the Potters clay Into the Pits which they digge themselues are fallen Their Nets are broken the Birds escaped vpon the wing Nay oftentime it commeth to passe that the Fowler is caught in his owne snares Their tongues taught to talke at randon against God cleaue at most need vnto the roofe of their mouthes Riches and Princes faile both at a pinch and Friends runne away in the time of trouble All humane abets are well compared vnto Summer Brookes and water courses in the Wildernesse dry without water in time of drought and extremitie running ouer in Winter when water needeth not The Trauellers to Tema were deceiued in their hopes the Carauans of Sheba in their expectations finding no water there to drinke died with thirst in the Land of Desolation He said well that had seene much in his time and was as Potent as any in his daies An Horse is but a vaine thing to saue a man and to deliuer by his great strength Who professed againe to purpose vpon his owne particular I will not trust in my Bow It is not any Sword that shall helpe me And semblably gaue counsell to the well aduised Put not your trust in Princes nor in any child of man For why there is no helpe in them Samson we reade was surprized when his great strength failed him The Riches and Wisdome of King Salomon could not secure the state of Rehoboam nor yet free his owne times from some troubles Achitophels Head-piece so working and practique brought his necke vnto the halter Aman that great Minion of the Persian Monarch was disfauoâ—rited in a moment and yet lifted vp to looke higher then hee did before In the vse and custome of the World Reason of state for common course of management calleth Reason of Religion vnto Counsell seldome as if God were not interessed in the affaires of men but stood and beheld what and not wherefore a farre off But yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a pinch indeed the profoundest Politician is often at a stand In God it is not the greatest States man is to seeke and at a losse there is No helpe for him but in his God God must stand in procinctu put himselfe into the breach and come on lustily to the rescue or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For two reasons What shall we doe for all is lost Therefore Call vpon him haue addresse to his assistance in time of Trouble For first he is of Power to make good his partie against the Deuill and all the World beside Who hath resisted the will of the Lord His power Who can stand with Him or stand before Him much lesse can any stand against Him or hinder his purposes to take effect As hee is Elshadai The Almightie the Lord and commander of both Heauen and Earth So is Hee Emanuel God with vs also Our God of old the God of our Fathers and of their Children And from Him Our God Compassion doth plentifully flow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where these two concurre a man may set vp his rest and ne quid vltra for assurance rest contented Now of his Power there is no Question but Hee Can. No Christian no reasonable humane Creature doth doubt of this or make scruple of it that the God and Lord of all things is Almightie But assure me hee will doe it and then I rest assecured His willingnesse Power and will both concurring in One giue full resolution to all doubts and satisfaction which any way arise for point of performance Let mee haue his Promise that Hee will and I rest secured for Performance God is not a man that He should lye nor as the Sonne of man that Hee should alter the thing that is gone out of his lips And we haue his Promise Who hath promised to heare That faithfull God and true I will heare and deliuer thee To Heare is to Regard in Gods Dialect and phrase of speech both ascendendo In whose Dialect to heare iâ— to regard from Earth to Heauen in due Obedience when man is to doe what God will haue him as Heare my Law O my People Psal 78.1 In effect the same with that which followeth Incline thine Eares vnto the words of my mouth As also Descendendo from Heauen to Earth The Lord heare thee in the day of Trouble the same with that which followeth by Interpretation The name of the God of Iacob defend thee So at Present in this passage it is instanced here and per omnia in effect the same He maketh no stop at I will heare And who ioyneth hearing deliuering so close together but commeth in instantly with And deliuer thee Accept both thy Person and Petition In gracious Acceptance Heare and Regard In reall Performance Deliuer thee First so then thus For Pitie must goe before Performance It is impossible for any to regard that heareth him not Cal or Crie Sue Petition or make his case known whom He doth regard and Deliuereth vpon regard Vpon regard had assistance doth insue For Pitty runneth soone in gentle heart Can God behold vs his in Misery heauines and not soone compassionate our distresse This Text is to the contrary most pregnant if wee were once resolued of the Parties therein Mee and Thee which indeed are Indefinite no way determined and so wee may aske the Eunuchs question Of whom speaketh the Prophet in this place Yeâ— before we call it is good to be resolued of both the parties Mee and Thee Aske wee may but if we will bee soone resolued of that doubt and scruple from the Text. For though the Parties interessed Me and Thee are not expressed directly in the passage they are necessarily inferred from the premises and so concluded to bee no other then the Creator and Creature God and Man whom God hath made The Lord and his people whom hee hath redeemed And that this intercourse and Negotiation for so it is and seemeth to be is betwixt these two Me and Thee appeareth by Collation of ver 7. Which refer to the euenth Verse Heare O my people and I wil speake I my selfe will testifie against thee O Israel for I am God euen thy God There first beginneth this Commerce to be set on foot and here they hold on in the same termes So that the Premises considered it cannot bee questioned but that To Call in time of trouble to Heare and deliuer out of Distresse are actions interchanged betwixt God and his Chosen Mee and Thee Wee beleeue an honest man vpon his word All these things being considered we may take it vpon his word that Heare and Deliuer will follow one another such a mans Word sooner then some mans Bond and shall wee make doubt of the God of Truth Him so Righteous in all his wayes so holy in all his workes Challenge him who can for breach of Promise for forgetting his Couenant and stipulation Hee made a Couenant with Abraham for
that passeth by Each Saint hath a part as it happeneth as men are disposed or occasions are presented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Foxe in the Fable Shee hath many addresses vnto many Mediators For Accesse and Audience For Dispatch and Riddance at Gods hands to bee heard and deliuered in time of Trouble few or none immediate To or By himselfe Many Mediators of Intercession onely For I say not For though shee be wise enough in confessing God the donor principall author I cannot I must not say that the Church of Rome denieth Call vpon mee to hold in good Obedience or in Diuinitie For Certainely Shee addresseth Te ad me Man vnto God vnto none but vnto God to be heard and deliuered by him alone out of tribulation in the Day of trouble as Author and Originall of all helpe and Grace deduced and deriued meerely wholly and totally from Him Freely professing willingly acknowledging as truely beleeuing as any doe or can doe whatsoeuer that Euery good gift and perfect giuing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worke of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God It is true and must not bee denied The Romane Church in her Doctrine for and concerning Practise it is otherwise doth not impaire or impeach the Sure firme and fastest Meditation the Peculiar worke of Christ Iesus or appoint Propitiators in his place who alone as all sufficient in himselfe payed the price of our Redemption and made vp without assistants or Concurrents the alone absolute atonement by his Reall and perfect Satisfaction betwixt God and Man Willingly they acknowledge and professe together with vs that None but Christ none but Christ In Earth they haue none beside Him and in Heauen not any to bee compared to him who onely through the Dignitie of his Person and alsufficiencie of his Desert meritoriously obtaineth what wee can desire or what wee Call for at Gods hands It is false which is imputed if yet it bee imputed and layd vnto their Charge That they haue many Gods or many Lords That they Call vpon Saints as vpon God to helpe them That they mention not Christ but Saints in their Deuotions They doe not deny Call vpon mee In their Doctrine and Opinion Inuocation is peculiar vnto God alone as a part of that Eternall Morall dutie which man euer doth owe vnto God his Maker and Protector in all his wayes Inuocation I meane in a proper Sense it is Aduocation and Intercession onely which they giue vnto Saints which Act is sometime called Inuocation in a large extent as it passeth and is directed from man to them Their helpe with Dauid onely standeth in the Name of the Lord who hath made both Heauen and Earth For Gratiam gloriam say they dabit Dominus It is the Lord alone that Giueth because it is in his power to giue both Grace and Glorie Therefore the great Dictator of that side layeth downe this Proposition as resolued vpon on all hands by his Partie It is not lawfull to desire or request of the Saints that as Actors of Diuine good things and Benefits they grant vnto vs glory or grace or any other meanes vnto eternall happinesse For why Our helpe standeth in the Name of the Lord that hath made Heauen and Earth And he addeth That the Saints are no immediate Intercessors for vs with God but whatsoeuer they obtaine for vs at Gods hands that they doe obtaine by and through Christ And it is for ought I know the voyce of euery Romanist Non ipsi Sancti sed eorum Deus Dominus nobis est So it must not be imputed which is not deserued were they worse then they are It is a Sinne they say to belye the Deuill a Shame to charge men with what they are not guiltie of to make the breach bigger Being in this as shee is in other opinions somewhat 〈◊〉 us already too wide Concerning Saints departed thus they teach First that according vnto Scripture and Faith of the Church They liue and subsist in their better part That their Life is hidden in Christ with God whose Presence they now enioy in Glory in Heauen That there they rest from their Labours and magnifie his Mercies incessantly who hath sent such Redemption vnto their soules That there they forget not their brethren vpon Earth but remember the Church Militant vnto God And sure if there bee a Communion of Saints and a Fellowship betwixt those two maine parts of the Tolu◠the Church of the Redeemed by the blood of Iesus Triumphant in the Heauens and yet Militant heere in Earth Orant pro Nobis saltem in genere those that enioy the Fruit of their Labors now with God are not Forgetfull of their brethren behinde and not consummate in the Flesh I insist not on this it is not now questioned by the Opposites But farther they teach that the Saints in Heauen make also Particular Intercession for vs that is Some of them for some of vs here which is in my Opinion though no point of Faith for which I would burne yet true and certaine in all Credibilitie But how it is limitted or to bee enlarged how and in what sort and sense it is true may appeare more particularly vpon the Processe Thirdly that Saints and Holy Angels in Heauen may bee ioyntly or seuerally prayed vnto Many by many by one or some One by any one or by many which accordingly their People put in frequent practise Chaunting it euery where Ora pro me The Councell of Trent that Oracle of the Romane Faith and Religion resolueth thus Sanctos Orationes suas pro hominibus De◠offerre Bonum esse atque vtile suppliciter eos Inuocare Ad eorum Orationes opem auxiliumque confugere In some Generalities as their manner is leauing way and libertie for disputes abroad And in this point not better to be answered then by taking away the ambiguitie of the word Inuocation For better Euidence in this point the Question controuersed inter partes may be limitted or rather explained thus Inuocation as was touched is a word of ambiguous signification as most words are because there are more things then words Subsistances then names to Call them by It is taken specially for to Call vpon mee as him vpon whom we absolutely relye at least vltimatè in that kind It is also vsed for to Call vnto as to Helpes Assistants or Aduocates in suite when in Time of Trouble and Necessitie wee haue Cause to come and Call on God directing our Prayers euer primâ intentione vnto him When therefore wee talke of Inuocation of Saints and dispute concerning praying vnto Saints wee must vnderstand Inuocation so as directed vnto them onely as Assistants and Mediators onely of Intercession and therefore not to be Inuocated or Called vpon in the same sense and termes as God Almightie is the Author and Donor of euery good giuing nor to bee implored as Christ Iesus is the onely Mediator of Redemption and
Himselfe his Seed Ero Deus tuus seminis tui And did hee not renue it vnto Isaac for a Law and confirme it vnto Iacob for an euerlasting Testament Because hee said in his Holinesse I will not faile Dauid Are we not often put in mind what things how great he did for Dauids sake Is it not yet vpon record to stand for euer that they were The sure mercies of Dauid Whom he loueth once he loueth euerlastingly on his part his Gifts and Promises are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Repentance as much as appertaineth vnto Him If man breake not Couenant in Thou shalt bee my People God will not faile on his part I will be thy God and the God of thy seed Men so interessed are most what It hath beene the confidence of all the faithfull so to take it many of them well perswaded for the point It was a strong Confidence strange resolution of some Psalm 46.2 We will not feare though the Earth be mooued and the Hills be carried into the middest of the Sea In effect though the Fabricke of the World bee out of frame though Heauen and Earth and all those mother Elements of the World bee blended shaken and vpon point of dissipation Why Vpon what ground are they so confident The Lord of Hosts this is the reason is with vs the God of Iacob is our refuge The Lord of Hosts Who can resist him The God of Iacob who need doubt of him God Almightie can doe what hee will God of Iacob will doe what hee can Answerable to his promise of old Ero Deus tuus seminis tui Thy God I am and the God of thy seed after thee for euer Our God now this is their resolution As our Fathers God in time of old At hand to helpe vs in time of trouble as hee hath beene Good and gracious vnto all our Kinne Hee that is I am can not become I haue beene or I will be hereafter Therefore Verse 7. as in Proprietie I am God so in Appropriation I am thy God Mine and Thine are possessiue Relatiues each hath deepe interest in other So that My God thou art Holy my Soule thou art happy in hauing so good a God as is our God so readie so willing to doe thee good To come home to the purpose Hee that can diuert or preuent a mischiefe will not sit still and look on in the ruine of his house nor irrelentlesly see the desolation of those who are indeed are called Psalm 83.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden secret the receiued ones of God nor the vtter destruction of his deerest friends The Deuill indeed will no doubt antiquum obtinere suggest in extreamity to dismay and driue vs into despaire There is no helpe for him in his God But Loquitur è proprijs who bad him say so or put this word into his mouth God neuer did it Hee speaketh it onely of himselfe and himselfe was a Lyer from the beginning Absit enim vt credat aliquis cuilibet minimo quicquaÌ„ dâ—futurum in confessione nominis constituto Beleeue not him therfore who is the Father of lyes Beleeue his word rather who is truth it selfe who keepeth his promise better then Princes doe and could neuer yet bee challenged for non performance of what hee had said Beleeue his Promise I will heare and deliuer who is and continueth Truth it selfe for euer and could not yet be challenged for non performance Beleeue his Promise and for farther assurance And it may be further perswaded by his extraordinary affection vnto his take in by the way the deere affection he beareth vnto His owne the Partie interessed more then ordinarie because themselues are more then of the common sort Diliguntur alieni this is the ascent of Loue magis proximi maximè proprij Which is Transcendent because it is Gods For Perfect are the workes of the mightie God intimated to vs as wee can conceiue of them at some extent indeed though not their owne largenesse onely thus Far and to this End that wee may perceiue how they doe excell Deus suâ—â— Nobiâ— nostra â—alutis amorem significaturus saith Chrisostome gallinarum charitatem Patrum curam matris affectum sponsi amoreâ—â— praesefert which are the greatest affections named amongst men Non quia tentum duntaxatamâ—t but because wee doe not vsually apprehend or conceiue any greater instances of Loue then these Could we imagine greater yet would his surmount as exceeding in proportion whatsoeuer is or is named great For as the man is such is his strength as is the agent such the action The greatest and largest sized Loue on Earth is the affection of a Mother to the Sonne of her Wombe Can a mother forget her child saith God and not haue compassion vpon tht Sonne of her wombe Naturall affection in tendernesse of compassion and embowelled pittie wil say no. She cannot But were it possible could shee doe so yet would not I forget you saith the Lord. The Reason is not only from his being Great that hee is Paramount in all Perfections by himselfe communicated to his Creatures as hauing and enioying that without measure which in measure proportioned hee hath imparted vnto vs But also and rather quia Nos â—mamus necessario If wee Loue it is because wee cannot chuse but doe so and often know no reason why wee doe so or should doe so Necessitie causeth vs to doe as wee doe either that of Nature or Conueniencie But de merâ voluntate diligit Deus There is no other moouer of Him then his Will Meere gracious goodnesse in Himselfe without motiue on our part maketh him for to doe as hee doth being disposed to doe good Motus à se misericordiam facit à Nobis motus facit iustitiam In no case let it once be imagined of man that God hath now at last forgotten to be gracious or shut vp his louing kindnesse in displeasure Make no question hee hath not but is the same hee was euer His Promise is past and vpon record I will heare thee and deliuer thee And his words and meaning euer went together Had hee not purposed and fully resolued To heare and Deliuer in Time of Trouble Hee would neuer haue Inuited vs to Call nor Directed vs to Call on mee For what and to whom wee had beene yet to seeke left to follow and to wander in our owne wayes and take vs to our owne Imaginations and then by all likelihood and probabilitie wee had balked the right way Otherwise our addresse had rather been to some other not fallen vpon Him who is willing and able only to relieue vs. Rather had our addresse beene vnto Any other then vnto Him and that principally in two regards for Disproportion And that in two regards then for Disaffection betwixt Mee and Thee God and Man to which two adde Ignorance to know and to vnderstand what is for our good and auaile in the day
fauour with Him Secondly that wee want not meanes of Addresse and free accesse vnto him It takes away the two ordinary impeachments of helpe and assistance Which is in respect of Disaffection to our Persons In respect of Disproportion to our state Two ordinarie empeachments of Helpe assistance Both which hinder vs in the Courtâ— of men and redresse in Course of Ciuill common cariages amongst men For Disproportion first in point of State in regard of awfull Maiestie in the person and Condition of Princes aduanced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high vpon the steps and staires of Honour the Petitioner doth and is to keepe Distance in his Cariage and Decorum not to presse or presume into his Princes presence nor hand ouer head neere vnto his Person without good warrant and incitement For God it may seeme semblably of like Condition that we should not presume to come so neere him And this disproportion should make vs also stand at distanâ—e with the Almightie nor thrust our selues forward to importune him or indeed at all to petitionate Him who is the God of glorie in state of Maiestie who dwelleth in Light that is in Excellencie vnapproachable attended about his Throne in his Palace Royall by Angels and Archangels Thrones and Dominations those Mightie Executioners of his will and most glorious Ministers in his managements abroad who beeing as they are so transcendent vnto men are admitted no farther into his designes and purposes reserued vnto Himselfe then only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue a certaine glimmering of his glorie to behold him as it were behind a trauerse as light at a crany of a windore or â—hink of a doore But now What is man who is The Son of man to come so neere vnto his Maker or presume to approach his Presence Royall Take him in his Naturals Dust and ashes Take him in his best state no better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all his Royaltie though on equall tearmes with Salomons but a Clod of Clay gilded ouer as well said Epictetus in Arrhianus In point of good manners and ciuilitie such an One may and must Fall off stand at distance and not dare come neere to petition God in Person at the least but only if need bee by Seconds and Mediators Suppose it hee may to be spoken vnto him which indeed is in an other case and vnto persons of other Condition Esay 65.5 Stand aloofe by thy selfe Touch me not come not neere mee for I am Holier then Thou Nay more so Hee must stand off and at distance with the Almightie And that by Gods owne direction insinuated here in the kind of Inuitation Call by very direction of God Himselfe insinuated here His very warrant of addresse in this his kind Inuitation telleth him tacitely so much and assigneth him his station for his state in letting him know his Condition by the carriage and conduct of his Petition Had hee not beene inuited to doe So first what is Hee that durst presume and Call vpon this Mee The God of Israel the glorious God which ruleth in Sion Being inuited out of Grace and Goodnesse hee is yet further limited and stinted to his Cariage and quousque which putteth Him in remembrance who and what is Hee where and vpon what termes is his station For to Call is not peculiar vnto Euery man nor indistinctly spoken To or Of any man We know it is the proper Act of those that are à longè farre off and at distance when they Call We vse not to Call vnto Him that is nigh at hand fast by vs in the same roome We only speake to him and most what also summissa voce To come and helpe vs to lend vs the hand to relieue our Necessities and doe for vs in our wants that surcharge vs sore Inferre then wee may from Gods intent in this direction out of the nature and manner of his Inuitation that God and Man stand at distance are not in proximo or propinquo but parted and disseuered asunder farre Which may be aggrauated from the degree of disproportion here In regard of Disproportion of State Nature and Condition this hath beene touched vpon alreadie No such distance inter duos betwixt any two other as God and his Creatures The first and last of Things that are and haue reference each to other For what Disproportion is elsewhere is inter subalternos only betwixt them that haue some equalitie and combination of Nature Essence Condition of kinde which hold no Concurrence or Correspondence here Vpon this Remoouall so farre in Nature insueth a second in site and place For locus and locatum in Natura rei hold tearmes of Proportion necessarily Now as farre as Heauen is from the Earth so farre apart is His Maiestie from vs. Wee dwell beneath on Earth in houses of Clay and haue our Habitation in the Dust His aboade is on high farre aboue our reach wee cannot ascend thither if we would though it were granted that wee knew the way Locally wee cannot by approximation as Bathsheba came to Salomon hauing a suite vnto Him or as Hester vnto Ahashuerosh Which shall hereafter bee qualified One day wee shall haue that Honour and aduantage also yet thanke him for it or we neuer should when this Corruptible hath put on Incorruption and this Mortall hath put on Immortalitie But that One day is not Any day is not euery day is not this day that is Mans day while yet wee haue need and cause to Call vpon Me in time of trouble Then in that day no Trouble is shall or can be nigh to make vs Call for reliefe and redresse when Peace and securitie haue met together height of ioy and gladnesse kisse each other embracing Perpetuitie for Companion for euer in full fruition of Eternall blisse foreuermore Interim wee are not so cast off so shut out or kept off at distance as hauing no Accesse to the Royall Maiestie of Heauen nor meanes to come neere his Person or into his Presence at all Much we haue and many And is here in some meaâ—ure specially by the ascent of Prayer implied in these words Call vpon Me. very effectuall and sufficient all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one word here Call vpon me That is in other tearmes Pray vnto mee Prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ascent as they define it and going vp vnto God of those that are at distance and remooued in suo vbi of Naturall posture Locally of Hereditarie incumbrances affectedly of which also in loco and anon An ascent but what manner in what fashion How yet wee are as farre to seeke as before How shall I come before the Lord or approach vnto my God This is chiefly the ascent of the minde They adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the formeâ— Description an Ascent not of Bodie but of the minde to God The Soule is interessed in this Action that noble and actiue part of man The
Soule a Subsistance of a large capacitie not any Thing on Earth can fully giue satisfaction to it No not all things but God in Heauen and Earth so is it a Substance of very strange agilitie Ouâ—nis spiritus ales est It is a Spirit as Angels euiternall to the Image of God that Eternall Spirit and Spirits all of them are of a quicke dispatch An ancient Adage it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so swift as thought doth imploy the dexteritie of this noble part of man and strange agilitie with which in a moment of Time in imperceiued time it passeth with speed from East to West Walketh the rounds of North and South Nor height nor depht no lenght or extent no force of opposition or resistance can bound it in or exclude it out Anima est vbi amat non vbi animat nor only where it liketh there it liueth but where it worketh there it walketh giuing Life and motion to the Bodie is not yet bounded within the Bodie The Soule of man liuing vpon Earth ascendeth farre aboue all Heauens and heights approacheth with quicke and easie speech and pace vnto that Throne of Maiestie and yet of Grace in Heauen and there tendreth Petitions by Calling vpon Mee our God that hath promised to heare when we call and to deliuer vs in time of trouble To him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Deprecation of euill to come and feared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Desire of whatsoeuer wee would haue making our wishes and desires knowne vnto Him affectionatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Intercession for our friends that would be remembred by vs in our Prayer Or lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing him thankes that hath wrought and sent Redemption vnto his people that hath not denied vs the requests of our lips but Heard and deliuered vs in our trouble It is not the bodies Act by locall motion it is peculiar to the soule by mentall exaltation to approach and come neere to Call vpon God as being onely seruiceable for that imployment And yet it must be granted it can not be denied but that 〈◊〉 is Incident to the whole man More then Incident very conuenient yet farther requisite and so in some sort at least of necessitie urgents Prayer is an Ascent of the minde But so that the ascent of the voice may seeme also to be implied so is â—ooâ— the voice or else why here Call vpon mee sayth God in time of trouble seeing Call is an act of the outward man performed by those organs of speech and motion The dutious respects we owe vnto God those Humanâ— performances we doe for God our seruice of Pietie performed vnto Him our Actions any way interessed in him all passages of Negotiation and Commerce interchanged with Him are all of Condignitie or Coâ—gruitie Such as cannot but be done by vs or such as being done it is the better for vs. Such as must needs bee done in this sort such as being thus done are the better done by vs euery way or would not otherwise be so well done as so With this difference that the heart is required of absolute necessitie The Heart is required of Absolute necessitie God hath chalenged it for his owne part and portion My Sonne giue me thy Heart No Pagan but thought it euer due vnto God Therefore Optimus animus pulcherrimus cultus was assigned in the state of meere Nature without Grace as most well pleasing vnto and accepted of God If that be wanting in our deuotions our best performings are but the sacrifices of fooles wee offer but the calues of hypocriticall lips The voice of conuenience The voice is not necessarie absolutely Wee finde them sometime singled and that cum effectu Moses at the red Sea cried amayne vnto God yet Moses was not heard to speake one word Hannah prayed feruently with a troubled spirit yet her tongue went not at all her lips scarcely moued yet both of them Called and Cried too both of them were heard and that to purpose But Dâ—uid Called and Cried and Rored too he lift vp his voice vnto an high streyne and was heard and deliuered often times Not then Call vpon mee with thy voice as if the heart were not sufficient but because the voice is very conuenient As in the time of trouble but specially in time of publike Diuine Seruice As it helpes especially in the Time of trouble Conuenient then and expedient elsewhere in publique Seruice and communion of the Church met together for that purpose 1. To make vp 2 part Man is considered two manner wayes his Occasions to call are so many wayes diuersified as he is Himselfe consisting alone as hee is a member of and maketh vp a part in a societie Time of trouble accrueth and is incident vnto Him either way When many call together Call with the voice is of absolute Necessitie in the vsuall and set Seruice of the Church No man of sense or reason will question this that the prayers of the Church must be vocall as Dauid sang lustily and with a Courage when he praised God in the great congregation Not of absolute necessitie for him that is alone whose priuate wants and vrgences set him on worke but yet of Conueniencie for him also if I be not mistaken many wayes The voice 2. To raise vp the affections set to call vpon a pitch and a loude streyne serueth as a bellowes naturally to kindle and inflame the feruor and eleuation of the heart to raise it vp the easier and send vp the affections thereof sooner vnto Heauen Marke this who so pleaseth the voice in such heauenly occupations as this giueth life and motion vnto desires vigour and actiuenesse vnto affections Attention and intention more bent and reserued and inforced vnto our words and purposed supplications Their wits goe not a wool-gathering nor yet their thoughts on wandering that bee thus throughly bent and busied in and vpon Call on me The voice not alone or by itselfe for the Heart must helpe and carie it vp Nor yet the Heart so actiuely set on seruent deuotion as when the voice doth enlarge it otherwise contracted and most what shrunke vp Aaron and Moses were imployed vnto Pharaoh fratres animo as well as vtero to impart Gods will and directions vnto him Heart and Voice are our Interpreters and Intercessors vnto God to implore his helpe and impart our necessities vnto him The Voice in Call is as Aaron vnto Moses spokes-man to Pharaoh interpreter to God The Heart to the Voice as Moses vnto Aaron to direct aduise and put the words to be spoken into the mouth Both vnited in Combination as Elias and his fiery Chariot in which he ascended into Heauen Nixus Cordis that we call Partus Oris what we call He that singleth either vpon singularitie whether impairing in point of congruitie or else parting points of condignitie doubleth with God in Deuotion and Pietie and depriueth himselfe of
For triall of our Faith that it may appeare the Deuill was a Liar when he affirmed Iob serued not God for naught that he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee had need of him and to leaue him hee could not tell where to bee better It was a signe of Fidelitie indeed Though thou kill mee yet will I loue thee Thirdly For Augmentation of their Loue much more indeared by hauing need of God For Augmentation of our loue I will loue thee dearely said he in the Psalme because hee had beene his Refuge in time of his trouble Fourthly For Declaration of his worth which as Gold in the Fire For declaration of our worth so is manifested by tribulation and the more tribulation the greater manifest thereof Ille latebat fallebat Iob was not discouered till hee was put vnto it Hee was reputed as other men till he was tried and found Faithfull Fiftly For Exaltation of their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For exaltation of our reward The more we endure for Gods sake in Earth the greater shal be our reward in Heauen Call then and murmur not Call despaire not Call and expostulate not with God for being not heard instantly or not at all when thou Callest for Deliuerance according vnto Expectation A greater suit is granted when a smaller is denied which also would turne vnto apparant losse and so what breach of Promise I will heare and deliuer in these Cases So that it is no preiudice to be deâ—erred or denied These must bee remembred least that as it happeneth very often Wee being not heard nor yet Deliuered vpon request and Call according to Expectation but differred a while adiourned put off vnto a farther day bee soone discouraged disheartned and finally put by that assured assistance which wee looked for and otherwise might haue from our God Men soone grow weary of wel-doing more soone in actions of Pietie most when they faile though neuer so little of Expectation which as it is not regular nor yet well directed so it holdeth not stanch any long time a little disaster will quite dismay it a small Crosse or rub in the way quash it In truth For God euer hath his reasons of loue why he doth it Deus vt iterum venias pauâ—a dat vt frequenter adeas difficulter dat God doth not lauish out his Graces though aboundantly hee could doe it all at once but giueth indeed sparingly and with a streightned hand It is not for niggardise that hee doth so It is to haue thee come the oftner He heareth giueth deliuereth not vpon the first motion at present suit it is not for any sinister intent it is to haue thee Come and Call the oftner The oftner the better welcome Vnto Himselfe without Mediation thou by thy selfe without Deputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Personall Intercourse Call I will heare betwixt Mee and Thee So wee cannot pretend disproportion It is not to be thought there is disaffection Had wee not beene inuited to Call first Therefore whether we consider the manner of his hearing or of his inuiting vs to call we may put off all thought of disaffection vpon Conscience of Desert wee peraduenture might haue Cast in some scruple of Disaffection It is more then Manifest hee hath put vp all passed by all pardoned all that so kindly inuiteth to Call vpon mee Wee find not any Suit in the Premises commenced no Petition exhibited for accesse or Fauour The first thing wee heare of independantly is Call vpon mee Thus Grace preuenteth with the blessing of Goodnesse those that in Necessitie had need of God Had wee not beene preuented by Inuitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne Person wee might haue put in excuse for our selues thus By what warrant is this Inuitation Wee must not presume wee dare not come at him vpon so great termes of disproportion But being inuited so By Himselfe though there bee no proportion betwixt Him and vs the Maiestie of Heauen and Mortall men on Earth But we must not put off our duty of calling it is no manners to refuse the offer and gift of a Superior No pretence of Disproportion can bee auaileable if that God doe condescend to such termes of Proportion If God doe condescend to talke with Abraham Abraham may be bold though Dust and ashes to discourse with God and importune him for the Sodomites as wee know hee did The more immediate Mandate The rather being his own immediate mandate that we should call the greater respect due vnto it from the Subiect The more immediate Promise euer the surer hope from him that hath euer bin his words master The word of a Prince is a Royall engagement and graund assurance Noblemen were wont not to breake their words hauing spoken vpon their Honors Which as it challengeth a greater respect And in Verbo Sacerdotis hath beene held a surer tye then a Corporall oath is for a Priest And shall wee admit any quarrell against God as if hee meant not truely that we should haue accesse vnto him and assistance from Him A Princes Inuitation by Himselfe in Person giueth greater assurance then by message This Call vpon mee is as immediate as may bee Nothing possibly can bee more God with his owne mouth in his owne person speaketh and inuiteth not by delegation by another mans And wee are inuited to Come as hee calleth not by delegation but our selues immediate Inuitation for immediate accesse No one steppeth in betwixt Mee and Thee in this negotiation No Interloper in this Intercourse and Commerce No Intercessor to bee heard and deliuered in time of trouble Either of Himselfe without warrant comming in motu proprio vnrequested nor by appointment in Subordination from God by intreatie or atonement from our Selues or others Thus effectually to deliuer So it cannot but produce a surer hope and greater confidence and that at a pinch and but vpon Call in Exigence of trouble should aduance our indeauours euen extremum potentiae by all meanes possible to bee thankfull Si totum me debeo pro me facto quantum rependam pro me redempto A maine part of thankefull Dutie vnto God and recognition of his Loue is to beleeue his Promise and build vpon his word to Follow his Directions Come at his Inuitation not to stand as in doubtfull suspence what to doe or what Course to run in time of Trouble Seeing hee that is Able doth declare himselfe willing to Heare and Deliuer at our Call by Immediate warrant from himselfe without helpe or mediation or Suit of others And yet the Church of Rome The practise of the Church of Rome farre otherwise hauing lost her first Loue and long since made forfeiture of her Honor hath prostituted her Deuotions euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a common strumpet giueth entertainment to any Commoner promiscuously So hath shee also diuided her Call in her Deuotions to euery one
troubled the whole World It is an opinion receiued and hath beene long that if not euery man each sonne of Adam yet sure â—ach Christian man regenerate by water and the holy Ghost at least from the day of his Regeneration and new birth vnto God if not from the time of his comming into the World hath by Gods appointment and assignation an Angell Guardian to attend vpon him at all assayes in all his wayes at his going forth at his comming home Who though hee goe inuisibly and assist insensibly as his Nature is yet is supposed to attend vpon vs to bee present with vs continually Parum est fecisse Angelos tuos fecisti Custodes paruulorum who Continually behold the face of their Father in Heauen This being supposed to bee so So that it were also rightly vnderstood It being resolued that hee doth not leaue vs at all the time of our life it being beleeued that he is euermore present at hand and neere vnto vs vnder correction to say now which I said not then I see no absurditie in Nature no incongruitie vnto Analogie of Faith no repugnancie at all vnto sacred Scripture much lesse impietie for any man to say Sancte Angele custos ora pro me This in priuate discourse I might say vnto him talking vpon this as wee did vpon many other particulars disputed of betwixt the sides of Protestant and Romane Catholikes It is no impietie it can be no foolerie thus to resolue only vpon the former supposition For as to my Brother or to my Friend at hand neere vnto me I may say Good Friend or good Brother let mee haue your good Prayers vnto God for me so good Angell Keeper pray for mee supposing him present and alway at hand as if he be Guardian perpetuall he must be And therefore Caluine obserueth against this Romane tenet of Inuocation Nor if wee granted Inuocation for all Angels as well as this would thâ—t 〈◊〉 the Inuocation of Saints that the case is not the same betwixt Angels and Saints because Angels are appointed which Saints are not and deputed to protect vs though in particular hee grant no Angell Custos It is true that Inuocation of Saints is a point of Foolery it being at least vncertaine whether they are and in what manner they can be acquainted with our wants seeing their condition is not to attend vs and they are remooued farre aboue our reach and Call Though for them we grant not for the Angell Guardian we might better grant it though wee call vnto them neuer so often or so loude but the case of Angell Guardians is farre different being euer in procinctu nigh at hand vnto vs continually and neuer abandoning vs all our dayes If my selfe at London should say vnto a friend at Constantinople or in the Indies Sir helpe me I might be laughed at deseruedly for my folly This case commeth home to their practice of Inuocation But if I speake vnto him that is present with me standeth by me to helpe and assist mee I commit no absurditie in Reason nor in Pietie And this vpon supposall of Angell Keepers which I vrge not as a point of beliefe or Pietie Wee doe not vrge 〈◊〉 certaine truth the case it selfe of Angel Keepers is not so resolued but only mention as of congruitie because it is most probable there are such Keepers If thus my selfe resolued doe inferre Holy Angel Keeper pray for mee I see no reason to bee taxed with point of Poperie or Superstition much lesse of absurditie or impietie But bee this as may be Salus Reipublicae non vertitur in istis a man may goe to Heauen that vseth it and he that denyeth it may goe thither also as likewise they may hoc non obstante goe either of them the contrary way to the contrarie place through breach or obseruation of things of an higher nature and greater allay tendred vnto vs vnder that strict forme Beleeue this and liue But to returne to our Perswaders for Prayer vnto Saints But whatsoeuer we grant or denie they are eloquent Orators for the Inuocation of Saints too they vse to tell vs many long and plausible Discourses of the happie and blessed estate of the Saints in Heauen of the fruition and enioying of his presence in Glorie with whom is the fulnesse of ioy at whose right hand is pleasure for euermore They discourse of their Charitie and good affection vnto vs their Brethren militant in the Church vpon earth the great desire they haue to doe vs good their readinesse to helpe and to assist vs at need The grace and fauour they are in with God and the possibilitie they haue to bee heard in their desires and to haue whatsoeuer they aske granted to them As if it were questioned at all by vs whether quoad statum they did see God or not or were as yet quoad locum in Heauen with God or no. Some haue doubted of both in the Church of Rome I grant especially for statum more materiall of the two as Iohn 22. and that Renegado a man of no Religion as appeareth by his owne Profession nor Conscience who publikely taught little lesse then this not by way of Probleme but Position as I am more particularly assured of it who disswaded him from doing so but he would not heare mee Wee make question of neither Place or State but in Faith and full assurance hold them partakers and possessed alreadie of that state of happinesse and glory with Christ Iesus Vrging what we doe not denie de â—oco sâ—atu who in the highest Heauens sitteth at the right hand of God in Glorie which winneth infallibly leadeth indeclinably holdeth inseparably vnto and with God Foelix anima as Saint Augus tine meditateth vpon this state and condition of the Righteous Quae terreno corpore resoluta libera Coelum petit secura est tranquilla Non timet hostem neque mortem Habet enim praesentem cernitque indesinenter Dominum Deum pulcherrimum sui seruiuit quem dilexit ad quem tandem laeta gloriosa peruenit But what is this to purpose But to no purpose their being with God enioying God preuayling with God louing vs to the purpose of ordinary power to assist vs practice of Intercession to mediate for vs What is iâ— to mee what another is in himselfe if it be not otherwise ad me that I receiue some benefit or aduantage Not any of these nor all these indowments and atchieuements come home to the point of power and possibilitie ordinarily to heare the Petitions of any at any time in any place necessarily required and to bee assured before I can say Ora pro me Nor is it to purpose or for aduantage that they come in vpon the Seconds with a faire Discourse vnto Nouices and their Proselytes of that loue and deare affection which they beare vnto their Brethren And therefore doubt not And with as little
successe discoursing of their deare affection to vs. say they as if this were questioned or to the purpose but they wish and will and what they can most readily procure quantum in ipsis as much as they can and they can doe much whatsoeuer in God may stead them or doe them good They loue vs indeed no question of that and so consequently according vnto the nature of loue in the effects thereof will and wish and seeke the good of those whom they loue Their loue is now greater being in Heauen vnto man then euer it was or could bee when and while they liued vpon Earth For Charitie is transcendent in those celestiall Citizens And therefore no question they pray for men vpon earth But how and for whom All Christians in generall their Brethren as yet in great tribulation the Church militant vpon the face of the Earth This they know the state of these and their necessities are knowen to them in Heauen and vpon knowledge they doe commiserate them and Commiseration procureth Intercession else were there no Communion of Saints no bond betwixt the militant and triumphant Church In specie for those Churches whereof themselues were parts noble and liuely members yet being in the flesh as more interessed there then otherwhere For if charitie bee ordinate here vpon earth diliguntur alieni magis proxiâ—â—i maximè proprij It cannot be imagined to bee disordinate it is not sure irregular in Heauen where order is most of all especially regarded as the Place and Persons where and by whom Gods will is performed so absolutly as that by the Doctor of Israel in his perfect patterne of Prayer wee are thither addressed for imitation thus Thy Will bee done in Earth as it is in Heauen But so for those ordinarily and of common course as that which they pray for is the generall good of all not the particular interest of any one Thus Gregorie Nazianzene was perswaded himselfe but did not presse others to beleeue it that his deceased Father then with God did specially intercede for his particular flock Orat. 19. pag. 288. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am verily perswaded and beleeue that my Father now with God and the rather because hee is with God doth by mediating and interceding with God for you doe you more good and stand you in greater stead by his prayers then hee did while he liued amongst you by his Doctrine This is the common voice with generall concurrence without contradiction of reuerend and learned Antiquitie for ought I euer could reade or vnderstand and I see no cause or reason to dissent from them touching Intercession in this kinde I adde in particular yet somewhat farther To which we had rather adde then detract from it Those with God may and doe recommend vnto God in their celestiall Prayers their kindred friends and acquaintance vpon Earth whom they knew in whose loue and familiaritie they had interest yet being in the flesh with whom they had conuersed more reseruedly But no other sort and manner for them then onely for such instant and exigent necessities But in reference to what they vvere here acquainted withall For such causes occasions and employments as being yet in viuis and conuersant with them they knew of vnderstood and were acquainted withall or interessed in and haue not forgotten being Resiants in those heauenly habitations and all teares wiped away from their own eyes For the Soule of man separated from the Body by Death and subsisting alone in all freedome Which they cannot but retayne in memorie happinesse and content with God cannot bee thought to empaire or suffer losse in any indowment naturall or acquisite which tend to perfection of state and being and I speake and intend this of those indowments formerly had in time of life For as concerning those newly acquired accruing in and to the state they then enioy with God speake they that can tell if yet they can tell what they speake Nor is it so strange For if that those who are restored againe by Christ and raysed vp from the dust of the earth to liue with him in glorie in the day of restauration of all by Christ and retribution of the Righteous shall perfectly know and take notice of those whom they neuer knew nor saw perchance nor heard of in the flesh as being post-nati vnto them so many hundreds or thousands of yeeres If they shall know Adam Seth Enoch Noah Abraham all the Patriarchs Prophets Apostles how can they forget the names and notions of them with whom they conuersed so many yeeres From whose societie and companie they so lately departed vnto whom they imparted of their owne secrets and with whose counsels they were acquainted with whom so long they liued together seruing one God together as friends Diues in Hell where the Soule if any where Since euen the soules in hell can doe it loseth her indowments knew Abraham whom he had neuer seene in Earth and acknowledgeth him to be the Author of his stock and people the Iewes Diues in Hell had not forgot the number and condition of his Brethren on earth and was also carefull and mindfull of them least they should come into that place of torment Whether it bee an Historie as Tertullian and many other suppose or else a Parable as others rather thinke yet euen so it will come home to purpose For parables are not Chimaraes or speculations meerely but deduced from condition of things that bee Hee saw him as hee could with his vnderstanding he tooke notice of him with his vnderstanding Hee lost not the memorie of the things hee had who acquired the knowledge of what he had not Had he lost what he had it had beene in vaine for Abraham to haue said Sonne remember Ex hac parabola discimuâ— well resolueth Euthymius quòd in futuro saeculo non solùm peccatores vident bonâ—s boni peccatores sed â—gâ—â—scunt etiam igrotos Nam Diues ab Abraham câ—gâ—oscâ—tur Lazarus à reprobo epulons saith Gregory Nor will nor effects of will are extinguished in them either Naturall in good things as the rich man desired his Brethrens good or Deliberatiue in bad as being immutable vnto good And doubtlesse if in Carcare it be retained much more it is eminent in palatio The Saints in glory haue a greater portion Glory being the Perfection of Grace and Grace the aduancer of Nature then the Reprobate in Hell can enioy of the acts and perfections of the Soule Vpon this ground and perswasion of the Soules indowments Celerinus in Cyprian writeth vnto Lucianus a man readie to be offered vp in persecution thus Rogo itaque Domine peto per Dominum nostrum Iesum Christum vt caeteris Collegis tuis fratribus mejs Dominis referas abijs petas vt quicunque prior vestrûm coronatus fuerit istis Sororibus nostris Numeriae Candidae tale peccatum remittant
excitatur Alia sunt rerum humanarum limites alia diuinarum signa virtutum alia sunt quae naturaliter alia quae mirabiliter fiunt In effect these passages are not to purpose for our Deuotion who are left vnto ordinary courses of kinde and not directed to incertaine extraordinary dependant dispensations Therefore wee put in Ordinarily and it must not in any case bee left out For Ordinary and Reuealed things are for vs Secret and reserued for God Reason in Nature Illumination in Grace from Reuealed Intimation must bee the pole-starre of our passage in practice eyther Lex scripta or â—onnata What wee haue read or are assured of It may bee peraduenture by some speciall dispensation and indulgence vpon some Reason best knowne and reserued vnto the Maiestie of Heauen And we are not to conclude a general out of some particulars that Some one holy Saint or also many holy Saints may in some certaine cases take speciall notice of some men bee especially informed in some particulars and giue thereupon particular helpe and assistance at some time vnto some persons in some places as Saint Augustine relateth of the Reliques of Saint Stephen and Ambrose of Protasius and Geruasius Yet this particular these many particulars cannot make a Generall in true Art and Reason and therefore the rule tendered as Generall thereupon must needs bee faultie God is not tyed vnto Course in kinde nor necessitated by the Law which Himselfe hath proposed and appointed in Nature And therefore though according vnto Order and Course established the Soules of the Righteous in the hands of God haue no commerce at all any more As on the other side we must not confine God or limit his Saints from particular dispensations or Conuersation with men so farre as to bee acquainted with their ordinarie affaires and proceedings or to take notice of their Courses which is the true meaning of Caluin in that place Lib. Instit 3. Cap. 20. Sect. 24. belyed by Bellarmine so farre as if the man denyed an Article of the Creed the Communion of Saints yet extraordinary dispensations are not thereupon denyed or thereby taken away at all For Moses and Elias came forth of Paradise actually and were seene vpon Mount Tabor talking with Christ Iesus in Glory For Potamiaena remembred her promise after her death made vnto Basilides in her life and in a Vision set a Crowne of Gold in assurance of Martyrdome vpon his head related by Eusebius in his sixth Booke and fifth Chapter And so Christ Iesus might meete Saint Peter at Rome Gates though Heauen must containe him till the End of all and Mercurius wound Iulian the Apostata to death by speciall dispensation So ordinarily though when the Soule is departed out of the Bodie and the bodie returned into dust not to bee restored againe to life till the Day of Doome and Consummation of all yet contrary to this course of kinde some haue beene raised againe to life by Diuine Power extraordinarily as we are assured and some peraduenture vnto eternall Life not to returne againe vnto their dust as those that rose at our Sauiours Resurrection and were really discerned and seene of many the first fruits with the first begotten of the dead Illos non tumulos certum est repetisse silentes Ampliùs aut terra retineri viscere clausos as Tertullian is peremptorie and the most of our Writers old new But Olle quid ad te these Dispensatorie Singularities of Gods will and power vnto some particulars are no Rules for our Actions or Expectations Reuealed things and ordinary only are for vs Though wee must not regulate our actions by them and to be our directions in practice of Pietie and Deuotion Wee are not to relye vpon what God can doe nor what he sometime hath done but only vpon that ordinary course which vnlesse he shall thinke fit otherwise to dispose of hee hath appointed to bee alway kept and done Whatsoeuer he will doe I know hee can doe If once it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gone out of his mouth it is not impossible it shall come to passe Vnlesse we haue very good warrant indeed and where it may bee had speake those that can tell such speciall Acts of peculiar Dispensations build not vp our Faith towards sauing of our Soules noâ— yet square out our practice any way Can wee finde it assured vs by good warrant vnquestionable that Angels and Saints both or either attend vs in our courses at all assayes If wee can say and spare not Holy Angell holy such or such a Saint pray for vs If no such assurance then I see no warrant so to say Their will is good no doubt Wee conclude then that there is no question whether they are affected to vs but how they are informed of our wants for what they can doe No man will doubt of their good affections vnto their Brethren who knoweth their Charitie is inlarged Their Power is great no question to doe much which they will doe Much indeed but not yet all they would doe Whatsoeuer they aske at Gods hands for Christs sake they obtaine it without controuersie God denieth them nothing Nor any on Earth so soone as Saints in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue God so ad placitum and command in a sort that I may so speake as they being powerfull with Him to preuaile for all their desires But yet as Ignoti nulla cupido No man affecteth that whereof hee neuer heard So no man doth commiserate the partie and case hee neuer knew The Heart wee say rueth not what the Eye seeth not Can they then intreate for mee or for any without Information wherein or for what How shall I informe them for my estate or bee sure I am heard when I supplicate thus Sancta Maria ora pro me Shee is in Heauen I vpon Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Gulfe is betwixt these two places She is there by Definition or Circumscription as the Soule separate can be determined and confined Shee neuer knew mee or mine in the flesh had no correspondencie with any of my Kinne beeing gathered to her Fathers in ioy with her sonne long before my selfe was borne into the World or had any thing to doe amongst the sonnes of men I know the saying is that Kings haue long eares their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agentes in rebus and many Informers giue them notice of passages euery where And yet not so long but that many great Rumours of great sound and noyse neuer came within the compasse of their Eares But whether Saints in Heauen haue such long Eares or not Bellarmine cannot resolue Caluin I am sure though hee traduce him for vsing the Phrase as if hee would embase the glorie of Gods Saints who meant only to shew the folly of these Perswaders in this particular Pag. 156. de alâ—era vita It is childish and ridiculous that Pinello the Iesuite hath Abraham
they doe not no not what is necessary and required in this case and what they know or how much none but themselues or God can relate which was neuer yet discouered that I could find To make them omniscious wee know is to giue them that of God which is Incommunicable to a Creature Bellarmine rightly detesteth this and complaineth that Melanthon doth iniuriously cast this aspersion vpon their Church Wee are told and haue heard much talke of their morning and euening knowledge of their Naturall power and free disposition of Diuine supernaturall dispensation of Angelicall information of Almightie reuelation But all these and other bring forth no better or stronger issue then some things at some times some of them wee know not who by some meanes or other wee cannot tell what may attaine vnto God knoweth how much and so leaue vs vncertaine wee know not where to relye vpon some helpe wee know not from whom what or how farre The great Canuaser of Controuersies for all his confidence was faine to fall off with a flat Ignoramus touching their knowledge resolued on by himselfe for a stay and cast vs off at aduentures with this resolution irresolute euery way Vnde sciant Angeli conuersionem peccatorum pro qua tantoperè gaudent in coelis vt dicitur Luc. 14. Indè sciunt Sancti nostri nostras preces The question was asked by one in good earnest How the Saints in Heauen may come to take notice of our prayers his answere is In that very sort as the Angels come to know the conuersion of a Sinner for which they so much and so greatly reioyce But good Sir Confuter of Caluin resolue vs of fellowship vndè is it that Angels know that and then peraduenture we may bee still as farre to seeke for answere as hee is said to bee vnto this indissoluble argument of Intercession of Saints departed because men liuing are employed as Mediators vnto God by Prayer therefore the Saints may be so employed Whether by Intuitiue knowledge or communication But to come to the point Whatsoeuer thing or Substance hath or can haue a knowledge of the state and condition of another must haue it originally or by Meanes and Communication Originall knowledge is Plenary and Intuitiue peculiarly proper vnto God alone who is intimiâ—r vnto euery thing then the thing is or can be to it selfe And vnderstandeth more and more perfectly then that Thing doth by or of it selfe For he only hath knowledge comprehensiue The knowledge that Saints and Angels haue For in this Question as is specified they are not diuided by the Perswaders to their Intercession is Communicated not originall they being not Creators but Creatures Communicated from God two wayes as is auouched In Himselfe without Himselfe That Supernaturally to Saints and Angels by which they that beholde his Face in glory doe withall in him as in a glasse behold infinite Formes of things and beings The other naturally proceeding from the Power of that indowment wherewith Saints and holy Angels are indowed quatenus tales in that their blessed estate Antiquitie taking vp the phrase from a passage in Saint Augustine hath named these two different degrees and kindes of knowledge in Men and Angels Matutinam Vespertinam cognitionem Their Morning and Euening knowledge That which they know in beholding of God most perfect and pure by way of Resultation from his alsufficiencie That which resideth in themselues and proceedeth from themselues not so eminent excellent nor so far extended as the other Whether by effluxe and emanation out of themselues by species congenitas which is not probable or else which is most likely though themselues are not perswaded nor yet resolued of it by spâ—cies abstractas from the Creatures Concerning their Morning knowledge more anon when wee come to take a view of their glasse of the Deitie But as touching their Euening or Naturall knowledge For their knowledge may be strict enough seeing it is vncertaine whence and what it is or how farre it extendeth who can determine or of what Capacitie and Efficacie it is For either wee must determine of it from the Effects or conclude of it by the Cause The Cause is vncertaine because vnknowne The Effects vncertaine because vnapprehended Who can say how far it extendeth Who can measure or bound it out that neuer yet spake with any Saint or Angel to be informed and take thence resolution And for any experimentall knowledge thereof it is absolutely without the verge of mans walke How little how much soeuer it bee it is put downe by themselues as a ruled Case Their Naturall disposition or vnderstanding doth not reach home to such a Power or abilitie as necessarily must concurre and is required absolutely vnto Inuocation but is of an assise by much shorter and more curtayled then will serue as thus The Prayers Petitions and Desires of Men vpon any occasion at any time are either Conceptus animi meerely Mentall and not expressed by voyce or withall Vocall thereby made knowne vnto such as are within distance Mentall Prayers meerely they apprehend not nor vnderstand at all For how can any Vnderstand the Spirit of man the thoughts of the heart of man but the man whose thoughts they are who is priuie to his owne minde Onely God who made and fashioned the Heart Who vnderstandeth all things long before they come to passe Who seeth from euerlasting to euerlasting intuitiuely knoweth the secrets discouereth the boughts and turnings of the heart because hee is intimior neerer vnto man then man is or can be to Himselfe Vocall prayers they cannot being out of distance not present with or neere vnto them that call Now in case of Petition and Inuocation it often standeth thus Men in diuers and those remote and distanced places farre asunder may and often doe at one and the same time and instant Call and Cry out for helpe and assistance in their exigent necessities How shall they helpe who cannot heare How can they heare that are not present or neere either actually or virtually by Contiguitie or Continuitie vnto and with those that Call As Saints in Heauen and men vpon Earth nor are nor can be so present each with other ordinarily except perhaps and but also perhaps by some particular dispensation I grant that the Soule is a Substance of exceeding quick dispatch and of wondrous agilitie euerie way especially sole it selfe intire separate from the incumbrances of the Bodie And yet vltra posse non est esse The actiuenesse of it is not indetermined or vncircumscribed The Soule is a Substance confined To where it is and worketh determinately If heere not there if in one place at instant not in another and though mooueable yet how in what fashion with what disposition who can say or determinately resolue It is an Idle as are many moe in him speculation that I say not Prophane which Pinellâ—s the Iesuite hath Lib. 1. ca. 17. de alterâ vita
vbique And Saints haue it no otherwise then vpon retayle at second hand For the Angels make it knowne vnto them who else had beene Ignorant and that inuincibly of the particulars Secondly if they vrge Angelicall Reuelation At the least if that Angelicall Reuelation may be granted then that vnanswerable Argument of the Controuerser is but as a Shaw foule in a Corne field Vndè sciunt Angeli conuersionem peccatâ—rum indè sciunt Sancti nostras precâ—s False and falsly alleaged of him out of his owne mouth by the verdict of his Associates For Saints know them no otherwise then by Information from Angels Angels know and vnderstand the Repentance of Sinners and their Conuersion by Naturall or acquired knowledge as being then present some of them when Peter for instance wept bitterly or Nineueh repented in Sackcloth and ashes Angels are all of them Saints are none of them ordinarily without any exception or priuiledge of Hierarchicall Order Ministring Spirits as their very name importeth Gods Agents employed in the Church in Defensiue sort to protect his Friends in Offensiue actions to oppugne his Foes generally vsed and employed for their good who shall bee heires of the Promise Now as is their Employment in Destination such their Execution in putting it to practice as they should to visit take notice of assist insue protect prouide for and that either Ordinarily as Leiger Angels doe for their particular and peculiar charge being Custodes paruulorum by speciall assignement or extraordinarily as doe Angels at large where and when God sendeth them vpon speciall seruice Or beeing granted if it make a compleate information The men that Moses sent to search out and to view the Land of Canaan made report at their Returne of their Obseruations there In like sort bee it granted that Angels at their Returne home into Heauen from their Agencie on Earth impart what they find and haue obserued in their Agencie abroad either one to another Saints and Angels as it were of course and in full Assemblies or occasionally in particular as it hapneth Neither is certaine neither assured Beside as much to seeke are wee Whether all they know haue met with and obserued in lumpe or what may concerne each ones particular to whom they doe impart it as to Saint Peter that which toucheth the Romane State and Papacie to Saint George of England Saint Iames of Spaine Saint Denis of France what is for them to know in and touching those Countreyes ouer which they are designed or reputed Patrons Whether so or otherwise speake those that can tell if yet they can tell what it is they speake Luke 15.17 There is ioy in Heauen amongst Angels for the Conuersion of a Sinner And it is I grant it a Necessarie inference Therefore they knew it first or else they had not reioyced for it They did know it without all question nor doe I nor need I dispute the question or enquire the manner how they came to know it Angels and Saints also without question know and vnderstand much done vpon Earth For a compleat and generall knowledge can not be proued by one particular which yet doth nothing further Inuocation One Swallow maketh not Summer no more then one Woodcocke doth Winter The Granting of one Act though ordinarily necessarily and yet it cannot bee said here So or so doth not in any good Logicke inferre a Generalitie Because they know the Conuersion of a Sinner Mary Magdalen suppose it or Zacheus a thing notorious in it selfe and done in the view of Men and Angels doth it insue that therefore necessarily they know all the desires thoughts wishes and Prayers nay I will say publike Actions of the one or other much lesse doe they so vnderstand all things of all men in all places whatsoeuer The Conuersion of a Sinner is a particular and no particular doth conclude a Generall Else because Eliseus knew the Secrets of the King of Aram and the packing of Gehezi with Naaman there was done in Israel nothing but he knew it which wee know to be otherwise by his owne confession in the Shunamites Case Shee is troubled and the Lord hath not reuealed it vnto mee Secondly that particular is of a mayne consequence Specially from that particular of the conuersion of a Sinner The bringing home againe of the lost Sheepe An Action of such Nature and employment as toucheth the Communion of Saints And so the sooner and rather imparted vnto those that are interessed as members are all more or lesse in the Collaterall mayne Actions of another member Therefore wee reade that a Feast was made and publike ioy frequented at the Prodigals returne home vnto his Father not vsuall in matters of another Nature And it must not be ouer-passed heere that our Sauiour doth not say The Conuersion of a Sinner is knowne in Heauen by which might bee employed an ordinarie course for the Conuersion of euery Sinner but thus At the Conuersion of a Sinner there is ioy in Heauen As if it had beene said Then when it is made knowne vnto them as if it were not ordinarie or Naturall for them to know it but vpon Information Howsoeuer we are yet but vpon Vncertainties Peraduentures are our greatest and vtmost Resolutions Wee are directed for common course of Life against common sense and reason vnto extraordinarie passages and addresses To relie vpon some stay wee cannot tell what Bid goe call vpon some Angell to the purpose that Hee may impart our petition vnto some Saint which Saint doth communicate it to the blessed Virgin and she obtaine it by intreatie though once it was by command of her Son A long Circumduction with much adoe before all can be dispatched I may bee vndone I may perish before my case come to knowledge or scanning whereas Call vpon me is a shorter way I am sure a surer course I dare auow where instantly I may be heard and deliuered at my Call if not ad voluntatem as I would yet ad salutem for the best in time of trouble and my most and surest aduantage From hence they go on Therefore since this will not serue from Angelicall they flye to diuine Reuelation to haue moe strings vnto their bow vnto diuine Reuelation that God imparteth vnto the Saints in Heauen the necessities and extremities the Prayers and Desires of men vpon Earth at that very instant in which men make them in any vrgency any way No otherwise then the Prophets vnderstood things to come or knew the thoughts of men and secret actions otherwise vndiscernable because performed in priuate and vpon the absence of the parties made acquainted with them This is not apertissima sententia Augustini as Bellarmine fableth For then he should resolue for it and pitch vpon it which hee doth not Lib. de Cura pro mortuis cap. 15. but only reciteth it one amongst other probable and coniectural means wherby Saints departed may be supposed to come to
vnderstand some of the actions of the liuing Poscunt etiam spiritus mortuorum A thing both vncertaine aliqua eorum quae hic aguntur quae necessarium est cos nosse quae necessarium non est eos non nosse non solùm praeterita vel praesentia verumetiam futura spiritu Deireuelante cognoscere The soules of the dead 〈◊〉 also vnderstand somewhat that is done amongst vs on Earth which it is necessary they should know and not be ignorant of not only things that are past or present but also what is to come He saith no more but possunt They may peraduenture and Aliqua somethings we know not what which is nothing to our Prayers certainly where or whensoeuer we do make them vnto Him Such things as Predictions Propheticall and other such like extraordinary Donations are to some only at some times in some cases to some ends to men and Angels to men by Angels as Saint Augustine doth affirme and that apertè in this passage Non omnes homines sed Prophetae dum hic viuebant cognoscebant Nec ipsi omnia And weake sed quae illis esse reuelanda Dei prouidentia iudicabat A very weake support to beare so great a weight as doth follow Inuocation Vnlesse in this case it be particularly auouched that God must discouer all things in heauen and in earth vnto men departed and to Angels ordinarily at all times in all places without priuiledge or exception So that as Pinellus auouched for the formes of all things they haue knowledge omniscious with this alone difference And absurde Saints Angels are omniscious but by communication God is originally and not from others A thing absurd in Dispensation if it were true otherwise God communicateth perfections his perfections vnto his Creatures but it is only de suis a part and portion befitting the condition and proportion of the Donee not answering the abilitie and sufficiencie of the Donor It is not sua All that he hath All Power all Wisdome Knowledge and Vnderstanding of all things to all purposes For nothing doth or can communicate to other Extremum potentiae all it hath But were it fit conuenient or possible for the Donor so to indow yet it is not possible for the Donee so to receiue For it is a ruled case in Nature and in Grace both Quicquid recipitur ad modum recipientis recipitur as the Donee can receiue it not as the Donor could conferre it They follow the Lambe whithersoeuer bee goeth So they may be of his Court not of his Counsell Amici sunt agni They are indeed and must be esteemed the Lambes friends But neuer was any Friend so entire Neuer yet Fauourite had that Interest as to reuerse that Dictate of Reason Wisdome and State Secreta mea mihi Reserued Secrets are for my selfe Many Secrets were hid euen from the Angels and not made manifest but by the euent in by the Church euen vnto them And are they not yet in statu quo for ordinary knowledge howsoeuer for extraordinary is not to purpose will not serue the turne Or if it were and would yet then all things must bee the obiect of this extrauagant vnderstanding or how come these into Interlope alone Our Prayers and Petitions vnto the Saints It is not it cannot bee resolued how by any Reuelation from God ordinarily this is or can bee a setled truth And yet if it cannot ordinarily be done they fly furâ—her to the glasse of the Deitie Nor how by any Naturall Power or abilitie in themselues they may bee raised vp vnto so high a pitch therefore lastly as Ad anchoram sacram in tempestate they haue recourse vnto their Morning knowledge in verbo in the Essence of God in the Glasse of the Deitie which must beare all The Glasse of the Deitie a quaint and very plausible conceit Qua cognoscitur verbum relucentia in verbo the very Destina of this Doctrine according to the practice in the Church of Rome Qui videt videntem omnia is videt omnia is the Position in which God is made and supposed a glasse by way of resemblance as representing vnto the beholders view somewhat no doubt but what or how much wee cannot say nor they assure vs. But to the point In things of God For so they 〈◊〉 our knowledge in Heauen being of an higher streine then the Capacity of man we must not talke at randome according to our owne Fancie nor measure the Almightie in himselfe as wee please or in his Actions according to the poore scantling of humane passages or abilitie Therefore Quo Warranto doe they talke thus of God or represent vnto vs the glasse of the Deitie Who taught him to speake so that spake so first Gregorie or who euer was the author of it In the language of Ashdod they may babble so but they talke not in this manner in the tongue of Canaan The Glasse must bee in this World if any bee at all Men liuing looke into the Glasse if any doe For here wee beholde as in a glasse There and then our Beholding is reuealedly When men on Earth doe rather behold as in a glasse and Face to face vnlesse a glasse bee no glasse or Saint Pauls opposition of Termes and Times bee false or not to purpose Secondly the condition of a Glasse is wee know Neither can it agree with the condition of a glasse which represents all before it to expresse and represent vnto the beholder All whatsoeuer is before the Glasse But Gods Perfection is such that in Him are comprehended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Is Was or Shall bee hereafter So that Videns videntem omnia videt omnia It cannot bee otherwise but that Hee who seeth God seeth whatsoeuer is in God Say you so And that Essentially and comprehensiuely Then man is made like vnto the most high God seeth from euerlasting to euerlasting and so by this rule must all his Saints see In which regard Since something in that 〈◊〉 is 〈…〉 all the Angels I wonder Saint Paul durst auow That the mysteries of our most holy Faith were not knowne vnto Angels from the beginning but by reuelation from the Church And yet those mysteries were euer in that Glasse as being resolued on in the purpose and counsell of God not secret from the beginning And the Angels from the first instant of their Creation especially confirmed in Grace did euer indeclineably Behold the face of God in glory And how can this Conclusion of Christ Iesus stand firme But of that day and houre the day of Doome knoweth no man no not the Angels in Heauen it being to bee receiued as an Eternall truth That hee who seeth him that seeth all things doth also in and with and by Him see all things For is the Day resolued on in his Counsell Doth God Himselfe know when it shall bee Noâ— can it without absurdiâ—iâ— and 〈◊〉 be granted that all
A fiction cast off if I well remember for at this instant I haue not the book by me by Hugo a Victore long agoe Can that be sure or well built for others to relye vpon and flie vnto where the Master builders of Babel not to say Bezaleels are confounded and in distraction among themselues the Schoolemen I meane one with another Cognitio is all Saints Intercessors must first know and be acquainted with our necessities before they can giue vs helpe or assistance And before they can know it wee must acquaint them with what they must know Now de modo quo cognoscant How and in what sort these holy Saints and Angels albeit they behold and that indeclinably Gods face in glory doe see also and know other things beside God Non conuenit inter omnes saith Pinello And yet it must conuenire and inter omnes too or we must goe seeke for Patrons in aduersitie And if wee doubt whether they can see our wants we may well doubt whether they can helpe them hauing no scriptum est for our warrant and what is tradition not accorded In Gods Precepts and Tendries of beleefe I will subiect and captiuate my enquiring into plaine beleefe and be content though I can but know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so it is because he hath said it though he hath not discouered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is nor I can reach vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore it is But in that which is not tendred vnder so high commanding forme as Beleeue thâ—s and true it is good wisedome to play the Sceptick a while and to enquire An cursit before Assent consent and full approbation bee yeelded thereunto Pinellus relateth it vpon his word I take it that Occam Gabâ—el and Iohn Maior doe positiuely affirme that Saints departed and with God And how many be there that doubt of that 〈◊〉 behold no creature at all in verbo per visionem beatisicam Much lesse in all probability the needs and necessities the votes and petitions the cryes and complaints and seuerall desires of men vpon earth to be manifested and made knowne vnto them but by other I know not what notions meanes and reuelations Catetan Soto and Durand hee saith Flye for satiâ—faction vnto particular reuelations The glasse of the Deity they vtterly deny affirming it assuredly and tantum non de side that Saints behold nothing at all in the diuine Essence Bellarmine casteth off these their reuelations as incredible and improbable Scotus and Occam will not be beholding vnto that imagined glasse wee speake of because as Gabriel Biel relateth it of them they are naturally indowed Distinctè intuitiué cognoscere cogitationes aliorum That is they are set downe in the throne of God himselfe Almighty and Omniscious who was wont to challenge it as his owne peculiar Ego Dominus scrutans renes and had it giuen him without all contradiction 2 Paralip vâ— Tu solus nosti corda filiorum hominum And againe hee seeth from euerlasting to euerlasting and vnderstandeth our thoughts long before The glosse vpon Esay 63. resolueth it that Mortui etiam sancti nesciunt quid agunt viui etiam ipsorum silij The dead though Saints in heauen and liuing there with God vnderstand not at all what men that liue vpon earth doe No not though they be their owne children of whom they haue in all probability a more speciall care Thus he expounding that sentence of the Prophet vers xvj Doubtlesse thou art our Father though Abraham know vs not and Israel take no notice of vs. Which exposition there the Author of that Glosse Biell telleth vs did borrow as indeed he did from Saint Augustine And lastly let them consider what consequence will insue vpon this resolution of Saint Thomas in 1 par quest 12. ar S. in respons ad 4. Inuocatio est de rebus singularibus Sed talia non faciunt ad perfectionem intellectus Angelici vel beati Non ergo illum â—ntellectum habent This is no obiection but his owne resolution Where such diuersity and inconstancy is what assurance can men haue to relie vpon the intercession of Saints not yet determined how or whether it may be had and obtained or not Saint Augustine in his fourth Tome Lib. de Curâ pro mortuis cap. 13. discourseth vpon this point at large Si rebus viuentium interessent animae mortuorum If the soules of the departed were present with or interessed in the affaires of the liuing and if they did really and indeed discourse with vs then when we behold them in our sleepe my most deere and louing mother would in no case leaue me now who in her life time followed me vp and downe by Land and Sea to the intent shee might liue with me continually For God defend that shee now in blisse should be more auerse or cruell then when she liued Beleeue me were I greeued at any time or perplexed it cannot enter into my thoughts otherwise but that shee would visit and comfort her distressed sonne whom sometime she loued with such tender affection as shee could not indure to behold him heauy But questionlesse it is true which the holy Psalmist saith when my father and my mother forsooke me the Lord tooke me vp If so bee then our Parents forsake vs in death how can they bee present or interessed in our cares or affaires any way And if our Parents haue then no such interest in vs who are the dead beside that can tell what wee doe how or wherewithall we are distressed The Prophet Esay saith For thou art our Father though Abraham know vs not and though Israel take no notice of vs. If so great and famous Patriarchs as Abraham and Iacob did not vnderstand how the world went with their posterity the people that came from their loynes how can it be that men deceased should at all take any notice of the state or intermeddle with assisting men aliue on earth Thus that learned and most iudicious Augustine discourseth to the point Who yet farther enforceth the truth of this position from the promise made by God vnto that good King Iosias viz. That he should be gathered vnto his fathers in peace and not see the destruction of Ierusalem nor the plagues that were to come vpon that people Which promise had beene to no purpose at all as hee well inferreth Si post mortem sentiant quaecum que in vitâ humanâ calamitates contingunt Bellarmine he answereth nothing to purpose nor doth himselfe I suppose know what viz. That the meaning of S. Augustine is The Saints departed do not conuerse with men here naturally that is as hee expoundeth himselfe sicut faciebant cum hic vinerent That such an addle and senselesse answere should drop from the mouth of such a Master in Israel or that hee should beare vs in hand Saint Augustine would so play the child in earnest as to argue the case That dead
their refreshing and consolation And the occasion considered wherupon Dion spake them not for their actuall assistance and reliefe Reader doe but goe view the Euidence and tell me if the alleager be not either much to seeke or much more too blame a very silly man or a sly Sophist and very Colluder in the point in question Another a better Euidence is of those times as ancient See 〈◊〉 again◠〈…〉 and more authenticke witnesse then Dionysius a legall man and without exception any way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I salute that beloued and much affected name whom Oh might I see placed in my seate then when I am with Christ enioying Heauen Hee meaneth Hero a Deacon of the Church of Antioch and Successor to himselfe in that See Which speech had not passed doubtlesse from that holy man had hee not beene perswaded that the dead with Christ had notice of and were interessed in the affaires of the liuing in this World I grant this was his iudgement or opinion But yet for all that this is nothing to purpose For Ignatius doth not will Hero Who in that which they alledge desires onely to know his Successor and that by special dispensation or his people of Antioch to call vnto him after death no nor yet assure Hero he would pray for him The most that we can resolue of is this that hee should know him to be his Successor and take notice of him in his Spirit And that this also by speciall dispensation For saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would to God I might see him that is be permitted to see him as if it were not ordinary For then hee needed not haue so wished if he could not choose but see and so take notice of him It is granted that Saints by speciall dispensation may take notice and care and patronage in some speciall Actions of some speciall men or Societies in whom they are more neerely interessed as was Ignatius in the Antiochians What if I should say by some naturall though vnknowne approximation this will neuer produce so large an inference as therefore any man may call vpon any Saint in any place at any time for any exigence or occasion And it is onely his desire which proues nothing to their purpose He that knoweth the Inualidity of a particular to inferre or conclude a generall will not much be moued with such allegations Lastly I adde Ignatius doth but wish it and a man may wish meere impossibilities Irenaeus as in age Another Euidence is out of Jrenaeus so also succeedeth in allegation In which the man meant to make vs merry or maruell in sending Eue the wife of Adam and Grand-mother of all dead A merry one and being gathered vnto her place and people so many thousand yeeres before the Virgin Mary was borne to invocate for Intercession that blessed Virgin Et sicut Eua seducta est are the words of Irenaeus vt effugeret Deum reade it aufugeret Sic Maria suasa est obedire Deo vt Virginis Euae virgo Maria fieret aduocata A meere impossibility in Nature and in Reason that the Virgin Mary should be Eues Intercessor yet closed vp with this Epiphoâ—ema Quid clarius because there is the word Aduocata in the Text. Or else a mad one I may say Quid clarius that the man is beside himselfe Yet so beside him and out of him supposed that rayling Franciscan answerable to his name Feuardentius tooke vp the same allegation and as hee dreamed it to be Euâ—dentissimum so he scored it also in his margin with this goodly glosse Beata virgo Maria 〈◊〉 caeterorum pecâ—antium aduocata est I wonder he did not adde this excellent blasphemy thereunto Euam peccantes à morte redemit For so it ensueth in Irenaeus Et quemadmodum astrictum est morti genus humanum per virginem soluatur per virginem Aequalance disposita virginalis inobedientia per virginalem obedientiam Much more plaine for Redemption then that former part is for Intercession yet I hope the man will not fasten such blasphemy vnto so great a worthy in Christs Church as was Irenaeus His meaning is this and no more That as by Eua sinne came into the World Valesse the Father be soberly expâ—unded and by sinne death So by the Virgins meanes life and saluation instrumentally In that shee was that chosen vessell of the holy Ghost to beare him in her wombe who by taking flesh of her redeemed vs from the curse of death So shee in a sort was cause of Life and in that sort Mediatrix that is Aduocata here not Intercessor for Eue who was so long in time before her First then the man playeth fast and loose the Colluder As by them he is not in a threefold regarded in the ambiguity of the word Aduocata Secondly hee inferreth an impossibility and therefore an absurdity that the blessed Virgin Mary did pray for Eue which must either be in Heauen and then she needed it not or in Limbo and that was but for a time till Christ in his death descended into Limbo and led both her and all other the Fathers thence with himselfe into Heauen Thirdly according to the opinon fastened vnto Irenaeus She is Aduocata to none but to Virgins and therefore not promiscuously to be called one of Any and by those of whom she is Inuocated to be so called on onely for a time For so is the comparison there instituted betwixt Eua and Maria Virgines To him succeedeth Eusebius in the Controuersie whose testimony speaketh thus A fourth they haue out of Eusebius as there it standeth reported out of 13 booke 7 Chapter of his Euangelicall preparation Haec nos quotidiè factitamus qui verae pietatis milites vt Dei amicos honorantes monumenta quoque illorum accedimus votaque ipsis facimus tanquam viris sanctis quorum intercessione ad Deum non parum juvari profitemur I answer first Eusebius doth not speake Where he speakes onely of the generall mediation of the Saints for vs. of particular Inuocation for partâ—cular Intercession But of generall Mediation of the Saints in Heauen who without all question nor doth any man doubt of it doe pray for Saints on earth in generall according to the nature of Communion of Saints without any Intercession vsed to them Inuocation of them by that other moity of the Church militant on earth Specialy that of the Martyres Secondly Eusebius doth not enlarge his speech to all the Saints departed of any state or condition whatsoeuer but whatsoeuer it be that he saith he confineth it vnto Martyres onely whom he calleth according as the alleager hath it Verae pietatis milites Now the case of Martyres and other Saints is not equall or paralell For in the opinion of the Ancients that of Martyres was paramount to all other departed with God as enioying more priuiledges from God with
〈◊〉 〈◊〉 〈◊〉 Ioyne your Prayers vnto and with the Intercession of those Angels with them not to them vnto God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he resolueth God was present there Wâ—llinâ— them to ioyne in prayer with those Martyres And therefore thirdly wee must remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee would haue them ioyne in prayer with the Martryes because that these were more interessed where Saint Basil vttered that Oration then Saints at large are or can be vnto any of vs. They were all Cappadocians of that Countrey and they not long before Martyred at least not so long before but that they then liuing might remember them well enough and they remember the state of that their Countrey whereof peraduenture they were deputed to take speciall care and charge And so lastly it was a particular case and relyed vpon some dispensation onely which doth not warrant a generall practice of all vnto any at any time indeterminately A second testimony is recited out of the same Basil in his Comment The other testimony is of a higher straine vpon the 33. Psal these words of the Psalme The eyes of the Lord are vpon the Righteous and his eares are open vnto their prayers Where Saint Basil thus Sanctae spirituales virtutes aliquae oculi dicuntur quod curam susceperint nos intervisendi Nonnullae aures vt quae nostras suscipiunt preces But not high enough to take hold vpon Inuocation of Saints This passage is indeed of another straine as putting to decision dogmatically not related or amplified Panegyrically But euen this doth not reach home it is too short to take hold vpon Inuocation For he speaketh it of Angels not of Saints Being meant onely of Angels and their case is different their condition not the same Secondly not of all Angels in generall but onely of some and so appointed to that Act by speciall dispensation which it selfe is Thirdly Appointed by speciall dispensation peculiar Protection as they are Custodes parvulorum In the text there is a plaine diuersification of their Act Some are eyes others eares some imployed in messages to vs As peculiar Protectors Others receiuing our prayers but of whom From them it is probable that were sent to visit vs either as Guardians or Extraordinarily either way no warrant for Inuocation of Angels or Saints at large Lastly hee meaneth by our prayers The prayers alâ—o being vnderstood not of particular men but of the whole Church the prayers of the Church and not of euery particular man Not to diuide them in Opinion who in affection were so combined together Greg. Naz. coÌ„meth in with a thraue of testimonies not all indeed broght in by the Master of Controuersies but yet of that Nature Condition as that they may all speak as wel as some Nazâ—â—â—zen seem◠〈…〉 as they will haue it that we must take him in parts I wil produce them as they happened to come to my hands And first in the nineteenth Oration as the Copies goe pag. 288. touching his owne father deceased before Saint Sasil then present at the Sermon In the first he saith in deed what we deny not thus he Nec dubito quin hoc nunc quoque tanto magis deprecatione suà quà m prius doctrina praestet quanto nunc magis Deo appropiâ— quat Nazianzene in this place may well be taken to resolue this position dogmatically That the prayers of the Righteous in heauen regnant with God are more effectuall and doe sooner preuaile with God That the prayers of the Saints in heauen are more effectuall then the prayers of men militant in the Church vpon earth This is not questioned when they doe intercede Secondly Nazianzen resolued there that his father with God in heauen That his deceased Father would not forget his late Episcopall â—harge and happinesse did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight for his flocke Doe the Office of a Pastor in praying for them No more doe I doubt then Nazianzene did thereof They whom he meant were sometime his fathers Episcopall charge He loued them instructed them cared for them defended them in his life nor could hee forget them being dead For the soule doth not drinke of Lethe lake to forget the things and passages of this world wherewith formerly shee was acquainted But I make a question indeed But neither he saith nor can they proue that he oâ— any of his Church prayed to his Father whether Nazianzen did pray vnto his father or any of his Church recommended their priuate necessities and afterward occasions vnto his mediation or aduocation I reade not that he or any else did so I am sure he prayed not vnto him there Not so much as speaketh vnto him by way of Apostrophe or compellation That which he supposeth his father did for his flocke is also supposed to be done motu proprio and not vpon solicitation And what is this to the case of Inuocation vnto peculiar Saints Farther hee proceedeth with Saint Basil his friend in his Funerall Oration thus The next is the supposed Inuocation of his friend Basil Tu verò Sacrum diuinum caput de coelo nos quaso respice carnisque stimulum à Deo nobis ad disciplinam datum aut precibus tuis siste aut certè vt forti animo perferamus persuade atque omnem nostram vitam ad id quod maximè conducibile est airige Nosque postea quà m ex hâc vitâ migrauerimus illis quoque tabernaculis tuis suscipe As direct an Inuocation supposed as may be Nay rather a desire and a wish that Saint Basil might be permitted to doe so and so then a prayer vnto him vpon this resolution that hee could and would doe so At least not so direct as is Ora pro Nobis of strangers euery way vnto one vnknowne But to one that he knew But indeed as Nazianzen spake it in his own language when he spake it it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wish and desire at Gods hands as Billius a Papist hath translated it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer Respice nos so he hath it is an higher straine to an higher note then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o si or vtinam nos respicias And that the Translator hath wronged Nazianzens meaning Abused by the Translator whereby the Controuersor was willing enough to take aduantage appeareth by his owne words a little before whereas the ground of his prayer is but opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now hee is in Heauen and there as I verily suppose offereth vp sacrifice for vs making Intercession for the people For howsoeuer hee is gone from vs yet verily hath hee not vtterly forsaken nor yet abandoned vs. All that he auoucheth whatsoeuer it be is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I am perswaded But howsoeuer vnresolued and grounded vpon opinion as I take it and therefore vncertaine and in him
and thirds Peter Paul and the rest of that glorious company his fellow Martyres It is idle to alleage such Rhetoricall passages and Panegyricall straines to proue points of difference and Controuersie dogmatically Againe it is to purpose and must be remembred that Gregory spake it on the ninth of Nouember And the solemnity of the time in which some greater honor perhaps might accreâ— to the Saint of the day the day of his Excesse and Consummation vnder Maximianus and then kept holy-day in that Church It may be probable and that is all For certaine it is not there being no constat of it in infallible truth onely coniecturall in opinion that vpon that day vpon that occasion God who as hee is glorious in his Saints so is he also glorified by his Saints doth discouer vnto that his glorious Saint and Seruant whose memory for his noble Acts is famous in the Church that day for the honour that is done vnto himselfe in him either by Angelicall intimation or Diuine extraordinary dispensation for his more accidentally at least accrewing glorification some passages in that place where he was interessed that so he may honour him the more in granting his desires and petitions for the good of them that in him and by him doe honour and glorifie God If the Church had such an opinion of old as peraduenture they had it was but opinion and probable pious meditation to excite others to goe after those Worthies examples by recommendation of the so excellent reward It was no point of faith nor preached to beleeue not beleeued to practice generally but left at mens liberty to beleeue or not So let the Church of Rome beleeue it if they will So they presse not all others to beleeue it with them nor condemne them of Heresie that doe not practice it nor will beleeue it Thirdly it was a generall case Being 〈…〉 touching the whole Church and the likelieâ— to be knowne of Saints in heauen and touched notoriously the whole Church that which Nyssen intended in that place no priuate occasion or peculiar interest of some man It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the state of his Countrey then in hazzard The Scythians the Gothes and such other enemies were then vp in armes Publike actions Vniuersall occasions long in suspense much depending a good while before notorious vnto Heauen and Earth are the subiect of that Intercession there intended which immane quantum diâ—â—ert from such cases as commonly come vnder their Inuocation Theodorus in Nyssens opinion could not be was not ignorant of these passages and vpon such perswasion hath addresse vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although thou art passed the course of this life yet thou well enough wortest the sufferings and necessities of man what they be Begge peace therefore of God for vs that so this Festiuall solemnity of thine may not cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The state of mankinde in generall not particular and that also by remembrance of things past not information of things present or if so yet of generall report and common fame not of speciall notice or intimation And lastly what certainty he had hereof of Theodorus Presence Assistance And all the while spoken by one full of vncertainties pag. 1017. and possibility to relieue appeareth by his owne words somewhat before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoeuer thou now wonnest come hither in person and be a spectator of this solemnity For we call vnto thee againe that hast called vs to participate thereof And whether thou conuersest in heauen with God on high or wonnest in some heauenly habitation aboue or Copartner and Companion with the Quieâ—s of Angels art assistant in the presence of theirs and thy Lord Or else with Powers and Principalities as a most faithfull seruant dost honour and worship him For a little while omit those imployments there and come in friendly though in inuisible sort vnto them who do honor vnto thee These words doe not runne in such a straine as soundeth for resolution and dogmaticall proofes scarce for opinion or conceit And yet if it did as it doth not we answere it is an extraordinary case and therefore not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much often and frequent come not home to the point Inuocation warranted must insist vpon perpetuall deputation thereto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway and euery where must come in It must be a rule of generall practice or we cannot subscribe it let it be done and taught dogmatically Ephraim the Syrian harpeth vpon the same no other string Their next testimony 〈◊〉 vpon the same string of Rhetoricke Precamur beatissimi qui pro Domino saluatore proque illius charitate sponte impigrè tormenta sensistis atque ideò familiarius Domino coniuncti estis vt pro nobis miseris c. Dominum interpâ—llare dignemini vt superueniat in nos gratia Christi Nay he striketh not so full a stroke For it is but an Apostrophe in generall which inferreth no conclusion at all Not to any one peculiar selected Saint But toucheth a more general assembly of Saints but to the intire and whole Assembly of those happy ones in generall And that not in a peculiar case of neede or priuate interest of any one man but in an vniuersall case of mediation In which kind there is no question betwixt the parties contendant this day In an vniuersal case of mediation For it is in Confessâ— that all the Saints departed each seuerall Saint departed and with God doe and doth incessantly inuoke the high Maiestie of Heauen pro Nobis miseris peccatoribus de Negligentiae squalore sordentibus Which Brother-like affection and Saint-like performance is an especiall part of the Communion of Saints Cyril of Ierusalem Cyril of Ierusalem strikes not so strong a stroke if yet hee be the Author of those Mystagogical Catechismes vnder his name which in some ancient Copies are ascribed to Iohn of Hierusalem who or what he was I know not is recited thus by the Controuersor in moe places then one Cum hoc Sacrificium offerimus facimus mentionem etiam eorum qui ante nos obdormierunt primum Patriarcharum Prophetarum Apostolorum Martyrum vt Deus orationibus illorum suscipiat preces nostras In which saying he commeth not so farre as Ephraim He remembreth the practice in the Church in those dayes a most ancient and very laudable custome tending to piety and example of good life to commemorate the memory of the dead at the Altar Speaking onely of the Commemorations of the dead after an ancient and laudable custome Patriarchs Prophets Apostles Martyrs and Confessors and withall to beseech the Maiesty of Heauen that he would gratiously accept regard and grant their prayers for his Church vpon Earth and mercifully giue eare vnto their owne Supplications then poured out vnto
Saint Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In consideration and regard hereof let vs preferre our abiding here before all other content and pleasure whatsoeuer That so being aduantaged with much content we may through the meanes of their intercession become Inmates with them our fellow seruants And this was rather in the opinion of Him or Them that came thether And rather fitting himselfe to the opinion of others then expressing his owne to visite their shrine by working vpon his or their affection then in any actuall or reall performance of the Saint toward them as the same Father expresseth it in his second Oration vpon the Martyr Babylas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very sight of the Coffin presented by view to the vnderstanding amaseth it streight and so affecteth it in that very sort as if the party there interred were present really to be seene with the eye and together in prayer vnto God ioyned with vs. A plaine proofe of Chrysostomes resolution in the point who seemeth to be â—o very much for Saints mediation A strong imagination and no more an impression no reality vpon the vnderstanding And he addeth yet a case parallell of those men that hauing lost some one deare friend or other and going to visit the place of his buriall imagine that they behold him personally there which we know is an ordinary impossibility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addresse their speech vnto him or them as present as hearing instantly Imagination is strong they say and doth much sure it doth which produceth such effects in Inuocation for which Neither will they haue any better successe either with the Greeke or Latine Fathers if Chrysostome may interpret his owne meaning there is no great warrant in his workes Thus the Iury of Greeke Fathers ten of them at least haue said what they knew or could speake in the Case vpon their knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not at all to purpose nor answering the question propounded to them The Latines succeed if not more full to purpose yet more frequent to the point For to supply defaulters if any were there are returned well-nigh a Decem non tales as being postnati and so partiall that speake indeed to the practice since it was in being out of the verge of our limitted time Gregory the Great he of Tours and some other And yet against the foreman is more exception For they are honest men at least of good reputation in the Country amongst their neighbours although their witnesse as interessed be not receiueable but Cornelius is a Counterfeit no legall man a flat Knight of the post Ex Latinis saith Bellarmine S t. Cornelius Papa in Epistola 1 a. quae est de translatione corporum Apostolorum is the first and formost that is brought to speake much to the preiudice of this cause more to the iust reproofe of the Defendant that bringeth that party to speake for him whom himselfe else-where will not acknowledge otherwise then for a Rogue For there hee resolueth that onely foure Epistles of Cornelius are extant and this alledged is none of them De scriptor Ecclesiae But he set forth his booke of Ecclesiastique Writers since and therefore more aduised vpon better search and second thoughts he hath not authorised the Epistle as authenticke But admit Cornelius were the Writer therof and not some boy of the Scullery or of the Stable yet the fellow whosoeuer speaketh not to purpose Orantes Deum Dominum nostrum Iesum Christum vt intercedentibus Sanctis suis Apostolis maculas vestrorum purget peccatorum The prayer that is made is to Iesus Christ and to no Saint There is mention of Intercession but without Inuocation Nor needed that For he meaneth onely such and no other Intercession but such which the Apostles of the Lamb and Church of the redeemed in heauen did make vnto God for their Brethren yet in Earth And euen that Intercession is not inlarged vnto all but confined vnto the Apostles alone Saint Peter and Paul because the present occasion touched theÌ„ alone The most that can be made of it is this that God would be pleased to apply the generall Intercession of those Apostles in and with the Church triumphant vnto this part of the Church Militant that at present did this honour vnto those Apostles this is all Saint Hillary is the next man Saint Hillaries testimony is more true then materiall and his witnesse is true vpon Psalme â—29 but not to purpose Hee speaketh onely of Angelicall Intercession Intercessione Angelorum non naetura Dei indiget sed infirmit as nostra As speaking onely of Angels Not a word touching Inuocation or Intercession of Saints Now Saints and Angels as it hath beene declared are ill and ignorantly combined per omnia in this case which are most what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incompatible companions in the point Secondly hee speaketh of particular Intercession for them And of particular Intercession vnto whom they haue beene imployed or vnto whom they are assigned The first is a singular extraordinary case and so holdeth not for generall practice euery where The second is ordinary as is supposed which if it be indeed as is supposed then it is to purpose but not to the question and therefore this witnesse might haue been spared as that is in part out of 124. Psalme where if any intercession be intended it is that in generall for the whole Church Sed neque desunt stare volentibus Sanctorum custodiae neque munitiones Angelorum And anon to explaine the praesidium hee meaneth Ac ne leue praesidium in Apostolis vel Patriarchis ac Prophetis vel potius in Angelis qus Ecclesiam quadam custodiâ circumsipâ—runt crederemus adiectum est Et Dominus in circuitu populi sui This is their Praesidium a sure one indeed the other is accessory and for all out of that Communion and Society of Saints in the both Triumphant and Militant Church Saint Ambrose is produced to speake next but he speaketh not home as they would haue him Saint Ambrose speakes not out of full resolution nor to purpose as they alledge him Obsecrandi sunt Angeli qui nobis ad praesidium dati sunt Martyres obsecrandi quorum videmur nobis corporis quoddam pignore patrocinium vindicart Possunt pro peccatis rogare nostris But onely out of some opinion of their patronage qui proprio sanguine etiamsi quae habuerant peccata lauerunt Isti enim sunt Dei Martyres nostri praesules speculatores vita actuumque nosirorum Non erubescamus cos intercessores nostrae inâ—irmitatis adhibere quia ipsi infirmitatem corporiâ— etiam cum vincerent cognouerunt The very carriage of this passage telleth vs thus much that Saint Ambrose spake it not as out of resolution or conclusion Theologicall It was but opinion that they were our Patroni His speech bewrayeth his meaning Videmur we doe seeme to haue