saith he set down the Doctrine of the Church as it stands Recorded in the Council of Trent What that Council teacheth is that it is good and profitable for Christians humbly to Invocate the Saints and to have recourse to their prayers aid assistance whereby to obtain benefits of God by his Son our Lord Jesus Christ who is our only Redeemer and Saviour These are the very words of the Council and any Man but of common reason would think it were as easy to prove Snow to be black as so innocent a practice to be Idolatry even Heathen Idolatry Answ That the Reader may see what disingenuity is here insinuated it is sufficient only to advertise him that we do not accuse the Church of Rome as guilty of Idolatry for holding what she delivers in the words now cited but for holding what she insinuates in the words which follow and which T. G. thought most convenient to conceal viz. That every person may pray unto them and that not only with vocal but with mental prayer and for enjoyning the sick to pray with his heart when he cannot do it with his mouth O all ye Saints intercede for me and succour me What we teach saith he and do in this matter is to desire the Saints in Heaven to pray for us as we desire the Prayers of one another upon Earth and must we for this be compared to Heathens Do we not profess to all the World that we look upon the Saints not as Gods but as the friends and Servants of God that is as just Men whose prayers therefore are available with him where then lies the Heathenism where lies the Idolatry Answ it lies in praying to them with mental prayer and in praying to their when they are as distant as is Earth from Heaven p. 353. But saith T. G. the Question at present between Dr. Stillingfleet and the Church of of Rome p. 353. is not whether Divine Worship be to be given to the Saints but whether an inferiour worship of the like kind with that which is given to holy Men upon Earth for their holiness and near relation to God may not be lawfully given to them p. 389. now they are in Heaven And again we pray no otherwise to them than we do to holy Men upon Earth though more devoutly upon the account of their unchangeable estate of bliss Answ This he doth frequently affirm but till he can produce some instance of this practice of praying only with mental prayer to any Man alive or of petitions vocal directed unto living persons at so great a distance his affirmation can be no better than a manifest untruth but this is a peculiar Topick of which all those who vainly do endeavor to excuse this Idol worship of the Church of Rome are forced to make use of viz. to affirm her Doctrine and practice not to be what certainly it is and thence conclude her not to be guilty of that crime which could not be denied without this Artifice Again the Question between us § 10. p. 173. saith the Dr. is not how far such wishes rather then prayers were thought allowable being uttered occasionally as St. Austin doth this in St. Cyprian but whether solemn Invocation of Saints in the Duties of Religious worship as it is now practised in the Roman Church p. 44◠were ever practised in St. Austins time Here T. G. represents him as a very Shuffler and most Rhetorically cries out alass that so many Learned Men should all this while have been mistaken in the Question that they should have spent so much oyl and sweat to no purpose The Question hitherto controverted between Catholicks and Protestants was held to be whether it be lawful to invocate the Saints to pray for us and whether this were agreeable to the practice of the primitive times But now like a mischievous Card that will spoil the hand this is dropt under the Table and all the show aboveboard is whether it may be clone in the Duties as the calls them of religious worship Thus T. G. as if all persons that ever writ before them must have spoken nothing to the purpose if this had been the Question between T. G. and him or that this could not be the Question if what he mentions were another or that it were impossible that Men disputing whether this were agreeable to the practice of the Primitive times should also dispute whether it were the practice of St. Austins time Who knows not that one medium to prove this practice to be lawful is that it was the practice of the primitive times and that St. Austins times are instanced in as a sufficient Confirmation of that grand assertion This is the very method of T. G. and these are his formal word This was the Doctrine and practice of Christian people in St. Austins time p. 25. this he endeavors to confirm from that of Cyprian and unto this the Dr. returns this Answer and yet this must not be the Question betwixt T. G. and him § 11. Lastly the Dr. sayth he undertakes to shew out of the Primitive Fathers that it was the property of the Christian Religion to give Divine Worship to none but God and in this strain he runs on for no less than ten leaves together and without ever proving that Catholicks do give Divine Worship to holy Angels and Saints he most triumphantly concludes them to be Idolaters Answ The falshood of this passage is so exceedingly notorious that there is nothing requisite besides the use of reason to discern it for p. 146 159. We have this triumphant Argument Upon the same account that the Heathen did give Divine honor to their inferior Deityes those of the Roman Church do so to Saints and Angels And how unhappy T. G. was in his attempts upon this Argument I have abundantly evinced Again the Doctor Argues thus The Fathers do expresly deny that Invocation or Prayer is to be made to Angels for so Origen p. 158. and theodoret speak expresly that men are not to pray to Angels and any one that reads St. Austin will find that he makes solemn Invocation to be as proper to God as Sacrifice is 2. On what account should it be unlawful to Sacrifice to Saints and Angels if it be lawful to Invocate them May not one be relative and transient as well as the other can any man in his senses think that a meer outward Sacrifice is more acceptable to God than the Devotion of our heart is Thus the learned Doctor and there needs nothing to convince us of the strength and pertinency of this discourse but to reflect upon the vanity and weakness of what T. G. hath ventured to oppose against it See Ch. 6. Prop. 4. Corol. 3. besides in vindication of the Testimonies of Irenxus Origen Theodoret St. Austin Hilary the Deacon and of the Council of Laodicea I have clearly manifested that all these Fathers cited by the learned
Innocent the first S. Austin and which was the current Doctrine of the Church of Christ for many hundred years I wave the Opinion of Austin and of Innocent the first saith Maldonate which flourished in the Church six haundred years In Joh. 6. n. 116. viz. that the Eucharist was necessary even for Infants the things is now unfolded by the Church and by the use of many ages and the decree of the Trent Council that it is not only unnecessary for them but that it cannot lawfully be given to them 2. It must be false which is defined by the Council of Florence and is received by the whole Church of Rome that Saints departed before the Resurrection do see the face of God in Glory for we have proved and Sixtus Senensis doth acknowledge that this definition was Bibl. l. 6. An. 345. Repugnant Ingenti numero illustrium Ecclesiae Patrum 3. Hence it will follow that the Trent Catechism and all the Roman Doctors who generally urge that of Jacob The Angel that redeemed me from all evil bless the Lads to prove that Angels may be Invocated embrace that exposition of these words of Scripture which is heretically false as I have proved Chap. 10. Sect. 6. Thirdly I have not entred into that deep dispute betwixt him and the Doctor whether jubere doth signify to command or entreat and whether imperare be to enjoyn or supplicate I Judge it is sufficient advantage to our cause that if Jubere and imperare should not be rendred to entreat and supplicate but to command the Romanists must unavoidably be guilty of Idolatry T. G. indeed informs us that it is not the dead words but the intention of the speaker that makes them to be prayer for otherwise a Parrot might be taught to Pray as well as a Christian and thence he manfully concludes that in these expressions Nos a peccatis omnibus solvite jussu quaesumus Cassand Consult tit de meritis intercess Sanctor p. 971. Jube filio O foelix puerpera jure Matris Impera Redemptori c. They only pray to Saints to pray for us As if a man should call his Prince a Tyrant and his Brother Knave and being brought before the Judge should plead that by a Tyrant he meant only a King and by a Knave a Servant and since it was not the dead words but the intention of the speaker that made them significative for otherwise a Parrot might be hanged for speaking what he did he hoped that he had spoken nothing which might give offence especially seeing he had more Authors ready to produce to justify this sense and acceptation of these words than had the Church of Rome for this interpretation of jubere and imperare if when the Sentence were thus passed upon him Jubemus imperamus hunc suspendi he should plead that it did only signify that they entreated him to be hanged I say should such a plea be made it would be as significant as is this Answer of T. G. And all that any man can say against the Plea of such a trifling Sophister will equally conclude against this pittiful defence which he hath offered Josh 10.12 14. and hath confirmed by a false citation of that place of Joshuah which doth not say that God obeyed as from the Vulgar he translates it but that God hearkened to the Voice of man Fourthly In this discourse I have not waved any thing which had the least appearance of an argument but have returned a full and as I hope a satisfactory Answer to all that hath been offered by T. G. and all that I desire of him is that if be should be pleased to Reply he would not nibble at some few Expressions as is the manner of the Roman party but would return a perfect Answer to the whole and then I do not doubt but he will Suffer me to rest for some convenient Season Thy Friend and Servant D. WHITBY Errata PAg. 4. l. 5. for Surerstition r. superstition p. 11. l. 12. honerem r. honorem p. 33. l. 18. mby r. may p. 40. l 27. from r. for p. 45. l. 5. 〈…〉 r. 〈…〉 p. 55. l. 16. overthrows r. overthrow p. 56. marg configere r. confingere p. 60. l. 23. ef r. of ibid marg creatura r. creaturam p. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 86. l. 23. sguiritual r. spiritual p. 90. Marcarius r. Macarius p. 91. Symbol a r. a Symbol p. 93. po r. do p. 340. Chap. 11. r. Chap. 12. THE IDOLATRY Of the Church of ROME CHAP. I. The CONTENTS That according to the Doctrine of the Church of England the Church of Rome is Guilty of Idolatry 1. In Worshipping the Host § 1. And 2. In Praying to departed Saints § 2. The Method used to Justifie this Charge § 3. The Notion of Idolatry considered Negatively in two Propositions 1. That to render any Person Guilty of Idolatry it is not Requisite that he should Conceive the Object of his Worship to be the Great Creator or the chiefest Good § 4. 2. That Worship may be Guilty of Idolatry which is not Given to a Creature with an Intent to Ascribe unto it that Worship which Agrees to God alone § 5. Idolatry is then Committed when any Honour due to God alone is Attributed to or is Conferd on that which is not God § 6. THe Doctrine of the Church of England as it is Delivered in her Injunctions Canons Orders Ordinances and Constitutions her Liturgies and Publick Homilies commanded to be Read in every Parish Church and to be Subscribed and Received by all that Exercise the Ministerial Function and by them to be acknowledged to contain a Good and Wholesome Doctrine and Needful for the Times in which those Homilies were Published is this That the Church of Rome is Guilty of Idolatry in Worshipping the Host The Rubrick after the Communion speaks thus The Sacramental Bread and Wine remain still in their very natural Substances and therefore may not be Adored for that were Idolatry to be Abhorred of all faithful Christians The Constitutions and Canons of the Convocation held A. D. 1640. Can. 7. and Published by the Authority of our Royal Martyr Charles the First affirm That at the time of Reforming this Church from that gross Superstition of Popery it was carefuly Provided that all Means should be used to Root out of the Minds of the People both the Inclination thereunto and Memory thereof Especially of the Idolatry committed in the Mass for which cause all Popish Altars were Demolished That the Church of Rome is Guilty of Idolatry by Praying unto Saints Departed §. 2. Thus in the Homily touching the Peril of Idolatry we have these words Terrentius Vorro sheweth That there were 300 Jupiters in his time I think we had no fewer Saints to whom we gave the Honour due to God Then follows this Apostrophe Oh Heaven Earth and Seas what Madness and
that Creature and to be guilty of Idolatry If it be said the practice of the Church of Rome however they by way of worship ascribe that knowledge to the Saints and Angels which only doth agree to God seems yet unduely to be charged with this crime because they do profess this knowledge not to be inherent in them but to be derived from God I Answer If this excuse may be admitted in this case then must we free the Heathens and many others from this crime who always have been branded with it by the Church of God For 1. The prayers and supplications which the Heathens made to their inferior Daemons and the first fruits and offerings which they presented to them were only made upon this false presumption * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Celsus apud Orig l. 8. p. 399. Ed Spenc. That God by them dispensed earthly things and that he had appointed them to rule over a City or a Countrey and ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. adv Celsuns l. 8. p. 381. that it was his pleasure that we should thus pray and offer to them and yet both these first fruits and prayers were looked upon as pieces of Idolatry by Jews and Christians The Nestorians held the Lord Christ to be a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by grace invested with Divinity and if any Arians did ever say that Christ was to be worshipped with divine worship they must esteem this honour to be given to him not from the dignity of his nature but from the pleasure of the Father but notwithstanding they allowed him to be Deus factus they were most constantly condemned by the Church of Christ as worshippers of men and persons guilty of Idolatry Thus also the Magicians pretended to derive their knowledge of what was hidden and contingent from God and yet they also stand condemned by the Church of Christ and by the Roman Doctors as persons guilty of Idolatry And 4. This excuse will say the imputation of falshood and unjust impeachment on the holy Scriptures for nothing is more frequent in those sacred Records than to impute to persons what their action did import however they performed that action upon such presumptions and vain imaginations which if they had been true must have excused them from the imputation The Heathen constantly professed they did not worship stocks or stones but that spiritual Being which by their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ditit Olympius Sophista Sozom. H. Ecc. l. 7. c. 15. v. Dion Chrysust Sâ—rm 12. consecration they conceived to be present in their Images or which those Images resembled and represented and that prefession we have recorded by the †Hermes Aegyptius quem Trismegisium vocant visibilia contrectabilia simulachra velut corpora Decrum esse asserit Inesse autem his quosdam spiritus invitatos qui valequid sive ad nocendum sive ad desideria corum nonulla complenda à quibus cis divint honores culius obsequia deferuntur Hos ergo siritus invisibliles per aâ—â—â—n quaâ—daâ— viâ—â—â—â—bis reâ—â—s corporalis materiae copulere ut sin quasi animata illis spiritibus dâ—â— ta subdita simulachrâ— hoc esse dâ—ci Deâ—s facere Augustimde Criviâ— P. lib. 6. cap. 23. v. cap 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb praepar l. 4. v. Arnch. l. 6. p. 195. Lactan l. 2. c 2. August in Psal 113. Conc 2. Fathers and yet both the holy Scripture and the ancient Fathers do represent them as worshippers of wood and stone because they vainly did conceive a Spirit to be present when only wood and stone were there Moreover they conceived the objects of their worship to be the great Creator or some good Spirit which he had appointed to act as his Vice-gerent in the world and yet because those Spirits which they conceived to be the Minsters of God were only Satans instruments and most pernicious Creatures the Scripture represents them as worshippers of Devils The Israelites did not conceive the very Image they had made to be the true Jehovah i. e. they did not think that gold thus formed into the Image of a Calf had really its seat in Heaven and did from thence behold the dwellers upon earth they did not really believe it was the great Creator of the VVorld and consequently that it made that very matter of which it was compounded and that it performed all the wonders which their eyes had seen before it had a being they did not all conceive that man could at his pleasure make his Maker or give a being to that God to whom he owes and from whom he receives his being and that they who were not able to preserve themselves could make a being able to preserve the World and to confer upon it whatever blessing could be wanting to future Ages Nor did the Heathens who are accused of the like crime in Scripture entertain such foolish toughts This is a truth self-evident and writ upon the hearts and consciences of all considering men and had I no conviction of the Idolatry committed in the Church of Rome but only this that they are forced to excuse their practice from Idolatry by laying such prodigious imputations not only on the * Perspicuum igitur ex Scripturis est quicquid somniet insanum Calvini caput Judaeos simulachra pro Diis habuisse Greg. de Valentia Jews but the whole †Mendacium est quod Gentiles ea Deos esse non putâ—rint Bellarm de Eccl. Triumph l. 2. c. 13. s 10. rursus causarum quibus movebantur Ethnici ad credendum Idola esse Deos prima est quia id eis dicebatur à Pontificibus suis secunda quia videbant totum ferè mundum is credere Ihid Heathen World and to assert they did continue such incredible portentous Sots for very many Ages this were abundantly sufficient to justifie the Charge For to impute to the whole World for many Ages the belief of many things the least of which no single person can imagine to be true without a miracle of folly is a triumphant demonstration that their case is desperate For should any man be forced in defence of any Tenet to assert that all the World did for some Ages past believe that twice two was six or that every Ass they fed was the Creator of the World I humbly conceive we should have reason to believe he was some mad distempered person and that only the badness of his cause and his own obstinacy and not the evidence of truth constrained him to espouse a Tenet so reproachful to mankind And yet this Tenet hath nothing more apparently repugnant to the sense and apprehensions of mankind than that which is maintained by the Doctors of the Roman Church viz. That all mankind did for two thousand years conceive that was their Maker which they had newly made and that at pleasure they could give a being to him who hath his being from himself and cannot
conversing with God †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bosil Tom. 1. Orat. in Jusiti Martyr p. 318. Prayer is a request of some good thing which is made by pious men to God saith Basil whence elsewhere he asserts that Prayer is not directed unto man but God ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss de Orat. Dom. or 2. p. 724. D. Chrysost in Gen. Hom. 30. Prayer is a conference with God saith Nyssen and a request of good things which is offered with supplication unto God Prayer is a Colloquy with God and every one that prays discourseth with God so St. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 4. p. 139. Chrysostome Hence on that expression of St. Paul with all that call upon the name of the Lord he notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that St. Paul doth not say that call on this or that i.e. of any thing but Christ and on these words Do all in the name of the Lord Jesus he comments thus i.e. do all things praying unto him for help and before all thy business making thy supplication to him or he saith thus say and do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or according to God and introduce not Angels But T. G. hath some Arguments to prove that Saints and Angels have the knowledge of our hearts and actions viz. It is said Luke 15.7 Object T. G. p. 419. There shall be joy in Heaven and v. 10. There shall be joy before the Angels of God upon one sinner that doth penance And the Saints in Heaven no doubt rejoyce as much at the conversion of a sinner as the Angels do Not only the Angels of God Answ White against Fisher p. 315. but holy men on earth rejoyce at the conversion of a sinner Luke 15.24 2 Cor. 7.9 Likewise Parents Ministers and Friends rejoyce c. And yet it followeth not from hence that holy men on earth which rejoyce at the conversion of a sinner see the secrets of the heart 1 Cor. 2.11 So likewise Angels which are ministring Spirits Hebr. 1 14. may understand by the signs and fruits of true repentance the conversion of divers sinners and consequently they may rejoyce without intuitive knowledge of the heart 2. Our Saviours words Luke 15.10 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion of a parable which must not be strained beyond the true scope But according to the exposition of sundry †Anbrâ—s l. 7. in Lucam Hilar in Matth. 18 Isidâ—r lib. Alleg. Chrysol Serm. 168. Fathers and some learned ‖ Cojet Titus Bostrensis in locum Papists The hundred sheep v. 4. represent the whole body of the Elect consisting of Men and Angels the ninety and nine sheep not lost were the Angels persisting in their prime integrity The stray sheep all mankind sinning in Adam To recover this lost sheep the Son of God that good Shepheard Jo. 10.11 was incarnate and by the gracious work of Redemption he laid the same on his shoulder Now there is great joy in Heaven before the coelestial Angels for this recovery and salvation of mankind So that no more can be inferred from this parable but that the Court of Heaven and in the same the holy Angels rejoyce because of mans Redemption 3. When it is said that there is joy in Heaven we may expound it as Dr. Hammond doth not of the joy of Angels but of God and had we no reason to confirm this sense it is sufficient to destroy the force of what T. G. doth hence conclude from this citation that it may fairly be expounded in that sense which rendereth it impertinent to his design but since it is not said to be the joy of Angels but that joy which is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. before the holy Angels this doth sufficiently demonstrate that it is the joy of him before whose face they stand continually Moreover it is confessedly God who is compared to the Shepherd and to the Woman seeking the lost Groat And therefore the similitude requires that the joy conceived when the lost Sheep and Groat is found should be ascribed to him Whereas our Savour himself saith Object T. G. ib. That the just in the Resurrection shall be as the Angels in Heaven Matth. 22.30 the equality as to knowledge not depending upon the body it follows by the Analogy of Faith that our prayers and concerns are known also to the Saints now injoying the same blissful Vision with the Angels Christ doth not only say Answ That the Spirits of just persons shall be like the Angels but he expresseth wherein they shall be so to wit 1. In freedom from secular actions and passions 2. Inglorious Adoption or real Possession of all the priviledges of the Sons of God We cannot therefore hence infer a parity of qualities and operations betwixt the Angels and the Spirits of just men but only a similitude of state and priviledges as * Verum haec authoritas ut ingemiè fatear solum aequat homines Angelis in hoc quod nullum mutrimonti usum haâ—ebunt siâ—â—t nec Angeli non tamen ibidem facit pareâ— quantum ad facialem visionem Det. Alph. de Castr l. 3. c. Haer. v. Beat. v. Jansen Harm Evang. c. 117. Papists do themselves consess 2. Christ doth not †In illa requie positus ceitè securus expectas judicii diem quando reeipias co â—us quande immuteris ut angelo aequaeris Aust in Ps 36. f 61. say The Spirits of just men are as the Angels now but that at the Resurrection they shall be so White p. 380. Now I admire what Papists can extort from hence for invocation of Saints for there is no connexion between this Antecedent and Consequent to wit just men at the Resurrection shall live as Angels remote from all the necessities of a worldly life and they shall be as the Angels of God free from material and corporeal passions and equal to the Angels in fruition of blessedness Ergo The knowledge of our prayers which we make in this life is not to be denyed unto glorious Saints the fellows of Angels The smoke of the Incenses of the Prayers of the Saints ascended from the hand of the Angel before God Apoc 8.4 Ergo Object ibid. Our prayers and actions are not unknown to the Angels 1. This place of St. John proveth not Answ White p. 314. either clearly or obscurely That holy Angels hear the Prayers or see the actions and affections of men For the Angel mentioned is expounded by the antient Expositors and by the Romanists themselves not of an Angel by Nature but of an Angel by Office and by some of them of an Angel by Type * In locum Albertus in his Commentary St. John saith Another Angel that is Christ who is the Angel of the Covenant Esay 9. Dionysius Carthusianus (a) Doctores Caeâ—belici per Angelum isium intelligunt Christum qui magni
consilii Angelus per incarnationis mysterium venit in mundum stetitqae ante Altare id est in conspectu Ecclesia Dionys Carthus in Apoc. 8. Catholick Doctors c. by this Angel understand Christ who is the Angel of the great Counsel and which by the mystery of his incarnation came into the world and stood upon the Altar of the Cross Blasius (b) Nec vero rectè quidam è recentioribus argumentantur Angelum istum Christum esse non posse quod Christus nunquam Angelus absolute dicitur satis enim est ut ex consequentibus facile intelligi potest Christum esse quae nifi Christe alteri aptè accommodari non possunt Cujus enim alterius est universae Ecclesiae incensa hoc est orationes in Thuribulo aurto tanta Majestatis specie patri offerre Cujus praeterquam Christi fuit de igne quo Thuribulum aureum eaat impletum partem in terras misisse easque divini amoris igne inflammasse c. Apuaret autem Christus sacerdotis personam gerens ut ejus pro nobis apud patrem intercessio atque interpellatio monstretur Vieg in Apoc. 8. Sec. 2. Viegas a Jesuit We may easily perceive that this Angel is Christ because the thing here spoken of him can agree to no other but Christ for who but he can with so great Majesty offer up to God the incense that is the Prayers of the Vniversal Church who besides him is able out of the perfuming pann to send down into the Earth the fiery Coals of Divine Charity and to inflame People with the burning Graces of the holy Spirit With these agree (c) Ambros super Apoc. Vis 3. Cap. 8. Ambrose (d) Primas in Apoc. 8. Biblioth Sanct. Colon. to 9. p. 2. Primasius (e) Ansbert in Apoc. 8. Bibl. Sanct. Col. to 9. p. 393. Authertus (f) Bed 5. super Apoc. lib. 2. Beda (g) Haimo in Apoc. 8. Haimo (h) Hugo Card. Hugo Cardinalis and the Glosses (i) Glossae totum legunt hoc de Christe But if it were granted that this Angel were a created or ministring Spirit it cannot be proved that Angels understand the secret cogitations of mans heart any farther then the same are manifested by signs neither is it consequent that people ought to pray unto them for Priests offer up the Prayers of the Church to God and yet no man doth therefore invocate Priests It is recorded of the Saints enjoying the same blissfull vision with the Angels Object ibid. that they had golden Vials full of odours which are the Prayers of Saints that is of the faithful upon earth 1. Answ The Reverend Dr. Hammond and many other Expositors Ancient and Modern tell us that the four and twenty Elders are not the Members of the Church triumphant as T. G. without proof asserts but the Bishops and the Elders of the Church militant whose office it is to present the Prayers and Praises of the Church to God Here it is more plainly declared saith Beda that the Beasts and the Elders are the Church redeemed by the blood of Christ and gathered from the Nations also he showeth in what Heaven they are saying they shall reign upon earth So Ambrose on the Apcalyps and Haimo 2. Vossius will tell you That here is nothing intended but Eucharistal Prayers not Petitory and that the four and twenty Elders only intimate that the whole Family of Christians in Earth and Heaven did render continual Doxologies to God for the Redemption of the world by his Son The Psalmist saith I will sing unto thee in the sight or presence of the Angels Psal 137.2 Object p. 418. The Angel of the Lord said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had Indignation these threescore and ten years And Michael is a great Prince which standeth for the Children of Gods people Ergo The Angels know the secrets of the heart and are acquainted with the Prayers that men in any place put up unto them To these Objections I answer Ha Ha He Answ Valentianus Fieri ne potest ut homo qui sic ratiocinatur homo sit The Psalmist also saith I will pay my vows in the presence of thy people Ergo All Gods people knew the secrets of the heart c. The Phanatick saith How long Lord wilt thou not remember and have mercy upon the Godly Party who have been under persecution fourteen years Ergo The Phanaticks know the secrets of the heart c. And blessed be God King Charles the Second is a great Prince who standeth for his People against the Whore of Babylon He therefore knows the Prayers and necessities of all his People he is acquainted with the secrets of the heart and we may put up mental Prayers unto him If T. G. have an estate worth begging he may well fear that his performance here and P. 222 223. will rob him of it CHAP. VII The Contents The Doctrine and Practice of the Church of Rome touching the invocation of the Saints departed delivered from their own Catechism and Liturgies and the decree of the Trent Councel Sect. 1. the Question stated in seven Particulars Sect. 2. The Idolatry of this practice proved 1. Because it doth ascribe unto them the knowledge of the heart and of our confessions 2. Because Prayer to an absent Being is the oblation of that Worship to it which is proper to God And so are Vows and Hymns Sect. 3.3 Because the Apostles gave us no Precept or Example so to do Sect. 4. The sequel of this Argument is confirmed and the Objections answered Sect. 5. And the Argument from Miracles confuted Sect. 6. HAving laid down these Propositions let us now view the Doctrine and Practise of the Church of Rome which the Trent Councel hath delivered in these words viz. * Mandat Sancta Synodus omnibus Episcopis clerieis docendi munuscurámque sustinentibus ut fideles diligenter instruant docentes eos Bonum atque utile esse suppliciter eos invocare ad eorum orationes opem auxiliúmque confugere Illos verò qui negant Sanctos aeterna felicitate in calo fruentes invocandos esse aut qui asserunt eorum ut pro nobis singulis orent invocationem esse Idololatricam vel pugnare cum verbo Dei adversi ique honori unius Mediatoris Dei Hominis Jesu Christi vel stultum esse in coele regantibus voce vel mente suppliâ—are impié sentire St quis autem his Decretis contraria docuerit aut senserit Anath ma sit Sess 25. c. 1. That it is good and profitable humbly to invoke the Saints and fly unto their prayers and help and that whosoever doth deny that Saints who do enjoy eternal happiness in heaven ought to be invoked or do assert that to intreat them to pray for any single person is Idolatry or is
from page 478 to page 496. Where also you may find them teaching that the Dominion of the blessed Virgin is equal to the Dominion of her Son that all power in Heaven and Earth was given to her that she is constituted over every Creature and whosoever boweth his knee unto Jesus doth fall down also and supplicate unto his Mother so that the glory of the Son may be judged not so much to be common with the Mother Ibid. as to be the very same That the mighty God did as far as he might make his Mother partner of his Divine Majesty and power giving unto her of old the Soveraignty both of Coelestial things and Mortal p. 478. That in the redundance of effusion of Grace upon the Creatures the Lords power and will is so accommodated unto her that she may seem to be the first in that both Diadem and Tribunal p. 481. And that all things are subject to the command of the Virgin even God himself p. 482. They also teach that by sinning after Baptisme men seem to have contemned and despised the Passion of Christ That so no Sinner doth deserve that Christ should any more make Intercession for him to the Father without whose Intercession none can be delivered either from Eternal Punishment or the temporal nor from the fault which he hath voluntarily committed And therefore that it was necessary that Christ should constitute his well-beloved Mother a Mediatrix betwixt us and him And so in this our Pilgrimage there is no other refuge left unto us in our tribulations and adversities but to have recourse unto the Virgin Mary our Mediatrix that she would appease the wrath of her Son Ibid. That as he is ascended into Heaven to appear in the sight of God for men Heb. 9.24 So she ought to ascend thither to appear in the sight of her Son for sinners that so mankind might have alwayes before the face of God a help like unto Christ for the procuring of his Salvation And that she is that throne of Grace p. 484. whereof the Apostle specketh Heb. 4.16 Let us go boldly unto the Throne of Grace that we may receive mercy and find grace to help in the time of need That she comes before the Throne of Grace not entreating but commanding p. 486. In the Psalter of our Lady we have these Addresses Blessed are they whose hearts do love thee Ps 31. O Virgin Mary their sinns by thee shall be mercifully washed away Have mercy upon me O Lady Ps 50. who art called the Mother of Mercy and according to the bowels of thy Mercies cleanse me from all mine Iniquities Save me Lady by thy name Ps 53. Ps 71. and deliver me from mine unrighteousness Give the King thy judgement O God and thy mercy to the Queen his Mother Oh come let us sing unto our Lady Ps .. 94. Cant ad Virg. M. post Psal Let us make a joyful noise to Mary our Queen that brings Salvation Oh our Omnipotent Lady thou art my Salvation thou hast freed me condemned to death thou art the beginning and the finisher of my Salvation There you may find them teaching that by her Ps 118. Ps 41. Ps 136. De Arcan Ca. thol verit l. 7. c. 10. White p. 357. Sinns are purged by her true satisfaction is made for sinns the Death and Passion of Christ and of the blessed Virgin saith Petrus Galatinus conduced to the redemption of Mankind The Stellarium Coronae beatae Mariae saith she bought us and as Christ Redeemed Mankind by his Flesh and Blood so she redeemed the same with her Soul These Doctrines and many other of the same Blasphemous stamp are taught and held by many Doctors of the Roman Church these books and doctrines are written and licensed by that Church and so have Catholick permission no censure ever passed upon them no Expurgatory Index hath cleansed them from these horrid Blasphemies but it is still left free for any of the Doctors of that Communion to maintain and propagate them and for any of the members of that Church to practise sutably to these conceptions To ascribe all this power and Authority to the Blessed Virgin and all this vertue to her Death to give her the praises of it and accordingly to trust in her to pray unto her for the blessings she hath purchased and for the distribution of those Favours which naturally do result from this advancement and when they address themselves unto her to use the most extravagant expressions contained in the Ladys Psalter and in other books of the like nature with it Whence it will follow 1 That any person who acts according to these Doctrines and puts up these Petitions doth not deviate from that Tradition which the Catholick conceives to be his only rule of Faith id est a person may be guilty of horrid Blasphemy and Idolatry and notwithstanding be a good Roman Catholick 2. It follows that no man ought to be condemned for writing or asserting any of these Tenets or for using any of the formes contained in those books for Oral Tradition cannot be conceived to condemn what is allowed and practised without censure in the Church of Rome 3. Hence evident it is that private Catholicks may unavoidably be subject to these evil practises for seeing in these matters they cannot have the judgement of the Church and must not be permitted to act according to their private judgements what remains but that they follow the judgement of their Priest which as we have seen is often impious and Blasphemous 4. Hence evident it is that neither these opinions nor practises can ever be condemned by the Church of Rome for to make the contrary Tenets pass into Tradition or to make them Articles of Faith is to empower the Church to coyn new Articles and to pretend Tradition where it is not to be had So that all these Blesphemous and Idolatrous Devotions must be as lasting as the Church of Rome Secondly I have observed this method in my whole discourse 1. To confirm the propositions which I have laid down by Scripture and by reason and then to introduce the Judgement of the Fathers Whereas T. G. is very sparing both as to Scripture and Reason and doth endeavor to supply his want of Reason and of Scripture by some impertinent citations from the Fathers This I conceive to be a very weak and disingenious way of arguing for if the Testimonies of some few Fathers be not sufficient to confirm an Article of Faith and to give us the true sense of any text of Scripture he must confess that what he thus discourseth is weak and infufficient to prove what he hath undertaken to demonstrate but if he shall assert this method to be good and cogent then it will clearly follow 1. That the Doctrine of the Trent Council must be false for they have certainly decreed that Doctrine which was asserted by Pope
pretend to consult these wicked Artists as persons guilty of Idolatry T. By the like reason no married man commits Adultery by lying with another woman provided he intends not to con verse with any other under the notion of a wife a fine expedient in this debauched age to make new converts to the Church of Rome And in like manner no Subject will he guilty of Rebellion though he desert his Prince follow the Ensigns of his Enemy and fight in his defence against his Soveraign provided he intend not by so doing to procure to his Enemy the estimation of a King These false opinions being thus removed § 6. we assert That Idolatry is then committed when any honour due to God alone is attributed to or is conferd upon any thing that is not God and that all actions which give unto the Creature the honour due to the Creator only are Idolatrous And this description of Idolatry is that which was received by the antient Schoolmen till the disputes of Protestants constrained them to renounce and vary from it Thus in the judgment of (s) 2a 2ae qu. 94. Art 1.3 Aquinas it is Idolatry cuicunque Creaturae divinum cultum exhibere honerem divinum Creaturae impendere divinum cultum exhibere cui non debet exhiberi To impart divine worship to any Creature or any thing to which it ought not to be given All divine worship given to a Creature is Idolatry So (t) Part. 2. qu. 160. Alexander Halensis to omit divens others This also is the definition or description of Idolatry we have received from the antient Fathers of the Church [u] Vid. voss de Idol l. 1. c. 3. p. 9. Rainold de R. Ecc. Idol l. 2. c. 9. §. 4. Tertullian and Nazianzen St. Augustine and almost all the Greek and Latine Fathers with one voice consent to this Idolatry is then committed when divine honour is ascribed to another hence that of Hilary the Deacon Idolatry usurps the honour hue to God and gives it to the Creature * Idololatria Dei honorisicentiam usurpat vendieat creatuax in cap. 5. ad Ephes This Thirdly may be evidently proved from Scripture for that the Gentiles were guilty of this hainous crime cannot be doubted by the Christian now their Idolatry did in the judgment of St. Paul consist in this that they did homage to those beings which by nature were not Gods but Creatures only Secondly the first commandment in the affirmative * Gal. 4.8 commands us to have the true Jehovah for our God and consequently to give unto him that worship which is due to God when therefore in the Negative it doth enjoyn us to have no ether God besides him it must be deened to enjoyn us also to give unto no other that worship which we owe unto him and by which we acknowledge him to be our God and even reason will instruct us that he who doth ascribe Gods worship he gives his glory to another and acknowledgeth another God as much as any man can do For we know no other way whereby we can acknowledge any thing to be a Deity but by ascribing to it in our thoughts or actions that worship which is due to God alone CHAP. II. The CONTENTS Prop. 1. That if the Sacrament continue after Consecration to be Bread the Church of Rome is guilty of Idolatry Prop. 2. That if it really be doubtful whether it be Bread or not she cannot be excused from that Crime Prop. 3. That we have just cause to doubt of every particular Host according to the Doctrine of the Church of Rome that it is not duely consecrated and consequently that the Sacrament is after Consecration Bread and Wine Prop. 4. That were it certain that every particular Host contains Christs real Flesh and Blood yet have we no just warrant upon that Supposition to adore it with Latria THe Church of Rome expresly doth enjoyn us to give the Worship of Latria * Nullus itaque dubitandi locus relinquitur quin omnes Christi sideles Latrix cultum qui vero Deo debetur huie Sanctissimo Sacramento in veneratione exhibeant neque enim ideo minus est adorandum quod fuer it a Christo Domino ut sumatur institutum Concil Trid. Sess 13. c. 5. huic Sanctissimo Sacramento to the Holy Sacrament § 1. as the Trent Council hath defined that is unto that very being vvhich the Priest puts into the mouth of the Communicant and vvhich he must svvallovv dovvn into his Stomack for that they call the Holy Sacrament Hence presently they tell us That this Holy Sacrament ought not to be the less adored because our Lord commanded that it should be taken This practice vve conceive to be Idolatry and to make good the charge vve lay dovvn these preparatory Propositions We may be guilty of Idolatry in paying divine Homage to a Creature Prop. 1. though we conceive that Creature to be God and sointend to give that worship only to God for if such a vain conception which we may have just reason to reject but can have no inevitable and certain reason to embrace can be sufficient to excuse this guilt then he who thus conceits touching the vilest Creature cannot justly be charged with Idolatry what ever act of worship he should pay unto it admit we then the Heathen Jupiter the World the Sun the Earth and whatsoever else was worshiped by the ignorant and superstitious world as their supream Creator to be the vilest Devils pitty we may their ignorance and folly but no man should accuse them of Idolatry for paying Adotation to a Subject which in their apprehensions did so well deserve it p. 363. and what T. G. so often mentions as an Aggravation of that worship which Pagans gave to their inferior Daemons viz. that they esteemed them to be Gods would be their best excuse and the extenuation of their guilt And those expressions of the Prophets which reproach the Jevvs and Heathens for saying to a stock or stone thou art my God Jet 2.27 Hos 4.12 if they be literally understood as many Roman Doctors do conceive they ought to be will be so far from proving that they were Idolaters that they will perfectly excuse them from this crime because according to that supposition they worshiped only that which they conceived to be God The Collyridions if we be well informed by Baronius conceived the blessed Virgin vvas a real Deity and yet St. Epiphanius calls them a Sect of Idol-makers who offered their Cakes unto her Haer. 79. p. 1061. B. The (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol 2. p. 69. Samaritans who worshiped Simon Magus The Romans who if Justin Martyr may be credited p. 91 in honour of him did erect a Satue with this inscription Simoni Deo Sancto to Simon the Holy God and many others who as (c) Hic sgitur a multis quasi Deus Glorificatus est Iren
of it is the worship due to God but we may vow to Saints in sign of gratitude to them considered as Mediators and Intercessors by whom we do receive Gods blessings But this distinction hath no foundation to depend upon and with like reason we may distinguish thus of Sacrifice and of whatever else is proper to God and say That to offer Sacrifice to any thing under the notion of the first and chiefest Good is to ascribe unto it the worship due to God alone but notwithstanding we may offer Sacrifice to Saints in sign of gratitude to them considered as Mediators and Intercessors by whom we do obtain Gods blessings * Dicendu nâ—quod vetum sâ—lt â—eâ—sâ— sed promissâ—â— pâ—â—si etiam fâ—cri homini per hunc medum intelliâ—â—â—dum est â—vâ—â—â—n quâ— quis v â— t aliquid Sanctis vel Praelâ—râ—is ut ipsâ— promissio facta Sanctis vel Praelatis cadat sub voâ—◠〈◊〉 riaâ—â—er in quintum scilicit home vâ—vet Peoâ— se impleturum quid Sanctis vel Praelatis promiâ—tit Aquin. 2a 2ae qu. 88. Art 5. Aquinas doth distinguish thus That in a vow we have two things 1. The matter of it and that is the promise 2. The form or essence viz. the direction of that promise to God the matter of the vow saith he i.e. the promise we indeed make to Saints and only vow to God we will be faithful to this promise which we make to them This Answer Bellarmine rejects as being false and contradictory to what they practise For saith he ‖ Vota quae faunc Sanctis terminâ—niu etiam ad ipsâ—â— Sanctâ—s itaâ— wâ—revera ipsis vâ—ta fiant L. 3. de cultu Sanctorum c. 9. The Vows we make to Saints are terminated on the Saints so that we really do vow unto them And again †Vo inomen est general quad conventâ— Dâ—â— Sancta aliaâ—â— name di core audent vâ—eâ— Deo Bâ—â—â—aâ— Maria â—iam si◠〈◊〉 vâ— Beata Mariae Ibid. The name of Vow is general and agrees both to God and Saints for otherwise men would not dare to say I vow to God and to the Blessed Virgin and simply I vow unto the Blessed Virgin And certainly no reason can be given why I vow to God should be a formal Vow and I Vow unto the Blessed Virgin should not be so 3. They by this promise do ascribe unto the Saints the knowledge of our hearts and of our promises whence they desire them to hear and to receive their vows and so they do ascribe unto them Gods uncommunicated excellency 4. To put up Hymns unto the blessed Angels and the Saints deceased is to be guilty of Idolatry But Papists put up Hymns unto the Blessed Angels and the Saints departed Ergo The minor is apparent both from the Roman Missal and the Breviary where we find many Hymns directed to those Blessed Spirits the major may be thus confirmed To pay that honor to these Blessed Spirits which is due to God alone is to be guilty of Idolatry To offer Hymns unto them is to pay that honor to these Blessed Spirits which is due to God alone Ergo. The major is apparent from Chap. 6. Prop. 1. The minor I prove thus To pay that honor to these Blessed Spirits which Christians paid to God alone is to pay that honor to them which alone is due to God for why should the whole Church of Christ which if we may believe the Romanist received so great advantage by their addresses to these Blessed Spirits refuse to pay unto them those Hymns and Praises which were due unto them and which on this account are offered to them by the Church of Rome but to offer Hymns unto them is to give that honor to them which Christians paid to God alone For Origen doth in the name of all his fellow Christians say * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Origcontr Cels l 8. p. 422. We offer up our Hymns only to God and his Son Jesus Christ 5. To ascribe to all the Saints departed and the holy Angels the knowledge of the confession of our sins and upon that account to beg that they would intercede for pardon of them is to be guilty of Idolatry Ord. Missae p. 217. But the Romanist doth in the Service of the Missal ascribe to all the Blessed Spirits the knowledge of the sins they do confess and upon that account do beg that they would intercede for pardon of them Ergo The major may be thus confirmed To ascribe to all these Blessed Spirits now in Heaven the knowledge of those confessions which we make on Earth and those petitions we put up unto them is to be guilty of Idolatry by Prop 2. Chap. 6. and Prop. 4. Corol. 3. of the same Chapter But to ascribe unto them the knowledge of the confession of our sins and upon that account to beg that they would intercede for pardon of them is to ascribe unto them the knowledge of those petitions and confessions which we make on Earth For this is to suppose that albeit these Blessed Spirits are as distant from us as is Earth from Heaven yet are they as assuredly acquainted with our confessions and petitions as if they had been present with us for who would move another to intercede in his behalf by reason of that confession he hath made unto him who did not think he knew both his confessions and petitions 6 This may be strongly argued from two considerations 1. That the Apostles did not invoke the Saints departed or give us any Precept or Example so to do 2. That they abstained from this pra lise because they did not think this honor to be due to Saints departed but to God alone And first Thâ—â— the postles did not invoke the Saints departed that they did put up no petitions to the Patriarchs and Prophets or to the B. Virgin or to the Proto-Martyr Stephen or to James the brother of our Lord is evident from an impartial view or all their Writings and Epistles for those Epistles Acts and Gospels were written to promote the cause of Piety and to instruct us in the means and helps which they conceived most proper to preserve us from the assaults and temptations of Sin Satan and the World Joh. 20.31 they do assure us That these things were written that we might believe and believing might have life eternal and so to give us those directions which were chiefly instrumental to obtain that end whence it doth follow that if they had conceived this practise to be so highly instrumental to the promotion of our eternal happiness as doth the Church of Rome and the enjoyment of all those spiritual favours which they expect and beg from those blessed Spirits they would not wholly have omitted what so highly did conduce to the obtaining of those blessings The Church of Rome commands her Bishops Syn. Trid. Sess 25. Priests and Curates diligently to instruct the Flock committed to
that Prayer must be offered unto none but God and by no other Intercessor but our Saviour Christ Sect. 1. And this Assertion they prove 1. Because God only can be called good 2. Because he only can answer our Petitions ibid. 2. They do affirm That by addressing a Petition to a Saint or Angel we become guilty of distraction from God and of deserting our Lord Jesus Christ Sect. 2. 3. That to pray unto a Creature or to that which is no God is to worship it as God or give that honour to it which is due to God alone Sect. 3. 4. They hence infer that Christ is God and that the Holy Ghost is God because we put up our Petitions to them Sect. 4. 5. Because the invocation of the inferior Heathen Daemons was by the Fathers censured as Idolatry And there is no desparity betwixt the invocation of those Daemons and that invocation of the blessed Martyrs which is now practised in the Church of Rome sufficient to acquit the Papist from that Guilt if it be duly charged on the Heathens by reason of their Supplications tendred to inferior Daemons Sect. 5. 6. The Fathers dispute against the Heathens with such Arguments as perfectly destroy this practise and confute this Doctrine Sect. 6. 7. Because the ancient Fathers prayed for all the Saints without exception of Martyrs or Apostles or the blessed Virgin 8. Because the Fathers gave no Rules touching the Canonizing of the Saints departed ibid. TO what we have discoursed from the holy Scriptures and from the Principles of Reason we shall now add the suffrage of those ancient Fathers who flourished in the first and purest Ages of the Church Who do not only say expresly that our Prayers should only be directed to God asserting this without those limitations and distinctions which are now used by the Church of Rome but also do it upon the very same enducements and motives which Protestants are wont to use for confirmation of this truth Moreover in their conflicts with the Arrians and other Adversaries of the Church of Christ they use those very weapons wherewith we fight against the Church of Rome and do pronounce that Doctrine and Practice which that Church contends for to be the giving to the Creature what is due to God And first the Fathers do assert that prayer must be offered unto none but God and by no other Intercessor but our Saviour Christ When Celsus had pronounced that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. p. 394. Heathen Daemons did belong to God and thence inferred we should entreat their favour Origen replys two things 1. That those Daemons being wicked Spirits could not belong to God 2. That this advice of †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen contra Cels lib. 8. p. 395. Celsus to put up our Petitions to them was to be utterly rejected and by no means allowed by Christians Because God only was to be made the object of our prayer nor were we to sollicite any other than our great High Priest to offer and present them to the Father And hence in two Catena's both published by the Doctors of the Church of ‖ Nicet Caten in Psal 5. Rome we have this free confession of an antient Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We Christians pray to God alone And upon this account they tell us the Psalmist uttered this expression Attend unto the voice of my petition my King and my God For unto thee will I pray because (a) Oraâ—io enim soâ— Deo â—ffâ—rtur Aurea Catena in 50. Psal edit Venâ—t Anno 1569. Pag. 53. Petitions were to be offered unto God alone according to that Question of St. Austin (b) Cui alteri praeter te clamabo Aug. Confess lib. 1. cap 5. to whom else shall I cry but unto thee and that expression of (c) L. de Creatione Dracontius esse nihil prorsus se praeter ubique rogandum that nothing besides God should be invoked And this assert on they do not barely offer but also they confirm it by many pregnant Arguments as first He only must be prayed unto because he only can be called Good (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand Strom. l. 7. p. 721. since God alone is good saith Clemens it is reasonable we should sollicite him alone for the Donation and Continuance of good things 2. because God only is present in all places and so at hand to hear and help us wherever we address our prayers to him It is an absurdity saith (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contra Celsum lib. 5. pag. 239. Origen having that God with us and nigh at hand who filleth Heaven and Earth to go about to pray to that which is not omnipresent This I confess is spoken to demonstrate that intercessions were not to be made unto the Sun and Moon and Stars but then it must be noted that this Father held both Sun and Moon and Stars to be intelligible Creatures and in this very place asserts that (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id pag. 238. they do offer up their Prayer to God and from this very Argument concludes we must not pray to them because they pray to him Whence it will follow that he conceived them as fit and able to be our Intercessors as the Saints departed and that it was absurd to pray to any who themselves properly did pray for us And 2. he adds (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Id ib. if any Christian be not sufficient immediately to direct his Prayers to God let him address them to the Word of God making no mention of an address to be preferred either to Saint or Angel or to the B. Virgin in this Case 3. He adds that put the (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. p. 239. Case that Sun Moon and Stars were heavenly Angels and Messengers of God yet were they not to be adored for this but he whose Messengers and Angels they were Where by the way observe that he insensibly slides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pray to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to adore Whence we may certainly conclude that in the Judgment of this Father it was the same to pray to any person and to adore that person and that nothing may be invocated which may not be adored Lastly it is evident his reason will hold good as well against addresses made to Saints as to the Sun and Moon they being neither of them omnipresent 3. They say he only must be prayed unto who seeth and heareth every where Let us consider saith (i) De Orat. c. 1. Sect. 8. Tertullian the Heavenly Wisdom of our Lord in his Injunction to pray in secret whereby he both requires the Faith of Man confiding that God omnipotent both hears and sees under our Roofs and in our secret Places and also that our Faith be modest so that we offer our Religion unto him alone whom we are confident doth
Spiritus morâ—norum August in Psal 108. Enar. 1. p. 276 A. whether at all or how far or after what manner the Spirits of the dead could know the things that are done here is a great question And the like doubt we find in Nazianzen in his Rhetorical Apostrophe's for in his invective against Julian he speaks thus (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 2. Ed. Eton. Hear O thou soul of great Constantius if thou hast any understanding of these things and as many souls of the Kings before him as loved Christ Where the Greek Scholiast upon that Parenthesis nutteth this Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaketh according to the manner of Isocrates meaning if thou hast any power to hear the things that are here And therein he saith rightly for Isocrates useth the same form of speech both in his Evagoras and in his Aegineticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they which be dead have sense of the things which are done here The like limitation is used by the same Nazianzen toward the end of the funeral Oration which he made upon his Sister Gorgonia where he speaketh thus unto her (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian Orat. 2. in Gorgon If thou hast any care of the things done by us and holy souls receive this honour from God that they have any feeling of such things as these receive this Oration of ours instead of many and before many funeral obsequies Whence it is evident that the Foundation of this Doctrine was doubted by them And then it follows that the thing it self was in those times only a doubtful or a disputable point and therefore that it was not delivered to them by tradition or confirmed by Scripture and cannot be required as the Condition of Communion without Schisme 2. Hence we have just reason to suspect that in those other passages we meet with of like Nature these words If thou hast any sense or apprehension of these things when they are not expressed may very well be understood and that this is the genuine import of their Rhetorical Petitions § 4. Observe that the afore mentioned Fathers did often speak to their deceased Friends in such a manner as if they did suppose them present although they did not think them so to be thus * Tom. 1. p. 314. B. Nazianzen when ready to conclude his Funeral Oration upon his Father speaketh thus What saist thou Father is this sufficient And †l. 1. contra Julian c. 6. Austin speaks to Chrysostom who had been dead some years before Enter St. John enter and sit together with thy brethren And ‖ Tom. 1. in Psal 50. p. 703. l. 27. Chrysostom to David thus What is it thou desirest David thy sins are pardoned what wouldst thou more Oh David go give God thanks and ever glorifie him And again why art thou troubled David let me know This * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 19. ed. Eton. Nazianzen doth acknowledge to be the meaning of his addresses to Constantius when he believed he did enjoy the vision of God for thus he speaks What was the matter oh divinest King and greatest lover of our Lord for I am moved to find fault as if thou wast here present and didst hear me though I do know thee to be now with God and in possession of his Glory And this way of speaking they borrowed from the Heathen Orators and Poets whom we find speaking thus O M. Drusius I appeal to thee O †Audisne haec Amâ—â—hiarie sub terram abdite Tuscul Qu. l. 2 p. 147. Amphiarius who art now buried in the Earth hearest thou this ‖ Quid dicemâ—â— Câ—eanthe num in illa re mali nihil fuisse Tusc Quaest l. 3. p. 163. Ed. Paris 1555. What shall we say Cleanthes is this a wicked thing § 5. The very same Authors do many of them make the like Apostrophe's to insensate Creatures and use Expressions which contain as formal and direct petitions as any which are used in the places cited by the Roman Doctors St. * Nazianz. Orat. Decima quarta p. 214. Nazianzen invokes peace thus Oh friendly Peace who art that good which all men praise but few observe where hast thou so long left us and when wilst thou return unto us And unto Easter he speaks thus †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O at 42. p. 696. Oh great and holy Passover who art the reconciliation of both the Worlds For I will speak to thee as unto one endued with life In his invective against Julian he speaks thus Hear O Heavens and perceive O Earth Hear all ye Nations perceive all you that dwell upon the Earth For to you all I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1. Hear you who live at present and hereafter shall be born St. Ambrose speaks unto the Water thus * Ambros l. 10. in Luc. c. 22. Oh Water which hast obtained to be the Sacrament of Christ which washest all things and art not washed thy self thou dost begin the first and dost compleat the perfect Mysteries In the like manner we find * De Vir. Constantim l. 5 Eusebius calling upon Piety and †Optat. l. 6. p 98. Optatus upon Water and this they did agreeably to the Example of the ‖ Vos vos Albani â—umuli atque luci vos inquam iâ—ploro aâ—qu obtestor vosque A â—banorum obruâ—ae arae c. Orat. pro Milone p. 558. Ed. Pâ—ris Orator who doth implore and doth beseech the broken Altars of the Albans and puts up his Petition to their Tombs and Gâ—oveâ— and to the frequent custome of the sacred Writers who cry out * Isa 1.2 Hear O Heaven and perceive oh Earth Hear ye O Mountains the Lords controversie and ye strong Foundations of the Earth †Micah 6.2 Praise the Lord from the Earth ye Dragons and all Deeps ‖ Psal 148.7 8 9. Fire and hail snow and vapor stormy wind fulfilling his word Mountains and all Hills fruitful Trees and all Cedars Which form of Compellation is still retained in our Liturgy And yet I hope T. G. will not infer that the Jews of old did and English Protestants do at present properly invoke and intercede to those insensate Creatures Lastly we find in Lipoman one speaking to the girdle of the Blessed Virgin in this manner O venerable girdle make us Heirs of eternal and blessed Life and preserve us in this our present life from perdition O undefiled Girdle preserve thy people from pollution If this and such like speeches of the Church of Rome must be acknowledged to be figurative why may we not assert the same of such Expressions of the Fathers as are used to those Saints departed of whom they do assert that what is spoken to them because they do not hear it is as if it had been spoken to insensate Creatures 6. Observe Sect. 6. there is great difference
betwixt the practice that in these times began to be approved by some men and what is now the Doctrine of the Church of Rome For 1. That which we chiefly do object against that Church is that she doth enjoyn us to believe That even mental prayers are well addressed to them and consequently that they have the knowledge of the conceptions of the heart and the sincerity of its intentions Whereas the Fathers of that age without distinction or exception held that it was proper to God to perceive the secrets of the heart this by the concurrent judgment of the Fathers being no more communicated to the Creatures than was the Knowledge of what was future and contingent as I have proved already chap 6. Prop. 2.4 2. Whereas the Doctrine and practice of the Roman Church doth make it good and profitable for all people to call upon them in all places though as far distant from them as is Earth from Heaven or as one corner of the Earth is from the other some of these Fathers did conceive the Saints were present at their Tombs and Shrines and being so they might attend unto the prayers of them that did resort unto them Thus when it was objected by Vigilantius to St. Jerom If it be so then the souls of Martyrs love their ashes and hover still about them and are always there lest if any Petitioner should come they being absent should not hear him I say when this was urged by Vigilantius agreeably to that opinion which then began to gather strength and to be owned in the Christian Church St. Jerom doth not as T. G. deny the sequel but lays down this absurd and monstrous Tenet to defend it That * Si agnus ubique ergo hi qui cum agno sunc ubique esse credendâ— sunt if the Lamb be every where they also that be with the Lamb must be believed to be every where Moreover he represents it as a wicked speech of Vigilantius †Ais enim vel in sinu Abrahae vel in loco refrigerii vel subter aram Dei animas Apostolorum Martyrum consedisse nec posse de suis tumulis ubi volâ—erunt adesse praesentes Hier. adversus Vigilant That the souls of the Apostles and Martyrs could not be present at their Tombs never suggesting in the least that such a presence was needless to this end * De cura pro mortuis c. 16. St. Austin doth affirm That either the Martyrs themselves must be at one time in such divers places so far distant from one another viz. as they were distant with whom they were conceived to pray at their memorials or if they were not present they must be removed from all commerce with the affairs of men here and only prayed in general for the necessities of supplicants Sulpitius upon the death of St. Martin comforts himself with this consideration ‖ Non deerit nobis ille mibi crede non deerit intererit de se sermocinantibus adsiabit orantibus Epist 2. de obitu appar S. Martini p. 533 ed. Lugd. Batav That he would not be wanting to them and of this assertion he immediately subjoyns this reason viz he will be present with us speaking of him and will stand by us when we pray upon which passage the Scholiast observes that it was vulgarly believed that holy Martyrs were present at their Sepulchers That this was also the Opinion of Nazianzen Basil and all the Fathers cited by T.G. is largely proved by †Bochartus If then these Fathers did in this particular maintain what is confessedly erroneous why might they not be subject to the same mistake touching the doctrine of invocation of the Saints departed and then that error in their judgment must necessarily give rise to that unwarrantable practise which in those times began to be approved Having in general laid down these propositions Traiteé second deâ—l'invoc des Saints c. 4. I might decline all farther Answer to what T.G. produceth from the testimonies of the fore mentioned Fathers in favour of that practise we dispute against but that he may not think we study to decline what he hath offered we proceed to a particular reflection on them and shall endeavour to demonstrate that they are either cited out of spurious and doubtful books or are impertinently alledged And Sect. 7. Hom. 26. in 2 Cor. 1. Amongst the spurious or doubtful Authors we reckon that passage cited from St. Chrysostom this was the Judgment of Erasmus who in his preface before his Latin Translation of Basil de Spiritu sancto saith that there are somethings in that book which must own him for their Parent who mixed his weak and wordy trifles with the sweet works of Athanasius on the same subject and who in this Epistle and in the Acts of the Apostles endeavoured to be esteemed Chrysostom And therefore when Erasmus came to the 7th Homily of this Epistle he would translate no farther 2. this passage in some editions is not extant though these editions have proceeded from the hands of Romanists Novelty of Popery p. 422 p. 423. 3 Peter Du Moulin makes evident the falshood of this passage and the words preceding not only from the diversity of the stile and want of a connexion with the precedent words but chiefly from the doctrine so full of ignorance absurdity as shews it to be inconsistent with the Judgment and Learning of that Holy Father Lastly this place is cited by Garesius under the name of Theodorus Daphnopatus De Sanct. iâ— vâ—c p. 〈◊〉 who therefore is most like to be the Father of this spurious passage Secondly amongst spurious and doubtful writings We may reckon the Oration upon Cyprian fasly ascribed to Gregory Nazianzen where S. Justina is brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e Entreating that the Virgin Mary would defend her against Câ—â—â—an who being then a Pagan endeavoured by Mâ—gical inchantments to attempt her chastity but finding his attempts all frustrate was by that means converted to the Christian Faith and was that famous Bishop of Carthage whose memory was precious through the Christian World Whereas 1. It is certain St. Cyprian was never in his life a Sorcerer Pag. 1. for Pontius his Deacon who hath writ his life assures us that whilst he was a Heathen he was addicted to good arts and such as tended to the benefit of the World which sure no Christian would affirm of a ' Magician 2. Whereas this fable ascribeth his conversion to Justina or the experience of his vain attempts upon her This Pontius wholly omits that Fable and doth assure us that he was converted by * Erat sane illi etam de nebis contubern um viri justi laud ibilis Memoriae Cecilii aetatetune honore Presbyteri qui eum ad agnitionâ—m verae divinitaâ—is a saeculari errore correxerat P. 2. Cecilius a Carthaginian Presbyter 3. †Explosâ fabula