in Can•n. M•ss lect. 30.Peccatoribus singularis est consolatio, qui ad Sanctorum interpellationem quandoque magis animantur quàm Iudicis: quorum etiam sanctitatis defectum supplere potest probitas aliena. Gabr. Biel in Can•n. M•ss lect. 30.
yPropter Dei reverentiam: ut sc. peccator qui Deum offendit, quasi non audens in personâ propriâ, propter peccati scoriā, coram majestate altissimâ pariter & tremendâ apparere, recurreret ad Sanctos purissimos & Deo gratos; qui peccatoris pr•ces altissimo praesen•••ent, easqu suis adjunctis meritis & precibus magis redderent ex•udib les, placidas. atque gratas. Ibid. lect. 31.Propter Dei reverentiam: ut sc. peccator qui Deum offendit, quasi non audens in personâ propriâ, propter peccati scoriā, coram majestate altissimâ pariter & tremendâ apparere, recurreret ad Sanctos purissimos & Deo gratos; qui peccatoris pr•ces altissimo praesenent, easqu suis adjunctis meritis & precibus magis redderent exudib les, placidas. atque gratas. Ibid. lect. 31.
who may present the sinners prayers unto the most High, and by adjoining their merits and prayers thereunto, might make the same more fit for audience, more pleasing and more grateful. Therefore Salmeron the Jesuit sticketh not to deliver his opinion plainly; that the praying unto God by the Saints seemeth to be better then the praying unto him immediately, as for other reasons, zso because the Church, which hath the Spirit of Christ, (though S. Augustin surely would have judged such a Church to be led by the spirit of Antichrist rather then of Christ) most frequently hath recourse unto God by the Saints, but cometh more rarely unto God by it self: and also, because the praying of God by the invocations of Saints doth argue greater humility; as may be seen in the Centurion, Luc. 7.6, 7. whereunto he applieth also the saying of David, aHe hath had respect to the prayer of the humble, and did not despise their prayers. and of Judith: bThe prayer of the humble and meek hath alway pleased thee.
who may present the sinners prayers unto the most High, and by adjoyning their merits and prayers thereunto, might make the same more fit for audience, more pleasing and more gratefull. Therefore Salmeron the Iesuite sticketh not to deliver his opinion plainely; that the praying unto God by the Saints seemeth to be better then the praying unto him immediately, as for other reasons, zso because the Church, which hath the Spirit of Christ, (though S. Augustin surely would have judged such a Church to be led by the spirit of Antichrist rather then of Christ) most frequently hath recourse unto God by the Saints, but commeth more rarely unto God by it selfe: and also, because the praying of God by the invocations of Saints doth argue greater humilitie; as may be seene in the Centurion, Luc. 7.6, 7. whereunto he applieth also the saying of David, aHe hath had respect to the prayer of the humble, and did not despise their prayers. and of Iudith: bThe prayer of the humble and meeke hath alway pleased thee.
zTertió, quia Ecclesia quae Christi Spiritum ha•er, f•equent•ssimé pe• Sanctos recurrit ad Deum, rariùs per se ad Deum accedit Quartò, precatio Dei per invocationem Sanctorum arguit majorem humilitatem; sicut videre est in Centurione. Alph. Salmer. in 1. Timoth. 2. d•spu•. 7. sect. ult.
Thus in the days of the Apostles themselves, under the pretence of cHumility some laboured to bring into the Church the worshipping of Angels: which carried with it da show of wisdom, (as S. Paul speaketh of it) and such a show as was not far unlike unto that wherewith our Romish Doctors do cozen simple people now a days. For ethis (saith Theodoret) did they counsel should be done, (namely, that men should pray unto Angels) pretending humility, and saying, that the God of all things was invisible, and inaccessible, and incomprehensible▪ and that it was fit we should procure G•ds favour by the means of Angels. whereas S Chrysostom treating of Christian humility •heweth that the faithful who are furnished with that grace do notwithstanding fascend beyond the highest tops of heaven, and passing by the Angels, present themselves before the Regal throne it self. yea gby earning thus to speak with God in prayer, he showeth that the man himself is made a kind of an Angel the soul is so set loos• from the bonds of the body; the reasoning is raised up so high; he is so translated into heaven, he doth so overlook these worldly things, he is so placed by the Regal throne it self: although he be a poor man, although a servant, although a simple man, although an unlearned Neither is it to be forgotten, that the heathen Idolaters also, to cover hthe shame of their neglecting of God, were wont to use this miserable excuse; that by these they might go to God, as by officers we go to the King: which is the very self same rag our Romanists have ⟨p. 414⟩borrowed from them to cover their superstition with, that the nakedness thereof might not appear. But S. Ambrose (or who ever else was author of those commentaries upon S. Pauls epistles that are found among his works) hath met well with them, and sufficiently discovered the vanity of these gross and carnal imaginations. iGo too, (saith he) is there any man so mad, or so unmindful of his salvation, as to give the Kings honour to an officer: whereas if any shall be found but to treat of such a matter, they are justly condemned as guilty of high treason? And yet these men think themselves not guilty, who give the honour of Gods name to a creature, and leaving the Lord adore their fellow servants; as though there were any thing more, that could be reserved to God.
Thus in the dayes of the Apostles themselves, under the pretence of cHumilitie some laboured to bring into the Church the worshipping of Angels: which carried with it da shew of wisedome, (as S. Paul speaketh of it) and such a shew as was not farre unlike unto that wherewith our Romish Doctors do cozen simple people now a dayes. For ethis (saith Theodoret) did they counsell should be done, (namely, that men should pray unto Angels) pretending humility, and saying, that the God of all things was invisible, and inaccessible, and incomprehensible▪ and that it was fit wee sho•ld procure G•ds favour by the meanes of Angels. whereas S Chrysostom treating of Christian hum•litie •heweth that the faithfull who are furnished with that grace do notwithstanding fascend beyond the highest toppes of heaven, and passing by the Angels, p•esent themselves before the Regall throne it selfe. yea gby earning thus to speake with God in prayer, he sheweth that the man himselfe is made a kinde of an Angel the soule is so set loos• from the bonds of the body; the reasoning is raysed up so high; he is so translated into heaven, he doth so overl•oke these worldly things, he is so placed by the Regall thr•ne it selfe: although he be a poore man, although a servant, although a simple man, although an unlearned Neither is it to be forgotten, that the heathen Idolaters also, to cover hthe shame of their neglecting of God, were wont to use this miserable excuse; that by these they might goe to God, as by officers we goe to the King: which is the very selfe same ragg our Romanists have ⟨p. 414⟩borrowed from them to cover their superstition with, that the nakednesse thereof might not appeare. But S. Ambrose (or who ever else was author of those commentaries upon S. Pauls epistles that are found among his workes) hath mett well with them, and sufficiently discovered the vanitie of these grosse and carnall imaginations.
f[Greek or Hebrew]. Chrysostom. in Matth. homil. 65 edit. Graec. 66 Latin.〈non-Latin alphabet〉. Ch•ysostom. in Matth. homil. 65 edit. Graec. 66 Latin.
g[Greek or Hebrew]. Id in Psalm •.〈non-Latin alphabet〉. Id in Psalm •.
hSolent tamen pudorem passi neglecti Dei, miserâ uti excusatione, dicentes per istos posse ire ad Deum, sicut per comites pervenitur ad Regem, Ambros. in Rom. cap. 1.
iAgè, nunquid tam demens est aliquis, aut salutis suae immemor, ut honorificentiam Regis vindicet comiti; cùm de hâc re si qui etiam tractare fuerint inventi, jure ut rei damnentur majestatis? Et isti se non putant reos, qui honorem nominis D•i deferunt creaturae, & relicto Domino conservos adorant; quasi sit aliquid plus quod servetur Deo. Nam & ideò ad Regem per tribunos aut comites itur, quia homo utique est Rex, & nescit quibus debeat Rempublicam credere. Ad Deum anté (quem utique nihil latet, omnium enim merita novit) promerendum suffragatore non opus est, sed mente devotâ. Ubieunque enim talis locutus fuerit ei, respondebit illi. Ibid.Agè, nunquid tam demens est aliquis, aut salutis suae immemor, ut honorificentiam Regis vindicet comiti; cùm de hâc re si qui etiam tractare fuerint inventi, jure ut rei damnentur majestatis? Et isti se non putant reos, qui honorem nominis Di deferunt creaturae, & relicto Domino conservos adorant; quasi sit aliquid plus quod servetur Deo. Nam & ideò ad Regem per tribunos aut comites itur, quia homo utique est Rex, & nescit quibus debeat Rēpublicam credere. Ad Deum anté (quem utique nihil latet, omnium enim merita novit) promerendum suffragatore non opus est, sed mente devotâ. Vbieunque enim talis locutus fuerit ei, respondebit illi. Ibid.
For therefore do men go to the King by Tribunes or officers, because the King is but a man, and knoweth not to whom he may commit the state of the commonwealth. But to procure the favour of God, from whom nothing is hid (for he knoweth the merits or works of all men) we need no spokes-man, but a devout mind. For wheresoever such a one shall speak unto him, he will answer him.
For therefore doe men goe to the King by Tribunes or officers, because the King is but a man, and knoweth not to whom he may commit the state of the commonwealth. But to procure the favour of God, from whom nothing is hid (for he knoweth the merits or workes of all men) we need no spokes-man, but a devoute minde. For wheresoever such a one shall speake unto him, he will answer him.
But of all others, S. Chrysostom is most plentiful in setting out the difference of the access which we may have to God & to the great ones in this world. kWhen ⟨p. 415⟩we have suit unto men (saith he in one place) we have need of cost and money, and servile adulation, and much going up and down and great ado. For it falleth out oftentimes that we cannot go straight unto the Lords themselves and present our gift unto them and speak with them; but it is necessary for us first to procure the favour of their ministers and stewards and officers, both with paying and praying and using all other means unto them, and then by their mediation to obtain our request. But with God it is not thus. For there is no need of intercessors for the petitioners: neither is he so ready to give a gracious answer being entreated by others, as by our own selves praying unto him. lWhen thou hast need to sue unto men, (saith he in another place) thou art forced first to deal with door-keepers, and to entreat parasites and flatterers, and to go a long way. But with God there is no such matter: without an intercessor he is entreated, without money without cost he yieldeth unto thy prayer. It sufficeth only that thou cry in thine heart, and bring tears with thee; and entering in straightway thou mayest draw him unto thee. mAmongst men (saith he in a third place) it behoveth him that cometh unto one, to be a man of speech, and it is required that he should flatter all those that are about the Prince, and to think upon many other things, that he may find acceptance. But here there is need of nothing, save of a watchful mind only: and there is nothing that hindereth us from being near to God. So in his sermon upon the woman of Canaan, which he made in his latter days, after his return from his first ⟨p. 416⟩banishment: nGod is always near, saith he. If thou wilt entreat man; thou askest what he is a doing, and he is asleep, he is not at leisure, or the servant giveth thee no answer. But with God there is none of these things. Whithersoever thou goest and callest, he heareth: there is no want of leisure, nor a mediator, nor a servant that keepeth thee off. Say, Have mercy upon me; and presently God is with thee. For while thou art yet a speaking, saith he, I will say; Behold here I am. (Isaiah. 58.9.)
But of all others, S. Chrysostom is most plentifull in setting out the difference of the accesse which we may have to God & to the great ones in this world. kWhen ⟨p. 415⟩we have suit unto men (saith he in one place) vve have need of cost and money, and servile adulation, and much going up and downe and great adoe. For it falleth out oftentimes that we cannot go straight unto the Lords themselves and present our gift unto them and speake vvith them; but it is necessary for us first to procure the favour of their ministers and stewards and officers, both with paying and praying and using all other meanes unto them, and then by their mediation to obtaine our request. But with God it is not thus. For there is no need of intercessors for the petitioners: neyther is he so ready to give a gracious answer being intreated by others, as by our own selves praying unto him. lWhen thou hast need to sue unto men, (saith he in another place) thou art forced first to deale with d•ore-keepers, and to intreat parasites and flatterers, and to goe a long way. But with God there is no such matter: without an intercessor he is intreated, without money without cost he yeeldeth unto thy prayer. It sufficeth only that thou cry in thine heart, and bring teares with thee; and entring in straightway thou mayest draw him unto thee. mAmongst men (saith he in a third place) it behoveth him that commeth unto one, to be a man of speech, and it is required that he should flatter all those that are about the Prince, and to thinke upon many other things, that he may finde acceptance. But here there is need of nothing, save of a watchfull minde onely: and there is nothing that hindereth us from being neare to God. So in his sermon upon the woman of Canaan, which hee made in his latter dayes, after his returne from his first ⟨p. 416⟩banishment: nGod is alwayes neare, saith he. If thou wilt intreat man; thou askest what he is a doing, and he is asleep, he is not at leisure, or the servant giveth thee no answer. But with God there is none of these things. Whithersoever thou goest and callest, hee heareth: there is no want of leisure, nor a mediatour, nor a servant that keepeth thee off. Say, Have mercy upon me; and presently God is with thee. For while thou art yet a speaking, saith he, I will say; Behold here I am. (
k[Greek or Hebrew]. Chrysost. in Matth. citat. á Theodoro Daphnopat. in Eclogis (tom. 7. edit. Savil. pag. 768.) Maximo, in loc. commun. serm. 14. & Jo Damasceno in Parallel. lib 2. cap. 15. ubi ab editore Pontificio ad marginem appositum est hoc pharmacum: Haec [Greek or Hebrew] dicuntur non [Greek or Hebrew].〈non-Latin alphabet〉. Chrysost. in Matth. citat. á Theodoro Daphnopat. in Eclogis (tom. 7. edit. Savil. pag. 768.) Maximo, in loc. commun. serm. 14. & Io Damasceno in Parallel. lib 2. cap. 15. ubi ab editore Pontificio ad marginem appositum est hoc pharmacum: Haec 〈non-Latin alphabet〉 dicuntur non 〈non-Latin alphabet〉.
l[Greek or Hebrew]. Chrysost. serm. 7. de Poenitent. tom. 6. edit. Savil. pag. 802. qui in alijs editionib. est serm. 4. de Poenitent.〈non-Latin alphabet〉. Chrysost. serm. 7. de Poenitent. tom. 6. edit. Savil. pag. 802. qui in alijs editionib. est serm. 4. de Poenitent.
m[Greek or Hebrew]. Id. in Psalm. 4.〈non-Latin alphabet〉. Id. in Psalm. 4.
n[Greek or Hebrew]. Id. in d•mission. Chananaeae. tom 5. edit. Savil. pag. 195.〈non-Latin alphabet〉. Id. in d•mission. Chananaeae. tom 5. edit. Savil. pag. 195.
And therefore he biddeth us to omark the philosophy (as he termeth it) or the wisdom of the woman of Canaan. She entreateth not James (saith he) she beseecheth not John, neither doth she come to Peter, but brake through the whole company of them; saying. I have no need of a mediator, but taking repentance with me for a spokes-man, I come to the fountain it self. For this cause did he descend, for this cause did he take flesh; that I might have the boldness to speak unto him. I have no need of a mediator: have thou mercy upon me. Hitherto S. Chrysostom.
And therefore he biddeth us to omarke the philosophy (as he tearmeth it) or the wisedome of the woman of Canaan. She intreateth not Iames (saith he) she beseecheth not Iohn, neyther doth she come to Peter, but brake through the whole company of them; saying. I have no need of a mediatour, but taking repentance with me for a spoakes-man, I come to the fountaine it selfe. For this cause did he descend, for this cause did he take flesh; that I might have the boldnesse to speake unto him. I have no need of a mediatour: have thou mercy upon me. Hitherto S. Chrysostom.
o[Greek or Hebrew]. Ibid pag. 190.〈non-Latin alphabet〉. Ibid pag. 190.
Sixthly, the Romanists repose such confidence in the intercession of the Saints; that they look to receive far greater benefit by them, then by their own prayers. Which conceit how distasteful it was unto the ancient Doctors, S. Chrysostom may be a sufficient witness: who laboured exceedingly to root out this erroneous opinion, when it first began to show it self in his time. And therefore he is bold to affirm, not only that pwe have no such need of others, that we may entreat by them; but also that ⟨p. 417⟩God qthen doeth most, when we do not use the entreaty of others. For as a kind friend, (saith he) then blameth he us most, as not daring to trust his love, when we entreat others to pray unto him for us. Thus use we to do with those that seek to us: then we gratify them most, when they come unto us by themselves, and not by others. But, thou wilt say, what if I have offended him? Cease offending, and shed tears, and so come; and thou shalt quickly make him appeased for the things that are past. Say only; I have offended: say it from thy soul and a sincere mind; and all is loosed. Thou dost not so much desire to thy sins to be forgiven thee, as he doth desire to forgive thy sins unto thee. Thus doth S. Chrysostom write upon the 16. of the Acts: and upon the fourth Psalm, to the same effect. rThou mayest always and continually solicit him, and thou shalt meet with no difficulty. For thou shalt have no need of any door-keepers to bring thee in, nor stewards, nor procurators, nor keepers, nor friends: but when thou thy self comest by thy self, then will he most of all hear thee, even then, when thou entreatest no man. We do not therefore so pacify him when we entreat him by others, as when we do it by our own selves. For by reason he loveth our friendship, and doth all things that we may put our confidence in him: when he beholdeth us to do this by our selves, then doth he most yield unto our suites. Thus did he deal with the woman of Canaan: when Peter and James came for her, he did not yield; but when she her self ⟨p. 418⟩did remain, he presently gave that which was desired.
Sixthly, the Romanists repose such confidence in the intercession of the Saints; that they look to receive farre greater benefite by them, then by their own prayers. Which conceit how distastefull it was unto the ancient Doctors, S. Chrysostom may be a sufficient witnesse: who laboured exceedingly to root out this erroneous opinion, when it first beganne to shew it selfe in his time. And therefore hee is bold to affirme, not onely that pvvee have no such need of others, that vve may intreate by them; but also that ⟨p. 417⟩God qthen doeth most, when we doe not use the intreatie of others. For as a kinde friend, (saith he) then blameth he us most, as not daring to trust his love, when we intreate others to pray unto him for us. Thus use we to doe vvith those that seeke to us: then we gratifie them most, vvhen they come unto us by themselves, and not by others. But, thou wilt say, vvhat if I have offended him? Cease offending, and shedd teares, and so come; and thou shalt quickly make him appeased for the things that are past. Say onely; I have offended: say it from thy soule and a sincere mind; and all is loosed. Thou dost not so much desire to thy sinnes to be forgiven thee, as he doth desire to forgive thy sinnes unto thee. Thus doth S. Chrysostom write upon the 16. of the Acts: and upon the fourth Psalme, to the same effect. rThou mayest alwayes and continually sollicite him, and thou shalt meet with no difficultie. For thou shalt have no need of any doore-keepers to bring thee in, nor stewards, nor procurators, nor keepers, nor friends: but when thou thy selfe commest by thy selfe, then will he most of all heare thee, even then, when thou intreatest no man. We do not therefore so pacifie him when we intreat him by others, as when we doe it by our own selves. For by reason he loveth our friendship, and doth all things that vve may put our confidence in him: when he beh•ldeth us to do this by our selves, then doth he most yeeld unto our suites. Thus did he deale with the woman of Canaan: when Peter and Iames came for her, he did not yeeld; but when she her selfe ⟨p. 418⟩did remaine, he presently gave that which was desired.
p[Greek or Hebrew]. Chrysost. in Act. 16. homil. 36.〈non-Latin alphabet〉. Chrysost. in Act. 16. homil. 36.
q[Greek or Hebrew]. Id. ibid.〈non-Latin alphabet〉. Id. ibid.
r[Greek or Hebrew]. Id, in Psalm. 4.〈non-Latin alphabet〉. Id, in Psalm. 4.
The same lesson doth he repeat in his 44. homily upon Genesis: that sour Lord being merciful, doth not so yield when he is entreated for us by others, as he doth when he is by our own selves. and for proof thereof telleth us again of the woman of Canaan; that thaving the disciples petitioning for her, she could obtain nothing, until she by her self being instant drew forth the clemency of the Lord: to the end we might thereby learn, that we do not so prevail when we entreat by others, as when by our selves; if we come with fervour and with a vigilant mind. The like observation is made by him and by Theophylact in their expositions upon that part of the Gospel wherein this history is related. uMark me, (saith the one) how the Apostles being put down and not prevailing, she her self prevailed: of so great force is the assiduity of prayer. For God would be petitioned unto by us that are guilty, in our own cause, rather then by others for us. And xobserve (saith the other) that although the Saints do pray for us, as the Apostles did for her; yet we praying for our selves, do prevail much more. One place more I will yet lay down out of Chrysostoms sermon of the profiting of the Gospel: and so make an end of this observation. yWith God (saith he) thou hast need of no intercessors, nor of much running about, nor to flatter others: but although thou be alone, and hast no patron, thou by thy self praying unto God shalt certainly ⟨p. 419⟩obtain thy request. He useth not to yield so soon, being prayed unto by others for us, as when we our selves do pray unto him, although we be replenished with a thousand evils. And to prove that zpraying by our own selves we prevail more with God, then praying unto him by others: he bringeth in again the history of the woman of Canaan, and wisheth us to observe, ahow, when others entreated, he put her back: but when she her self cried out praying for the gift, he yielded. and at last concludeth with this exhortation. bSeeing then we have learned all these things, although we be in sin and unworthy to receive, let us not despair; knowing that by perseverance and constancy of mind we may obtain our request. although we be solitary and without any patrons, let us not be discouraged; knowing that this is a great patronage, that thou by thine own self mayst come to God with much alacrity.
The same lesson doth he repeat in his 44. homily upon Genesis: that sour Lord being mercifull, doth not so yeeld when he is intreated for us by others, as he doth when he is by our own selves. and for proofe thereof telleth us againe of the woman of Canaan; that thaving the disciples petitioning for her, she could obtaine nothing, untill she by her selfe being instant drew forth the clemency of the Lord: to the end we might thereby learne, that we doe not so prevayle when we intreat by others, as when by our selves; if we come with fervour and with a vigilant minde. The like observation is made by him and by Theophylact in their expositions upon that part of the Gospell wherein this historie is related. uMarke me, (saith the one) how the Apostles being put downe and not prevayling, she her selfe prevayled: of so great force is the assiduity of prayer. For God would be petitioned unto by us that are guiltie, in our owne cause, rather then by others for us. And xobserve (saith the other) that although the Saints doe pray for us, as the Apostles did for her; yet we praying for our selves, do prevayle much more. One place more I will yet lay down out of Chrysostoms sermon of the profiting of the Gospell: and so make an end of this observation. yWith God (saith he) thou hast need of no intercessours, nor of much running about, nor to flatter others: but although thou be alone, and hast no patrone, thou by thy selfe praying unto God shalt certainely ⟨p. 419⟩obtaine thy request. He useth not to yeeld so soone, being prayed unto by others for us, as when we our selves do pray unto him, although we be replenished vvith a thousand evils. And to prove that zpraying by our own selves vve prevayle more with God, then praying unto him by others: he bringeth in againe the historie of the woman of Canaan, and wisheth us to observe, ahow, when others intreated, he put her back: but when she her selfe cryed out praying for the gift, he yeelded. and at last concludeth with this exhortation. b
s[Greek or Hebrew]. Id. in Genes cap. 19. homil. 44.〈non-Latin alphabet〉. Id. in Genes cap. 19. homil. 44.
t[Greek or Hebrew]. Id ibid.〈non-Latin alphabet〉. Id ibid.
u[Greek or Hebrew]. •d. in Matth 15. homil. 52. edit. Graec. vel 53. Latin.〈non-Latin alphabet〉. •d. in Matth 15. homil. 52. edit. Graec. vel 53. Latin.
Seventhly, and principally it is to be considered, that Invocation is attributed to Saints in the Church of Rome as a part of the worship due unto them: yea as eximium adorationis genus (for so doth Cardinal cBellarmin pronounce it to be) an eminent kind of adoration. For dwe do not honour the Saints (saith Azorius the Jesuit) with that worship only, wherewith we do men that excel in virtue, wisdom, power, or any other dignity; but also with DIVINE worship and honour, which is an act of Religion. for that worship which is given to men ⟨p. 420⟩of excellency, is an act and office, not of Religion, but of another inferior virtue, which is called Observance. And whereas it is as clear as the noon day, that the giving of divine honour and worship unto any creature is flat Idolatry: the poor man weeneth that he and his fellows may be excused from being Idolaters; because they do not give divine worship and honour unto the Saints for themselves, but for God who hath made them Saints: as if God, who cannot endure that his eglory should be given unto another, wou•d be mocked with such toys as these. Indeed they were wont heretofore to delude men commonly with an idle distinction of Dulîa and Latrîa ▪ but now fit is the opinion of the most and the wisest of them, that it is one and the self same virtue of Religion, which containeth both Latrîa and Dulîa. Whereas it hath been the constant doctrine of the ancient Church, that all religious worship (whereof Prayer by the judgement of all men, as well gHeathen as Christian, hath been always esteemed to be an especial part) is so properly due unto God alone, that without committing of Idolatry it cannot be communicated unto any creature. For hin the Catholic Church it is divinely and singularly delivered, that no creature is to be worshipped by the soul, but he only who is the creator of all things: saith S. Augustin. And therefore the ancient Doctors who thought it not amiss, that men should recommend themselves unto the prayers of the Saints departed; held it a thing intolerable notwithstanding, to impart unto any man or Angel ⟨p. 421⟩the worship of Invocation.
Seventhly, and principally it is to be considered, that Invocation is attributed to Saints in the Church of Rome as a part of the worship due unto them: yea as eximium adorationis genus (for so doth Cardinall cBellarmin pronounce it to be) an eminent kind of adoration. For dwe do not honour the Saints (saith Azorius the Iesuite) with that worship onely, wherewith we do men that excell in vertue, wisedome, power, or any other dignitie; but also with DIVINE worship and honour, which is an act of Religion. for that worship which is given to men ⟨p. 420⟩of excellencie, is an act and office, not of Religion, but of another inferiour vertue, which is called Observance. And whereas it is as cleare as the noone day, that the giving of divine honour and worship unto any creature is flat Idolatry: the poore man weeneth that he and his fellowes may be excused from being Idolaters; because they doe not give divine vvorship and honour unto the Saints for themselves, but for God who hath made them Saints: as if God, who cannot endure that his eglory should be given unto another, wou•d be mocked with such toyes as these. Indeed they were wont heretofore to delude men commonly with an idle distinction of Dulîa and Latrîa ▪ but now fit is the opinion of the most and the wisest of them, that it is one and the selfe same vertue of Religion, which contayneth both Latrîa and Dulîa. Whereas it hath beene the constant doctrine of the ancient Church, that all religious worship (whereof Prayer by the judgement of all men, as well gHeathen as Christian, hath beene alwayes esteemed to be an especiall part) is so properly due unto God alone, that without committing of Idolatry it cannot be communicated unto any creature. For hin the Catholick Church it is divinely and singularly delivered, that no creature is to be worshipped by the soule, but he onely who is the creator of all things: saith S. Augustin. And therefore the ancient Doctors who thought it not amisse, that men should recommend themselves unto the praiers of the Saints departed; held it a thing intolerable notwithstanding, to impart unto any man or Angell
cBellarmin. Praefat. in controvers de Eccles triumphant. in Ordain disputat.Bellarmin. Praefat. in controvers de Eccles triumphant. in Ord•ne disputat.
dSanctos non solùm honoramus eo cultu, quo viros virtute, sapientiâ, potentiâ, aut qualibet aliâ dignitate praestantes; sed etiam Divino cultu, & honore, qui est religionis actus nam ille cultus, qui viris primarij• defertur, non est religionis; sed alterius longé inferioris virtutis, quae observantia vocatur, actus & officium. Sed divinos cultus & honores Sanctis non damus propter ipsos; sed propter Deum, qui eos Sanctos effecit. Jo. Azor. Institut. Moral. tom. 1. lib. 9. cap. 10.Sanctos non solùm honoramus eo cultu, quo viros virtute, sapientiâ, potentiâ, aut qualibet aliâ dignitate praestantes; sed etiam Divino cultu, & honore, qui est religionis actus nam ille cultus, qui viris primarij• defertur, non est religionis; sed alterius longé inferioris virtutis, quae observantia vocatur, actus & officium. Sed divinos cultus & honores Sanctis non damus propter ipsos; sed propter Deum, qui eos Sanctos effecit. Io. Azor. Institut. Moral. tom. 1. lib. 9. cap. 10.
eIsaiah. 428. & 48.11.Esai. 428. & 48.11.
fQuid si & una religionis virtus sit, quae latriam, duliamque contineat? Certé plurimis atque sapientissimis ea est opinio. Nicol. Serarius, in Litaneutico 2. Quaest. 27. in fine
gVirgil. Aeneid. 3. Junonis magnae primùm prece numen adora. Ovid. Twist. lib. 1. eleg. 3. Hâc prece adoravi superos ego, pluribus uxor. D• natus in •eren•ij Phormion. act. 2. scen. 1. ad il•ud: At ego Deos penate•• hinc salutatum domum D•vortar Salutatum.] Adoratum primâ post reditum prece.Virgil. Aeneid. 3. Iunonis magnae primùm prece numen adora. Ovid. T•ist. lib. 1. eleg. 3. Hâc prece adoravi superos ego, pluribus uxor. D natus in erenij Phormion.
for to request the help of the prayers of our fellow-servants, is one thing, and to worship them with the service of Invocation is another▪ as may be seen in the case of our brethren upon earth, who may not refuse the former without the violation of charity, nor accept the latter at our hands without an open breach of piety.
for to request the help of the prayers of our fellow-servants, is one thing, and to worship them with the service of Invocation is another▪ as may be seen in the case of our brethren upon earth, who may not refuse the former without the violation of charitie, nor accept the latter at our hands without an open breach of pietie.
Now that the Fathers judged no otherwise of Prayer, then as hath been said, this may be one good argument; that when they define it, they do it with express reference to God, and no other: as may be seen in those five several definitions thereof which iBellarmine himself repeateth out of them. the first whereof is that of Basil: kPrayer is a request of some good thing, which is made by pious men unto GOD. The second, of Gregory Nyssen: lPrayer is a conversing or a conference with GOD. The third, of the same Father: mPrayer is a request of good things, which is offered with supplication unto GOD. The fourth, of John Chrysostom: nPrayer is a colloquy or discourse with GOD. The fifth, of John Damascene: oPrayer is an ascension of the mind unto GOD, or a request of things that are fit from GOD. Therefore where pthe names of the Martyrs were solemnly rehearsed in the public Liturgy of the Church, S. Augustin interpreteth it to be done for an honourable remembrance of them: but utterly denieth, that the Church therein had any intention to invocate them. So for other particular prayers: qThou ⟨p. 422⟩alone art to be invocated O Lord, saith S. Ambrose in his funeral oration upon Theodosius the Emperor; thou art to be requested, to supply the miss of him in his sons. and; rTo whom else should I cry, besides thee? saith S. Augustin, and it is Gods pleasure, Esse nihil prorsus se praeter ubique rogandum, that nothing beside himself should every where be prayed unto: saith Dracontius in his book of the Creation, revised by Eugenius Bishop of Toledo at the command of Chindasuindus King of Spain. Hereupon S. Chrysostom, upon those words of the Apostle, 1. Corinth. 1.2. With all that call upon the Name of our Lord Jesus Christ; giveth this exposition. sNot of this man and that man, but upon the name of the Lord. and he elsewhere telleth us, that it was the DEVILS doing to draw men unto the calling upon Angels; as envying them the honour of their immediate access and admittance unto Gods own presence. tFor this cause (saith he) did the Devil bring in this of the Angels; envying us this honour. These be the enchantments of Devils. Though he be an Angel, though an Archangel, though they be Cherubims; endure it not. For neither will these Powers themselves admit it, but reject it; when they see their Lord dishonoured. I have honoured thee, saith he, and have said;
Now that the Fathers judged no otherwise of Prayer, then as hath beene said, this may be one good argument; that when they define it, they doe it with expresse reference to God, and no other: as may be seen in those five severall definitions thereof which iBellarmine himselfe repeateth out of them. the first whereof is that of Basil: kPrayer is a request of some good thing, which is made by pious men unto GOD. The second, of Gregory Nyssen: lPrayer is a conversing or a conference with GOD. The third, of the same Father: mPrayer is a request of good things, which is offered with supplication unto GOD. The fourth, of Iohn Chrysostom: nPrayer is a colloquy or discourse with GOD. The fifth, of Iohn Damascen: oPrayer is an ascension of the minde unto GOD, or a request of things that are fit from GOD. Therefore where pthe names of the Martyrs were solemnly rehearsed in the publick Liturgie of the Church, S. Augustin interpreteth it to be done for an honourable remembrance of them: but utterly denieth, that the Church therein had anie intention to invocate them. So for other particular prayers: qThou ⟨p. 422⟩alone art to be invocated O Lord, saith S. Ambrose in his funerall oration upon Theodosius the Emperour; thou art to be requested, to supply the misse of him in his sonnes. and; rTo whom else should I cry, besides thee? saith S. Augustin, and it is Gods pleasure, Esse nihil prorsus se praeter ubique rogandum, that nothing beside himselfe should every where be prayed unto: saith Dracontius in his book of the Creation, revised by Eugenius Bishop of Toledo at the command of Chindasuindus King of Spaine. Hereupon S. Chrysostom, upon those words of the Apostle, 1. Corinth. 1.2
iBellarm. de bonis operib. in particular. lib. 1. cap. 1.
k[Greek or Hebrew]. Basil. orat. in Ju•itiam martyr.〈non-Latin alphabet〉. Basil. orat. in Iu•itiam martyr.
l[Greek or Hebrew] Gregor. Nyssen. orat. 1. de Oratione.〈non-Latin alphabet〉 Gregor. Nyssen. orat. 1. de Oratione.
m[Greek or Hebrew]. Id. orat. 2. de Orat. Dòminic. vel, [Greek or Hebrew] Id. tractat 2. de inscriptionib. Psalmor. cap. 3.〈non-Latin alphabet〉. Id. orat. 2. de Orat. Dòminic. vel, 〈non-Latin alphabet〉 Id. tractat 2. de inscriptionib. Psalmor. cap. 3.
n[Greek or Hebrew]. Chrysost. in Genes. homil. 30. Vid. eiusd. lib. 1· de Orando Deū, tom. 6 edit. Savil. pag. 754.〈non-Latin alphabet〉. Chrysost. in Genes. homil. 30. Vid. eiusd. lib. 1· de Orando Deū, tom. 6 edit. Savil. pag. 754.
o[Greek or Hebrew]. Damascen. de fide Orthodox. lib. 3. cap. 24.〈non-Latin alphabet〉. Damascen. de fide Orthodox. lib. 3. cap. 24.
pAd quod sacrificium, sicut homines Dei, qui mundum in ejus confessione vicerunt, suo loco & ordine nominantur: non tamen á sacerdote, qui sacrificat, invocantur. Aug. de Civit. Dei, lib. 22. cap. 10.
qSed tamē tu solus, Domine, invocandus es; tu rogandus, ut eū in filijs repraesentes. Ambr. de obit. Theodos.Sed tamē tu solus, Domine, invocādus es; tu rogādus, ut eū in filijs repraesentes. Ambr. de obit. Theodos.
Call upon me, and doest thou dishonour him? And therefore did the Fathers in the Council of Laodicea directly conclude that this Invocation of Angels was a secret kind of Idolatry, by the practise whereof the communion both of Christ and of his Church was forsaken. uFor Christians (say they) ⟨p. 423⟩ought not to forsake the Church of God, and depart aside, and invocate Angels, & make meetings: which are things forbidden. If any man therefore be found to give himself to this privy Idolatry; let him be accursed. Because he hath forsaken our Lord Jesus Christ, the Son of God, and betaken himself to Idolatry.
Call upon me, and doest thou dishonour him? And therefore did the Fathers in the Councell of Laodicea directly conclude that this Invocation of Angels was a secret kinde of Idolatry, by the practise whereof the communion both of Christ and of his Church was forsaken. uFor Christians (say they) ⟨p. 423⟩ought not to forsake the Church of God, and depart aside, and invocate Angels, & make meetings: which are things forbidden. If any man therefore be found to give himselfe to this privy Idolatry; let him be accursed. Because hee hath forsaken our Lord Iesus Christ, the Sonne of God, and betaken himselfe to Idolatry.
people and in that first Temple the Priest onely did enter into the Holy of holyes, and all the people stood without. And therefore where S. Iohn saieth;
Go too, (saith he) is there any man so mad, or so unmindfull of his salvation, as to give the Kings honour to an officer: whereas if any shall be found but to treat of such a matter, they are justly condemned as guiltie of high treason? And yet these men thinke themselves not guiltie, who give the honour of Gods name to a creature, and leaving the Lord adore their fellow servants; as though there were any thing more, that could be reserved to God.
Seeing then we have learned all these things, although we be in sinne and unworthy to receive, let us not despaire; knowing that by perseverance and constancie of minde we may obtaine our request. although we be solitarie and without any patrones, let us not be d•scouraged; knowing that this is a great patronage, that thou by thine own selfe mayst come to God with much alacritie.
a[Greek or Hebrew]; Ibid. pag. 417.〈non-Latin alphabet〉; Ibid. pag. 417.
b[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
. scen. 1. ad il•ud: At ego Deos penate•• hinc salutatum domum D•vortar Salutatum.] Adoratum primâ post reditum prece.
hIdeoque divine ac singulariter in Ecclesiâ catholicâ traditur, nullam creaturam colendam esse animae (libentius enim loquor his verbis quibus mihi haec insinuata sunt) sed ipsum tantummodò rerum quae sunt omnium creatorem Augustin. lib. de Quantitate animae, cap. 34. Vid. eund. de morib. Eccles. Catholicae & Manich. lib. 1. cap. 30.
. With all that call upon the Name of our Lord Iesus Christ; giveth this exposition.
Not of this man and that man, but upon the name of the Lord. and he elsewhere telleth us, that it was the DIVELS doing to draw men unto the calling upon Angels; as envying them the honour of their immediate accesse and admittance unto Gods owne presence.
For this cause (saith he) did the Divel bring in this of the Angels; envying us this honour. These be the enchantments of Divels. Though he be an Angel, though an Archangel, though they be Cherubims; endure it not. For neyther will these Powers themselves admit it, but reject it; when they see their Lord dishonoured. I have honoured thee, saith he, and have sayd;
Cui alteri praeter thecla mabo? August. Confess. lib. 1. cap. 5.Cui alteri praeter te cla mabo? August. Confess. lib. 1. cap. 5.
s[Greek or Hebrew]. Ch•ysost. in 1 Corinth. homil. 1.〈non-Latin alphabet〉. Ch•ysost. in 1 Corinth. homil. 1.
t[Greek or Hebrew]; Jd. in Coloss. 3. homil. 9.〈non-Latin alphabet〉; Jd. in Coloss. 3. homil. 9.
