declare this was the duty of the Christian and to reveal their Supplications to departed Christians 3. What a ridiculous office do they impose upon the God of Heaven by this fond opinion for when they pray to Apollonia for the tooth-ach God must not only tell her that such a person supplicates but also that his teeth do ake and therefore he particularly imploreth her assistance when they address themselves to any Saint in this odd language * Cum ad Imaginem Sancti alicujus quis Dominicam orationem pronuntiat ita tum sentiat se ab illo petere ut secum oret sibique postulet ea quae Dominicae orationis formulâ continentur Catech. Rom. part 4 c. 6. s 4. p. 586. Our Father which art in heaven c. which they familiarly do as is acknowledged by the Roman Catechism God must inform this Saint both of the person praying and his prayer and his intention by so doing to oblige him to use those words in his behalf †O praeco accelera piae matri◠praecare viscera Propr Fest F. 2. When they desire any Saint or Angel to go unto the Blessed Virgin this Saint must be informed first of the matter of the Prayer then must he post unto the blessed Virgin and she must go unto her Son and he unto his Father to present that request which he revealed And are not these men very bold with God to put such offices upon him and make him Nuntio to all his Creatures 2. The Saints departed do not know the hearts and the petitions of their Supplicants by vertue of the beatifick Vision This vain presumption depends on this that seeing God they must in him behold those things which in Idea are contained in him or which his knowledge doth perceive and so the refutation of this dream will be sufficient confutation of it And 1. That which the holy Spirit only knows these blessed Spirits do not know but the things of God i.e. his purposes and counsels c. knoweth no man but the Spirit of God 1 Cor. 2.11 Ergo. If then the blessed Spirits notwithstanding the beatifick Vision do not see the mind and counsel of God without his revelation why should we think that by beholding of God they also do behold the supplications we put up unto them De vita Contemp. l. 5. c. 4. Those words of Prosper That nothing is so secret as that the knowledge of it should be denied to the perfectly blessed And that of Gregory L. 12. Moral c. 13. That they who see that God who seeth all things must themselves see all things I say those words do as much prove that blessed Spirits do know the secrets of Gods counsel as that they see the supplications we put up unto them To strengthen and confirm this Argument let us consider 1. That the Fathers do from this place conclude the holy Spirit to be God because he is the searcher of the things of God which Argument would be invalid if this could truly be asserted of the blessed Spirits 2. 1 Cor. 2.12 Observe that the Apostle argues thus That as no man knows the secrets of the heart of man besides the Spirit of man within him so none can know the secrets of the God of Heaven but the Spirit of God Now if the blessed Spirits do know the secrets of the heart of man the Argument would be invalid for the Romanist might give the baffle to St. Paul and tell him That as the secrets of the heart of man are known not only to the Spirit of man but also to myriads of blessed Saints and Angels so may the secrets of God be known not only to the holy Spirit but to many others 2. The Scripture doth assure us That those blessed Angels which always did behold the face of God had not the knowledge of those things which are revealed to us by the Gospel and that the curious Wisdom which contrived that dispensation was made known unto them by the Church Eph. 3.10 1 Pet. 1.12 and therefore Peter represents them as stooping down to view this new discovery which is a signal indication of the falshood of this fond conceit That blessed Spirits seeing him who knoweth all things must have the knowledge of those things he sees and therefore of the prayers that are put up unto him they being seen and known to God 3. That we may pray in faith we must be certain that the blessed Spirits are acquainted with the desires of our hearts for he that doth command us to pray in faith and without doubting cannot be wanting to give us certain motives of this faith and therefore God who never is deficient in what is necessary would certainly have given both to Jews and Christians sufficient revelation of his will in this particular had he intended that they should pay this homage to the Saints departed whereas we have no certain evidence that they enjoy this knowledge either from Revelation or from Vision And 1. We are not certain that they behold our supplications in the beatifick Vision for many of the Church of Rome do hold the contrary and it is free for all her members so to do and so this matter cannot be held as any Article of faith or certain definition of the Church 2. It is not certain that these blessed Spirits by vertue of this Vision do behold what is contingent for this is generally denied by the Romish Doctors and yet these things are seen of God as clearly as are the secrets of the heart 2. We cannot possibly be certain that God doth reveal them for we cannot certainly conclude it from his Attributes nor have we any certain revelation that he doth reveal our minds and thoughts unto them for if we can certainly conclude it from his Attributes then God would not be God did he not thus reveal our supplications to the Saints departed And Secondly Then to deny this Revelation would be to sin against the light of nature and then not only Protestants but the prevailing part of Roman Catholicks must sin against the light of nature by holding they obtain this knowledge not by Revelation but from the Vision of that God who knoweth all things but if by vertue of some Revelation we are assured that our petitions are revealed to the Saints why do they not produce it Why doth T. G. confess that Austin and others of the ancient Fathers were uncertain what to determine in this case Why do the greater part of Roman Catholicks deny what they have certain Revelation for 3. Where is this Revelation to be found In Scripture No they confess that this is wholly silent in this matter and give us many Reasons why it was not mentioned in holy Writ Have we this Revelation from Tradition Why then do the prevailing part of Roman Catholicks reject it Sith then we have no certainty of what this practice doth suppose either from Revelation or from the beatifick
saith he set down the Doctrine of the Church as it stands Recorded in the Council of Trent What that Council teacheth is that it is good and profitable for Christians humbly to Invocate the Saints and to have recourse to their prayers aid assistance whereby to obtain benefits of God by his Son our Lord Jesus Christ who is our only Redeemer and Saviour These are the very words of the Council and any Man but of common reason would think it were as easy to prove Snow to be black as so innocent a practice to be Idolatry even Heathen Idolatry Answ That the Reader may see what disingenuity is here insinuated it is sufficient only to advertise him that we do not accuse the Church of Rome as guilty of Idolatry for holding what she delivers in the words now cited but for holding what she insinuates in the words which follow and which T. G. thought most convenient to conceal viz. That every person may pray unto them and that not only with vocal but with mental prayer and for enjoyning the sick to pray with his heart when he cannot do it with his mouth O all ye Saints intercede for me and succour me What we teach saith he and do in this matter is to desire the Saints in Heaven to pray for us as we desire the Prayers of one another upon Earth and must we for this be compared to Heathens Do we not profess to all the World that we look upon the Saints not as Gods but as the friends and Servants of God that is as just Men whose prayers therefore are available with him where then lies the Heathenism where lies the Idolatry Answ it lies in praying to them with mental prayer and in praying to their when they are as distant as is Earth from Heaven p. 353. But saith T. G. the Question at present between Dr. Stillingfleet and the Church of of Rome p. 353. is not whether Divine Worship be to be given to the Saints but whether an inferiour worship of the like kind with that which is given to holy Men upon Earth for their holiness and near relation to God may not be lawfully given to them p. 389. now they are in Heaven And again we pray no otherwise to them than we do to holy Men upon Earth though more devoutly upon the account of their unchangeable estate of bliss Answ This he doth frequently affirm but till he can produce some instance of this practice of praying only with mental prayer to any Man alive or of petitions vocal directed unto living persons at so great a distance his affirmation can be no better than a manifest untruth but this is a peculiar Topick of which all those who vainly do endeavor to excuse this Idol worship of the Church of Rome are forced to make use of viz. to affirm her Doctrine and practice not to be what certainly it is and thence conclude her not to be guilty of that crime which could not be denied without this Artifice Again the Question between us § 10. p. 173. saith the Dr. is not how far such wishes rather then prayers were thought allowable being uttered occasionally as St. Austin doth this in St. Cyprian but whether solemn Invocation of Saints in the Duties of Religious worship as it is now practised in the Roman Church p. 44◠were ever practised in St. Austins time Here T. G. represents him as a very Shuffler and most Rhetorically cries out alass that so many Learned Men should all this while have been mistaken in the Question that they should have spent so much oyl and sweat to no purpose The Question hitherto controverted between Catholicks and Protestants was held to be whether it be lawful to invocate the Saints to pray for us and whether this were agreeable to the practice of the primitive times But now like a mischievous Card that will spoil the hand this is dropt under the Table and all the show aboveboard is whether it may be clone in the Duties as the calls them of religious worship Thus T. G. as if all persons that ever writ before them must have spoken nothing to the purpose if this had been the Question between T. G. and him or that this could not be the Question if what he mentions were another or that it were impossible that Men disputing whether this were agreeable to the practice of the Primitive times should also dispute whether it were the practice of St. Austins time Who knows not that one medium to prove this practice to be lawful is that it was the practice of the primitive times and that St. Austins times are instanced in as a sufficient Confirmation of that grand assertion This is the very method of T. G. and these are his formal word This was the Doctrine and practice of Christian people in St. Austins time p. 25. this he endeavors to confirm from that of Cyprian and unto this the Dr. returns this Answer and yet this must not be the Question betwixt T. G. and him § 11. Lastly the Dr. sayth he undertakes to shew out of the Primitive Fathers that it was the property of the Christian Religion to give Divine Worship to none but God and in this strain he runs on for no less than ten leaves together and without ever proving that Catholicks do give Divine Worship to holy Angels and Saints he most triumphantly concludes them to be Idolaters Answ The falshood of this passage is so exceedingly notorious that there is nothing requisite besides the use of reason to discern it for p. 146 159. We have this triumphant Argument Upon the same account that the Heathen did give Divine honor to their inferior Deityes those of the Roman Church do so to Saints and Angels And how unhappy T. G. was in his attempts upon this Argument I have abundantly evinced Again the Doctor Argues thus The Fathers do expresly deny that Invocation or Prayer is to be made to Angels for so Origen p. 158. and theodoret speak expresly that men are not to pray to Angels and any one that reads St. Austin will find that he makes solemn Invocation to be as proper to God as Sacrifice is 2. On what account should it be unlawful to Sacrifice to Saints and Angels if it be lawful to Invocate them May not one be relative and transient as well as the other can any man in his senses think that a meer outward Sacrifice is more acceptable to God than the Devotion of our heart is Thus the learned Doctor and there needs nothing to convince us of the strength and pertinency of this discourse but to reflect upon the vanity and weakness of what T. G. hath ventured to oppose against it See Ch. 6. Prop. 4. Corol. 3. besides in vindication of the Testimonies of Irenxus Origen Theodoret St. Austin Hilary the Deacon and of the Council of Laodicea I have clearly manifested that all these Fathers cited by the learned
conversing with God †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bosil Tom. 1. Orat. in Jusiti Martyr p. 318. Prayer is a request of some good thing which is made by pious men to God saith Basil whence elsewhere he asserts that Prayer is not directed unto man but God ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss de Orat. Dom. or 2. p. 724. D. Chrysost in Gen. Hom. 30. Prayer is a conference with God saith Nyssen and a request of good things which is offered with supplication unto God Prayer is a Colloquy with God and every one that prays discourseth with God so St. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 4. p. 139. Chrysostome Hence on that expression of St. Paul with all that call upon the name of the Lord he notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that St. Paul doth not say that call on this or that i.e. of any thing but Christ and on these words Do all in the name of the Lord Jesus he comments thus i.e. do all things praying unto him for help and before all thy business making thy supplication to him or he saith thus say and do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or according to God and introduce not Angels But T. G. hath some Arguments to prove that Saints and Angels have the knowledge of our hearts and actions viz. It is said Luke 15.7 Object T. G. p. 419. There shall be joy in Heaven and v. 10. There shall be joy before the Angels of God upon one sinner that doth penance And the Saints in Heaven no doubt rejoyce as much at the conversion of a sinner as the Angels do Not only the Angels of God Answ White against Fisher p. 315. but holy men on earth rejoyce at the conversion of a sinner Luke 15.24 2 Cor. 7.9 Likewise Parents Ministers and Friends rejoyce c. And yet it followeth not from hence that holy men on earth which rejoyce at the conversion of a sinner see the secrets of the heart 1 Cor. 2.11 So likewise Angels which are ministring Spirits Hebr. 1 14. may understand by the signs and fruits of true repentance the conversion of divers sinners and consequently they may rejoyce without intuitive knowledge of the heart 2. Our Saviours words Luke 15.10 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conclusion of a parable which must not be strained beyond the true scope But according to the exposition of sundry †Anbrâ—s l. 7. in Lucam Hilar in Matth. 18 Isidâ—r lib. Alleg. Chrysol Serm. 168. Fathers and some learned ‖ Cojet Titus Bostrensis in locum Papists The hundred sheep v. 4. represent the whole body of the Elect consisting of Men and Angels the ninety and nine sheep not lost were the Angels persisting in their prime integrity The stray sheep all mankind sinning in Adam To recover this lost sheep the Son of God that good Shepheard Jo. 10.11 was incarnate and by the gracious work of Redemption he laid the same on his shoulder Now there is great joy in Heaven before the coelestial Angels for this recovery and salvation of mankind So that no more can be inferred from this parable but that the Court of Heaven and in the same the holy Angels rejoyce because of mans Redemption 3. When it is said that there is joy in Heaven we may expound it as Dr. Hammond doth not of the joy of Angels but of God and had we no reason to confirm this sense it is sufficient to destroy the force of what T. G. doth hence conclude from this citation that it may fairly be expounded in that sense which rendereth it impertinent to his design but since it is not said to be the joy of Angels but that joy which is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. before the holy Angels this doth sufficiently demonstrate that it is the joy of him before whose face they stand continually Moreover it is confessedly God who is compared to the Shepherd and to the Woman seeking the lost Groat And therefore the similitude requires that the joy conceived when the lost Sheep and Groat is found should be ascribed to him Whereas our Savour himself saith Object T. G. ib. That the just in the Resurrection shall be as the Angels in Heaven Matth. 22.30 the equality as to knowledge not depending upon the body it follows by the Analogy of Faith that our prayers and concerns are known also to the Saints now injoying the same blissful Vision with the Angels Christ doth not only say Answ That the Spirits of just persons shall be like the Angels but he expresseth wherein they shall be so to wit 1. In freedom from secular actions and passions 2. Inglorious Adoption or real Possession of all the priviledges of the Sons of God We cannot therefore hence infer a parity of qualities and operations betwixt the Angels and the Spirits of just men but only a similitude of state and priviledges as * Verum haec authoritas ut ingemiè fatear solum aequat homines Angelis in hoc quod nullum mutrimonti usum haâ—ebunt siâ—â—t nec Angeli non tamen ibidem facit pareâ— quantum ad facialem visionem Det. Alph. de Castr l. 3. c. Haer. v. Beat. v. Jansen Harm Evang. c. 117. Papists do themselves consess 2. Christ doth not †In illa requie positus ceitè securus expectas judicii diem quando reeipias co â—us quande immuteris ut angelo aequaeris Aust in Ps 36. f 61. say The Spirits of just men are as the Angels now but that at the Resurrection they shall be so White p. 380. Now I admire what Papists can extort from hence for invocation of Saints for there is no connexion between this Antecedent and Consequent to wit just men at the Resurrection shall live as Angels remote from all the necessities of a worldly life and they shall be as the Angels of God free from material and corporeal passions and equal to the Angels in fruition of blessedness Ergo The knowledge of our prayers which we make in this life is not to be denyed unto glorious Saints the fellows of Angels The smoke of the Incenses of the Prayers of the Saints ascended from the hand of the Angel before God Apoc 8.4 Ergo Object ibid. Our prayers and actions are not unknown to the Angels 1. This place of St. John proveth not Answ White p. 314. either clearly or obscurely That holy Angels hear the Prayers or see the actions and affections of men For the Angel mentioned is expounded by the antient Expositors and by the Romanists themselves not of an Angel by Nature but of an Angel by Office and by some of them of an Angel by Type * In locum Albertus in his Commentary St. John saith Another Angel that is Christ who is the Angel of the Covenant Esay 9. Dionysius Carthusianus (a) Doctores Caeâ—belici per Angelum isium intelligunt Christum qui magni
betwixt the practice that in these times began to be approved by some men and what is now the Doctrine of the Church of Rome For 1. That which we chiefly do object against that Church is that she doth enjoyn us to believe That even mental prayers are well addressed to them and consequently that they have the knowledge of the conceptions of the heart and the sincerity of its intentions Whereas the Fathers of that age without distinction or exception held that it was proper to God to perceive the secrets of the heart this by the concurrent judgment of the Fathers being no more communicated to the Creatures than was the Knowledge of what was future and contingent as I have proved already chap 6. Prop. 2.4 2. Whereas the Doctrine and practice of the Roman Church doth make it good and profitable for all people to call upon them in all places though as far distant from them as is Earth from Heaven or as one corner of the Earth is from the other some of these Fathers did conceive the Saints were present at their Tombs and Shrines and being so they might attend unto the prayers of them that did resort unto them Thus when it was objected by Vigilantius to St. Jerom If it be so then the souls of Martyrs love their ashes and hover still about them and are always there lest if any Petitioner should come they being absent should not hear him I say when this was urged by Vigilantius agreeably to that opinion which then began to gather strength and to be owned in the Christian Church St. Jerom doth not as T. G. deny the sequel but lays down this absurd and monstrous Tenet to defend it That * Si agnus ubique ergo hi qui cum agno sunc ubique esse credendâ— sunt if the Lamb be every where they also that be with the Lamb must be believed to be every where Moreover he represents it as a wicked speech of Vigilantius †Ais enim vel in sinu Abrahae vel in loco refrigerii vel subter aram Dei animas Apostolorum Martyrum consedisse nec posse de suis tumulis ubi volâ—erunt adesse praesentes Hier. adversus Vigilant That the souls of the Apostles and Martyrs could not be present at their Tombs never suggesting in the least that such a presence was needless to this end * De cura pro mortuis c. 16. St. Austin doth affirm That either the Martyrs themselves must be at one time in such divers places so far distant from one another viz. as they were distant with whom they were conceived to pray at their memorials or if they were not present they must be removed from all commerce with the affairs of men here and only prayed in general for the necessities of supplicants Sulpitius upon the death of St. Martin comforts himself with this consideration ‖ Non deerit nobis ille mibi crede non deerit intererit de se sermocinantibus adsiabit orantibus Epist 2. de obitu appar S. Martini p. 533 ed. Lugd. Batav That he would not be wanting to them and of this assertion he immediately subjoyns this reason viz he will be present with us speaking of him and will stand by us when we pray upon which passage the Scholiast observes that it was vulgarly believed that holy Martyrs were present at their Sepulchers That this was also the Opinion of Nazianzen Basil and all the Fathers cited by T.G. is largely proved by †Bochartus If then these Fathers did in this particular maintain what is confessedly erroneous why might they not be subject to the same mistake touching the doctrine of invocation of the Saints departed and then that error in their judgment must necessarily give rise to that unwarrantable practise which in those times began to be approved Having in general laid down these propositions Traiteé second deâ—l'invoc des Saints c. 4. I might decline all farther Answer to what T.G. produceth from the testimonies of the fore mentioned Fathers in favour of that practise we dispute against but that he may not think we study to decline what he hath offered we proceed to a particular reflection on them and shall endeavour to demonstrate that they are either cited out of spurious and doubtful books or are impertinently alledged And Sect. 7. Hom. 26. in 2 Cor. 1. Amongst the spurious or doubtful Authors we reckon that passage cited from St. Chrysostom this was the Judgment of Erasmus who in his preface before his Latin Translation of Basil de Spiritu sancto saith that there are somethings in that book which must own him for their Parent who mixed his weak and wordy trifles with the sweet works of Athanasius on the same subject and who in this Epistle and in the Acts of the Apostles endeavoured to be esteemed Chrysostom And therefore when Erasmus came to the 7th Homily of this Epistle he would translate no farther 2. this passage in some editions is not extant though these editions have proceeded from the hands of Romanists Novelty of Popery p. 422 p. 423. 3 Peter Du Moulin makes evident the falshood of this passage and the words preceding not only from the diversity of the stile and want of a connexion with the precedent words but chiefly from the doctrine so full of ignorance absurdity as shews it to be inconsistent with the Judgment and Learning of that Holy Father Lastly this place is cited by Garesius under the name of Theodorus Daphnopatus De Sanct. iâ— vâ—c p. 〈◊〉 who therefore is most like to be the Father of this spurious passage Secondly amongst spurious and doubtful writings We may reckon the Oration upon Cyprian fasly ascribed to Gregory Nazianzen where S. Justina is brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e Entreating that the Virgin Mary would defend her against Câ—â—â—an who being then a Pagan endeavoured by Mâ—gical inchantments to attempt her chastity but finding his attempts all frustrate was by that means converted to the Christian Faith and was that famous Bishop of Carthage whose memory was precious through the Christian World Whereas 1. It is certain St. Cyprian was never in his life a Sorcerer Pag. 1. for Pontius his Deacon who hath writ his life assures us that whilst he was a Heathen he was addicted to good arts and such as tended to the benefit of the World which sure no Christian would affirm of a ' Magician 2. Whereas this fable ascribeth his conversion to Justina or the experience of his vain attempts upon her This Pontius wholly omits that Fable and doth assure us that he was converted by * Erat sane illi etam de nebis contubern um viri justi laud ibilis Memoriae Cecilii aetatetune honore Presbyteri qui eum ad agnitionâ—m verae divinitaâ—is a saeculari errore correxerat P. 2. Cecilius a Carthaginian Presbyter 3. †Explosâ fabula
Angel they pray thus * Huc eustos igitur pervigil advola Avertens patria de tibi credita Tam morbos animi quam requiescere Quicquid non sinit incolas Brev. R. Reform Off. Angeli Cust Thou watchful Guardian hither therefore fly And from that Country where thy charge does lie Divert what ere may prove their Minds Disease And what disturbs the peoples quiet peace And again * Tu es spes mea Gloriose Angele altissimus te posuit mihi dedit refugium tuum Non accedat igitur ad me malum flagellum non appropinquet tabernaculo meo Mi custos Gloriose me consigna servis Dei aggrega Gloriosis Apprehende arma scutum exurge Angele in adjutorium mihi dic animae meae salus tua ego sum Missa in honorem proprii Angeli Thou art my Hope most glorious Angel the most High hath given and appointed thee to be my Refuge Let then no Evil come unto me Let not the Scourge come nigh my Tabernacle Mark me and gather me unto Gods glorious Servants take hold of Shield and Buckler and stand up to help me say unto my Soul I am thy Salvation The old Roman Missal f. 52. had a Prayer to this Effect * Omnis homo omni die Gabrielis Mariae Poscat beneficia Ex his manet fons virtutis Dulcor vitae spes salutis Et diffusa Gratia Let every Man on every day To Gabriel and to Mary pray These are the spring whence vertue flows apace Heavens hope life's sweetness and diffused grace Whence we observe §. 2. that according to the Doctrine and Practice of the Church of Rome Angels when absent and invisible should be invocated for this they daily practise and endeavour to confirm from the Example and by the words of Jacob. 2. Observe that we must pray unto them not only to obtain deliverance and protection for us by their Prayer Intercedite pro me mihi succurrite but to perform it by their power for what they do conceive to be the Office of those Angels viz. to keep us to avert those dangers that are imminent and to remove a present evil must they not think it proper to request If God hath placed a Guardian Angel for their refuge may they not ask him to do the office of a Guardian as well as any other thing and to preserve them in their wayes that so no Evil may befall them this upon supposition that they do always hear our Prayers is very Rational When therefore T. G. doth insinuate that they only do desire these Blessed Spirits to offer up our Prayers P. 361. or to pray for us as we desire the Prayers of just Men upon Earth he doth insinuate a most apparent falshood for besides that signal difference betwixt requesting of our Brother to pray for us and their Petitions directed to the holy Angels to preserve them from the assaults of Satan and to * Tu Gloriose Angele qui stas ante Dominum preces meas offer Altissimo veni tribue mihi desideriorum meorum abundantiam Missa in honoâ—em proprii Angeli in Missali Rom. Ed. Antuerp 1577. confer upon them the greatest Blessings we can ask I say besides all this 1. We never do by word of Mouth request an absent Person nor do put up any Mental Prayers to our surviving Brethren both which are tendred to the Holy Angels by the Roman Catholicks 3. It is apparent from what we we have discoursed that it is in vain to put up these Petitions to the Blessed Angels unless we do ascribe unto them the knowledge of the Hearts of those that supplicate and unless we do suppose them either present with us or able to help us being absent and that they do accept this service when we pay it to them that so as they are deemed to be able they may assuredly be willing to relieve and help us Now to ascribe this Knowledge to them and upon this account to Worship and invoke them is to be guilty of Idolatry This we endeavour to demonstrate 1. From the Reason of those Addresses which we make to God viz. that we believe him to be the searcher of all Hearts one that doth see the inward Motions of the Soul and is acquainted with our most secret thoughts and actions Now this we have already proved to be an excellency so proper to the God of Heaven that it is not ordinarily communicated unto Saints and Angels and therefore to ascribe this Knowledge to them is to ascribe unto them what is Gods propriety and consequently to be guilty of Idolatry by Prop. 1. And as a farther evidence that no such Knowledge is Communicated to the Blessed Angels either by Revelation or by the beatifick Vision consider that from this supposed Communication it would follow as it is well suggested by the Learned * Addamus Angelos ne quidem supernaturaliter de facto cognoscere quaslibet cordium cogitationes quasi hoc eis competat communi lege Beatudinis nam si ita esset nondum absolutam haberent veritatem generales sententiae soli Deo tribuentes notitiam occultarum cogitationum quandoquidem beneficio beatudinis id esset multis communicatum sed intelligendae essent cum limitatione hac aut simili solus Deus naturaliter novit c. quam utique limitationem nusquam insiauant addendam esset ut sicut absolute verum maneat solum Deum de facto nosse quaelibet futura contingentia non obstante eo quod quaedam seis amicis revela ita etiam absolute verum maneat solum de facto nosse passim quaelibet occulta Cordium quoniam ut dictum est Authoritates de â—troque loquuntur eodem modo in senten l. 2. distinc 7. § 12. p. 80 Esthius that all those sentences of Scripture and the Holy Fathers which attribute this Knowledge of our secret thoughts and of the inward Motions of the Heart to God alone would not be absolutely true but without this limitation viz. God only naturally knows them or some like exception they would be absolutely false And yet this Limitation the Scriptures and the holy Fathers never do insinuate so that as it is absolutely true that unto God alone belongs the knowledge of contingent Beings although he sometimes did reveal some matters of that nature to his Priests and Prophets nor do we notwithstanding think that such a Knowledge doth belong to Saints and Angels so is it absolutely true that unto God alone belongs the Knowledge of the inward Thoughts and Secrets of the Hearts nor have we any reason to conceive that such a Knowledge ordinarily belongs to Saints and Angels § 4. 2. To worship any Creature with the Mind is to be guilty of Idolatry This was the Antient and undoubted Doctrine of the whole Church of Christ for this St. Austin witnesseth that * Divinè singulariter in Ecclesla Catholica
a little after that to them it was given to preside over the Earth or to be patrons or Inspectors of such a City or of such a Countrey and upon that account infers we must both pray and offer our thandsgiving and first fruits unto them To all this Origen replies that we must offer up our prayers to God alone and we must pray to him alone to whom we offer our first fruits in both which places if Origen intended only to affirm that prayer was due to God which implies the object of our supplication to be the highest God and the chief Author of all Good it is apparent he doth not in the least deny what Celsus pleaded for viz. such supplication as he conceived due to such Daemons as were commissionated from God and belonged to him 5. This Answer renders the discourses of this learned Father rediculously weak and unconcluding as v. g. 1. We cannot rationally pray to Angels saith this learned Father Because we do not know their natures nor are we capable of the knowledge of them lib. 5. p. 233. Which if we understand it thus We know not what their understanding is or whether they have any knowledge of our hearts when present or of our prayers when absent And therefore do not conceive it rational to pray unto them it is both pertinent and conclusive But if we understand it thus we must not pray unto them as we do to the great God of Heaven because we do not know their Natures Nothing is more absurd and foolish for certainly all Christians knew so much of their nature as to believe they were not Gods Besides we neither know the nature of God nor are we capable of understanding it and yet it will not follow that we we may not pray unto him lib. 5. p. 239. as to the Author of all Good Again it is absurd saith he having God alwayes present with us to pray unto the Son which is not alwayes present now this absurdity doth equally respect Prayer relative and absolute for if the Son can hear our prayers and can obtain Gods blessings when he is not present it cannot be absurd to pray unto him because not present but if he cannot then must it be absurd to put up to him such petitions as the Church of Rome doth tender to the holy Angels Moreover we do not in the least contemne saith he so admirable a work of God but yet we must not pray unto the Creature or this work of God lib. 5. p. 238. because it prayes for us Now here can any man conceive he should intend no more but this you must not look on that as the supremest Deity which I have told you is his Creature No sure had he and all the Christian World prayed daily to them who do pray for us he would have rather said you must not pray unto him as to that God who is the Author of all good because he is a Creature 6. When Origen discourseth of this subject he usually saith that we must put up our petitions unto God by Christ and having once confessed that we may pray directly to Christ whom he conceived to be inferior to the Father he makes that very same distinction which our Author and his party do viz. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 5. p. 233. That prayer may be taken properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an improper and abusive sense and in this sense alone he doth approve of prayer made to Christ whereas had he allowed of any prayers made to Saints and Angels it is to be presumed having so many provocations and occasions to treat upon and to explain the subject he would have sometimes used this distinction and would not alwayes have denied this practice and condemned that doctrine without distinction or exception elsewhere he saith If any man be not sufficient viz. to go directly to God let him go to the Son of God who is able to heal him Since then he never saith as doth the Church of Rome let him go to Saints and Angels certain it is that he did not approve this practise and this is yet more evident from his reply to Celsus Orig. lib. 8. p. 416. for when Celsus had objected that according to the Doctrine of the Aegyptians every part of a man hath a particular Daemon or Aethereal God and every one of these being invocated heals the diseases of the parts proper to themselves Why then may not the Christians justly invocate the favor both of them and others if they had rather be in health than sickness To this it is replied by Origen 1. That Celsus by advising us to go to Daemons sufficiently declared his distrust of the inseparable and undivided worship of the God of all lib. 8. p. 417. and did imagine that to Worship God alone and honor him was not sufficient to preserve those that did so from diseases and the insidiations of evil spirits which is an evident conviction that he did not think the invocation of the Archangel Gabriel Michael Raphael or of Sebastian Valentinus or any other Roman Saint which they of Rome do daily invocate for their protection from these evil spirits and the diseases which they are subject to was needful for that end or that it could be practised without distrusting of the all-sufficient God 2. He adds It is much better to commit our selves to God the Lord of all things by Jesus Christ and ask of him all help lib. 8. p. 418. and in particular the custody of the holy Angels who may deliver us from these terrestrial Daemons where also it is manifest that he would have us ask the help and custody of Angels not from them as is the manner of the Roman Church but only from the God of Angels Orig. ib. 3. He affirms that health is to be sought either by means of the Physitian which is the ordinary way or by extraordinary means viz. by piety towards God in our addresses to him by which expression it is also manifest that he was ignorant of that way of seeking health which had its rise from after ages and is so common in the Church of Rome for otherwise as it is excellently observed by the learned Doctor p. 150. he must have told him that Christians were not to address themselves to Chnumen Chnaachnumen Cnat Sicat Biu Eru or any other Heathen Daemons to obtain these Blessings but unto Raphael and Appollonia Sebastian and Roach Unto the first and second argument urged by the Doctor and most apparently confounding the doctrine and common practice of the Roman Church T. G. affords us not one word of answer the evidence being too plain and pregnant to admit of a reply but over the third remark he triumphs and undertakes to render it ridiculous to all sober Readers by shewing two things 1. The difference between the Doctrine and Practice of the Aegyptians
c. 12. Run through all the words of holy Prayers and you will be able to find nothing which is not included in the Lords Prayer in this both Protestants and Roman Catholicks agree Hence therefore I assume if when we pray for any thing contained in this Prayer we are enjoyned to pray to God then all our acceptable Prayers must be directed to him and whensoever we do pray for any blessing we must call upon him besides Our Father doth belong to every Petition no other person being mentioned in this Prayer so that the sense runs thus Our Father c. let thy Kingdome come Our Father let thy will be done c. And then the import of this injunction will be this when you pray for the advancement of Gods Glory or the promotion of his Kingdom or the performance of his Will when you solicite for any Temporal blessing or for the pardon of your Sin or lastly for the prevention of any Evil or Temptation of what kind soever when you desire any of these mercies for your selves or others pray to your Heavenly Father for them 3. None of these blessings must be asked of him to whom the Kingdom Power and Glory doth not of right belong For this is added as the cause or motive of making these addresses to God and where the motive or cause is wanting the effect must cease Now to God only the Kingdome Power and Glory doth agree Jude 25. We therefore must address our Prayers to him only for the obtaining of these blessings And least you should object that this Argument excludes the third and second persons of the Sacred Trinity let it be noted that all the Schoolmen do affirm That the word Father in this Prayer must not be taken personally but essentially and so excludeth not the other Persons of the Trinity but those things only which have not the same nature with them 2. Prayer offered up in any time or place to an invisible and for any thing we know a Being absent from us as far as Earth from Heaven doth ascribe unto that Being the knowledge of the secrets of the heart now to worship any Being whether Saint or Angel with such a kind of worship which doth ascribe unto it the knowledge of the desires and secrets of the heart both where and whensoever they are conceived or uttered is to ascribe unto them by way of worship what is not due to Saints or Angels but alone to God as hath been proved already and may be further thus confirmed 1. If Saints departed were acquainted with the desires of our hearts why did Elijah speak unto Elisha thus 2 Kings 2.9 Ask what thou wilst before I am taken from thee The Scripture doth affirm that he was taken up into the Heavens and therefore did behold the face of God And Roman Catholicks themselves deny that he was held in Limbo as they imagine other Prophets were being in Heaven his love unto Elisha and the Church of God was not diminished but enlarged and therefore upon that account he had a stronger reason to ask what he desired then before Besides the Prophet being now with God in Heaven his Prayers would more effectually prevail for any Blessing for his Friend and therefore he had greater reason to have said had he believed this Doctrine of the Church of Rome Ask what thou wilst when I am taken from thee And therefore we have reason to presume that he did not believe this Doctrine but rather thought that his departure would render all Elijah's future wishes and add resses to him vain and ineffectual 2. From that known passage of Isaiah Abraham nescivit nos Israel ignoravit nos St. Augustine thus concludes (o) Si tanti Patriarchae quid erga populum ex his procreatum ageretur ignoraverunt quibus Deo credentibus populus ipse ex corum stirpe promissus est quomodo mortui suorum rebus atque actubus cognoscendis adjuvandisque miscentur ibi ergo sunt spiritus defunctorum ubi non vident quaecunque aguntur aut eveniunt in ista vita hominibus De curâ pro mortuis c. 13. If such great Patriarchs were ignorant of what was done towards the people that proceeded from their Loins how should the dead be conversant in knowing or helping of their friends in what they do There therefore are the Spirits of dead persons where they do not see what things are done or happen to men in this life 2. I reason thus this practice doth ascribe unto the objects of our Prayer such knowledge of the heart and such a cognisance of all petitions presented to them at all times and in all places of the world which we have proved to agree to God alone or such a presence in all places which is proper to him and therefore it ascribeth to them the honor due to God alone 2. If Saints departed do know the minds and inward thoughts of those who put up their petitions to them they have this knowledge either from Revelation or from the beatifick Vision but they have no such knowledge either from Revelation or from the Beatifick Vision Ergo. And 1. God doth not ordinarily reveal unto them the knowledge of the hearts of their petitioners For if they do not want this Revelation God who doth nothing vainly must not be supposed to impart it But these blessed Spirits do not want it for did they need this Revelation to perceive our minds saith Bellarmine the Church would not so confidently say to all the Saints Votis precamur cordium audite preces supplicum Brev. in Com. Apost p. 2. pray for me much less we offer to you the desires of our hearts but sometimes would desire God thus to reveal our prayers and to acquaint them with the desires of our hearts 2. If God thus reveal the Prayers of the Petitioner to the deceased Saints what reason can be given saith the forementioned Author why all the holy Patriarchs and Prophets were not invoked by the Church of Israel before our Saviours advent and he had reason to make this enquiry For 1. It is as easie to Almighty God to make this Revelation to the souls in Limbo that Papal prison of the Antient Patriarchs and holy Prophets as to the souls in Heaven nor have we one example or declaration that what God is supposed now to do he was not willing to do then 2. Certain it is the charity of those departed Patriarchs and Prophets towards their relatives and friends and the whole Church of God must be exceedingly advanced by their change they must be more the friends of God and their petitions must be more prevailing then whilst they did continue in the flesh Wherefore the Jews had as good reason to invoke these Patriarchs and Prophets as hath the Romanist to call upon the Christian Martyrs And God had equal reason to declare this was the duty of the Jew and to reveal their Supplications to the Patriarchs as to
the Ephesians the spirit of Wisdome and Revelation in the knowledge of him Eph. 1.17 18. the eyes of their Vnderstanding being enlightned That he would grant that Christ might dwell in their hearts by faith 3.17.18.19 that they might be strengthned by his Spirit in the inner man that they being rooted and grounded in love might be able to comprehend with all Saints what is the breadth and length and depth and height And to know the love of God which passeth knowledge and be filled with all fulness of God That the Philippians love might abound more in knowledge Phil. 1.9 10 11. and in all judgment that they might approve things that are excellent and be sincere and without offence till the day of Christ Being filled with the fruits of righteoussness to the praise and glory of God That the Colossians might be filled with the knowledge of the will of God in all wisdom Col. 1.9 10 11. and spiritual understanding that they might walk worthy of the Lord unto all well pleasing being fruitful in every good work and increasing in the knowledg of God Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness 1 Thess 3.12 13 That the Thessalonians might encrease in love and have their hearts established unblamable in holiness before God 2.1.11.12 That God would count them worthy of his calling and fulfil all the good pleasure of his goodness and the work of faith with power That the God of Peace would make the Hebrews perfect in every good work to do his will Heb. 13.20 21. 1 Pet. 5.10 working in them that which is well pleasing in his sight That the God of Grace would make them perfect stablish strengthen settle them These Supplications were their daily exercise and had they thought the Invocation of the blessed Virgin the Patriarchs and Prophets the Proto-Martyr and the brother of our Lord would have been needful and effectual to the attainment of these things for which they prayed so earnestly why do they never once address themselves unto them why do they never pray as doth the Church of Rome Brevarium Missal that through the deprecation intervention patrocination and intercession of these persons they may be worthy to obtain these blessings why do they never pray by the merits of these persons to be delivered from * Deus qui beatum Nicolaum P. tribue qâ—aeâ—un us ut ejus moritis pracibus 〈◊〉 Ochenna incend is liberemus Miss in sest sanâ— Nich. Dec. xi Deus q. â— beatuâ— Lodovicum ju quaesamus meritis intercessione Regis Regan â—â—su Christâ—â— fâ—l â—ui facias nos esse can oâ—tes in Fest beat Lud. Aug 25. Hell and made partakers of the joys of Heaven as doth the Roman Blashemy Why do they no declare with them that they do †In Fest faâ—ct Agapiti Aug. 28. place their confidence in the petitions of these prevailing Saints and blessed Spirits Why do they not ascribe their mercys and deliverances to the ‖ Accepta tibâ— siâ— â—â—mine sacratâ—e plebâ—s oblatio pro inorum Hâ—nors Sanctâ—um quâ—râ—mâ—â—e â—â—ritis perâ—â—â—â— de tribulatione cognoseit 〈◊〉 Miss Dee â—â—â—p 〈◊〉 Ed. Antwerp 1605. merits of these Saints as they most insolently do Assuredly on this account because they did not in their hearts approve the practise Were blessed Paul alive to see his Prophesy so punctually fulfilled That in these later times men should depart from the Faith attending to erroneous Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Doctrine of worshipping departed Souls how would he passionately cry out O foolish Romanists who hath bewitched you c. Lastly St. Paul had such an ardent zeal to the promotion of the Gospel that he omits no help which he conceives might give a blessing to his labours He therefore passionately intreats the Christians to whom his writings are directed Rom. 15.30 31. That they would strive together with him in their prayers to God that he might be delivered from them who did not believe in Judea and that his Service which he had for Jerusalem might be accepted of the Saints and that he might come unto them with joy and with them be refreshed That they would alwaies Eph. 6.18 19. and with all perseverance pray for him that utterance might be given unto him hat he might open his mouth boldly to make known the Mystery of the Gospel Col. 4.1 2 3. That they would continue in prayer that God would open unto him a door of utterance to speak the mystery of Christ for which he was in hands that he might make it manifest as he ought to speak 1 Thes 5 25.2-3.1.2 Finally Brethren saith he pray for us that the word of the Lord may have free course and be glorified even as it is with you And that we may be delivered from unreasonable and wicked men for all men have not Faith So blessed Paul and had he thought that his addresses to the Patriarchs and Prophets the blessed Virgin the Quire of Angels or the Saints made perfect would have been more effectual to this end would not his zeal have prompted him to have put up one request unto them or one Petition to his Guardian-Angel to be defended from these unreasonable men If all these circumstances be considered it will amount to an invincible conviction of the falshood of that determination of the Church of Rome * Juxta Catholicae Apostolicae Ecclesiae usum à primaevis Christianae Religionis temporibus receptum Concil Trid. Sess 25. that this is the practise which was derived from the Apostles and hath been still continued in the Church of Christ 2. No other reason can be given why they did not practise or commend the Invocation of the blessed Spirits besides this that they conceived this worship to be that honour God had reserved for himself and that they looked upon it as a vain and fruitless practice The knowledg of the heart and of the Prayers that are put up by All men at all times and in all places of the Earth being the knowledg proper to the God of Heaven and not communicated to the Saints deceased This will appear more evident if we consider and refute those shifts whereby they do endeavour to evade the force of this triumphant Evidence And 1. They tell us that * Si Apostoli Evangelistae docuissent sanctos venerandos arrogantiae iis datum fuisset ac si post mortem gloriam illam quaesivissent noluit ergo Spiritus Sanctus expressis Scipturis docere invocationem Sanctorum Eckius in Enchirid. loc Com. ex edit Alex. Weissenhorn Alanus Copus Dial. 3. fol. 239. had the Blessed Apostles taught this doctrine it might have been objected to them that they sought their own advancement and honour by the propagation of their Gospel and proudly did endeavour to be worshipped by their Christian followers Repl. 1.
〈◊〉 Athanas Orat. 4. contra Arianos p. 260. The God that fed me the Angel that delivered me which though it be familiar with the Roman Catholicks he looked upon as an absurd illegal practice 2. Because no man deserting of that God that fed him would ask a blessing for his kindred of the holy Angels whence it is evident that in the judgement of this Father to pray to holy Angels was to desert the God of Heaven even when we made our first addresses to him as here Jacob did ‖ 〈…〉 l. 4 c. 4. M. St. Hilary the Deacon saith That the Idolaters made use of this †Solent tamen pudorem passi neglecti Dei miserâ uti excusatione dicentes per istos posse ire ad Deum sicut per comites pervenitur ad Regem Age nunquid tam demens est aliquis aut salutis suae immemor ut honorificentiam Regis vindicet comiti cum de bdc re siqui etiam tractare fuerint inventi jure ut rei damnantur Majestatis isti se non putant reos qui benorem nominis Dei deferunt Cr aturae relicto Domino conservos adorant quasi sit aliquid plus quod servetur Deo nam ideo ed Regem per Tribunos aut comites iÌ„tur quia homa utique est Rex nescit quibus debeat rempublicam credere Ad Deum autem quem utique nihil latet omnium enim merita novit promerendum suffrugatore non opus est sed mente devota Vbicunque eniae talis lâ—cuâ—us fuerit ej respondebit illi miserable excuse for themselves that by those inferior Deities they worshipped they went to God himself as we go to the King by his Courtiers But saith he is any man so mad or regardless of himself to give the Honour due to the King to any of his Courtiers which if a man does he is condemned for Treason And yet they think themselves not guilty who give the Honour due to Gods Name to a Creature and forsaking God adore his fellow-servants as though any thing greater than that were reserved for God himself But therefore we go to a King by his Officers and Servants because the King is but a man who knows not of himself whom to imploy in his publick affairs But to procure the favour of God from whom nothing is hid for he knoweth the merits or works of all men we need no spokesman but a devout mind for wheresoever such a one shall speak unto him he will answer him Where we have these three things considerable 1. That to go unto God by a Creature as we go to earthly Princes by their Ministers is to be guilty of Rebellion against God by giving of his Honour to a Creature and by worshipping the Minister as if he were the King 2. That this is to desert the God of Heaven And 3. That by doing thus we do ascribe unto our fellow servants as great Honour as we can give to God himself To this T. G. replies p. 370 First That this Author speaks of those who gave the Honour due to God to a Creature and forsaking God adored their fellow-servants very true But then he adds That he is guilty of all this who goes to God by a Creature as a man would recommend himself to the King by his Minister which is the daily practice of the Romanist This plaister therefore doth not heal the wound but make it wider 2. As he who only makes use of a Courtier to recommend him to the King doth not give the Honour due to the King to any of his Courtiers so neither do Catholicks give the Honour due to God to the Saints who only require the favour of their prayers to God P. 371. so T. G. Repl. This is as if he should have said St. Hilary thou lyest For he expresly saith That to recommend our selves to God by a Creature as we do to the King by his Courtiers is honorificentiam Regis vindicare Comiti For as he who sets up a Vice-Roy or subordinate King in any Commonwealth and gives the Honour of a Vice-Roy to him without the Kings Commission doth give that Honour to him which is due only to the King and ought to be esteemed as a violater of his Kingly Power so must he also be esteemed who having no Commission from God and Christ sets up subordinate Mediators and Masters of Request to God Ibid. 3. T. G. doth charge the Doctor with a terrible blunder because he rendreth Suffragatore non opus est We need not any to recommend us to his favour Repl. 1. This is a Calumny for what he rendreth thus is Suffragatore non opus est ad promerendum Deum which cannot otherwise be rendred T. G.'s Translation is confuted by the Reason following which as the Doctor doth translate the words is this The devout person needs no spokesman to obtain Gods favour for if he speak himself God will be sure to answer him But according to T. G.'s it will run thus We need not any to inform God that so we may procure his favour but a devout mind which is sufficiently ridiculous 3. To this Interpretation of Peroon Du Moulin answers thus Novelty of Pop. p. 420 To this word the Cardinal giveth an absurd Interpretation saying that it signifieth a Counsellor Every one that hath some taste of the Latin Tongue will smile at this knowing that this word was never taken in that sense The votes of every Roman Citizen in the Comitia or City Meetings were called Suffragia and he who helped or favoured any with his vote was called his Suffragator Now it is clear that the Author of this Book speaks of Colonels and Governors or Comites which are used as Intercessors not as Counsellors But T. G. doth object against St. Hilary If a devout mind be enough to recommend us to the favour of God what need we the prayers of others or the intercession of Christ What Hilary would answer I am not able to divine but if he were alive he might well wonder that speaking against them Qui honorem nominis Dei deferunt Creaturae he should be thought to exclude Christ Jesus whom he so often denies to be a Creature 2. As to the prayers of others St. Chrysostom saith the same with Hilary in very many places * Chrysest in Matth. T. 7. p. 768 When we have suit unto men saith he it falleth out oft-times that we cannot go straight unto the Lords themselves and present our gift unto them and speak with them but it is necessary for us first to procure the favour of their Ministers and Stewards and Officers both with praying and using all other means unto them and then by their mediation to obtain our request But with God it is not thus For there is no need of Intercessors for the Petitioners neither is he so ready to give a gracious answer being entreated by others as by our
illa de Cypriani Macicâ arte Baroniâ—s A.D. 250. Sect. 5. Baronius himself confesseth this story of the Magick of St. Cyprian to be explodendam fabulam now hence it follows that this Oration is not the genuine work of Nazianzen or else that Nazianzen was a man of very easie Faith one prone to tell the most absurd and foolish sables for truth and therefore one who can deserve no credit in this relation of Justina's prayer unto the blessed Virgin Such thirdly is the passage cited from Theodoret for as ‖ Disp Hist de Invoc Sanct. Th. 8. p. 198. Vossius well argues had that Book been his Nicephorus who gives us the Catalogue of his books would have made mention of it And Photius when he makes mention of the writings of this Author which he had perused would not have lest out this Besides what is here cited from him directly contradicts what he delivers in his undoubted Comment on the second and third Chapters of the Epistle of St. Paul to the Colossians Lastly the same we have just reason to suspect of the two instances related by St. Austin De Civit. Dei l. 22. c. 2. for Ludovicus Vives doth ingenuously declare In hoc capite non dubium quin multa sint addita that many things have without doubt been added to this Chapter The 33. Homily de diversis is one of those which have been lately added to St. Austins Works by the Divines of Lovain and so deserves but little credit 2. Sect. 8. Those places which are cited from the true writings of the Fathers are made to speak what they did not intend and press'd to testify what they do not assert Thus when T.G. objects that passage of St. Austin let B. Cyprian help us with his Prayers I answer May T.G. repâ—nt of his accursed Apostacy from the Church of England This I entirely wish and yet I hope I pray not to T.G. but saith T.G. whoever considereth the motive alledged by him why he add ressed himself to St. Cyprian which was for that in Heaven he saw more clearly the truth of that Question of which himself had formerly doubted and * E. B. Cyprianus â—wdâ—m â—aâ—n câ—â—â—pore quid corrumâ—itur nâ—n aggravante animam nec deprimenâ—e terrâ—na iâ—â—abâ—â—aâ—ione sensun mulâ—â—â—â—gitâ—nteâ— â—eâ—enius perspieiâ— veritatâ—m quam mâ—â—uâ—t adiâ—â—sâ—◠〈◊〉 Châ—i 〈…〉 in istius câ—rnis mâ—â—talitate tanquâ—m in caliginâ—sa nuâ—e lib 〈◊〉 at donante Domino quantum possu â—us bona â—ju â—miâ—emur To. 7. de Bapâ— l. 7. c. 1. B. St. Austin was then treating of and the necessity he had of his prayers as being yet in the mortal Flesh and labouring as in a dark cloud will easily see that it was not a counterfeit but a true and serious address to him for the assistance of his prayers Answ and why not rather an address to God for his assistance by virtue of the prayers of Cyprian 2. Had Austin said let Cyprian help us that we may be enlightened or instructed in this question this Answer might have had some shew of strength but when he only * E. B. Cyprianus â—wdâ—m â—aâ—n câ—â—â—pore quid corrumâ—itur nâ—n aggravante animam nec deprimenâ—e terrâ—na iâ—â—abâ—â—aâ—ione sensun mulâ—â—â—â—gitâ—nteâ— â—eâ—enius perspieiâ— veritatâ—m quam mâ—â—uâ—t adiâ—â—sâ—◠〈◊〉 Châ—i 〈…〉 in istius câ—rnis mâ—â—talitate tanquâ—m in caliginâ—sa nuâ—e lib 〈◊〉 at donante Domino quantum possu â—us bona â—ju â—miâ—emur To. 7. de Bapâ— l. 7. c. 1. B. wiâ—â—â— to be assisted by his prayers that he might imitate his goodness certain it is that not St. Cyprians Knowledg but his charity and his enjoyment of God of which that Knowledg was a consequent was the true motive of St. Austins wish since he desires not to be instructed in the truth but to be confirmed in Goodness it was not the want of Knowledge but of Goodness which he desired might be advantaged by the Prayers of Cyprian Moreover had he desired to receive these things from Cyprian either by converse with him or by some secret influence upon his clouded understanding the circumstances mentioned might be conceived a proper motive to that wish but since he only wishes to receive them donante Domino or from the Gift of God and by the Intercession of St. Cyprian certain it is that the consideration of St. Cyprians Knowledg could be no motive unto that address but only the consideration of his enjoyment of God and his power with him and of his charity by which he had obtained that enjoyment To that of Jerom * Vale O Paula Cultoris tui extremam senâ—ctutem orationâ—bus juva fides cperatua te Christo consociant praesens facilius quâ—d pâ—stulas impâ—trabis Epitaph Paâ—lae Farewell O Paula help the old Age of thine honourer with thy prayers We have sufficiently replied by shewing that it was frequent with the Fathers by an Apostrophe to speak to their deceased Friends as if they did suppose them present although they did not think them so to be and this must necessarily be the sense of Jerom For he declareth that his dear friend Nepotian beinâ— once joyned to the Quire of Saints whatever he should say unto him would be but speaking to the deaf because he would not hear it he therefore must conceive the same of Paula of whom he here affirms this she was present with Christ The better to reply unto some other passage objected by T.G. observe first §. 8. that the antieâ—â— Fathers did yield a threefold Service to the Saâ—râ— departed as first the honour of love and Society Secondly The Recognition and praises of their excellencies Thirdly The Imitation of their vertues and their godly Examples this service the writers of the fourth and fifth Century sometimes call worship and Veneration but the more ancient Fathers styled it honour accounting all religious worship to be due to God alone as is most excellently proved by Dalle Advers Lat. Cult l. 1. c. 5 1. And when the Hereticks and Heathens did object against these latter Fathers the worship of the holy Martyrs they reply two things 1. That they did not worship them as Gods Thus when it was objected by the Apostate Julian that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Cyril l. 6 contr Jul. p. 203. instead of many Gods the Christians worshipped many miserable men St. Cyril answers †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. We do not make them Gods nor do we worship that which by nature is not God And when Faustus had objected against the Christians that they had ‖ Vertistis Idola in mart yres quos votis inquit similibus colitis Apud August contra Faustum Man lib. 20. chap. 21. changed their Martyrs into the Heathen Idols and in like manner paid their Homage to them St. Austin answers that * At illo cultu quae Latria dicitur nec colimus nec colendam docemus nisi unum Deum
both in their Councils and Ecclesiastical Judicatures untill the Seventh Century and which is cited both by the Council of Calcedon and of Ephesus as (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Concil Ephes act 1. p. 2. p. 327. To. 1. Concil General Edit Rom. the order of Canons the series of Ecclesiastical Laws the Ecclesastical constitutions and (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 2. p. 400. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 426. v. p. 425. p. 491. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Concil Calced act 3. p. 241. Tom. 2. Concil the Code It is a Canon of that Code to which the Council of Calcedon gave the force and the Authority of an universal Law in these Expressions (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 4. p. 297. vic Justel Cod. Canon p. 6. 12. we think it equal that the Canons made by Holy Fathers in every Synod untill now should be observed Can. 1. 2. Observe that what the Canon thus expresseth § 3. viz. that Christians should not name the Angels is an Anathema directed against those which pray to Angels so Theodoret and Photius who call upon them for help or introduction to God So Zonaras and Aristenus who worshipt them In locum So Theodoret Dionysius Christonius and the Epitome of Canons presented by Pope Adrian to Charles the great who said we must be brought to God by Angels so Aristenus and the Amerbachian Scholiast In locum and that to cure that Disease the Council did command all Christians not to pray unto them so Theodoret and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore evident it is that Zonaras doth truly say that to name Angels in this Canon was as much as to invoke them whence it will follow that the whole Church of Christ for two whole Centuries and upwards did forbid all Christians to Invoke Angels to worship or to call upon them and did pronounce Anathema's on them that did so 3. Observe that what this Canon doth forbid § 4. was not the Invocation of wicked Daemons or of Damned Spirits but of the Blessed Angels For 1. According to Theodoret and Photius they did condemn the worshipers of Michael the Archangel and those that went unto the Oratories or Churches of St. Michael 2. The Canon doth relate to Christians who surely would not meet to worship Devils nor doth it recall them to good Angels but to Jesus Christ 3. The persons reprehended are said to have took up this Custom of going thus to good Daemons from a pretence of their unworthiness to go to God or Christ immediately and from an appearance of humility So Chrysostome Theodoret and others but to expect the help of Devils to introduce them to God and to pretend humility in doing such an horrid act is to be guilty of the highest madness 4. Theodoret and Photius inform us that they who brought up that forbidden practice were zealous for the Law now that most strictly did forbid the worship of all evil spirits it was delivered not by them but by the Blessed Angels 4. That which is here forbidden § 4. is what the Church of Rome doth daily practice for they do worship Angels saith the Roman Catechism Part 3. p. 434. this is and hath been their perpetual Custom to call upon them and to expect their help and patronage by vertue of those supplications Hence that Expression of the Roman Missal (a) Hos fidenter deprecemur ut ab ipsis adjuvemur apud deum jugiter Prosa ad S. Angelos f. 32. B. To them with confidence let 's pray for Gods assistance every day They do expect Salvation from their intercession in that very sense in which Theophylact asserts the Hereticks expected to be saved by Angels viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as persons ministring unto our Introduction to God and Christ Hence their petitions that (b) Hostias tibi Domine laudis offerimus suppliciter deprecantes ut easdem Angelico interveniente suffragio placatus accipta ad salutem nostram provenire concedas Missa votiva de Angelis p. 5.36 Ed. Aut. fol. Gaudium erit tibi Angele dei super me peccatore tuis intercessionibus deum obtinente Missa in honorem proprii Angelif 16. B. Ed. Antuerp So. 1577. Angelorum concio sacra Archangelorum turma inclyta nostra diluant jam peccata praestando superacaeli Gaudia Prosa de omnibus sanctis ibid. f. 33. B. by the intercessions of the blessed Angels they may obtain Gods favour and may be brought to Life Eternal If then that Invocation which is here forbidden be Idolatry the practice of the Church of Rome must be so too 5. This Invocation of the Blessed Angels §. 6. is expresly said to be Idolatry and therefore if it be not truly so this Synod and the Church of Christ must be pronounced false accusers now of this enormity they could not justly be accused for deserting Christ for notwithstanding this they did not look upon those Angels they invoked as Gods but as inferiour Creatures and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or presons instrumental and subservient unto our Introduction to God and therefore thought we should procure Gods favour by the means of Angels because that God himself was not to be approached or apprehended and because Christ was so exalted that they durst not make their immediate addresses to him now to think Christ greater than that we sinful Creatures should make addresses to him maketh some shew of our humility but cannot possibly be charged with Idolatry For should any Man conceive himself unworthy to appear before God or look upon him as unaccessable by one of so defiled a spirit and therefore should entreat the Prayers of his pious Neighbors we might conclude that he was very ignorant and vain in his imaginations but could not thence conclude that he was guilty of Idolatry And so the Reader sees that notwithstanding these mistakes of the Angelicks the Church of Rome hath no wrong done them when we charge their Invocation of the blessed Angels with Idolatry for if the Invocation of them when absent were not guilty of this Crime these by-mistakes could never make it guilty of that imputation Besides the Synod and Theodoret do put a clear distinction betwixt these two particulars which by the Exposition of the Roman Doctors are confounded and made to signify the same viz. desertion of Christ and being guilty of Idolatry by praying to the blessed Angels as is apparent from this expression of Theodoret the Synod of Laodicea made a Law that Christians should not pray to Angels nor forsake the Lord Christ whosoever doth such things say they accursed let him be because he hath deserted Christ and given up himself unto Idolatry Lastly we do not find that they did so reject or desert Christ as to deny his intercession in the Heavens but only upon this account because they did not make immediate addresses to him For as St. Paul asserts