For triall of our Faith that it may appeare the Deuill was a Liar when he affirmed Iob serued not God for naught that he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee had need of him and to leaue him hee could not tell where to bee better It was a signe of Fidelitie indeed Though thou kill mee yet will I loue thee Thirdly For Augmentation of their Loue much more indeared by hauing need of God For Augmentation of our loue I will loue thee dearely said he in the Psalme because hee had beene his Refuge in time of his trouble Fourthly For Declaration of his worth which as Gold in the Fire For declaration of our worth so is manifested by tribulation and the more tribulation the greater manifest thereof Ille latebat fallebat Iob was not discouered till hee was put vnto it Hee was reputed as other men till he was tried and found Faithfull Fiftly For Exaltation of their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For exaltation of our reward The more we endure for Gods sake in Earth the greater shal be our reward in Heauen Call then and murmur not Call despaire not Call and expostulate not with God for being not heard instantly or not at all when thou Callest for Deliuerance according vnto Expectation A greater suit is granted when a smaller is denied which also would turne vnto apparant losse and so what breach of Promise I will heare and deliuer in these Cases So that it is no preiudice to be deâ—erred or denied These must bee remembred least that as it happeneth very often Wee being not heard nor yet Deliuered vpon request and Call according to Expectation but differred a while adiourned put off vnto a farther day bee soone discouraged disheartned and finally put by that assured assistance which wee looked for and otherwise might haue from our God Men soone grow weary of wel-doing more soone in actions of Pietie most when they faile though neuer so little of Expectation which as it is not regular nor yet well directed so it holdeth not stanch any long time a little disaster will quite dismay it a small Crosse or rub in the way quash it In truth For God euer hath his reasons of loue why he doth it Deus vt iterum venias pauâ—a dat vt frequenter adeas difficulter dat God doth not lauish out his Graces though aboundantly hee could doe it all at once but giueth indeed sparingly and with a streightned hand It is not for niggardise that hee doth so It is to haue thee come the oftner He heareth giueth deliuereth not vpon the first motion at present suit it is not for any sinister intent it is to haue thee Come and Call the oftner The oftner the better welcome Vnto Himselfe without Mediation thou by thy selfe without Deputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Personall Intercourse Call I will heare betwixt Mee and Thee So wee cannot pretend disproportion It is not to be thought there is disaffection Had wee not beene inuited to Call first Therefore whether we consider the manner of his hearing or of his inuiting vs to call we may put off all thought of disaffection vpon Conscience of Desert wee peraduenture might haue Cast in some scruple of Disaffection It is more then Manifest hee hath put vp all passed by all pardoned all that so kindly inuiteth to Call vpon mee Wee find not any Suit in the Premises commenced no Petition exhibited for accesse or Fauour The first thing wee heare of independantly is Call vpon mee Thus Grace preuenteth with the blessing of Goodnesse those that in Necessitie had need of God Had wee not beene preuented by Inuitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne Person wee might haue put in excuse for our selues thus By what warrant is this Inuitation Wee must not presume wee dare not come at him vpon so great termes of disproportion But being inuited so By Himselfe though there bee no proportion betwixt Him and vs the Maiestie of Heauen and Mortall men on Earth But we must not put off our duty of calling it is no manners to refuse the offer and gift of a Superior No pretence of Disproportion can bee auaileable if that God doe condescend to such termes of Proportion If God doe condescend to talke with Abraham Abraham may be bold though Dust and ashes to discourse with God and importune him for the Sodomites as wee know hee did The more immediate Mandate The rather being his own immediate mandate that we should call the greater respect due vnto it from the Subiect The more immediate Promise euer the surer hope from him that hath euer bin his words master The word of a Prince is a Royall engagement and graund assurance Noblemen were wont not to breake their words hauing spoken vpon their Honors Which as it challengeth a greater respect And in Verbo Sacerdotis hath beene held a surer tye then a Corporall oath is for a Priest And shall wee admit any quarrell against God as if hee meant not truely that we should haue accesse vnto him and assistance from Him A Princes Inuitation by Himselfe in Person giueth greater assurance then by message This Call vpon mee is as immediate as may bee Nothing possibly can bee more God with his owne mouth in his owne person speaketh and inuiteth not by delegation by another mans And wee are inuited to Come as hee calleth not by delegation but our selues immediate Inuitation for immediate accesse No one steppeth in betwixt Mee and Thee in this negotiation No Interloper in this Intercourse and Commerce No Intercessor to bee heard and deliuered in time of trouble Either of Himselfe without warrant comming in motu proprio vnrequested nor by appointment in Subordination from God by intreatie or atonement from our Selues or others Thus effectually to deliuer So it cannot but produce a surer hope and greater confidence and that at a pinch and but vpon Call in Exigence of trouble should aduance our indeauours euen extremum potentiae by all meanes possible to bee thankfull Si totum me debeo pro me facto quantum rependam pro me redempto A maine part of thankefull Dutie vnto God and recognition of his Loue is to beleeue his Promise and build vpon his word to Follow his Directions Come at his Inuitation not to stand as in doubtfull suspence what to doe or what Course to run in time of Trouble Seeing hee that is Able doth declare himselfe willing to Heare and Deliuer at our Call by Immediate warrant from himselfe without helpe or mediation or Suit of others And yet the Church of Rome The practise of the Church of Rome farre otherwise hauing lost her first Loue and long since made forfeiture of her Honor hath prostituted her Deuotions euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a common strumpet giueth entertainment to any Commoner promiscuously So hath shee also diuided her Call in her Deuotions to euery one
successe discoursing of their deare affection to vs. say they as if this were questioned or to the purpose but they wish and will and what they can most readily procure quantum in ipsis as much as they can and they can doe much whatsoeuer in God may stead them or doe them good They loue vs indeed no question of that and so consequently according vnto the nature of loue in the effects thereof will and wish and seeke the good of those whom they loue Their loue is now greater being in Heauen vnto man then euer it was or could bee when and while they liued vpon Earth For Charitie is transcendent in those celestiall Citizens And therefore no question they pray for men vpon earth But how and for whom All Christians in generall their Brethren as yet in great tribulation the Church militant vpon the face of the Earth This they know the state of these and their necessities are knowen to them in Heauen and vpon knowledge they doe commiserate them and Commiseration procureth Intercession else were there no Communion of Saints no bond betwixt the militant and triumphant Church In specie for those Churches whereof themselues were parts noble and liuely members yet being in the flesh as more interessed there then otherwhere For if charitie bee ordinate here vpon earth diliguntur alieni magis proxiâ—â—i maximè proprij It cannot be imagined to bee disordinate it is not sure irregular in Heauen where order is most of all especially regarded as the Place and Persons where and by whom Gods will is performed so absolutly as that by the Doctor of Israel in his perfect patterne of Prayer wee are thither addressed for imitation thus Thy Will bee done in Earth as it is in Heauen But so for those ordinarily and of common course as that which they pray for is the generall good of all not the particular interest of any one Thus Gregorie Nazianzene was perswaded himselfe but did not presse others to beleeue it that his deceased Father then with God did specially intercede for his particular flock Orat. 19. pag. 288. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am verily perswaded and beleeue that my Father now with God and the rather because hee is with God doth by mediating and interceding with God for you doe you more good and stand you in greater stead by his prayers then hee did while he liued amongst you by his Doctrine This is the common voice with generall concurrence without contradiction of reuerend and learned Antiquitie for ought I euer could reade or vnderstand and I see no cause or reason to dissent from them touching Intercession in this kinde I adde in particular yet somewhat farther To which we had rather adde then detract from it Those with God may and doe recommend vnto God in their celestiall Prayers their kindred friends and acquaintance vpon Earth whom they knew in whose loue and familiaritie they had interest yet being in the flesh with whom they had conuersed more reseruedly But no other sort and manner for them then onely for such instant and exigent necessities But in reference to what they vvere here acquainted withall For such causes occasions and employments as being yet in viuis and conuersant with them they knew of vnderstood and were acquainted withall or interessed in and haue not forgotten being Resiants in those heauenly habitations and all teares wiped away from their own eyes For the Soule of man separated from the Body by Death and subsisting alone in all freedome Which they cannot but retayne in memorie happinesse and content with God cannot bee thought to empaire or suffer losse in any indowment naturall or acquisite which tend to perfection of state and being and I speake and intend this of those indowments formerly had in time of life For as concerning those newly acquired accruing in and to the state they then enioy with God speake they that can tell if yet they can tell what they speake Nor is it so strange For if that those who are restored againe by Christ and raysed vp from the dust of the earth to liue with him in glorie in the day of restauration of all by Christ and retribution of the Righteous shall perfectly know and take notice of those whom they neuer knew nor saw perchance nor heard of in the flesh as being post-nati vnto them so many hundreds or thousands of yeeres If they shall know Adam Seth Enoch Noah Abraham all the Patriarchs Prophets Apostles how can they forget the names and notions of them with whom they conuersed so many yeeres From whose societie and companie they so lately departed vnto whom they imparted of their owne secrets and with whose counsels they were acquainted with whom so long they liued together seruing one God together as friends Diues in Hell where the Soule if any where Since euen the soules in hell can doe it loseth her indowments knew Abraham whom he had neuer seene in Earth and acknowledgeth him to be the Author of his stock and people the Iewes Diues in Hell had not forgot the number and condition of his Brethren on earth and was also carefull and mindfull of them least they should come into that place of torment Whether it bee an Historie as Tertullian and many other suppose or else a Parable as others rather thinke yet euen so it will come home to purpose For parables are not Chimaraes or speculations meerely but deduced from condition of things that bee Hee saw him as hee could with his vnderstanding he tooke notice of him with his vnderstanding Hee lost not the memorie of the things hee had who acquired the knowledge of what he had not Had he lost what he had it had beene in vaine for Abraham to haue said Sonne remember Ex hac parabola discimuâ— well resolueth Euthymius quòd in futuro saeculo non solùm peccatores vident bonâ—s boni peccatores sed â—gâ—â—scunt etiam igrotos Nam Diues ab Abraham câ—gâ—oscâ—tur Lazarus à reprobo epulons saith Gregory Nor will nor effects of will are extinguished in them either Naturall in good things as the rich man desired his Brethrens good or Deliberatiue in bad as being immutable vnto good And doubtlesse if in Carcare it be retained much more it is eminent in palatio The Saints in glory haue a greater portion Glory being the Perfection of Grace and Grace the aduancer of Nature then the Reprobate in Hell can enioy of the acts and perfections of the Soule Vpon this ground and perswasion of the Soules indowments Celerinus in Cyprian writeth vnto Lucianus a man readie to be offered vp in persecution thus Rogo itaque Domine peto per Dominum nostrum Iesum Christum vt caeteris Collegis tuis fratribus mejs Dominis referas abijs petas vt quicunque prior vestrûm coronatus fuerit istis Sororibus nostris Numeriae Candidae tale peccatum remittant
excitatur Alia sunt rerum humanarum limites alia diuinarum signa virtutum alia sunt quae naturaliter alia quae mirabiliter fiunt In effect these passages are not to purpose for our Deuotion who are left vnto ordinary courses of kinde and not directed to incertaine extraordinary dependant dispensations Therefore wee put in Ordinarily and it must not in any case bee left out For Ordinary and Reuealed things are for vs Secret and reserued for God Reason in Nature Illumination in Grace from Reuealed Intimation must bee the pole-starre of our passage in practice eyther Lex scripta or â—onnata What wee haue read or are assured of It may bee peraduenture by some speciall dispensation and indulgence vpon some Reason best knowne and reserued vnto the Maiestie of Heauen And we are not to conclude a general out of some particulars that Some one holy Saint or also many holy Saints may in some certaine cases take speciall notice of some men bee especially informed in some particulars and giue thereupon particular helpe and assistance at some time vnto some persons in some places as Saint Augustine relateth of the Reliques of Saint Stephen and Ambrose of Protasius and Geruasius Yet this particular these many particulars cannot make a Generall in true Art and Reason and therefore the rule tendered as Generall thereupon must needs bee faultie God is not tyed vnto Course in kinde nor necessitated by the Law which Himselfe hath proposed and appointed in Nature And therefore though according vnto Order and Course established the Soules of the Righteous in the hands of God haue no commerce at all any more As on the other side we must not confine God or limit his Saints from particular dispensations or Conuersation with men so farre as to bee acquainted with their ordinarie affaires and proceedings or to take notice of their Courses which is the true meaning of Caluin in that place Lib. Instit 3. Cap. 20. Sect. 24. belyed by Bellarmine so farre as if the man denyed an Article of the Creed the Communion of Saints yet extraordinary dispensations are not thereupon denyed or thereby taken away at all For Moses and Elias came forth of Paradise actually and were seene vpon Mount Tabor talking with Christ Iesus in Glory For Potamiaena remembred her promise after her death made vnto Basilides in her life and in a Vision set a Crowne of Gold in assurance of Martyrdome vpon his head related by Eusebius in his sixth Booke and fifth Chapter And so Christ Iesus might meete Saint Peter at Rome Gates though Heauen must containe him till the End of all and Mercurius wound Iulian the Apostata to death by speciall dispensation So ordinarily though when the Soule is departed out of the Bodie and the bodie returned into dust not to bee restored againe to life till the Day of Doome and Consummation of all yet contrary to this course of kinde some haue beene raised againe to life by Diuine Power extraordinarily as we are assured and some peraduenture vnto eternall Life not to returne againe vnto their dust as those that rose at our Sauiours Resurrection and were really discerned and seene of many the first fruits with the first begotten of the dead Illos non tumulos certum est repetisse silentes Ampliùs aut terra retineri viscere clausos as Tertullian is peremptorie and the most of our Writers old new But Olle quid ad te these Dispensatorie Singularities of Gods will and power vnto some particulars are no Rules for our Actions or Expectations Reuealed things and ordinary only are for vs Though wee must not regulate our actions by them and to be our directions in practice of Pietie and Deuotion Wee are not to relye vpon what God can doe nor what he sometime hath done but only vpon that ordinary course which vnlesse he shall thinke fit otherwise to dispose of hee hath appointed to bee alway kept and done Whatsoeuer he will doe I know hee can doe If once it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gone out of his mouth it is not impossible it shall come to passe Vnlesse we haue very good warrant indeed and where it may bee had speake those that can tell such speciall Acts of peculiar Dispensations build not vp our Faith towards sauing of our Soules noâ— yet square out our practice any way Can wee finde it assured vs by good warrant vnquestionable that Angels and Saints both or either attend vs in our courses at all assayes If wee can say and spare not Holy Angell holy such or such a Saint pray for vs If no such assurance then I see no warrant so to say Their will is good no doubt Wee conclude then that there is no question whether they are affected to vs but how they are informed of our wants for what they can doe No man will doubt of their good affections vnto their Brethren who knoweth their Charitie is inlarged Their Power is great no question to doe much which they will doe Much indeed but not yet all they would doe Whatsoeuer they aske at Gods hands for Christs sake they obtaine it without controuersie God denieth them nothing Nor any on Earth so soone as Saints in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue God so ad placitum and command in a sort that I may so speake as they being powerfull with Him to preuaile for all their desires But yet as Ignoti nulla cupido No man affecteth that whereof hee neuer heard So no man doth commiserate the partie and case hee neuer knew The Heart wee say rueth not what the Eye seeth not Can they then intreate for mee or for any without Information wherein or for what How shall I informe them for my estate or bee sure I am heard when I supplicate thus Sancta Maria ora pro me Shee is in Heauen I vpon Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Gulfe is betwixt these two places She is there by Definition or Circumscription as the Soule separate can be determined and confined Shee neuer knew mee or mine in the flesh had no correspondencie with any of my Kinne beeing gathered to her Fathers in ioy with her sonne long before my selfe was borne into the World or had any thing to doe amongst the sonnes of men I know the saying is that Kings haue long eares their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agentes in rebus and many Informers giue them notice of passages euery where And yet not so long but that many great Rumours of great sound and noyse neuer came within the compasse of their Eares But whether Saints in Heauen haue such long Eares or not Bellarmine cannot resolue Caluin I am sure though hee traduce him for vsing the Phrase as if hee would embase the glorie of Gods Saints who meant only to shew the folly of these Perswaders in this particular Pag. 156. de alâ—era vita It is childish and ridiculous that Pinello the Iesuite hath Abraham
the Potters clay Into the Pits which they digge themselues are fallen Their Nets are broken the Birds escaped vpon the wing Nay oftentime it commeth to passe that the Fowler is caught in his owne snares Their tongues taught to talke at randon against God cleaue at most need vnto the roofe of their mouthes Riches and Princes faile both at a pinch and Friends runne away in the time of trouble All humane abets are well compared vnto Summer Brookes and water courses in the Wildernesse dry without water in time of drought and extremitie running ouer in Winter when water needeth not The Trauellers to Tema were deceiued in their hopes the Carauans of Sheba in their expectations finding no water there to drinke died with thirst in the Land of Desolation He said well that had seene much in his time and was as Potent as any in his daies An Horse is but a vaine thing to saue a man and to deliuer by his great strength Who professed againe to purpose vpon his owne particular I will not trust in my Bow It is not any Sword that shall helpe me And semblably gaue counsell to the well aduised Put not your trust in Princes nor in any child of man For why there is no helpe in them Samson we reade was surprized when his great strength failed him The Riches and Wisdome of King Salomon could not secure the state of Rehoboam nor yet free his owne times from some troubles Achitophels Head-piece so working and practique brought his necke vnto the halter Aman that great Minion of the Persian Monarch was disfauoâ—rited in a moment and yet lifted vp to looke higher then hee did before In the vse and custome of the World Reason of state for common course of management calleth Reason of Religion vnto Counsell seldome as if God were not interessed in the affaires of men but stood and beheld what and not wherefore a farre off But yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a pinch indeed the profoundest Politician is often at a stand In God it is not the greatest States man is to seeke and at a losse there is No helpe for him but in his God God must stand in procinctu put himselfe into the breach and come on lustily to the rescue or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For two reasons What shall we doe for all is lost Therefore Call vpon him haue addresse to his assistance in time of Trouble For first he is of Power to make good his partie against the Deuill and all the World beside Who hath resisted the will of the Lord His power Who can stand with Him or stand before Him much lesse can any stand against Him or hinder his purposes to take effect As hee is Elshadai The Almightie the Lord and commander of both Heauen and Earth So is Hee Emanuel God with vs also Our God of old the God of our Fathers and of their Children And from Him Our God Compassion doth plentifully flow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where these two concurre a man may set vp his rest and ne quid vltra for assurance rest contented Now of his Power there is no Question but Hee Can. No Christian no reasonable humane Creature doth doubt of this or make scruple of it that the God and Lord of all things is Almightie But assure me hee will doe it and then I rest assecured His willingnesse Power and will both concurring in One giue full resolution to all doubts and satisfaction which any way arise for point of performance Let mee haue his Promise that Hee will and I rest secured for Performance God is not a man that He should lye nor as the Sonne of man that Hee should alter the thing that is gone out of his lips And we haue his Promise Who hath promised to heare That faithfull God and true I will heare and deliuer thee To Heare is to Regard in Gods Dialect and phrase of speech both ascendendo In whose Dialect to heare iâ— to regard from Earth to Heauen in due Obedience when man is to doe what God will haue him as Heare my Law O my People Psal 78.1 In effect the same with that which followeth Incline thine Eares vnto the words of my mouth As also Descendendo from Heauen to Earth The Lord heare thee in the day of Trouble the same with that which followeth by Interpretation The name of the God of Iacob defend thee So at Present in this passage it is instanced here and per omnia in effect the same He maketh no stop at I will heare And who ioyneth hearing deliuering so close together but commeth in instantly with And deliuer thee Accept both thy Person and Petition In gracious Acceptance Heare and Regard In reall Performance Deliuer thee First so then thus For Pitie must goe before Performance It is impossible for any to regard that heareth him not Cal or Crie Sue Petition or make his case known whom He doth regard and Deliuereth vpon regard Vpon regard had assistance doth insue For Pitty runneth soone in gentle heart Can God behold vs his in Misery heauines and not soone compassionate our distresse This Text is to the contrary most pregnant if wee were once resolued of the Parties therein Mee and Thee which indeed are Indefinite no way determined and so wee may aske the Eunuchs question Of whom speaketh the Prophet in this place Yeâ— before we call it is good to be resolued of both the parties Mee and Thee Aske wee may but if we will bee soone resolued of that doubt and scruple from the Text. For though the Parties interessed Me and Thee are not expressed directly in the passage they are necessarily inferred from the premises and so concluded to bee no other then the Creator and Creature God and Man whom God hath made The Lord and his people whom hee hath redeemed And that this intercourse and Negotiation for so it is and seemeth to be is betwixt these two Me and Thee appeareth by Collation of ver 7. Which refer to the euenth Verse Heare O my people and I wil speake I my selfe will testifie against thee O Israel for I am God euen thy God There first beginneth this Commerce to be set on foot and here they hold on in the same termes So that the Premises considered it cannot bee questioned but that To Call in time of trouble to Heare and deliuer out of Distresse are actions interchanged betwixt God and his Chosen Mee and Thee Wee beleeue an honest man vpon his word All these things being considered we may take it vpon his word that Heare and Deliuer will follow one another such a mans Word sooner then some mans Bond and shall wee make doubt of the God of Truth Him so Righteous in all his wayes so holy in all his workes Challenge him who can for breach of Promise for forgetting his Couenant and stipulation Hee made a Couenant with Abraham for
Himselfe his Seed Ero Deus tuus seminis tui And did hee not renue it vnto Isaac for a Law and confirme it vnto Iacob for an euerlasting Testament Because hee said in his Holinesse I will not faile Dauid Are we not often put in mind what things how great he did for Dauids sake Is it not yet vpon record to stand for euer that they were The sure mercies of Dauid Whom he loueth once he loueth euerlastingly on his part his Gifts and Promises are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Repentance as much as appertaineth vnto Him If man breake not Couenant in Thou shalt bee my People God will not faile on his part I will be thy God and the God of thy seed Men so interessed are most what It hath beene the confidence of all the faithfull so to take it many of them well perswaded for the point It was a strong Confidence strange resolution of some Psalm 46.2 We will not feare though the Earth be mooued and the Hills be carried into the middest of the Sea In effect though the Fabricke of the World bee out of frame though Heauen and Earth and all those mother Elements of the World bee blended shaken and vpon point of dissipation Why Vpon what ground are they so confident The Lord of Hosts this is the reason is with vs the God of Iacob is our refuge The Lord of Hosts Who can resist him The God of Iacob who need doubt of him God Almightie can doe what hee will God of Iacob will doe what hee can Answerable to his promise of old Ero Deus tuus seminis tui Thy God I am and the God of thy seed after thee for euer Our God now this is their resolution As our Fathers God in time of old At hand to helpe vs in time of trouble as hee hath beene Good and gracious vnto all our Kinne Hee that is I am can not become I haue beene or I will be hereafter Therefore Verse 7. as in Proprietie I am God so in Appropriation I am thy God Mine and Thine are possessiue Relatiues each hath deepe interest in other So that My God thou art Holy my Soule thou art happy in hauing so good a God as is our God so readie so willing to doe thee good To come home to the purpose Hee that can diuert or preuent a mischiefe will not sit still and look on in the ruine of his house nor irrelentlesly see the desolation of those who are indeed are called Psalm 83.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden secret the receiued ones of God nor the vtter destruction of his deerest friends The Deuill indeed will no doubt antiquum obtinere suggest in extreamity to dismay and driue vs into despaire There is no helpe for him in his God But Loquitur è proprijs who bad him say so or put this word into his mouth God neuer did it Hee speaketh it onely of himselfe and himselfe was a Lyer from the beginning Absit enim vt credat aliquis cuilibet minimo quicquaÌ„ dâ—futurum in confessione nominis constituto Beleeue not him therfore who is the Father of lyes Beleeue his word rather who is truth it selfe who keepeth his promise better then Princes doe and could neuer yet bee challenged for non performance of what hee had said Beleeue his Promise I will heare and deliuer who is and continueth Truth it selfe for euer and could not yet be challenged for non performance Beleeue his Promise and for farther assurance And it may be further perswaded by his extraordinary affection vnto his take in by the way the deere affection he beareth vnto His owne the Partie interessed more then ordinarie because themselues are more then of the common sort Diliguntur alieni this is the ascent of Loue magis proximi maximè proprij Which is Transcendent because it is Gods For Perfect are the workes of the mightie God intimated to vs as wee can conceiue of them at some extent indeed though not their owne largenesse onely thus Far and to this End that wee may perceiue how they doe excell Deus suâ—â— Nobiâ— nostra â—alutis amorem significaturus saith Chrisostome gallinarum charitatem Patrum curam matris affectum sponsi amoreâ—â— praesefert which are the greatest affections named amongst men Non quia tentum duntaxatamâ—t but because wee doe not vsually apprehend or conceiue any greater instances of Loue then these Could we imagine greater yet would his surmount as exceeding in proportion whatsoeuer is or is named great For as the man is such is his strength as is the agent such the action The greatest and largest sized Loue on Earth is the affection of a Mother to the Sonne of her Wombe Can a mother forget her child saith God and not haue compassion vpon tht Sonne of her wombe Naturall affection in tendernesse of compassion and embowelled pittie wil say no. She cannot But were it possible could shee doe so yet would not I forget you saith the Lord. The Reason is not only from his being Great that hee is Paramount in all Perfections by himselfe communicated to his Creatures as hauing and enioying that without measure which in measure proportioned hee hath imparted vnto vs But also and rather quia Nos â—mamus necessario If wee Loue it is because wee cannot chuse but doe so and often know no reason why wee doe so or should doe so Necessitie causeth vs to doe as wee doe either that of Nature or Conueniencie But de merâ voluntate diligit Deus There is no other moouer of Him then his Will Meere gracious goodnesse in Himselfe without motiue on our part maketh him for to doe as hee doth being disposed to doe good Motus à se misericordiam facit à Nobis motus facit iustitiam In no case let it once be imagined of man that God hath now at last forgotten to be gracious or shut vp his louing kindnesse in displeasure Make no question hee hath not but is the same hee was euer His Promise is past and vpon record I will heare thee and deliuer thee And his words and meaning euer went together Had hee not purposed and fully resolued To heare and Deliuer in Time of Trouble Hee would neuer haue Inuited vs to Call nor Directed vs to Call on mee For what and to whom wee had beene yet to seeke left to follow and to wander in our owne wayes and take vs to our owne Imaginations and then by all likelihood and probabilitie wee had balked the right way Otherwise our addresse had rather been to some other not fallen vpon Him who is willing and able only to relieue vs. Rather had our addresse beene vnto Any other then vnto Him and that principally in two regards for Disproportion And that in two regards then for Disaffection betwixt Mee and Thee God and Man to which two adde Ignorance to know and to vnderstand what is for our good and auaile in the day
Soule a Subsistance of a large capacitie not any Thing on Earth can fully giue satisfaction to it No not all things but God in Heauen and Earth so is it a Substance of very strange agilitie Ouâ—nis spiritus ales est It is a Spirit as Angels euiternall to the Image of God that Eternall Spirit and Spirits all of them are of a quicke dispatch An ancient Adage it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so swift as thought doth imploy the dexteritie of this noble part of man and strange agilitie with which in a moment of Time in imperceiued time it passeth with speed from East to West Walketh the rounds of North and South Nor height nor depht no lenght or extent no force of opposition or resistance can bound it in or exclude it out Anima est vbi amat non vbi animat nor only where it liketh there it liueth but where it worketh there it walketh giuing Life and motion to the Bodie is not yet bounded within the Bodie The Soule of man liuing vpon Earth ascendeth farre aboue all Heauens and heights approacheth with quicke and easie speech and pace vnto that Throne of Maiestie and yet of Grace in Heauen and there tendreth Petitions by Calling vpon Mee our God that hath promised to heare when we call and to deliuer vs in time of trouble To him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Deprecation of euill to come and feared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Desire of whatsoeuer wee would haue making our wishes and desires knowne vnto Him affectionatly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Intercession for our friends that would be remembred by vs in our Prayer Or lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuing him thankes that hath wrought and sent Redemption vnto his people that hath not denied vs the requests of our lips but Heard and deliuered vs in our trouble It is not the bodies Act by locall motion it is peculiar to the soule by mentall exaltation to approach and come neere to Call vpon God as being onely seruiceable for that imployment And yet it must be granted it can not be denied but that 〈◊〉 is Incident to the whole man More then Incident very conuenient yet farther requisite and so in some sort at least of necessitie urgents Prayer is an Ascent of the minde But so that the ascent of the voice may seeme also to be implied so is â—ooâ— the voice or else why here Call vpon mee sayth God in time of trouble seeing Call is an act of the outward man performed by those organs of speech and motion The dutious respects we owe vnto God those Humanâ— performances we doe for God our seruice of Pietie performed vnto Him our Actions any way interessed in him all passages of Negotiation and Commerce interchanged with Him are all of Condignitie or Coâ—gruitie Such as cannot but be done by vs or such as being done it is the better for vs. Such as must needs bee done in this sort such as being thus done are the better done by vs euery way or would not otherwise be so well done as so With this difference that the heart is required of absolute necessitie The Heart is required of Absolute necessitie God hath chalenged it for his owne part and portion My Sonne giue me thy Heart No Pagan but thought it euer due vnto God Therefore Optimus animus pulcherrimus cultus was assigned in the state of meere Nature without Grace as most well pleasing vnto and accepted of God If that be wanting in our deuotions our best performings are but the sacrifices of fooles wee offer but the calues of hypocriticall lips The voice of conuenience The voice is not necessarie absolutely Wee finde them sometime singled and that cum effectu Moses at the red Sea cried amayne vnto God yet Moses was not heard to speake one word Hannah prayed feruently with a troubled spirit yet her tongue went not at all her lips scarcely moued yet both of them Called and Cried too both of them were heard and that to purpose But Dâ—uid Called and Cried and Rored too he lift vp his voice vnto an high streyne and was heard and deliuered often times Not then Call vpon mee with thy voice as if the heart were not sufficient but because the voice is very conuenient As in the time of trouble but specially in time of publike Diuine Seruice As it helpes especially in the Time of trouble Conuenient then and expedient elsewhere in publique Seruice and communion of the Church met together for that purpose 1. To make vp 2 part Man is considered two manner wayes his Occasions to call are so many wayes diuersified as he is Himselfe consisting alone as hee is a member of and maketh vp a part in a societie Time of trouble accrueth and is incident vnto Him either way When many call together Call with the voice is of absolute Necessitie in the vsuall and set Seruice of the Church No man of sense or reason will question this that the prayers of the Church must be vocall as Dauid sang lustily and with a Courage when he praised God in the great congregation Not of absolute necessitie for him that is alone whose priuate wants and vrgences set him on worke but yet of Conueniencie for him also if I be not mistaken many wayes The voice 2. To raise vp the affections set to call vpon a pitch and a loude streyne serueth as a bellowes naturally to kindle and inflame the feruor and eleuation of the heart to raise it vp the easier and send vp the affections thereof sooner vnto Heauen Marke this who so pleaseth the voice in such heauenly occupations as this giueth life and motion vnto desires vigour and actiuenesse vnto affections Attention and intention more bent and reserued and inforced vnto our words and purposed supplications Their wits goe not a wool-gathering nor yet their thoughts on wandering that bee thus throughly bent and busied in and vpon Call on me The voice not alone or by itselfe for the Heart must helpe and carie it vp Nor yet the Heart so actiuely set on seruent deuotion as when the voice doth enlarge it otherwise contracted and most what shrunke vp Aaron and Moses were imployed vnto Pharaoh fratres animo as well as vtero to impart Gods will and directions vnto him Heart and Voice are our Interpreters and Intercessors vnto God to implore his helpe and impart our necessities vnto him The Voice in Call is as Aaron vnto Moses spokes-man to Pharaoh interpreter to God The Heart to the Voice as Moses vnto Aaron to direct aduise and put the words to be spoken into the mouth Both vnited in Combination as Elias and his fiery Chariot in which he ascended into Heauen Nixus Cordis that we call Partus Oris what we call He that singleth either vpon singularitie whether impairing in point of congruitie or else parting points of condignitie doubleth with God in Deuotion and Pietie and depriueth himselfe of
that passeth by Each Saint hath a part as it happeneth as men are disposed or occasions are presented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Foxe in the Fable Shee hath many addresses vnto many Mediators For Accesse and Audience For Dispatch and Riddance at Gods hands to bee heard and deliuered in time of Trouble few or none immediate To or By himselfe Many Mediators of Intercession onely For I say not For though shee be wise enough in confessing God the donor principall author I cannot I must not say that the Church of Rome denieth Call vpon mee to hold in good Obedience or in Diuinitie For Certainely Shee addresseth Te ad me Man vnto God vnto none but vnto God to be heard and deliuered by him alone out of tribulation in the Day of trouble as Author and Originall of all helpe and Grace deduced and deriued meerely wholly and totally from Him Freely professing willingly acknowledging as truely beleeuing as any doe or can doe whatsoeuer that Euery good gift and perfect giuing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worke of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God It is true and must not bee denied The Romane Church in her Doctrine for and concerning Practise it is otherwise doth not impaire or impeach the Sure firme and fastest Meditation the Peculiar worke of Christ Iesus or appoint Propitiators in his place who alone as all sufficient in himselfe payed the price of our Redemption and made vp without assistants or Concurrents the alone absolute atonement by his Reall and perfect Satisfaction betwixt God and Man Willingly they acknowledge and professe together with vs that None but Christ none but Christ In Earth they haue none beside Him and in Heauen not any to bee compared to him who onely through the Dignitie of his Person and alsufficiencie of his Desert meritoriously obtaineth what wee can desire or what wee Call for at Gods hands It is false which is imputed if yet it bee imputed and layd vnto their Charge That they haue many Gods or many Lords That they Call vpon Saints as vpon God to helpe them That they mention not Christ but Saints in their Deuotions They doe not deny Call vpon mee In their Doctrine and Opinion Inuocation is peculiar vnto God alone as a part of that Eternall Morall dutie which man euer doth owe vnto God his Maker and Protector in all his wayes Inuocation I meane in a proper Sense it is Aduocation and Intercession onely which they giue vnto Saints which Act is sometime called Inuocation in a large extent as it passeth and is directed from man to them Their helpe with Dauid onely standeth in the Name of the Lord who hath made both Heauen and Earth For Gratiam gloriam say they dabit Dominus It is the Lord alone that Giueth because it is in his power to giue both Grace and Glorie Therefore the great Dictator of that side layeth downe this Proposition as resolued vpon on all hands by his Partie It is not lawfull to desire or request of the Saints that as Actors of Diuine good things and Benefits they grant vnto vs glory or grace or any other meanes vnto eternall happinesse For why Our helpe standeth in the Name of the Lord that hath made Heauen and Earth And he addeth That the Saints are no immediate Intercessors for vs with God but whatsoeuer they obtaine for vs at Gods hands that they doe obtaine by and through Christ And it is for ought I know the voyce of euery Romanist Non ipsi Sancti sed eorum Deus Dominus nobis est So it must not be imputed which is not deserued were they worse then they are It is a Sinne they say to belye the Deuill a Shame to charge men with what they are not guiltie of to make the breach bigger Being in this as shee is in other opinions somewhat 〈◊〉 us already too wide Concerning Saints departed thus they teach First that according vnto Scripture and Faith of the Church They liue and subsist in their better part That their Life is hidden in Christ with God whose Presence they now enioy in Glory in Heauen That there they rest from their Labours and magnifie his Mercies incessantly who hath sent such Redemption vnto their soules That there they forget not their brethren vpon Earth but remember the Church Militant vnto God And sure if there bee a Communion of Saints and a Fellowship betwixt those two maine parts of the Tolu◠the Church of the Redeemed by the blood of Iesus Triumphant in the Heauens and yet Militant heere in Earth Orant pro Nobis saltem in genere those that enioy the Fruit of their Labors now with God are not Forgetfull of their brethren behinde and not consummate in the Flesh I insist not on this it is not now questioned by the Opposites But farther they teach that the Saints in Heauen make also Particular Intercession for vs that is Some of them for some of vs here which is in my Opinion though no point of Faith for which I would burne yet true and certaine in all Credibilitie But how it is limitted or to bee enlarged how and in what sort and sense it is true may appeare more particularly vpon the Processe Thirdly that Saints and Holy Angels in Heauen may bee ioyntly or seuerally prayed vnto Many by many by one or some One by any one or by many which accordingly their People put in frequent practise Chaunting it euery where Ora pro me The Councell of Trent that Oracle of the Romane Faith and Religion resolueth thus Sanctos Orationes suas pro hominibus De◠offerre Bonum esse atque vtile suppliciter eos Inuocare Ad eorum Orationes opem auxiliumque confugere In some Generalities as their manner is leauing way and libertie for disputes abroad And in this point not better to be answered then by taking away the ambiguitie of the word Inuocation For better Euidence in this point the Question controuersed inter partes may be limitted or rather explained thus Inuocation as was touched is a word of ambiguous signification as most words are because there are more things then words Subsistances then names to Call them by It is taken specially for to Call vpon mee as him vpon whom we absolutely relye at least vltimatè in that kind It is also vsed for to Call vnto as to Helpes Assistants or Aduocates in suite when in Time of Trouble and Necessitie wee haue Cause to come and Call on God directing our Prayers euer primâ intentione vnto him When therefore wee talke of Inuocation of Saints and dispute concerning praying vnto Saints wee must vnderstand Inuocation so as directed vnto them onely as Assistants and Mediators onely of Intercession and therefore not to be Inuocated or Called vpon in the same sense and termes as God Almightie is the Author and Donor of euery good giuing nor to bee implored as Christ Iesus is the onely Mediator of Redemption and
was heard praying for Abimelech when hee liued vpon Earth Hee will therefore bee much sooner heard of God being now in Heauen for those that he commendeth vnto Him Ridiculous For this is not the Question whether hee shall now bee sooner heard or no but whether hee can as well recommend any now vnto God as hee did the Case of Abimelech beeing with Him Can hee as well heare and vnderstand those men that desire him now to recommend their cause vnto Christ as he could Abimelech when he requested him to pray for Him If hee can so well and easily vnderstand their Case I grant hee shall as soone nay sooner be heard See how toyishly these great Masters play with their owne fancies making much adoe with that which need not trouble their enquiries but balking the maine of which most men doe doubt and yet this is that Achilles for the Catholike Cause that vnanswerable Argument forsooth which the Master of Controuersies boasteth of could neuer be answered nor assailed We reade saith He in both Testaments Viuentes à viuentibus inuocatos his meaning is that men yet liuing haue desired the Prayers of their Brethren yet liuing also as for instance Rom. 15. the Apostle intreateth thus I beseech you Brethren assist mee with your Prayers vnto our Lord therefore Licebit etiam nunc eosdem Sanctos cum Christo regnantes inuocare Euery Child can giue a non sequitur to this foolish Reason Therefore it is lawfull to inuocate the same Saints now with Christ Lawfull for Saint Paul I suppose meaneth he not so Sure the Argument concludeth for Him if for any as though Saint Paul now stood in need of the Romans Prayers If lawfull for vs to doe now that which Saint Paul did then and this bee his meaning as it is but that I know him a man of extraordinary Learning I would suppose him scarce a Smatterer in common sense and reason so that needs Roscius noluit agere aut crudior fuit the man was not himselfe in this childish dispute their state being different their conditions diuers much and many alterations interuening euery way Were there but some circumstances not the same it were sufficient to alter the state of the Question But saith He the great Controuerser thus And therefore that they plead in vaine for Inuocation If wee may not much more and rather inuoke them now then Saint Paul might then speake vnto them it is either because they will not intermediate for vs and this is false Or because they cannot and that is false Or because it is not sitting they should as being an iniurie done to Christ vnto whom alone all our Addresse should bee The first hee prooueth because their Loue is inlarged and vpon the improouement of their Charitie their desires much greater to doe vs good The second because their Power is much larger now then it was then The third hee saith cannot be supposed for then Christ was also wronged in his Office if liuing men on Earth desire their Brethren in priuate or publike to pray for them Indeed I grant Christ is not wronged in his Mediation It is no impietie to say as they doe Sancta Maria ora pro me Sancte Petre ora pro me and so no wrong vnto Christ Iesus to vse mediation of Intercession vnto Him As it is taught I adde in their Schooles by their Doctors resolued by that Oracle of Trent But not as is practised in their vse and custome where simple men inuoke Saints as they doe God goe to their Deuotions vnto the blessed Virgin not only far more frequently then to Christ Iesus but without any difference at all goe to it downe right as to the Authors and Originals of the things they desire hauing them in their power to bestow or not They haue power much more then they had on Earth Not to giue but to intreate to preuaile with God now sooner in the state of blisse and immutabilitie then in the state of Subiection vnto Sinne and Miserie But admit it not Impietie as I thinke it is not It is flat and egregious foolerie at the best Peter might say to Paul at Antioch Vnlesse they could proue them acquainted with our affaires when they liued together and Vice versa Paul vnto Peter Pray for mee without scruple or doubt or question at all But what need for one to say so now to either when neither needeth Intercession of other I cannot say now to either one or other without incongruitie or touch of Foolerie Pray for me Were I with Them could I come at them or certainly enforme them of my estate without any question or more adoe I would readily and willingly say Holy Peter blessed Paul Pray for me Recommend my case vnto Christ Iesus our Lord. Were they with mee by mee in my kenning I would runne with open armes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall vpon my knees and with affection desire them to pray for me But seeing it is nor so nor so at least I cannot bee resolued so nor all Saint-inuocators in the World can prooue it so I would gladly see and know by what warrant I on Earth so vncouth and therefore vnkist so vnknowne vnto them altogether for ought can bee proued so farre remoued from all ordinarie meanes of intimation to make my case knowne can say vnto them Holy Peter blessed Paul pray for mee Let their great Grace and Fauour with God alone of which I make no question Their loue and entire affection vnto their Brethren alone of which I am as well perswaded as all the Romane Catholikes in the World are And in both these respects their more then probabilitie to preuaile in whatsoeuer they shall petitionate God for mee All this is nothing to no purpose if they cannot tell who nor what I am what I would haue or desire them to sollicite for or whether I speake vnto them implore their assistance or recommend my suite vnto them or not For I must needes in common reason make him acquainted with what I would haue whom I meane to employ in that I would haue Knowledge is the first moouer in all humane actions whatsoeuer Vltimus actus intellectus practici est primus voluntatis The Will willeth not but that which is suggested by Vnderstanding Knowledge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in all in this present question and dispute of Inuocation of Saints which ordinarily they seeme not to haue of themselues nor yet possibilitie to be informed thereof Or shew how they should be acquainted vvith them Prooue mee this that they haue or may haue notice thereof and proue all I will no more contend against their Intercession if any Papist liuing or all the Papists liuing can prooue that I may make my necessities knowne vnto them ordinarily but instantly subscribe without more adoe I grant they know much and that ordinarily of themselues their owne indowments or else by infused or reuealed knowledge Know all
Christ in glory by some specially inlarged dispensation then they the other holy Saints did as Saint Augustine teacheth in De cura pro mortius 18 Chapter Thirdly to come home to the point indeed If the place will not rather proue to be corrupted Bellarmine wilfully corrupteth or ignorantly citeth or negligently taketh vp this Text vpon credit by retaile For Eusebius hath no such thing as is pretended His words in his owne language are these 〈◊〉 8◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that Section parallelling the opinion and doctrine of the Pagans the Doctrine of the Church and reuealed knowledge of God from which at first they deriued whatsoeuer they opened in these points though with much deprauation euery way he relateth the heathenish opinion touching the soules of these men who had spent their liues for their countries cause and dyed manfully in defence thereof Their happy estate Their eternall felicity and from thence descendeth vnto Martyrs in the Church of God in these words Atque ista quident non incongruè vsurpari poterunt de morte vtrorum Deo imprimis dilectorum Quos si verae pietatis milites appellare volueris non aberrabis Vnde apud nos in more positum est illorum adire reconditoria ibidem Orationes fundere animas ipsorum foelices honorare quae a nobis fiunt summâ cum ratione Here is no mention of assistance from their intercession No word of intercession or mediation at all No praying vnto them to pray for vs but only praying vnto God Their God their God and ours at their Tombes and Monuments onely with deuotion an vsuall practice of those times The next allegation out of Athanasius The next is out of Athanasius may very well come vnder the censure of the Statute of Rogues if yet we would learne the place of Natiuity or could tell whether to returne it to be kept He Canteth indeed to purpose and speaketh home Inclina Maria aurem tuam ne obliuiscaris populitui In so much as that heare Bellarmine with much greater good reason might haue put to his quid clarius then to that testimony of Irenaeus But we know this language was not spoken in Irenaeus's time nor yet in Athanasius dayes The inuenter thereof and Pater fabulae was of much later date In plaine tearmes he is a counterfeit that saith it But so that it waâ— nâ—uer in him 〈…〉 not Athanasius whose name he beareth I doe not faine this answere of my selfe I doe not take it vp from the Centuries of Meydenburg I borrow it not at all from some forlorne Hereticks or mis-begotten Innouators it is the direct Censure of those two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Romane Catholique Religion Baronius and Bellarmine which you may maruell at but so it is Of Baronius as Bellarmine relateth and he saith true for so we find it Anno Christi 49. Sect. 19. Of Bellarmine when he was of better iudgement and not tyed to point of propugning Inuocation In his Catalogue of Ecclesiasticall Writers Let him therefore passe this Athanasius I meane as a branded rogue seeing he that produceth him and needeth his testimony hath discarded and discredited him sufficiently to be a counterfeit Saint Basil hath furnished them with a double testimony Saint Basil is the next in this Iury of twelue For so many are empanelled of the Greek Church who Orat. in 40 Martyres directeth vs to call vnto them in the time of trouble Qui aliqua premitur angustia ad hos confugiat Qui rursum laetatur hos oret Ille vt à malis liberetur Hic vt duret in rebus laetis This is the first testimony out of him In the former for there is another First I answere Basils words are depraued by the Cardinals Controuersie he is not 〈◊〉 as he speakes for he reciteth them as if Basil had giuen his counsell with approbation and exhorted men to haue recourse to them in time of need Ad hos confugiat So he citeth the place Let him flye vnto them Hos Oret Let him Pray vnto them But S. Basil in his owne language hath no such thing It is onely a narration of practice without counsell aduice or approbation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth flâ—e vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath recourse vnto them There is a difference I ween betwixt these two passages howsoeuer altered let him see to that that did it Secondly he speaketh not dogmatically by way of any Positiue resolution but as Orators vse to cary themselues in Panegyricall discourses Basil was one of those He speakes like an Orator not dogmaticlly as they cite him wel-nigh the first of those that excelled in that popular kind of Homilizing wherein to moue affections and to stirre deuotions those Christian Orators tooke vp the course and the practice of great Masters in that Faculty not plainely to teach and positiuely to demonstrate but to improue their Doctrine and teaching by Art to settle the better what they would deliuer in points of Piety and for course of life It was è re Christianâ in those times much euery way that the holy and most blessed Martyres of Iesus should be had in great respect and awfull regard of men who if neede so required must tread after them the same steps must maintaine the same cause and howsoeuer stand continually in procinctu at all assayes That themselues might expect at Pagans hands the selfe-same measure meeted vnto those Heroes Now nothing could be more potent for perswasion in that point then to settle an assurance of their interest in GOD. There honour at his hands receiued To be not onely highly rewarded themselues but to haue that grace and fauour to recommend others As with men on Earth which is plaine in Cyprian so with God in Heauen to preuaile recommend to him and obtaine for others what they desire This point the Fathers presse much and often in their Anniuersary solemnities vpon Martyres memorials Now what is spoken Panegyrically raised vp to height with Hyperbolies and boâ—sterings of Arte is not to be pressed dogmatically For they vse to come downe to a lower straine when they speake to the point yea or no More reseruedly and suspensly in farre much streighter termes Againe S. Basil speaketh only of that time place the day of their festiuity in annuall obseruation And he speakes onely of the place and time of their annuall festiuity The place their sacred Oratory dedicated to Gods holy seruice in them At which time in which place more specially they might be present and were so imagined to be rather then at other times in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of these holy Martyres is a refuge ready fitted and prepared for Christians And yet then And then and there auerreth no inuocation of them but intercession by them and there not inuocation of them but intercession by them is auerred by S. Basil 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Ioyne your Prayers vnto and with the Intercession of those Angels with them not to them vnto God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he resolueth God was present there Wâ—llinâ— them to ioyne in prayer with those Martyres And therefore thirdly wee must remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee would haue them ioyne in prayer with the Martryes because that these were more interessed where Saint Basil vttered that Oration then Saints at large are or can be vnto any of vs. They were all Cappadocians of that Countrey and they not long before Martyred at least not so long before but that they then liuing might remember them well enough and they remember the state of that their Countrey whereof peraduenture they were deputed to take speciall care and charge And so lastly it was a particular case and relyed vpon some dispensation onely which doth not warrant a generall practice of all vnto any at any time indeterminately A second testimony is recited out of the same Basil in his Comment The other testimony is of a higher straine vpon the 33. Psal these words of the Psalme The eyes of the Lord are vpon the Righteous and his eares are open vnto their prayers Where Saint Basil thus Sanctae spirituales virtutes aliquae oculi dicuntur quod curam susceperint nos intervisendi Nonnullae aures vt quae nostras suscipiunt preces But not high enough to take hold vpon Inuocation of Saints This passage is indeed of another straine as putting to decision dogmatically not related or amplified Panegyrically But euen this doth not reach home it is too short to take hold vpon Inuocation For he speaketh it of Angels not of Saints Being meant onely of Angels and their case is different their condition not the same Secondly not of all Angels in generall but onely of some and so appointed to that Act by speciall dispensation which it selfe is Thirdly Appointed by speciall dispensation peculiar Protection as they are Custodes parvulorum In the text there is a plaine diuersification of their Act Some are eyes others eares some imployed in messages to vs As peculiar Protectors Others receiuing our prayers but of whom From them it is probable that were sent to visit vs either as Guardians or Extraordinarily either way no warrant for Inuocation of Angels or Saints at large Lastly hee meaneth by our prayers The prayers alâ—o being vnderstood not of particular men but of the whole Church the prayers of the Church and not of euery particular man Not to diuide them in Opinion who in affection were so combined together Greg. Naz. coÌ„meth in with a thraue of testimonies not all indeed broght in by the Master of Controuersies but yet of that Nature Condition as that they may all speak as wel as some Nazâ—â—â—zen seem◠〈…〉 as they will haue it that we must take him in parts I wil produce them as they happened to come to my hands And first in the nineteenth Oration as the Copies goe pag. 288. touching his owne father deceased before Saint Sasil then present at the Sermon In the first he saith in deed what we deny not thus he Nec dubito quin hoc nunc quoque tanto magis deprecatione suà quà m prius doctrina praestet quanto nunc magis Deo appropiâ— quat Nazianzene in this place may well be taken to resolue this position dogmatically That the prayers of the Righteous in heauen regnant with God are more effectuall and doe sooner preuaile with God That the prayers of the Saints in heauen are more effectuall then the prayers of men militant in the Church vpon earth This is not questioned when they doe intercede Secondly Nazianzen resolued there that his father with God in heauen That his deceased Father would not forget his late Episcopall â—harge and happinesse did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight for his flocke Doe the Office of a Pastor in praying for them No more doe I doubt then Nazianzene did thereof They whom he meant were sometime his fathers Episcopall charge He loued them instructed them cared for them defended them in his life nor could hee forget them being dead For the soule doth not drinke of Lethe lake to forget the things and passages of this world wherewith formerly shee was acquainted But I make a question indeed But neither he saith nor can they proue that he oâ— any of his Church prayed to his Father whether Nazianzen did pray vnto his father or any of his Church recommended their priuate necessities and afterward occasions vnto his mediation or aduocation I reade not that he or any else did so I am sure he prayed not vnto him there Not so much as speaketh vnto him by way of Apostrophe or compellation That which he supposeth his father did for his flocke is also supposed to be done motu proprio and not vpon solicitation And what is this to the case of Inuocation vnto peculiar Saints Farther hee proceedeth with Saint Basil his friend in his Funerall Oration thus The next is the supposed Inuocation of his friend Basil Tu verò Sacrum diuinum caput de coelo nos quaso respice carnisque stimulum à Deo nobis ad disciplinam datum aut precibus tuis siste aut certè vt forti animo perferamus persuade atque omnem nostram vitam ad id quod maximè conducibile est airige Nosque postea quà m ex hâc vitâ migrauerimus illis quoque tabernaculis tuis suscipe As direct an Inuocation supposed as may be Nay rather a desire and a wish that Saint Basil might be permitted to doe so and so then a prayer vnto him vpon this resolution that hee could and would doe so At least not so direct as is Ora pro Nobis of strangers euery way vnto one vnknowne But to one that he knew But indeed as Nazianzen spake it in his own language when he spake it it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wish and desire at Gods hands as Billius a Papist hath translated it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer Respice nos so he hath it is an higher straine to an higher note then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o si or vtinam nos respicias And that the Translator hath wronged Nazianzens meaning Abused by the Translator whereby the Controuersor was willing enough to take aduantage appeareth by his owne words a little before whereas the ground of his prayer is but opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now hee is in Heauen and there as I verily suppose offereth vp sacrifice for vs making Intercession for the people For howsoeuer hee is gone from vs yet verily hath hee not vtterly forsaken nor yet abandoned vs. All that he auoucheth whatsoeuer it be is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I am perswaded But howsoeuer vnresolued and grounded vpon opinion as I take it and therefore vncertaine and in him
vnresolued Nor doth he so much as say Doe this but oh that thou wouldest doe this for me Secondly it is but a point of his rhetorique and no more And meerely Rhetoricall and so is all that conclusion directed vnto him as present there an ordinary straine of wit and inuention in such passages Nazianzen was not of opinion I suppose that Saint Basil really and actiuely did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the phrase of the Church at that time offer the holy Eucharist or consecrate it in Heauen No more was he resolued that those other parts and particulars here specified by him were then at that time really and actually performed Lastly it is a precedent of a particular case And at the best it is but a particular case of a friend to a friend of a friend to a friend then lately dead and also concerning that which he might very well remember and concerning which it had peraduenture passed by contract betwixt them as was betwixt Cyprian and Cornelius touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stabbe in the flesh some certaine tentation or other for remouing of which Saint Basil is put in mind to entreat God Very likely according vnto promise and stipulation So in effect it is a particular case And so proueth no generall practice of one friend to another which can be no precedent for generall practice and example It is grounded meerely vpon peraduentures not resolued positiuely It concerneth remembrance of things formerly passed and not intimation of things newly done Vpon the selfe-same termes runneth that which is said to be directed vnto Athanasius by the same Nazianzene The next directed to Athanasius by Nazian is better interpreted onely the Interpreter is there the honester man and maketh him speake in the Optatiue as out of opinion not in the Imperatiue as out of Iudgement thus Nos autem vtinam ipse benignus desuper placidus aspicias atque hunc populum gubernes meque siquidem res pacatae futurae sint in vitâ adbuc teneas gregemque vnà mecum pascas sin autem Ecclesia sit bellis flagratura reducas aut assumas tecumque cum tui similibus colloces tametsi magnum sit quod postulo Which if we take it literally and dogmatically Athanasius is made therein much more then a Mediator of Intercession He could haue said no more vnto Christ Iesus himselfe And if it bee as well vnderstood But Gregory was too well grounded in Diuinity and had not his name Theologus for naught thus to erre and too religious thus to fall soule vpon Gods owne prerogatiues It is a Prayer directed vnto God that Athanasius then in rest It is either directed vnto God might doe for him thus and thus as a speciall friend as interessed in that common cause of the Church wherein no man had his part so deepe as he hauing beene in his life the principall defender of Christian verity and opposer of hereticall impiety Athanasius against all the World and all the World against Athanasius Or if to Athanasius alone addressed no more but a rhetoricall flourish with a figure Or if directed to Athanasius to be taken as a Rhetoricall flourish I neede not seeke farre for warrant to this exposition In the same passage wee haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe thou breake off my present Oration here His meaning is not that Athanasius should either really come downe from Heauen or actually by some extraordinary course and meanes from Heauen make him to desist and breake off his Oration and stop his mouth But in effect thus and no more Let mee here conclude and make an end Such proofes hath Nazianzene for this Inuocation that Rhetoricall Figures Apostrophees Prosopoiees and such like must goe for demonstrations That Oration of his vpon Saint Cyprian commeth last to pay for all And so may we take that also in this Oration vpon Saint Cyprian The first allegation wherout is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same and may receiue the selfe-same answere which that did out of the other vpon Athanasius whereto an ancient Scholiast and Commentor whom I haue seene and vsed in written hand doth accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Conclusion according vnto Rules of Art is cast into the forme of a wish Therefore to be discussed in Hermogenes Schoole and not pressed in disputes of Dogmaticall and Positiue Diuinity Nazianzene concludeth his Oration vpon Saint Cyprian thus At tu nos è caelo benignus aspicias sermonesque nostros vitam gubernes sacrumque hunc gregem pascentem adjuues cùm in caeteris rebus quoad eius fieri potuerit Eum ad optima quaeque dirigens tùm graues lupos syllabarum verborum captatores amoliens This passage will not reach home to Ora pro nobis with confidence in perswasion He speakes to one that laâ—ely knew the persons and passages of the Church to parties vnknowne and not interessed particularly He desireth it might be so that Cyprian might doe it he doth not desire Cyprian to doe it For he was not resolued Cyprian could doe it He beleeued that the Saints departed vnderstood Yet he desires him not to do what he knew whether hee could doe or no. and tooke notice of things done here But by credibility not by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the phrase he putteth on it and though in two places hee seemeth to goe farther vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is but in some onely cases that he so speaketh nor is that with ordinary resolution In some Cases as to those that were but lately departed acquainted with the persons and the practice and passages of things in the Church or of priuate men the memory whereof may cause in them a fellow feeling and procure a carefull respect to them in Heauen and so recommendation vnto the Almighty Thus in his 24 Oration touching Athanasius then with God he pronounceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know right well and am perswaded saith he that now at this present Athanasius being in Heauen doth from thence behold vs and helpeth those that suffer for Righteousnesse sake He meaneth by interceding vnto God for them being a man that in his life had suffered much for Piety and Christs cause and drunke as deepe of tribulation as euer did any Out of this compassion from a fellow-feeling vpon experience Athanasius hee thought and so doe I recommended the cause of the Church vnto God But Nazianzene thought not no more doe I that Athanasius did or could vnderstand euery priuate mans passages or needs in the Church And therefore neither doth he himselfe pray vnto him nor aduiseth vs or any for to doe it As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know right well it doth often inferre no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion vncertaine Aâ— appeares by the like doubtfull speach not Resolution And what Nazianzene indeed did thinke
in Controuersie no not though hee addeth If then they haue this great power with God let vs by them endeauour to make God our friend to deriue downe Gods mercies vnto our selues by continuall attendance at their Memorials by our frequent repayring thither hauing made our selues in effect their meniall servants We cannot conclude hence that he beleeued As not concluding any faith or practice or perswasion of his or practised or perswaded Inuocation of Saints but onely pleaded it out of some opinion to helpe deuotion and stirre vp the multitude in his popular Sermons to a reuerend opinion an actiue imitation of holy Saints out of those worthy apprehensions of them And spoken rather out of his Rhetorick then out of his Diuinity Thus hee lauisheth often as a good Pleader when hee carryeth not himselfe in Cases of beliefe as a positiue Diuine So speaking of the holy Eucharist hee calleth it fire He saith the bloud runneth about our teeth and appealeth to the Auditory As his manner iâ— elsewhere if they haue not obserued it At the time of communicating hee saith wee are in Heauen conuersing there with Cherubins and with Serâ—phins And yet hee meant not these transcendant speeches literally I suppose no not in your opinions you Transubstantiators Nor are all passages in this very testimony so to be taken And as he cannot but be conceiued in this very testimony as at first sight they seeme to carry sence and emply For good Sirs what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 markes of Christ Iesus could those three soules in heauen and happinesse carry about with them How could they represent them vnto God or Christ before the resurrection of the body But if yet you dare auouch that this speech of his I hope yet you will not iustifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the vtmost of our power let vs imitate her Hee meaneth Saint Pelagies who yet slew her selfe Consider in the Fathers and all Writers indeed How what wherefore and when is said and of whom by Panegyricks and popular Preachers in their Sermons Otherwise many Impertinencies Incongruities flat absurdities false impieties will ensue and be taught as positiue truths Secondly I answere it cannot be determined how Chrysostome could be of this opinion The rather because it is his opinion that the Saints doe yet expect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least in ordinary course of Gods dispensation that holy Saints could helpe vs by recommending our cases vnto God or therefore were to be Inuocated because where hee speaketh Positiuely as vpon 1 Cor. 15. Hom. 39. and Hom. 28. vpon the Epistle to the Hebrewes and in other places hee seemeth to be through for that opinion that the Saints departed not yet in Palatio behold not the face of God in glory but expect in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch as he phraseth it the accomplishment of the reward to the Righteous and finall Consummation of all in Christ Which opinion cannot stand with our Inuocation where of necessity they must haue accesse that are to be imployed as Mediators vnlesse Absalon could daily haue addresse vnto Dauid his Father and commend all Suitors vnto him then when for three yeare together he saw not his face But without all question whatsoeuer Chrysostome said And howsoeuer that 〈◊〉 doe not much need their mediation To. 5. pag 416. he would neuer had dyed in that defence of this opinion nor maintained the practice of it against opposers For hee telleth vs plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast no need of Mediators vnto God Almighty nor yet to runne vp and downe from one to another to speake for thee But be thou alone forsaken abandoned of all men no man taking care or tuition of thee yet come thy selfe vnto God intercede with him in thy owne person and without all question thou shalt haue thy desire He vseth not to grant our desires so soone nor so willingly our requests when others become Mediators for vs as when we speake for our selues although wee be otherwise laden with sinne And the same word almost in another place he hath To. 1. Ho. 4. â— in Genesin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as much as we haue a mercifull Lord and Master he doth not halfe so soone condescend to our Petition And that we are sooner heard at our owne suite then at theirs vpon mediation as he doth at our owne suite And farther affirmeth it an experimentalâ— truth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which instantly he prooueth by examples And yet to purpose more inforcedly To. 5. pag. 546. When we haue cause to imply the helpe of man we are faine to be at cost and charges to sue pray intreat in most submisse and seruile sort Much adoe we neede great businesse we haue to effect it We cannot directly haue accesse to giue thancks or to petition in our owne persons But we must make friends by their Tutors and Stewards and seruants first by faire words by bribes all the meanes we can if yet by mediation we attaine our suits Now no such adoe when we deale with God himselfe He requireth no intercession for those that sue vnto him nor doth he so readily grant vs our suite by mediation of others as hee doth when we intreate him for our selues without any mediation or assistance at all And so in many other places beside the repeateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We haue no need at all of Mediators Vnlesse they will haue Chrysostome various and contradictory to himselfe Shall wee thinke that Chrysostome forgat himselfe or spake as his present occasions led him without respect vnto the truth saying vnsaying the same thing Belieue it who list But Positiuely he addresseth Te vnto Me God vnto Man without any Mediator at all Ex abundanti peraduenture Who though he might perhaps take them in ex abundanti yet neither was that his ordinary course he thought Saints departed might sometimes in some place vpon some occasion giue good assistance vnto our Prayers Ordinarily the course is Call vpon me Extra ordinem it may be vse their assistance Generally they may pray in the consent of the Church particularly they doe or doe not as happeneth Happen it may occasionally as Martyes vpon their festiuals which some Antients thought Then especially but otherwhiles also A case not resolued on in those dayes And therefore as if it were no generall beliefe hee addeth that their Suffrages at other times may doe good but most probably in all likelihood vpon their Natiuities vnto such as make their prayers at their memorials not so much inuocating their speciall and priuate assistance as vpon this occasion that God will that day extraordinarily extend his louing kindnesse for his seruants sake That day and in that place alone For that day they did imagine them to be present and as present so spake vnto them But onely vpon dâ—yes of peculiar respect To. 5. pa 505. Thus Chrysostome else-where of
Councell within the time prefixed of 550. yeares and I subscribe As for miracles And the miracles which they report least of all to be belieued I beleeue them when I see them Sure I am there is much cosinage and collusion in them The Donatists were wont to brag much of them Quae figmenta mendacium hominum vel portenta fuerunt fallacium Daemonum in the opinion of Saint Augustine For euen the Diuels those Gods of the Gentiles wrought miracles and true ones substantially for the confirmation of Paganisme and Idolatry Orata in Iudaâ— 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For euen the Diuell saith Chrysostome hath by his Art and cunning cured many diseases and restored men vnto their health againe What then Shall we therefore subscribe vnto and partake of their impiety God forbid And who knoweth not Hereticks haue euer run this course to confirme their impieties from such delusions Adijcient multa de authoritate cujuque doctoris â—aeretici illos maximè dostrinae suae sidem confirmasse mortues suscitasse debiles reformasse futura significasse vâ—i merito Apostoli crederentur Quasi nec hoc sâ—riptum sit venturos multos qui etiam virtutes maximaeâ— ederent ad fallatiam munieâ—dam corruptae praedicationis 〈…〉 44. So that in opinion of Tertullian it is no safe proceeding by this Mirabiliatian courses to iustifie Inuocation of Saints or Angels So that no reason but to embrace Chrysostomes resolution For either they confirme nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credit is to be giuen to the Scripture rather then vnto Miracles whatsoeuer But to grant them true truely done by the onely finger of God yet being as they are extraordinary workes of wonder whensoeuer they confirme that for which they are alledged we may doe well to remember that what they so confirme are also extraordinary dispensations Or nothing but extraordinary dispensations not to be drawne into practice ordinarily and so nor they nor their effects any thing to purpose And so they must euery way faile in the 〈◊〉 of Intercession Shew me to conclude any positiue practice in antiquity not one or two examples of some priuate parties A receiued resolution for the verity thereof concluded dogmatically Demonstrate vnto me infallibly by reason Scripture authentick tradition that Saints departed are call of them or any of them interessed ordinarily rebus viuentium That by either Euening or Morning knowledge Naturall indowments or acquired accruments By diuine reuelation Angelicall relation Till they haue found vs better assurance that they know and are interessed in our affaires or other meanes they doe or can know and vnderstand my necessities exigences prayers or practico in any time or place when I call vpon them or vnto them and I will vnfainedly ioyne hands of fellowship and say Saint Peter Saint Paul pray for me Vntill that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so I thinke will any desire to be excused for Inuocation For to bee perswaded as some haue told me they are that in their opinion Saints nor doe nor can be priuy vnto my necessities nor heare my prayers and yet to pray vnto them is to my vnderstanding so poore a part of Piety that it is without warrant of common sense It is peraduenture possible saith Saint Augustine that the dead know something done here amongst vs by relation of Angels Qui rebus quae aguntur hic praesto sunt and beholding the actions and occasions of mortall men with whom they conuerse peraduenture make report of them in Heauen Such things and no moe and no other then those are which he to whom all things are aperta and in subiection thinketh fit and conuenient for them to know Somewhat God may be pleased to reueale and let them know immediately from himselfe Vnlesse as we by particular Reuelation may know of theirs Some men may haue at some certaine times particular reuelation or peraduenture apparitions from the dead as Saint Paul yet liuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rapt vp but how into the third Heauen Verum ista diuinitus exhibentur longè aliter quam se habet vsitatus rerum ordo singulis creaturarum generibus attributus saith Augustine All these being extraordinary dispensations no ordinary rules of practice are not to be made ordinary Precedents especially in cases of Religon and Piety or of such humane exigences as require quicke dispatch and certaine assurance for deliuerance Specially since we haue a surer and speedieâ— way of dispatch with 〈◊〉 them Can I expect through the Meanes Mediation or Intercession of any Saint or all the Saints of Paradise any spedier admittance then I can haue from God himselfe any readier dispatch then he immediately affordeth Call vpon me and I will heare Inuitation out of Mercy promise of Grace are not so farre a sunder in the text of Dauid and as instantly consequent in Gods performance The word is no sooner out of thy mouth Heare me O Lord but it is in the Eares of the Lord of Hosts and instantly findeth grace and acceptance For streight he commeth in with I wil heare and deliuer thee Abrahams seruant a good seruant of such a Master in that great imployment To take a Wife for Isack Gen. 24. Hath recourse vnto the God of his Master Abraham Immediate addresse without aide or assistance and what successe such as none could expect or desire better For vers 15. Before he had left speaking behold Rebekah came out The party prouided for him So God instantly heard his prayer and granted his request No man I suppose would desire better Audience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou haue any suite to To. â— pag. 195. or businesse with man thou first enquirest if he be at leasure to be spoken with He that attendeth on him answereth my Master is a sleep he cannot be spoken with But no such matter if thou addresse thee vnto God Goe to him and Call he instantly answereth and giueth eare No businesse hindereth No Mediator needeth No seruant or attendant to keepe thee out But say Lord haue mercy vpon me and eft-soones behold God is at hand While yet the Word is in thy mouth he returneth answere Loe here am I. Thy Petition is dispatched before thy suite be fully ended No long suite No great charge not much trouble or attendance in Call and I will heare It is not man thou hast recourse vnto that so thou shouldest follow him farre or repaire vnto the place of his abode God is alway neare euer at hand Thus to purpose And againe in the case of the woman of Tyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 190. She doth not addresse her selfe to Peter shee supplicateth not vnto Iohn shee doth not intreat Iames to helpe her but passeth through the middest of them to Christ I neede no Mediator quoth she but with true repentance my companion I come personally vnto the spring head Hee came downe from Heauen hee tooke flesh for
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