for them either in the Sacrifices of the Altar or of praier or almes-deedes Though yet they profit not euerie one they are made for but those alone who obtaine in their life time that they may profit them De Haeresibus haer 53. The Aerians tooke their names for à certaine Aerius who being Priest was said to be troubled he could not be made Bishop and falling into the Arrians heresie added some of his owne tenets affirming that it was not lawfull to pray or offer Sacrifice for the Dead De cura pro mortuis c. 1. In the bookes of the Machabees we reade that a sacrifice was offered for the dead Howbeit though it were not at all read in the ancient Scriptures the authoritie of the vniuersall Church which is euident in point of this custome is uo small matter where the commendation of the dead hath its proper place in the prayers of the priest which are powred out to God at his Altar Here you will marke two things The first is that saint Augustine esteemed the Machabees to be Scripture since he argues for Purgatorie from it and indeed he confirmes the same both in his seconde booke of Christian Doctrine the eight Chapter and also in his 18. booke of the Cittie of God 36. Chap. in these words The bookes to witt two of the Machabees are held to be Canonicall not by the Iewes but by the Church The seconde that though there were no scripture for it yet ought the authoritie of the vniuersall Church to preuayle at it doth in many other things of greater cō sesequence Witnesse the said Saint in diuers passages which both the Catholike and Protestant doe admitt of For first Epist fundamen moued by the authoritie of the Church we beleeue the Gospell it selfe which without it we should not beleeue I would not saith he beleeue the Gospell vnlesse the authoritie of the Catholike Church did moue me to it Secondly we beleeue many things which are not in the Scripture as that the sonne is consubstantiall with the Father It is not found written in holy writt saith he and yet that it is said is defended in the assertion of faith That the Father is vnbegotten We read not in those bookes the scriptures that the Father is vnbegotten Epist 174. and yet we make good that we ought to say so in the same place That the Holy Ghost is to be adored Giue me say you he meanes Maximinus an Arrian some testimonies where the Holy Ghost is adored as though forsooth replyes saint Augustine out of these things which we reade we vnderstoode not also some things which we reade not That it was written when the Apostle saint Paul was baptised no mention being made of the rest of the Apostles It is written when the Apostle saint Paul was baptised and it is not written when the rest of the Apostles were baptised and yet we must vnderstand that they also were baptised Finally that a child which cannot yet speake is said to beleeue and may be baptised Be it farre from me to affirme that children beleeue not c. he beleeues in another who offended in another It is answered dicitur he beleeues and it is of force and he is numbred among the faithfull baptised See what a necessitie is imposed vpon all Christians to haue some other infallible ground besides Scripture to stand vpon both to make good Scripture it selfe to witt that it is the true word of God that there are so many bookes of it and no more that we haue the true sense of it c. and many other maine grounds of Christianitie which you see we dare not denye while yet we can produce no formall scripture for them Now what ground that is let the same Saint Augustine deliuer Saint Cyprian faith he doth admonish vs that we should run backe to the fountaine that is to the Apostolicall Tradition and so bring downe the chanells to our tymes It is the best way l 5. cap 26. contra Donatistas and to be done without doubt And againe it is manifest that in a thing doubtfull the authoritie of the Catholike Church confirmed by the order of Bishops succeeding one another and the consent of people Ex libro cōtra Manichaos Dist 11.6 Palam from the verie foundation of the seas of the Apostles till this present tyme is of force to faith valet ad fidem And to know which is an Apostolicall Tradition which not De Bap. con Don. l. 4. c. 24. and l. 2. c 7. and Epist 118. c. 1. the same saint Augustine leaues vs another Rule thrice ouer for fayling What the VNIVERSALL CHVRCH holds and is not yet established in Councells but is alwayes obserued is most rightly beleeued to haue bene deliuered by no other then by Apostolicall authoritie Whence he concludes that it is a most insolent madnesse to dispute whether that ought to be done which the whole Church frequents all ouer the world But the whole Church all ouer the world in the yeare 1517. frequented as all our aduersaries confesse and condemne in vs an vnblouddy sacrifice prayer almes c. for the dead that they might be freed from their sinnes c. therfore it was following saint Augustins phrase and is a most insolent madnesse to deny it In conclusion either hath the proposition and practice of the VNIVERSALL CHVRCH auhoritie to conuince the beleife of a thing not otherwise written yea or no If not It were but meete that the simpler sorte should be instructed clearely and fairely vpon what infallible warranty they beleeue these ensuing points which they meete not with in their Bible 1. That Christians haue indeed the whole reuealed word of God 2. That it is contayned in so many bookes neither more nor fewer 3. That the Epistle to the Hebrewes is a part of it how euer it was some tymes doubted of 4. That there is a certaine number of Sacraments c. as aboue out of saint Augustine BVt if you graunt me that the vniversall Church hath such an infallible authoritie and that vpon it you depend for the certaintie of the precedent articles I may say with S. Augustine you obserue by this of what importance the authoritie of the Cathol Church is but you must also answer me why Catholikes may not with equall confidence depend vpon the same authoritie in point of assurance of purgatorie I am not able to discouer a disparitie or apprehend how being held credible in the deliuerie of those she should not also be credible in this since both are equally proposed both relye vpon the same veracitie or credit Be pleased to ponder this part well and afford the world a cleare and satisfactorie answer The grounds of Christianitie seeme to me to be shaken if the Churches veracitie herein beviolated and great pittie it were that the animositie to make good our priuate opinions should betray Gods knowen truthes An erring Disputant saith saint Augustine is
his 9. and tenth booke of the citie of God all ouer and he will plainely discouer to what he there alludes to witt to the opinions of Trismegistus the Platoniques and after them it may be to the Symoneans who were sicke of the same disease as saith Tertullian in these tearmes The discipline of the Magicalart of the Symoneans ser uing the Angels is counted among the idolatries Who held that men were to goe to the supreme God by the lesser Gods or Angells hauing first vsed holy purifications or purgations As l. 10. c. 9. speaking against Porphyrius a Platonique For Forphyrius doth promise a certaine purgation as it were of the soule by him called Theurgia yet he doth it with a certaine hesitation and as one would say with a blushing kind of disputation and denyes that any by this Art is helped to returne to God so that one may discouer him wauering betwixt the vice of sacrilegious curiositie and a Philosophicall profession now putting one opinton now another For now he warnes vs to beware of this Art as deceiptfull and dangerous in the deed doing and prohibited by the law And soone after as giuing way to such as prayse it affirmes it conducible to the cleansing a part of the soule not the intellectuall part wherein the Truth of intelligible things which haue no corporeall similitudes are discouered but the spirituall part capable of corporeall images or resemblances for this part saith he is adapted and fitted by certaine Theurgicall consecrations which are called Teletae to the receipt of spirits and Angels wherby to see the Gods And ibid. ch 16. wheras therfore some Angells doe excite men to worship this one God and some againe excite them by working wonders to honor themselues with soueraigne worship Latriâ and so too that those forbid that these should be worshipped let the Platonique say to whom we should rather giue credit yea let what Philosophers soeuer say let the Theurgi or rather the Perurgi c. Nay lastly let euen men say if there be yet any sense of humane nature wherby they are created reasonable creatures in any measure left in them whether we ought rather to sacrifice to those Gods or Angells who command that sacrifice should be offered to them or to him alone to whom these command it who forbidd that sacrifice be offered either to themselues or to those others The 9. booke of the Cittie LEast any should East any should thinks he ought to follow them as good Daemones Angells by whose meanes or mediation as it were while he doth desire and studiously en deauour to be reconciled to the Gods which euery one beleeuees to be good c. he may wander far from the true God But that which I most admire is that you Mr. Cos. whom reports haue alwayes deliuered to vs for a learned moderate and ingenuous man should picke out such abstruse passages which being well looked into make nothing at all for you and endeauour amidst such darknes to wrest your will from a Father by forceing him to speake against what he hath dogmatically and clearly deliuered in so many other passages which you might with as much facilitie haue met withall as In the II. booke of the Cittie of God Chap. 31. BVt the holy Angels after whose societie and companie we grone in this most perilous pilgrimage as they haue an eternall permanencic so haue they a facilitie in knowing We are aâ—â—â—sted by them and a felicitie in reposing for without difficultie they helpe vs because they labour not in their spirituall pure and free motions Epistle 121. chap. 9. OR happily let them to witt our prayers be knowen to the Angels who are with God that in what manner they are to offer them to God and what counsell they are to vse therm Tâ—â—y offer our praters to God And what by his comand to witt Gods they know ought to be fulfilled c. they may bring vnto vs either openly or couertly for the Angel said to the man Tobic And now when thou and Sara didst pray I offered your prayer in the sight of Gods claritie In his 6. Chap. of his Annotations vpon Iob. HAue mercy on me haue mercy on me o friends heseemes to Welairfully pray to them bescech the Angels that they would become intercessours for him or at least the Saints that they would pray for a penitent The Cittie of God the 22. booke Chap. 8. I Had begun to dispute more diligently of the whole cause and behold while I disputed other voyces of new gratulations are heard froÌ„ the Martyrs shrine The publique practise of praying at the shrines of the Martyrs My Auditours turned and began to run that way for she to witt Palladia Pauls Sister as soone as the was downe the staires where she had stood she was gone to pray to the holy Martyr ad sanctum Martyrem orare to pray to the Martyr or at the shrine of the Martyr to witt S. Stephen as is plaine by these words following What was in the hearts of those that exulted but the faith of Christ for which Stephens bloud was powred out who as soone as she had touched the rayles falling as it were downe into a sleepe she rose sound A mirucle Wrought in S Augugustins sight While therfore we made inquirie what had befallen which had caused that ioyfull noyse they brought her sound into that part of the Church where we were froÌ„ the place where the Martyr lay Then both men and women made so great an admiting noyse that the bruite continuing with teares seemed to find no periode She was lead to that place where a litle before she had stood trembling c. The 7. booke and 1. Chap. against the Donatists LEt him S. Syprian of whom he spake helpe vs by his prayers in the mortalitie of this flesh A saint prayd to in particular as persons labouring in a darke cloude c. Vpon Psalme the 83. ALl the Martyrs which are with him Christ doe intercede for vs The Saints interceede for vs. Their intercessions are not ended saue with the end of our sobbings The 1. Sermon on the feast of S. Stephen SAint Stephen was heard that by his prayers Sauls sinne might be blotted out We counselled to pray to S. Stephen Let vs therfore coÌ„mend our selues to his prayers For much more is he now heard for those that pray rightly to him In Psalm 88. Sermon 2. LEt vs celebrate the birthdayes of Saints with sobrietie Their birth-dayes celebrated that we may imitate them who went before vs and let them reioyce in vs who pray for vs that the blessing of our Lord may for euer remayne with vs. In the Citie of God 10. booke the 12. chap. When his Angels doe heare The Angels heare vs. he God doth heare in them as in his true temple not made by the hands of men Against Faustus the 20. booke the Chap. 21. CHristiaÌ„ people doe
what he meanes not and what the subiect doth not â—â—acte as shall be showne by the context and the scope of the Authour In the interim take his words as they lye For neuer would any pray to receiue any thing of God and the Angels or of any created things nor did any conceiue this forme of words GOD AND THE ANGELS GIVE it THEE but contrarily of the Father and the sonne for their vnitie and vniforme reason of giuing Nor doth the Cathol Church vse any such forme of prayer as ioyning the Angells with God by reason of their vnitie and vniforme reason of giuing which is the holy Fathers sense Which that it may plainely appeare to be so indeed let vs onely reflect against whom he speakes and what argument he vseth He is here disputing against the Arrians vpon this passage of S. Iohn Ego Pater vnum sumus The Arrians would haue that place to be vnderstood of one in will S. Athanas of one in substance and thus he argues a litle before the place in question If saith he for that reason to witt because they will and nill the same the Father and the sonne were to be held to be the same thing and by that meanes the Word were esteemed to be like the Father then were it necessarie too that Angels and other things more excellent then wee the Principalities Powers Thrones Dominations and the rest which appeare in heauen the sun moone and starrs should be so esteemed the sonnes of God as Christ is his sonne and this speech also should be pronounced of them they and the Father are one sith what God wills they also will Which if it were true they also would be admitted into the same power of giuing with the soÌ„ne but that is false therfore and that too which preceeded That that is false he goes on prouing out of S. Paul grace and peace be to you from God our F. and from Iesus Christ c. admitting none of the creatures into his fellowship in the power of giuing ratione in that behalfe or respect Now saith he the verie manner of giuing doth conuince the vnitie of the Father and the sonne for neuer doth any pray to receaue any thing in this forme of words God and the Angells giue me such a thing as we say God the father and the soÌ„ne giue me c. with S. Paul 〈◊〉 that this passage doth not at all speaake of prayer to Angels in the sense we defend it in that is as they make intercession to God for vs in qualitie of faithfull seruants of his as being his creatures infinitely inferiour to him c. not by reason of their vnitie with him and vniforme power of giuing as aboue which alone is the sense reiected by S. Athanasius not the honour and prayer to the Angels and Saints which was the practise of that Age as may partly appeare by these few passages In a Sermon of our Blessed Lady towards the end which is among his workes and verie ancient if not his owne ANd now giue eare ô thou daughter of Dauid and Abraham and incline thine eares to our prayers forgett not thy people nor vs who are of thy familie and of thy Fathers house Againe in the same place Where vpon all the rich among the people pray to thee as being enriched with these goods and spirituall contemplations We cry vnto thee be myndfull of vs Most holy Virgin c. A litle after We exalte thee with shrill and resounding voyces saying I salute thee Lady full of grace our Lord is with thee make intercession for vs ô Mistresse Lady Queene and Mother of God And the same is made good more fully by the Fathers of the same Age. First by S. Hilarie The Angels of the litle ones are ouer the prayers of the faithfull In MattheuÌ„ 18. And againe The Angels doe dayly offer vp to God the prayers of those which are saued through Christ S. Ephraem O my most clement God haue mercy on thy creature In fine orationis de laudibus sanctae Dei matris by the intercession of the mother of God alwayes a Virgin and of the Hostes of Heauenly spirits and companies of Angels of Cherubim Seraphim Prophets Martyrs c. S. Basile By the intercession of the Holy Mother of God and all these who haue foreâ—â— glorifyed thee Basil in his Liturgie sanctifie our soules and bodies and grant that we may serue thee in sanctitie all the dayes of our life Againe Who is in tribulation flies to the fortie Martyrs In Homilia in 40. Martyres prope finem such as are in prosperitie betake themselues to them too the one to be deliuered from his affliction the other to be continued in his prosperous condition This good woman is heard to pray for children and to sue for a safe returne to her husband abroade and for his health while he is infirme S. Gregorie Nyssene He to witt Meletius deceased makes intercession for vs and for the sinnes of the people In oratione De obitu Meletij Episcopi Againe We stand in need of many benefits interceede In oratione de Theodoro Martyre and make earnest entreatie for our countrie to our common king and Lord. Againe As a soldier pray for vs as a Martyr vse the libertie of speech for thy fellow seruants c. Begge for peace that these publike assemblies may not be interrupted IbideÌ„ paulo post least the cruell and wicked Barbarian may rage and make violence against the temples and Altars least the profane and impious tread â—â—ly things vnder their feete for euen we who are conserued fafe and sound aseribe that benefit to thee and petition for safe guarde and securitie for the tyme to come c. S. Gregorie Nazianzene But thou ô sacred and dinine man looke downe vpon vs from aboue In fine orationis in lâ—â—dâ—m S. Basilij and either stoppe the sting of the flesh which God hath giuen vs for our exercise or preuayle that we may endure it with courage c. Saint Ambrose also followed in in this age and gaue restimonie to this Truth as you will see in my answer to the ensuing obiection COSENS S Ambrose in 1. cap. ad Rom. THey that neglect to come vnto God himselfe and goe to him by others vse to make this miserable excuse that by the helpe of others they can come to God as by the helpe of noble men they can come to the king Goe to It is treason to take the honour or Maiestie of a king and to giue it to a Lord. And doe these men thinke to escape if they giue the honour of God to a creature and worship it For therfore doe men goe to a king by great and noble personages because the king is no more then a man himselfe But to come to God who knowes euery thing and to procure his fauour there is no such need of a helper or suffragator For
haueing bene primarily instituted to signifie the voyce which the Citizens of Rome gaue in the election of any Magistrate or in the resolution of any other importÌ„at affaire of the CoÌ„mon wealth put to the peoples deliberation Whence we are wont to say that Bishops onely haue right of suffrage or deliberatiue voyces in the Councells c. Hence such towards the Emperours as had the credit to giue their voyces aduice or opinion touching the capacities or incapacities of persons pretending preferments were called suffragators that is informers helping to supplie the Emperours want of knowledge of the merits or demerits of particular persons ayming to beare office in the common wealth And such suffragators saith the Authour and we with him God needs none sith as is said in the same place For be knowes all mens merits from whom nothing lyes hid and so needs not any to informe him of the worth and abilities of his subiects as the Emperours needed the aduice of the Tribunes or Gouernours of Prouinces of the sufficiencie of persons within their precincts and was inabled therby to discerne who were fitt to be imployed Now that it is not a meere imagination of myne for the clearing of this place but a certaine trueth that it was conceaued by some heathen Philosophers that the greater God or Gods stood in need of aduice from the lesser Gods Angels or deuils let S. Aug. speake Cittie of God l 8. c. 28. Some heatheÌ„ Philosophers thinke saith he that the celestiall Gods who haue care of humane affaires would not know what men doe if the deuils of the ayre did not announce it to them because heauen is farre distant from earth and suspended on high In his bookâ— de Mundo wheras the ayre is contiguous or toucheth to Heauen and earth And Aristotle seemes to say no lesse where he compares God with the great king of Persia c. S. Chrysostome Hom. de Profectu Euang. Cos. We are more preualent with God when we pray to him by our selues then when others pray for vs You haue no need of a Patron with God Car. Here are two things affirmed and both true being well vnderstood and make nothing at all against vs The first that a man is more preualent praying alone for him selfe theÌ„ wheÌ„ others pray for him That is it is a surer way to be heard for a man to pray for himselfe then onely to depend vpon another mans prayers he not praying himselfe The second That a man hath no need of a Patron with â—â—od Absolutely as that God would not heare him without a Patron I grantâ—â— And what is this against a Catholike And thus or to this effect must as well the D. as we interpret him vnlesse we will haue him to make head against common sense S. Paul and himselfe where he speakes and that more plainly of the intercession of Saints for here indeed despeakes not of it at all vnlesse in coÌ„sequence and therfore this is not the fittest place to decide a controuersie That he Should oppose common sense it is euident because at least if anothers prayers helpe not no reason can be suggested why they should hurt and therfore we should be more preualent praying alone That he should contradict S. Pauls counsell is no lesse manifest who in the 5. Thess 25. verse saith Brethren pray for vs. Heb. 13. ver 18. Pray for vs and the 5. of S. lames ver 16. Pray for one another that you may be saued And that he should quarrell with himselfe is as cleare if we reade what he saith in his 28. Homilie to the people of Antioche touching the intercession of the Angels in the tyme of the Sacrifice The Angels doe then in lieu of olie branches propose the verie body of our Lord pray for mankind as though they should say We pray ô Lord for these whom thou hast loued in so large measure that for their loue thou incurredst death and gauest vp thy spirit vpon the Crosse we beseech thee for these for whom thou freely gauest thy blood we pray to thee for those for whom thou diddest Sacrifice this body Giue therfore this flood of eloquence leaue to speake for himselfe and he will sweepe away all hints for cauills to catch hold on If we be negligent saith he and slouthfull we cannot be saued euen by the merits of others c. But these things we say not to deny that one may pray to the Saints for sinners In Math. Hom. 8. but least we our selues might fall into slouth and idlenes and leaue the care of our owne affaires to others while we our selues sleepe Againe The prayers and supplications of Saints haue force for vs in Matt. Hom 5. yea and that most great Marry then it is when we our selues too demande the same thing by Pennance Againe Wherfore let vs frequently visite them le ts touch their shrines and with great faith embrace their reliques to the end we may receiue some benediction for as soldiers shew the wounds which they receiue in battell to the king speaking with confidence so these bearing their heads which were cutt of Hom. 40. to the people of Antioche and proposing them are able to obtayne of the king of heauen what ere they please S Epiphanius haer 79. Cos. LEt no body worship the Virgin Marie nor any man or woman besides To God is this holines or religion due Car. Let no man worship her as à Goddesse by giuing her soueraigne honour testified by sacrifice I grant it Let no man worship her by ascribing to her inferiour honour I deny it And that both the parts of this distinction is saint Epiphan not my ne and consequently that it was his true sense is euident to any who will please to looke vpon the place For first the title is against the Collyridians womeÌ„ who sacrificed a loafe a bunne or cake whence they take their name to our B. Lady and the whole discourse is spent vpon the same subiect all through distinguishing betwixt soueraigne worship expressed by adoration and subordinate worship by the word honour As let Marie be honored but let the Father Sonne and holy Gh. be adored And againe Though Marie be most beautifull holy and bonored yet not so farre forth as to be adored In fine he concludes in these words Let Marie be honoured Let Christ be adored fiat fiat Bede in Prouerb Cos. We ought to inuocate that is by prayer to call vpon none for helpe but God alone Car. The answer is easie adde onely two litle monosyllables which you haue left out to witt in nos into vs and leaue out as many for helpe and read We ought to inuocate that is by prayer to call into vs none but God alone and you will perceiue the difficultie insensibly and without force vanished away For the rest if you desire indeed to know S. Bedes sense vpon this subiect be pleased to read him vpoÌ„ the 4th of S.
Luke where writing vpon these words It is written thou shalt adore the Lord thy God and serue him alone he speakes both exactly and amply with all some saith he peraduenture will demand how these two be reconciled together to wit what is here commanded to sErue God alone and that of the Apostle scrue one another mutually out of Charitie But this findes an easie solution out of the originall Greeke text whence the Scripture was translated where the seruice is named in two different manners bearing withall a diuers signification for it is called both Latria and Dulia true it is that Dulia is taken for a common seruice that is à seruice which of its owne nature is indifferently exhibited to God or any other thing whatsoeuer Whence also we haue the word seruant which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latria contrarily is taken for that seruice alone which belongs to the worship of the Diuinitie which is communicable to noe creature at all Wherevpon they are pronounced Idolaters who offer vowes prayers and Sacrifices to Idols which they owe to God alone Wherfore we are commanded to serue one another through Charitie which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we are commanded to serue God alone with that worship which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe Let vs alwayes serue such a Queene who forsakes them not who hope in her Iesus Christ being pleased in and hearing the prayers of the Saints doth much more heare his mother when she prayes for sinners In one of his Sermons of our Blessed Lady in his 7. Tome Againe Let vs demand for vs the frequent intercessions of the Saints be they Angels or men to the mercy of our gracious Creatour Vpon the Cant. l. 4. c. 24. Againe Let vs pray to all the Saints to make intercession for vs to God In a Serm. vpon the great Litanics Tome 7. Hauing now giuen full satisfaction as I presume to any impartiall reader not onely that all these specious passages alleadged out of the Holy Fathers against vs conclude nothing at all many of them being manifestly corrupted others forced others mistaken but contrarily hauing euidently made good by positiue and plaine allegations out of the said Fathers others I would not in this short discourse though with great facilitie I could haue alleadged that they are wholly for vs I will passe on to another of his assertions spoken and put downe vnder his hand with an admirable confidence against Purgatorie in these tearmes OF PVRGATORIE Cos. THAT none of the Greeke Fathers holds Purgatorie in the sense in which the Councell of Trent holds it Car. I beleeue Mr. Cosens were you obliged to make alwayes good the propositions which vpon all occasions you aduance with such an absolute boldnes and in such a generalitie as this is now asseuered you would fall as farre short in your proofes as you ouerlash in your positions The Councell of Trent consisted if we should euen abstract from the assistance of the holy Ghost which I dare not thinke was wanting not haue I any reason for it no more then for the first foure Generall Councels that assistance being promised to the Church in generall in what tyme or place soeuer that the spirit of trueths hall be with you for euer in aeternum S. Iohn cap 14. And shall teach you all trueth ibid cap. 16. of such a companie of learned and pious Prelates and other Ecclesiasticall persons as it ought in common sense to be exeÌ„pted from the rash censure of euery single opponeÌ„t whilest it is generally admitted in all matters of Faith by all the symbolicall Church spread ouer all the world and in communitie with the Church of Rome and was reiected by none saue onely by a diminutiue part of the least part of the world Europe which actually then made a schisme from it which was then confessedly the onely visible Church of Christ Howbeit for euery ones satisfaction we will heare what the greeke Fathers haue saâ—d vpon this subiect S. Denis And then the diuine Prelate drawing neere Ecclesiast Hier. c. 7. he finisheth his holy prayer ouer the deceased and after the prayer the same Prelate salutes him and withall all the assistants euery one in their ranke This prayer petitions the diuine mercy to pardon all the sinnes which the deceased had committed through humane frailitie and that he would place them in light and in the Land of the liuing and in the bosome of Abraham Isaac and Iacob in the place where forrow sadnes and wailling is banished c. Origene l. 8. in Rom. 11. He alone to whom the Father hath giuen all iudgement is able to know for how long a tyme or what ages sinners may be tormented in this purgation which is made by fire Euseb Alexandrinus Memento c. Hem. de Dominica Be myndfull in the oblation or as we now say put them into your Memento of your parents and brethren who are already departed this life for by this meanes you procure great rest to the dead Accomplish thy prayers S. Zenon Serm. de Resur extat to 2. â— b. PP By her he speakes of a widow lamenting the death of her husband profane wailing she interrupted the diuine solemnities wherin the Priests were accustomed to commend the deceased to God Eusebius Caesariensis In vita Constan l. 4 cap. 71. A great multitude of people together with the Priests not without teares and truly with great expression of sorrow powred out prayers to God for the soule of the Emperour c. Athanasius Quaestione 34. Why then doe euen the soules of sinners perceiue any benefit when assemblies are made for them exhibitions of good workes and oblations If they did participate no benefit therby there would be no commemoration made in the care taken and in their funeralls But as the vine doth flourish abroad in the fields and the wine shut vp in the vessell resents its odour and flourisheth together with it so we vnderstand that the soules of sinners doe partake some benefit by the vnbloudie sacrifice and good workes done for them as our God alone doth order and command who hath power ouer the liuing and the dead OBSERVATION Behold the soules of sinners haue benefit by the vnbloudie sacrifice and good workes done for them Cyrillus Hierâ—â—ol Catechesi Myâ—ag 5 And then as soone as that spirituall sacrifice and that vnbloudie worship ouer that propiiiatorie hostâ— propitiationis Hostia is performed we beseech God for the coÌ„mon peace of the Churches for the quiet of the world forkings for soldiers And then we make mention of such as dyed before vs. First of the Patriarches Prophets Apostles Martyrs that God by their prayers would receiue ours Then for the deceased Fathers and Bishops Finally we pray for all those who dyed from amongst vs beleeuing that it is a great helpe to their soules for whom the obsecration or prayer of that holy and
were yet cloathed with a fleshly garment The seconde in these Further we offer vnto thee this reasonable obseruance for the faithfull departed for our brethren and sisters by the interuention of the Patriarkes Prophets Apostles Martyrs Confessours and all the Saints Againe Remember ô Lord as being good thy seruants and pardon what euer they trespassed in their life OBSERVATION Loe a Memento Domine pronounced aloude Prayer made for the dead that they might be deliuered from darknes tribulation and sorrow pardoned what in this life they might haue offended oblation made for them The intercessions of the Patriarkes Prophets Apostles c. employed Iudge whether it is the Catholike or Protostant practice which is here expressed and whether of these doeth more emulate the primitiue customes of their forefathers By these more then sufficient testimonies of the Greeke Fathers in their writings Councell Liturgies c. it is most manifest that it was and is the practice of the Greeke Church to offer Sacrifice to giue Almes to pray for the soules departed that their sinnes might be pardoned and they deliuered from their purging paynes their purging fire wherby what is vicious and corrupt might be purged It rests onely that we shew that it is in the sense in which the Councell of Trent holds it which is that which Mr. Cosens denies Heare the Councell of Trent Whereas the Catholike Church instructed by the holy Ghost Sess 25. by holy Writt and the ancient Tradition of Fathers hath taught in holy Councells and lastly in this vniuersall Synode that there is a Purgatorie and that the soules there detayned are helped by the suffrages of the faithfull but especially by the Sacrifice of the acceptable Altar the holy Synode commands the Bishops to vse a diligent endeauour that the wholsome doctrine of Purgatorie deliuered by the holy Fathers and Councells be beleeued held taught and preached euery where by the Faithfull of Christ Againe If any affirme that after the receipt of iustifying grace the fault is so remitted and the guilt of eternall paines so blotted out to any penitent sinner Sess 6. can 30. that there remaynes no guilt of tempor all punishment to be payed either in this life or the next in Purgatorie before we can get entrie into the kingdome of heauen let him be accursed What I pray is here which sounds not the verie same beares not the same sense with the precedent passages of the Greeke Fathers The Councell of Trent saith There is a Purgaterie The Grecian Fathers say A Furnace of purging fire The Councell of Trent affirmes that the Catholique Church instructed by the Holy Gh. c. was taught this doctrine by holy Scripture and the ancient Tradition of Fathers The Grecian Fath. The holy Ghost disposed all these things They were not rashly inuented They were not established in vaine by the Apostolicall lawes The Councell of Trent auerres That the soules there detayned to witt in Purgatorie are helped by the suffrages of the faithfull especially by the Sacrifice of the Altar The Grecian Fath. That the soules of sinners partake some benefit by the vnbloudie Sacrifice and good workes done for them That they prayed for all those who dyed from among them beleeuing that it is a great helpe to their soules for whom the obsecration of the holy and dreadfull Sacrifice which is put vpon the Altar is offered and the price of our Redemption is put downe That Oblations Prayers Almes are not made in vaine for the dead The Priest prayes that the deceased may find his Iudge more propitious That God would become propitious to the sinnes not onely of the liuing but also of the dead That it is an vndoubted custome in the Catholike and Apostolicall Church The Councell of Trent commands That the wholsome doctrine of Purgatorie should be beleeued held taught preached c. The Grecian Fath. beleeue hold teach and preach it The Councell of Trent accurses such as deny that after we haue receiued iustifying grace there remaynes any guilt of tempor all punishment either to be payed in this life or in the next in Purgatorie c. The Grecian Fath. affirme that such as are in purging paynes are helped to be freed from them by the suffrages of the faithfull yet liuing to witt by the Sacrifices of Masses prayers almes and other workes of pietie That the sinners which dye are not alwayes sent to hell That the oblations and distributions which are performed for the dead doc not à litle conduce euen to such as dyed in great sinnes Was there euer or euen could there euer be imagined a greater and sweeter harmonie vpon any point of doctrine betwixt the East and the west the Greeke and the Latine Church Is ouum ouo similius Is it not then a boldnes without the warrantie of all reason to affirme the contrarie point blank to witt forsooth that they held it not in the sense the Councell of Trent held it Did they at least hold it in the sense it is held by the Prot. Church of England in her 39. Articles Where she saith The Romish doctrine concerning Purgatorie c. is a fond thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the word of God Obserue the contrariety betwixt the Greeke and English Protestant Church Origene Sinners are tormented in a purgation made by fire The Prot. Church of England It is a fond thing Article 22. Eusebius Alexand. By the meanes of prayers great rest is procured to the dead The Prot. Church of England It is a thing vainely inuented Art 22. S. Athanasius The soules of sinners haue benefit by the vnbloudie Sacrifice and good workes done for them The Prot. Church of Eng. The Sacrifices of Masses in the which it was comonly said Art 31. that the Priests did offer Christ for the quicke and the dead to haue remission of payne or guilt were blasphemous fables and dangerous deceipts Cyrillus Hier. A dreadfull Sacrifice put vpon the Altar and offered for our sinnes The Prot. Church of Eng. Blasphemous fables dangerous deceipts Cyrillus Hier. He beleeued that it to witt prayer for the dead was a great helpe to their soules The Prot. Art 22. Church of Eng. A fond thing vainely inuented S. Greg. Nyssenus Expiation after death by purging fire The Prot. Church of Eng. There is no other satisfaction for sinne but that alone Art 31. to witt the bloudie oblation finished once vpon the Crosse S. Chrysostome A Doctrine of the diuine mercy The Prot. Church of Eng. A fond thing Art 22. S. Chrys A thing not rashly inuented The Prot. Church of Eng. A thing Vainely inuented S. Chrys Disposed by the Holy Ghost The Prot. Art 31. Church of Eng. A dangerous deceipt S. Chrys An Apostolicall Constitution that memorie should be made of the soules departed in the diuine mysteries The Prot. Church of Eng. Art 22. Grounded vpon no warranty of Scripture
Againe vpon the 37. Psalme They would be secure c. not onlie from that eternall fire which shall torment the wicked for euer but also from that too wich shall purge emendabit those who shall be safe by fire And a little aster That fire shall be more grieuous then any thing a man can suffer in this life Now we haue found in the Fathers formall tearmes not in our owne forced consequences which were not in question Prayer made at the Altar Sacrisice for the Dead yea and Fire too wherein their soules are tormented and yet some will not be satisfied but will haue that fire to be vnderstood of the Fire of Conflagration at the day of Doome Let vs therefore yet heare saint Augustine wipe awaie this scruple De Ciu. Dei l. 21. c. 23. Paines suffered before the day of Iudgement And it is manifest that such are purged by temporall paines which their spirits suffer before the day of iudgement Againe in the same booke chap. 13. Some suffer temporall paines in this life onlie others after death some both now and then yet before that most seuere and last Iudgement And the same againe the 21 booke chapter the first So that now out of S. Augustine we haue found Prayer Memorie at the Altar Sacrifice Fire which is temporall and that too punishing the spirit or ghost of the dead euen before the day of Generall Conslagration at the day of Doome To thinke to answer all that hath benesaid by opposing some few obscure places cull'd out of the same Father and so were it possible to force him to contradict himselfe were in my iudgment but verie bad payment For first this is not to produce euidences but doubts not to cleare but to obscure difficulties and consequently ought to haue no force at all to thrust a man out of his possession Possideo quia possideo still dasheth such weake opposition vpon the head Secondly it is but a poore shift to make a Father seeme to stand up against himselfe to the end he may stand with them Thirdly it is to treate a holy Father vnworthily to endeauour to draw his sense from his words In his booke de Doctrina Christiana against his owne rule and the Rule of Reason which is that clearer places should illustrate obscure places not that obscure places should be industriously employed to clowde cleare places That is but to put out the light to see better or rather to hate and flye the light least it might lay them naked and they be discouered by it The worst of arguments was wōt to be to ayme to proue an obscure thing by a thing more obscure and yet it is farre worse to darken a cleare thing by an obscure and yet forsooth thinke to haue so preposterous a proceeding passe for an argument Our proceeding is not such our Catholike custome is to pray for to make Commemoration of to Sacrifice at the Altar for the soules departed that they may be releeued or freed from their paines which are caused by fire before the day of iudgement And we bring in our iudge saint Augustine to whom we haue both appealed pronouncing sentence for vs in tearmes in the verie same wordes the Church doth beleeue and practise it We doe not make his sentence for him but take from him such as he pleaseth to deliuer it We vse no violence to him to make him speake what we please but we are well pleased with what he speakes we goe not about to surprise him and wrest a word from him and then force it to our purpose which was spoken only by the bye while he was treating vpon another subiect But wee take his iudgement from places where on sett purpose he is handling that subiect which is in question betwixt vs. In fine wee take it not from one or a fewe which is another Rule of reason to vnderstand a fewe places by many places but from abundance of places all cleare and consonant and to the life expressing the present practice of the Catholike Church Heare him againe and againe in these ensuing passages which I will here promiscuously putt downe as they shall occurre omitting yet a manie more S. Aug. de Ciu. Dei l. 21. c. 16. He speakes of Children soone after their infancie and saies If he haue receiued the Sacraments of our Mediatour though he end his life euen in these yeares that is being translated out of the power of darknes into the kingdome of Christ he is not only not prepared for paines eternall but shall not euen suffer anie purging torments after this life De Ciu. Dei l. 21. c. 24. The prayer of the Church or of certaine pious people are heard for those who being regenerated in Christ neither ledd se verie ill a life in this mortalitie as they should be iudged vnworthie of such mercie nor yet so verie well as that they should be found not to neede such mercie De verb. Apost Ser. 32. It is not to be doubted but the Dead are helped by the prayers of the holy Church and the sauing Sacrifice and almes which are employed for their soules that our Lord may deale more mercifully with them then their sinnes deserued for the Vniuersall Church obserues this deliuered by their forefathers that prayers should be made for those who died in the communion of the bodie and bloud of Christ when at the Sacrifice they are remembred in their place and memorie is made that it is offered euen for them too And againe in the same place But let them employ these things to witt Oblations Prayers and guifts or Almes-deeds which helpe the soules departed more obseruantly instanly and abundantly for them to witt the dead Enchir. c. 110. It ought not to be denied that the soules of the dead are releeued by the pietie of their suruiuing friends when the Sacrifice of our Mediatour is offered for them or almes are giuen in the Church And againe in the same place When therefore the sacrifices either of the altar or what almes-deedes soeuer are offered for all the dead which are baptised they are thankesguings for such as are verie good they are propitations for those who are not verie euill and though to such as are verie euill they be no helpes to the dead yet are they some kind of comforts to the liuing De verbis Apostoli Serm. 17. Therefore doth ecclesiasticall discipline obserue that which the faithfull know when the Martyrs in that place are recited at the Altar of God where we pray not for them the Martyrs but we pray for the rest of the departed whereof commemoration is made For it is an iniurie to pray for a martyr to whose prayers we our-selues ought to be commended De cura pro mortuis Cap. 18. Which being so let vs not esteeme that the dead haue anie aduantage by being buried in this or that part of the Church whereof he had spoken saue only by the solemne supplications which we make
celebrate together the Memories of Martyrs with a religious solemnitie Religious worship both to excite imitation Sacrifice to be made fellow partners in their merits and to be helped by their prayers yet so as we offer sacrifice to none of the Martyrs but to the verie God of Martyrs Altars though we erect Altars in the Memories of Martyrs c. If then saint Augustins mynde be made good by so many and so manifest places To what end should the D. come yet coldly dropping another seeming place out of the said saint or to what purpose should I answere it Howbeit lets yet heare him speake for euery ones full satisfaction S. Augustin l. 2. contra Ep. Parm. chap. 8. Cos. IF the Apostle had said you shall haue one for your Aduocate and I will pray the Father for your sinnes what good or faithfull Christian would haue endured it or accompted him one of Christs Apostles and not rather haue looked vpon him as vpon an Antichrist Car. I answer first that by Aduocate which is indeed in the text Mediatour the D. will either haue S. Augustine after the Apostle to meane the Principall and immediate Mediatour Mediatour which if the Apostle had assumed to himselfe he had iustly bene looked vpon by all good Christians not as an Apostle of Christ but rather as an Antichrist or els the mediate lesse principall and impropre Mediatour which he must meane if he would haue the place to make any thing against a Catholike and to his purpose And such certainly the Apostle both might be and was and yet is farre from incurring the censure of an Antichrist sith S. Iohn was doubtlessy a Bishop and euery Bishop if we beleeue S. Paul Heb. 5. is taken from among men and is ordayned for men in things pertayning to God that he may offer both guifts and sacrifices for sinne which is to be some kind of Mediatour or Aduocate representing their miseries pleading their cause and mediating their reconcilement to God by Christ the onely properly true Mediatour of Redemptiō In this kind of Mediation are the Priests employed saith Ioel c. 2. Betweene the porch and the Altar shall the Priests the Ministers of our Lord weepe and shall say spare ô Lord spare thy people and giue not thyne inheritance into reproach that the heathens should rule ouer them and thus finally concludes S. Aug. in this place doe all Christiā men commend themselues mutually to one anothers prayers So farre is he from speaking against mediating in this second sense or consequently from apprehending that derogatorie to Christ our prime Mediatour I answere secondly that here againe is a whole clause left out whence the clearing of the difficultie was to be demanded to witt As Parmenianus in a certaine place put a Bishop Mediatour betwixt the people and God And how did Parmenianus put Bishops Mediatours c marrie as purifiers and iustifiers of men by their owne vertue and iustice since they the Donatists allowed vertue and effect to the Sacraments and Sacrifice onely according to the qualitie of the Minister or offerer which was indeed to assume to themselues the proper Mediation of Christ Iesus who onely of himselfe is able to appease Gods wrath against sinne as being our principal immediate primarie Mediatour and indeed our onely Mediatour of Redemption who by the right of his owne merits obtaynes grace forvs the others onely by him and by his merits Such a Mediatour it is manifest S. Aug. spake of in this place and such we admitt none but Christ alone who spake against the pride of the Donatists which forsoothe would haue no spott or vice to be amongst them or their fellowes as saith S. Augustine in the chap. immediately before which was a prerogatiue due to Christ alone who was that one and true Mediatour for whō none prayed he prayed for all as saith the said St. in this 8. chap. In fine one of S. Augustines principall designes in this place was to proue against the Donatists that they iniustly separated themselues from the Catholike Church vpon pretence of the wickednes of the Bishops and priests in the Church for dato that it were so indeed yet were that no iust cause of a diuision or schisme since be the Bishops and priests what they will we ought alwayes to be secure of one Mediatour Iesus Christ the iust whom we haue an Aduocate with the Father and he is the propitiation for our sinnes Hence I beleeue the weakest may obserue that it is not fairely done of Mr. Cos. to make vse of the mistaken sense of an obscure passage in an Authour to stagger the vnlettered who are not able to examine him while being examined he beares no shew of difficultie along with him COSENS S Irenaeus against Heresies 2. booke chap. 57. THe Church Catholike doth not inuocate Angels bnt purely calleth vpon God and Christ CARRE Still something is left out most important to the clearing of the difficultie S. Irenaeus his words are these Neither doth it to witt the vniuersall Church doc any thing by Angelicall inuocations nor by incantations nor by any other wicked curiositie these words by incantations nor by any other wicked curiositie are omitted but cleanely purely and manifestly directing prayers to God c. Now what doe these words incantations and wicked curiosities lead vs to but the old heretiques to witt the Symonians the Marcites Meandriās and Carpocratiās against whom he had spoken shewing here that the Catholike Church in working her true miracles did not vse their proceeding in working false ones which they did by the inuocation and superstitious naming of Angels to whom they ascribed the creation of the world by incantations and spells whereby they deluded many especially poore women robbing them of fortunes and honour with the exercise of innumerable villanies as is to be seene in the 9. 20. 22. and and 24. chapters of his first booke but by fasting and prayer performed chastely purely openly and without hope of lucre His words are That vniuerfall Church which is in euery place demanding by fasting and much prayer the spirit os life returned to the dead man who was giuen to the Saints prayers What is here yet I pray against the inuocation of Saints Cos. Origene against Celsus l. 5. ALl prayers are to be sent and offered vp vnto God by our Angel and high Priest who is the Prince and Lord of all Angels Nor will our Religion permitt vs to supplicate or pray to any other whom so euer Car. Answer First your choyce herein is not verie happie if you should make him stand vp alone against all antiquitie ingenous men would not esteeme his word were sufficient caution after his so many errours yea euen in this place where he destroyes Christs Diuinitie making him inferiour to his heauenly Father Howbeit if you admitt his authoritie vpon this matter so doe I and thus I produce him speaking of the Angels in the same place O
Angels receiue man cōuerted from his old errour againe they the Angels holy soules and blessed spirits endeauour saith he to reconcile God to such as shall serue him and pray iointly with vs contra Celsum l. 8. pag. 432. Againe infinite millions of Angels make intercession for maukind Againe who doubts but all the holy Fathers assiste vs with their prayers in Num. c. 32. hom 26. Now make him blow hot and cold with the same breath and speake for you saying all prayers are to be offered to God c. nor will our religion permitt vs to supplicate or pray to any other whomsoeuer Loe you haue made him quarrell with himselfe but what haue you gotten saue onely by contradicting himselfe you haue destroyed the credit of the Authour you depend vpon while you hurt not vs who want not a number of others to relye vpon Were it not better to saue his credit saying with S. Hierome Origene Methodius Euscbius and Apollinaris write against Celsus and Porphyrius Consider with what arguments and with how many gliding problemes they dissolue the things which were wouen by the spirit of the Diuel and because sometymes they are compelled to speake they speake not what they thinke but what they are forced by necessitie to oppose to the Doctrine of the Gentils For saith he not in the same booke that had he discourered that Celsus had by Angells vnderstood true Angells as Gab. Mich. c. he would then according to his abilitie haue said something to the matter by reiecting the word Adoration and the actions of the Adorer that is offerings and Sacrifices and the giuing of the worship of Latria so that it is manifest that he denies not the prayer to the Saints absolutely but onely in the sense in which they held their false Gods were to be prayed to and adored which according to Plato they tearmed Angells and gaue them soueraigne honour as is cleare from S. Aug. in his 10. booke of the Gitty and is partly cited aboue where they are tearmed lesser Gods For saith he of the Angells in the same place though they doe descend c. and offer the prayers of men yet are they not at all so called Gods as that we are commanded to adore them or to worship them with diuine honour And to this we all say so be it contenting our selues to afford them an inferiour honour sortable to seruants which beares no proportion to that soueraigne and diuine honour which we reserue for the Great Master alone Cos. Tertullian in his booke of Prayer chap. 12. THese prayers are vaine and deseruedly farelted which are made without the authoritie and precept of Christ or his Apostles For such prayers be not for religion but superstition Car. Sinceritie is still desired The authours words are still either so indirectly or sparingly put downe that it is impossible they should beare out his sense and make it intelligible to the Reader Tertull. in this place speakes not one word of Prayer to Angels or Saints either in expresse tearmes or can the exigencie or scope of his meaning be wrested to it He speakes onely of certaine friuolous formes which he points out in particular leauing no place to mistake what he meant or obseruations in prayer which he saith rather conduce to superstition then to religion as is saith he the custome of some to put of their cloakes to pray c. Marke his owne words as they lye and then indge what reason you haue to make vse of them Hauing described some manner of praying he goes on saying But sith we haue touched one certaine point or part of an idle obseruation I will not fayle to marke out the rest caetera to which vanitie is deseruedly exprobrated because they are done without the authoritie of any precept either of our Lord or his Apostles What was it then which was reputed vaine as being done without authoritie c. what but the rest caetera And what was the rest was it happily prayer to Saints No not any syllable intimating that but the rest was such as was the vnum aliquod to witt emptie obseruation such then and not prayer to Saints must the rest be in good consequence nor dare any deny it since not I but the Authour himselfe a lyne after concludes it saying as is that of certaine persons putting of their cloakes to pray this clause cleares the doubt and yet is left out and not looked vpon Let vs now examine whether any fairer dealing or more sinceritie be vsed in the next allegation out of the same Authour In his Apologet. ch 30. Cos. THese things I can aske and pray for of no other but of him who I know is able alone to giue them to me and whom alone I serue Car. Nor here againe is there any mention made of Angels in tearmes nor doth the subiect oblige to any thought of them Nor are indeed the Authours words putt downe fairely as they lye though the sense is almost the same These things saith he I can pray for of no other then of whom I know I shall obtayne them because euen he it is who alone doth giue and I am he whose part it is to impetrate being his seruant who obserue him alone Marke onely what these things were which he prayed for in whose person he spake and to whom and you will easily discouer this place conteynes no difficulty at all The things he prays for are as himselfe declares in the precedent lyne Long life to all Emperours asecure raigne a safe Pallace stronge armies a faithfull Senate an honest people a peaceable world c. He speakes it in the person of Christians who were accused by the Ethnicks that they prayed not to their Gods for the Emperour Where vpō he makes an Apologie for them to the Emperour shewing that though they pray not to their false Gods who were but indeed dead men and therfore lesse powerfull then himselfe yet he retorts vpon the Ethnicks in these tearmes but you are irreligious who seeke safetie to witt by the meanes of false Gods where it is not you demand it of those that are not able to giue it ouerpassing him in whose power it is and so concludes that Christians haue not recourse to their Gods as they haue but to the true God in these words But we call vpon the eternall God the true God the liuing God because he alone is able to giue it He I say not the false Gods whom alone he excludes from that power of helping the Emperour without hauing any thought or making any relation to the Angels or Saints at all which yet he should haue done to haue made this place vsefull for your purpose as you must needs confesse Cos. S. Athanasius l. 4. against the Arrians NO man should pray to God and the Angels to receaue any thing but ought to petition the Father and the sonne c. Car. Still is the Authour surprised as it were and forced to speake