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A07647
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Immediate addresse vnto God alone First deliuered in a sermon before his Maiestie at Windsore. Since reuised and inlarged to a just treatise of inuocation of saints. Occasioned by a false imputation of M. Antonius De Dominis vpon the authour, Richard Montagu.
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Montagu, Richard, 1577-1641.
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1624
(1624)
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STC 18039; ESTC S112845
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131,862
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253
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this cause that euen I might come and speake vnto him Therefore in conclusion to their perswasions that direct and inuite me otherwise then to call vpon Me. Without more ado I answere with Nazianzene in another case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs stand as we doe all things considered we haue no reason to change for the worse Hold that fast which we haue receiued from our Elders the ancient Christians of the purest times the eldest Tradition of the Church who neuer were acquainted with such diuersions from the right and direct way And their contrary Doctrine is both a nouelty and foolery It is a nouelty I auerre and will auow to vse such Intercession Not heard of for practice ordinary in the Church for aboue fiue hundred yeares after Christ It is foolery to goe so about the bush when without much adoe the bird may be had It cannot be proued by any Romane Catholique nor all the Roman Catholiques liuing that Saints departed of what Rancke Condition Quality Mansion or Degree soeuer can vnderstand ordinarily our Needes Necessities Votes Desires or Petitions and therefore as vnfit for this imployment are not ordinarily to be Called vpon for Helpe Assistance or Reliefe Origens conclusion will hold and shall be defended and made good against all Opponents Vtrum sancti qui cum Christo sunt aguni aliquid laborant pro nobis in particular vpon particulars est inter mysteria occulta Dej And therefore not so rashly to be resolued affirmatiuely Without any ground It is no point of Faith fundamentall or secundary neuer so resolued for many ages in the eldest times of the Church no practice of the faithfull ancient imposed or vniuersall no tradition for it much lesse Scripture no ground in reason or in Diuinity It is but folly in time of necessity to rely vpon their mediation The best course is The vsed course hath beene euer the surest way is euer without their mediation to haue immediate addresse vnto God in Christ If any Papist liuing or all the Papists liuing can iustifie the practice of their Church herein against the Doctrine and practice of the Church of England I will subscribe vnto all Popery And yet we are wronged And yet we deny no honour to the blessed Saints and deepely calumniated by foule mouthed detractors as iniurious vnto God in the dishonour of his Saints because we giue them not the honor which is not due vnto them wherof they are not any way capable Those blessed ones with God that haue fought a good fight kept the Faith finished their course as they are now regnant in glory with their Redeemer so are they honourable amongst the Righteous vpon Earth for euer They haue left a name behind them so that their praise shall be remembred for euermore The Lord hath gotten great glory by them and therefore with renowne hee will reward them No Christian will deny or enuy them their due And for my selfe I say with Nazianzene or Basil I am sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It doth me good at heart to see them honoured I admire reuerence adore them in their kinde their Triumphs and Trophees ouer Death and Hell my Tongue and Pen shall most willingly set out to life with all the poore skill and faculty I haue Thrice happy Reapers of that mighty Booz that did so worthily in Ephrata and were so famous in Bethleem that sowed in teares when you went out weeping but reape now the fruit of your labours in ioy you haue left some gleanings for Ruth to gather after you to the comfort and cherishing of her poore widow mother Thrice happy guests of that royall Ahashuerosh admitted to eat at his Table in his Pallace that Non-such of God to drinke the sweet wine of felicity in the cuppes of immortality clad in the wedding garments of immutability Blessed Soules and immaculate it hath beene your turnes already being purged with the Oyle of Purification and perfumed with the Odors of the Lambes innocency to goe into the Chamber of that great King and to be married vnto him by immortality Spies of that Land of promise which indeed floweth with milke and hony to whom that Captaine of the Armies of the Lord of Hosts the Ioshua in truth and not in type hath giuen rest from all enemies round about Faire Flockes of that great Shepheard of Israel that feede vpon the Mountaines of Eternity and repose your selues in Pastures by the waters of life wee know you affoord vs your best wishes and desires refresh vs with the crummes of your delicacies there compassionate our yet Pilgrime estate that lye among Lyons feed with the Wolfe and goe to water with the Dragons We cannot forget we must not be vnmindfull of your worth Iohn Peter Paul Iames Stephen Luke Andrew Tecla those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices for Christ Pag. 76. as Nazianzene calleth them such as with them after them and before them Pro veritate periculis se obiecerunt cum igni ferro belluis tyrannis malis praesentibus et denunciatis alacri animo velut in alienis corporibus non suis imò vt expertes corporum dimicarunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These you honour not but disgrace what you may so he expostulateth with and chargeth Iulian that Renegado but he neuer intended so to honour them as Honorificentiam regis deferre Comiti But that which is onely due vnto their Maker to giue them the honour due vnto their Maker This I must not I cannot I dare not presume to doe For how can I answere it vnto my Master who hath denounced My honour shall no man haue nor will I part stakes with any other Nay how vnto those Grandies themselues the Saints so iealous of their Redeemers honour that before all they first would plead against me and cast me vpon enditement of high Treason so farre are they from admitting or patronizing mine excesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I confesse with Origen they deserue to be honoured Contra Cels 1. but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be worshipped or adored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The honour they expect the most and greatest we can doe vnto them saith Chrysostome To. 5. pa. 625. is to goe after them in their worth and to be followers of their good deseruings Nazianzene enlargeth himselfe much vpon this point and concludeth Hoc honorum genere magis oblectatur Cyprianus Oâ—at 18. quam cunctis alijs in vnum congestis Haec et cum apud Homines versaretur vita moribusque praesiabat et absens per nostram vocem omnibus in mandatis dat quam obsecro ne contemnatis si tamen aut illius in dolorum acerbitatibus tolerantiae ac certaminum pro virtutis defensione susceptorum aut etiam mei qui hac legatione fungor apud vos vlla habetur ratio Nazianzene did not in this nor doe we with him and all antiquity vnder-valew their worth or esteeme lightly of their atchieuements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men saith Chrysostome that feare GOD â—o 5. pa. 721. when they refuse to adore the Creature doe not vilifie or despise the Creature but rather giue honour to the Creator The godly man hateth not the Sunne because with Pagan Infidels he adoreth not the light thereof but giueth that respect thereto which is due Thus wee answere in this point of Inuocation and make our Apology against detraction for dishonouring or disparaging Gods holy Saints That GOD glorious in them now and euer grant vs of his grace through their Intercession for his Church in Christ that we may so passe through things temporall that finally wee loose not things eternall but together with all the Saints departed may rise againe to immortall Life FINIS Errata Pag. 2. lin 29. meere p. 3. l. 3. loue l. 17. miserentur p. 8. l. 1. alongè p. 14 l 2 reserued p. 20 l. 7. nor man p. 26.14 which doth l. 27 casâ—e dis patch p. 35.27 know not what p. 37.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. l. 11 ius petes p. 110. l. pen. Non enim p. 136. l. 14 possunt p. 145. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 146. l. 5. vnto p. 178 l. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. for vs to p. 182. l. 13 to a Christian Virgin ber l. 28. and of p. 189. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 210. l. 19. Exercitui END
thy Promise make peace with a good Conscience bee at one with God this Inuitation is warrant enough to Call and be heard in time of trouble Call then and Challenge Him if hee doe not Heare It is made a Booke Case and fitteth well the purpose Malach. 3.10 Prooue mee now if I open not the windores of Heauen and powre you out a blessing without measure As great an Obligation as can be entred into I will powre you out a blessing without measure See the Condition on their parts to bee performed without which no such blessing at Gods hand Bring all my Tithes into my Store-house that there may bee meate in my house saith God there vnto them Israel hauing robbed him in his owne reserued portion were iustly plagued for this their Sacrilege and not heard nor deliuered vpon their Call in time of trouble vpon amendment certainly assured that A blessing without measure should bee giuen them that God would set open the windores of Heauen vnto them And this is euer God his manner of dealing with vs. Vpon conduâ—â—â— but very easie God dealeth as it were vpon trucke and exchange He selleth indeed his Fauours as in bargaine and sale though he sell them at an easie rate Not for Money nor yet money-worth that is disclaymed by Proclamation Esay 55.1 Come buy without Money or money-worth Not at such rate that men be thereby vndone as if a man should sâ—ll his Patrimonie to buy a Bishopricke or Office and dye soone after or some other Preferment at Steeple-faire Or take vp Sinne from the Deuill vpon Bond the Interest whereof will at length eate them out God meaneth no such Vow or Promise as this No such Peace Offering that may vndoe the Sonne of thy Bodie for the Sinne of thy Soule It is easie enough Payment by thy Selfe conditioned and therefore iustly by Him exacted Walke before me and bee vpright Then Call and Spare not Call and Doubt not but veniens veniet hee that shall come will come and not tarie long if in Calling thou Double not that is Single Him that which alone will not Content Him Call with the mouth not with the heart Giue him voice enough but sparingly or nothing of the Inward man Inuocare is intus vocare The Mouth is but Midwife to the Heart our Inward parts then should bee employed that so we may bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attend that only which we doe not as the Prouerbe was sometime Castra in Hispanijs aedificantes Diuine actions require the whole man God will not be serued by halfes nor will he part stakes with any other in that which is his peculium and peculiar Here then as Personas so distingue tempora As Euery man is not alike with God Of the times nor in the same Degree of Regard with God so also in â—jsdem distingue tempora The same men are not euer considered in the same state nor yet accompanied with the same attendants and therefore haue not euer the same successe For we must not euer expect the like successe though we bee interessed in the promise There are different affections and varying Dispositions in the the same men to Call at sundry times Nor doe they come alike prepared euer So now as anon or as they did at other times Nor yet so qualified as they should be The best are not alway and euermore heard and deliuered when they call No not when they Call out and Cry with the whole heart nor though they Cry aloud and lift vp their voyce and Roare for disquietnesse of their soules as Dauid hath obserued in himselfe And it is most certaine it cannot be denied Practice and Experience in common course of Life doth auerre and make it good that euen in the best those that Pay their vowes and keepe touch with God that are of Israel according to Adoption and Grace the Secret the Hidden the Reserued ones of God that Call and Cry aloud that double not with God that Pray with the Heart and Vnderstanding also Are not euer heard when they Call I adde because wee must bee instant in Calling and in Calling vpon continue calling that is be Feruent and instant in Prayer those that Call and Cease not Expect and doubt not yet are not euer answered in their earnest desires nor haue a fiat vt petitur assigned to them They Call and Call and yet are not heard Paul auoucheth his owne Case and Example to this purpose Thrice hee besought the Lord and was not heard the Angell of Satan continued buffeting of him the Stub in the flesh was not remooued from Him Of Esaus Calling and Crying calling often and with teares the Case is plaine and auouched by Saint Paul vnto the Hebrewes and many more instances might be giuen But for Esau and his Compeeres the Case is plaine the answere expedite Hee was not of the Tribe of Populus meus A Stranger from God and the Word of his Grace Hee had then no part nor portion in that Promise I will heare Hee was not intended in that Inuitation Call vpon me Paul was a man of an other making indeed cast in the mould that God would haue him And yet 2. Cor. 12.9 for all that he Called thrice and was not heard where then is the Truth of his Promise in Performance Call vpon me and I will heare seeing Paul the partie interessed was if euer any of the stocke and kindred of Populus meus interessed in the Promise for Performance I will heare and deliuer and also called if euer any did with due obseruation of Conditions Now that God may be cleered when he is questioned for performance of his Promise Since God may heare vs two wayes and our hopes secured when they rest affianced on his Word I will heare and deliuer thus it is A man is heard at Gods hand two manner wayes First ad voluntatem In his very desire according to his will which is not euer ad salutem 1. Ad voluntatem for and to his good Or hee is heard ad salutem 2. Ad salutem for his good and his auaile as he should and would intend if he vnderstood himselfe aright though not ad voluntatem which was irregular enormious and damageable Saint Paul was heard as he desired Not indeed according to the errour of his opinion And our opinion may often misdeeme that to bee good which is not by which hee misdeemed it good for him to be free from that buffeting of the Deuill but heard as hee should bee and as hee would desire according vnto his better iudgment in that which was more auaileable and for his greater good I put the Case a man of Seruice in Church or Common-wealth is a Suitor to his Prince of whom he well deserueth hauing spent in his Seruice much time and meanes for some Pension of one hundred Crownes per annum and vpon some Reason of Profit or ground of State is denied his