Christian nor doctrine and preaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. Savilian p. 167. Therefore without question not appointed of God And in another place he will tell you Hom. 25. in Epist ad Hebr. that what S. Paul writes to the Corinthians when he exhorts them to the highest virginitie that may be and in Christian virginitie Sir all is contained you neede not be sollicitous for the other two vowes 1. Cor. 7. 34. the Christian virgin takes care onely how to please the Lord and that shee may be holy both in bodie and spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going with her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speakes not to Monks whereof there was none then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the print of a Monks foot in all the church but to lay-men and lay-women As who would say he prescribes no stricter rules in all that Epistle where neuerthelesse he sheweth them the more excellent way and exhorts to virginitie and to an vndiuided connexion with the Lord Christ alwaies such as no Monke of them all can come neerer to him yet stricter rules I say he giues not to any by S. Chrys verdict then are obserued de facto meet to be obserued in the generall of Christianitie emongst all that belong to the mysticall bodie Men or women Clerks or lay though your Monks like mungrells are neither of them both but Minotaures and mixtum genus many times proleque biformis like Don Iohn of Crete And in another place he saies that there is not a maid left this day in all the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1. Tim. c. 2. Hom. 8. in extremo The honourable state of maidenhead is quite decaied in the Church And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world abroad laughes at vs Virgins Vniustly trow you No. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the maides that are called maides haue brought this contempt vpon themselues Yet you thinke we haue no Church because we haue no maidenhead forsooth with your many more god-morrowes formally vowed now and professed amongst vs. Yea he tells vs of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expelling halfe the virgins that is fiue of ten in the parable of the Gospel as who would say he would happily doe the like if in strict visitation he should come among the Nonneries now a daies Once he doubteth not to affirme that the Virgins beeing reiected by our Sauiour Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that came without virginitie if fraught and flourishing with other fruits of righteousnes were most honourably and most comfortably receiued by him And are receiued no doubt daily Where because I spake of the visitations of Nonneries a little before you may call to minde what happened here in England long before King Henrie the eights daies whome you haue not yet forgiuen his dismissing of your sisters and demolishing their cloisters though God knowes it was high time But I meane vnder the raigne of King Henry the third as Matthew Paris with other historians recordeth that the virginitie of your Nonnes was faine to be explored by certain visitors in Commission for repressing the scandall euen by nipping of their dugges to see if any milke would come out to detect their incontinencies Such vnnaturall remedies did the vnreasonable courses then held by your sister-hoods driue the Magistrate vnto But it is enough forvs that Chrysostome not onely censures the professed of his time which neuerthelesse were not halfe so rancke and so degenerate as haue yours been since but denyes Monkerie to come of God or of diuine institution when it is at the best There was not then saies he a footesprint of a Monke in all the Church And againe Monkerie is no matter of Christian faith or doctrine What meruaile then if a plant not planted by God the heauenly husbandman be afterwards rooted out when it turnes intollerable And I insist the willing lier vpon Chrysostomes authoritie though I might alleadge many others if I were disposed because your Cardinal in his Preface to his Defence of Monkerie where he reuells in his kingdome of Rhetorique most gloriously hath no greater authority then S. Chrysostomes to confute vs or to countenance the honour of the Monkish profession You shall heare his words Probat hoc iâ—primis totius Graeciae eximium decus S. Iohan. Chrysostomus Is alibi Homilia 8. in Matthaeum sic Si quis nunc ad Aegypti veniat solitudines paradiso prorsus omnem illam eremum videbit digniorem innumerabiles Angelorum caetus in corporibus fulgere mortalibus c. Suppose all this Sir but how long to last Did not Monkes warpe euen in Chrysostomes dayes Does not the Councell of Chalcedon not farre off from his time finde a difference in Monkes as if all were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure Monks or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but some mungrell counterfeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing Monkerie for a cloake or a vizard as S. Paul hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his true Nonne as you would call her not a false sister 1. Tim. 5. 3. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Monke that liues in pleasure and delicacie and idlenesse is dead aliue What meruaile then if King Henry turned them out of doores Are we not wont to doe so by dead men And Remigius most excellently vpon those words of the Apostle Ephes 6. 14. State succincti lumbos in veritate hauing your loines girt about with truth With truth saies he because nothing does so encroach vpon the professions of strictnes to their vtter disgrace as dissimulation and hypocrisie contrary to truth Yet your Cordeleirs weare restem pro veritate a rope about their loines the very habite of hypocrisie and extreame disguisement in stead of that sinceritie which the Apostle here prescribeth as the comeliest ornament for a Monks backe Before S. Chrysostomes time also the Councell of Gangra an auncient Councell finds wefts in Monks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretending holinesse to their deeds of slothfulnesse or of cruell vnnaturalnesse in abandoning their owne parents vnder colour of conscience and freedome of contemplation Can. 16. or else neglecting their children as it is Can. 15. And S. Cyprian auncienter then any yet named de Duplici Martyrio if at least that be his booke he continues the same distinction as it were of Ieremies two baskets the one full of good and holesom figs the other most sowre and most distastfull as commonly it comes to passe that the corruption of the best prooues the dismallest so of Monachi qui verè Monachi sunt Virgines quae verè Virgines sunt that is of Monks which are Monkes indeed and Virgins which are chast and Virgins indeede Neque enim locus desertus saccus pro veste c. sed caeteris omnibus perditiores se produnt And His tectus involucris sublitet animus
Nourish my children And yet Pasce implyes such a Supremacy with you as there needs none greater Nutricare is nothing because the Bishop vses it Vnles you thinke that Peter may rule them like beasts because of Pasce oues meas the Kings gouernement beeing more ciuill and humane because Erunt Reges nutritij tui for you cauill the Bishop here for praesidium bumanum as well as externum Which should prouoke our men me thinkes to embrace the Kings gouernment rather then the Popes if they be men indeed sith the one professes violence and borishnesse of himselfe the others milde proceedings are acknowledged by his aduersarie Though againe we might say that our Sauiour neuer meant so vilely or so basely as to set his Prelates ouer vs like keepers ouer beasts whom he would not haue to gouerne as common Princes doe their subiects Vo◠autem non sie but rather more gently And yet if any list to straine the metaphor to these rigors perhaps Nutri when we haue done all is as much as Pasce and enforces as absolute a gouernment as that a child at those yeares not much differing from a beast nay verily short of it both for want of iudgement and so easie to be ouer-ruled and out of lacke of force or bodily strength to defend assaults and so as easily curbed and subdued § 68. Lastly I dare affirme that if the Adioynders malice had but laine that way he would as soone haue cauilled the Bishop for amplifying as now he does for depressing beyond due the Supremacie of Kings by the consequence of those words Hee makes but a pupill nay a perpetuall babe would he haue said of the Church And He will haue Kings to take vpon them like gouernours or foster-fathers ouer a yong child in the cradle Though we haue shewed before that for so much as some read Erunt Reges dispensatores tui in that place of Esay the Dispensator though he were no King is of singular authoritie ouer the pupill whosoeuer though happily he be of the Royall breed as Ausonius boasts in a certaine Epigramme that the Princely imps were subiect to his seruler the Apostle testifying as much Gal. 4. 1. 2. that the heire himselfe differs not from a seruant though he bee Lord of all whiles he is in his nonage but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnder dispensators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vntill the time appointed by his father This is that which S. Chrysostome sayes in 13. ad Rom. and yet not meaning to mocke that the Priest hath a primacy indeed but in altero saeculo in the other world if the Pope could be content to tarry for it so long But howsoeuer that be I hope the Nurse her selfe may waken the child as well as lull it asteepe chide it and sneb it as well as giue it the dugge yea correct and chastize it as well as dandle and hugge it which is all that we striue for in this question that the Prince may censure the offending Church-man and reduce him into order a thing that F. T. cannot abide to heare of and yet complaines that the Bishop minceth the Supremacie Whereas Supremacy without this cannot stand for certaine nor yet Defence of the Church which he allowes to Kings Numb 48. but this graunted they are both safe as much as we desire § 69. Yea but the Parlament goes further saith the Adioynder yeelds much more to King Henry the eight then this comes to To whome marke I pray what I answer briefly Suppose it did Let the Lawyers be consulted that were the authors We studie not States-matters as the youth of Rome may doe vnder the famous conduct of P. R. and F. T. their leaders seasoning their lyonets with such morsels euen betimes and swearing their Anniballs scarce twelue yeares old at the Altars to disturbe their countries peace in time Besides the Papists contest against the gracious gouernement of the KINGS MAIESTIE that now is and exclaime vpon the Supremacie that he now challengeth which we also defend What is that to the times of King Henry the eight or what are King Henries times to vs § 70. And yet to answer him a little more strictly in ipsis terminis It was ordained saies he ann 26. Hen. 8. c. 1. in these words Bee it enacted c. that the King our Soueraigne Lord his heires and Successors Kings of this Realme shall bee taken accepted and reputed the onely Supreame Head of the Church of England called Anglicana Ecclesia and shall haue and enioy annexed and vnited to the Imperiall Crowne of this Realme as well the title and style thereof as all Honiars Dignities Preheminencies Iurisdictions Priuiledges Authorities Immunities Profits and Commodities to the said Dignitie of Supreame Head of the same Church belonging Thus farre belike the Statute And what from hence gathereth Mr. Adioynder I will set downe his words So saith the Statute quoth hee which must needes bee vnderstood to giue spirituall authority when it giueth all that power Dignity and Iurisdiction which belongeth to the Head of the Church c. Much for sooth This spirituall Iurisdiction haunts them terribly you see euerie where scares them But why so good now For seeing that the Church is a spirituall and Ecclesiasticall body it must needs be gouerned by a spirituall and Ecclesiasticall power residing in the Head thereof c. Obserue his elegancies Ecclesia est corpus Ecclesiasticum The Church is a Church-bodie first Is not this delicate But then againe The same Church is abodie and yet a spirituall bodie to Mr. Adioynder in his most curious descriptions And yet I hope not like S. Paule spirituall body after the Resurrection 1. Cor. 15. which is called spirituall because it is plyable and obedient to the motions of the Spirit as we are taught by S. Austen in his Enthiridion but as it shall please his wisedome at more leisure to interpret In the meane while if the Church because it is a spirituall body as he speaks at least must therefore haue no Head but one that is endued with like spirituall authoritie consider the consequents and marke what a confusion they would bring vpon life while they wilfully peruert our meaning in the question For how many are heads and principalls to others which yet partake not of the faculty that they deale in And good reason For the persons of men liuing and conuersing in such or such a Commonwealth are subiect to the gouernour thereof and he the Head of them without any reference to their particular trades or professions that they follow Else how shall a woman be Queene ouer souldiers as the Papists will not deny but in temporalibus shee is and yet no souldier nor fit to beare armes How is a King the Head of Philosophers liuing within his Dominions whether Platonickes or Peripatetickes or whome you will though he be neither Master nor Disciple of their sect no way ingraffed into their societie
How is the Pope himselfe head of hereticall and Apostaticall Priests and yet not combined with them in their heresie or Apostasie How of the Iewes in his Dominions of whome he is Head at least as Temporall Prince as you conceiue Are there not diuers Superintendents of whole Vniuersities and Scholasticall congregations throughout the world which neuer were trained in the schollership or learning of those places And yet they may proceede against the Diuines that are therein in matters of Christianitie as for omitting of Sermons of Theologicall Disputations also false doctrine in them c. though they themselues be no Priests and the others are Yea why may not KINGS beare authoritie ouer Priests and Spirituall persons though themselues be none as well as there be diuers Rectors and Gouernours of particular Colledges throughout the Realme and that also perhaps according to the auncient Statutes who beeing no Priests nor Spirituall men themselues haue authoritie neuertheles ouer the whole companie and among the rest ouer the Priests too So as first the King by vertue of his place may exercise power ouer them that are Spirituall or Priestly persons though himselfe be none and yet the sounder Antiquitie hath seemed to descrie some such thing in Kings but then the law of God ordaining him moreouer a Nursing-father to his Church that is a defender and prouider in all points for the blessed and happie estate therof as the Reuerend Bishop here most godlily argueth and most stoutly auerreth though the Adioynder thinke him cold in the cause he is not onely a Head but a kind and louing Head one that knowes Ioseph And practising this Almightie God will reward him accordingly if otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him thank himselfe as the Canons speake For God will not hold him guiltlesse in iudgement though the impatience of men may not wreake their quarrell The Adioynder saies the Catholikes meaning the Papists will not deny this but that they affirme and teach that Kings are for the nourishment and defence of the Church as much as either the Prophet Esay or the Bishop of Ely himselfe c. Which if it be so I see not but the question euen by that which hath been said may be alreadie at an ende § 71. But so is not our labour thanke the Adioynder for it who mingling his Parlaments here together with his Paralogismes thus goes forward It is further yet enacted saies he by our Parlaments that King Henry the eight might not only visit all Ecclesiasticall persons and reforme all kind of errors heresies and abuses in the Church of England but also assigne 32. persons to examine all manner of Canons Constitutions and Ordinances Prouinciall and Synodicall And further to set in order and establish all such Laws Ecclesiasticall as should be thought by him and them conuenient to be vsed and set forth within his Realmes and Dominions in all spirituall Courts and Conuentions and that such Lawes and Ordinances Ecclesiasticall as should be deuised and made by the Kings Maiestie and these 32. persons and declared by his Maiesties Proclamation vnder his great Seale should be onely taken reputed and vsed as the Kings Laws Ecclesiasticall c. § 72. Then Numb 51. Furthermore King Henrie made the Lord Cromwell his Vicar generall for the exercise of his Spirituall and Ecclesiasticall iurisdiction by vertue whereof the said Lord Cromwell ordained Ecclesiasticall Lawes and Iniunctions and published them vnder the Seale of his Vicariate directing them to all Archbishops Abbots and the rest of the Clergie And albeit Queene Elizabeth did not vse in her style c. Thus he § 73. And what of this Or how does this shew that King Henry the eight assumed vnto himselfe any Ecclesiasticall authoritie or Iurisdiction Ecclesiasticall which is the summe of the Question betweene you and vs For as for the assigning of persons to examine Canons and Constitutions Prouinciall or Synodicall and to set in order and establesh all such Lawes Ecclesiasticall as should be thought meete c. I redemaund in one word What if those persons were Ecclesiasticall men What inconuenience was in that Sure nothing to the contrarie appeares by your writing and much lesse by the Act of Parlament here quoted Nam quibus non licet cognoscere per se licet tamen cognitores dare saith the Law It might be so here then Though suppose it were otherwise Did you neuer heare of Constantine threatning the Bishops in his own persō that about their courses in Eclesiasticall affaires What he did by himselfe why might not others from him by his appointing direct Iniunctions to the Archbishops Abbots the rest of the Clergie which you take in so ill part here at my Lord Cromwells hands that he should presume to doe though King Henrie deputed him and the Act of Parlament which you quote allowed him Did not Emperours ordinarily commaund Bishops Remember Mauritius to your great S. Gregorie remember Marcian and diuerse more You heard but euen now what Cyrill saies to Theodosius that he commanded the Priests and in an Ecclesiasticall matter to purge the Church from impieties and blasphemies and till that was done he would not enter And if they by themselues thus why not by others such as they please to appoint for them Neither was that the meaning of the Act of Parlament that no Canons should be Canons without the Kings authoritie as yo would faine wrest it to augment your cauills but that Canons should not bee forcible in the nature of Lawes without the Kings consent as reason is and practise hath euer beene and the words themselues import as they are quoted by you viz. that such Laws and Ordinances Ecclesiasticall should only be reputed as the KINGS LAVVS which himselfe or they for him had ratified and approoued c. What more equall § 74. And what maruell now if Queene Elizabeth claimed as much as her father King Henrie did before her and the Parlament was not nice to assent to her in that behalfe For of all the graunts that were made to that Queene there is nothing vnnaturall nothing vnciuill nothing that wee should blush for at this day Yes power say you to reform correct c. That is in foro externo or power coactiue vindicatiue power which is onely the Princes not the Spirituall mans For so it followes Any authoritie that hath heretofore been or may lawfully be exercised or vsed for the Visitation of the Ecclesiasticall state for ORDER reformation correction c. Here is nothing but the obiect Ecclesiasticall persons that you should bee so scandalized with in this period for that same any is any compulsiue Power which is propriagladij witnesse Bonauenture and not clauium in 4. Dist 18. qu. 3. Resp ad penult whom neuerthelesse we haue prooued and are readie to prooue that they are censurable by Princes and their subordinate officers though the beast gnaw her tongue
EPPHATA to F. T. OR THE DEFENCE of the Right Reuerend Father in God the Lord Bishop of ELIE Lord High-Almoner and Priuie Counsellour to the KINGS MOST EXCELLENT MAIESTIE CONCERNING HIS ANSWER to Cardinall BELLARMINES Apologie Against the slaunderous cauills of a namelesse Adioyner entitling his Booke in euery page of it A Discouerie of many fowle absurdities falsities lyes c. Wherein THESE THINGS CHEIFELY are discussed besides many other incident 1. The Popes false Primacie clayming by Peter 2. Invocation of Saints with Worship of creatures and Faith in them 3. The Supremacie of Kings both in Temporall and Ecclesiasticall matters and causes ouer all states and persons c. within their Realmes and Dominions By Dr. Collins chapleine to HIS MAIESTIE Apoc. 18. 7. Giue her Torture PRINTED BY CANTRELL LEGGE Printer to the Vniuersitie of Cambridge 1629 TO HIS MOST SACRED MAIESTIE IAMES By the grace of GOD King of Great Britaine France Ireland Defendor of the Faith our most Soueraigne Lord of God beloued c. MOST GRACIOVS and DREAD SOVERAIGNE MAY it please Your MAIESTIE out of your Princely Clemency which exceeding all things yet enclaspes the least to vouchsafe to these poore labours true Benoni-es the sonnes of my sorrow so many disasters haue annoyed them from the wombe and some with the perill of their parents life the skirt of your royall cloathing or but the shadow of your skirt Acceptance with Patronage Vndertaken at first by your MAIESTIES commandement for the repulsing of the lewde slaunders of a namelesse Papist and to redeeme the credit of a renowmed Bishop but continued to the confirmation of Your MAIESTIES leige people in their Reiligion to GOD and their Obedience to your MAIESTIE with all subiection In quibus duobus vniuersa Lex pendet Prophetae to speake it in his words whose doctrine it was most yea whose onely errand it was as Hegesippus testifies I meane in seeking the face of GOD and his IACOB as some euen Papists haue noted vpon that Psalme that they are distinguished there not without cause and the one is consequent or to be consequent to the other But not so the Cardinall the more too blame he a maine stickler in these Controuersies after the Pope and the Pioners that encomber the world and I know not by what lucke though Ceruini generis animal yet Your MAIESTIES audacious concurrent in the cause Who if he were younger perhaps hee might be borne with either fancying his superstitions or fostering his seditions As the Stoicke Philosopher was wont to say that a young man at Sea if hee abandon the Shippe to walke ashoare a while and either digge some roote or gather some shell which the Sea casts forth there is no danger in it but in an olde man it is dangerous whome death and sickenesse and sundry casualties may preuent from euer recouering ship againe Yet he in his deuoutest meditations of all other his booke last set forth de Aeterna Faelicitate will not excuse Kings from beeing murthered de iure not onely de facto onely hee passes it ouer as a casus omissus happily because anouched in his other Volumes more peremptorily Of another minde was his Vnckle of whome hee brags in one place contesting with your MAIESTIE though S. Chrysostome note that S. Pauls sisters sonne of whome there is mention in the Acts was neuer a whit the blesseder for his Vnckles vertue and as it may seeme neuer any good came of him saue onely that he reuealed the Iewes conspiracie against Paul which this man would rather defend the concealing of but Marcellus secundus of whome I was saying witnesse the Historian that alleadges friendship for more faith and some intimitie witâ—dâ—im In animo habuerat omnem militiam à se prorsus abigere ipsos etiam corporis custodes exauctorare whereas Bellarmine lately vrged this Pope to draw the sword if fame say true his Vnckle not admitting of necessarie Defence if it were forcible cum illud saepe repeteret multos principes viros non tam armis defensos quà m signo Crucis c. himselfe hauing been lately Cardinall Sanctae Crucis And in particular of the Pope Pontificem maximum neutiquam indigere aut scutis aut gladijs indeede Athanasius remooues all iron from the Apostles and S. Austen will not haue them strike though they may carrie weapons ferre ferrum but not ferire satiusque esse ipsum si res ferat occîdi quà m tam indecorum exemplum praeberi Ecclesiae namely as for the Pope either to handle a sword or giue allowance to others at his direction so to doe So as no maruell if the same man considering the practises of such as were Popes in his time clapt his hand once vpon the table protesting in great earnestnes that it seemed impossible for a Pope as things then went to be saued And another saies it was the voice of almost all men in those daies that a Pope could not be saued when this Marcellus came to it I know not what coÌ„tentment the Cardinall may take in his new skarlet-additions which they would make vs beleeue he accepted of so lothly but for my part I should thinke one day of his Vnckles as Tullie saies of Antonie compared with his grandfather were more to be desired then a whole age of the Cardinalls lending his pen and bending his wit to the defence of such trumperies and which is worse of such treacheries as are now in vre with them the dislike whereof and onely intended Reformation cost his Vnckle his life and that in very short space after he came to the Popedome Of whome because I haue said so much almost before I was aware I will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble Your Royall eare as that Councell speakes which forbids Clerks to disturbe Kings not onely in their states or liues as now the fashion is but so much as in their leisures onely this it may please Your MAIESTIE giue me leaue to adde That the Pope whome I speake of as Onuâ—…us testifies OMNEM ECCLESIASTICAM IVRISDICTIONEM viris profanis nullis sacris initiatis demandare cogitaverat had a purpose to translate all Ecclesiasticall Iurisdiction to meere Lay-men he calls them profane but the more vehemently he expresses it the more it makes for vs and against themselues the Papists all so storming at the thing this day and the Adioynder by name with whome therefore I haue a dealing about this point somewhat at large in Your MAIESTIES high Prerogatiue and iustest Title allowing You by no meanes Ecclesiasticall Iurisdiction if happily You should euer fulfil their suspicion of owning it Though KINGS were so farre from beeing counted profane by the auncient Synods of CHRISTS Church that their letters were holy to them their syllables holy their palace holy their very bed-chamber holy and all that was about them or belonged to them sacred and holy in the style of those godly times and Fathers Where I cannot but obserue the prouidence
tenuiter Graecis tinctus ignorat Angelum nuncium dioi To be sent about a message therefore is enough to make one be called an Angel § 6. Iosue fell downe before an Angel you say and called him Lord. Why not as before Yet some say representing the person of God like honos Regis legato delatus the honour of the King giuen to his Embassadour Gregorie obserues that in the old Testament this was sometimes in vse afore our nature was exalted by our Lords taking part of it but not in the New Neither did the Virgin worship Gabriel Luk. 1. rather Gabriel may seeme to pray to the Virgin in his Ave Maria if that be a prayer as with you it is nor the Disciples those Angels that appeared at the sepulchre Ioh. 20. and you know in the Revelation it is absolutely forbidden Vide ne Yea the Fathers say Christ should not haue beene adored by the Mage by the Centurion and others but that he was acknowledged to be the Word and the second person in Trinitie § 7. Assistance of Angels prooues not prayer vnto them not presence not helpe nor benefits through them Such Diuinitie is for parasites or them that labour in the kitchin like Ignatius and Borgias the two first stones in your foundation that are enrolled Iesuits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My oyle and my wine saith shee in the Prophet nay my flesh pots and my garlicke more shamefully if it may be If we should construe S. Paul so as some doe Eph. 3. 10. that the Angels receiue benefit and encrease of knowledge by our preaching which is another-gates aduantage then your temporal reuersions that you are so madded with would it inferre any dutie from them to vs I thinke not No nor yet that we haue all our particular Angel which is another thing that you stand vpon By this reason we should pray but to one among them all and how shall we know him or how distinguish him from the rest of the companie that we be not vnthankfull to him that wee may speake properly when we pray vnto him Though from thence it is come to that passe now the mala mulier is that euery particular Monasterie and congregation of Fryars hath his particular Angel or Angels ouer it So saies Molina in 1. part Thom. Quaest 113. Disp. vnic And they mooue singulos communitatis to such or such enterprises as are for the good of the whole fraternitie To the murthering of Kings to the embroyling of States c. that that may be called an Angelicall worke now as Guadalupa vpon Hoseah saies the Inquisition is rather an Angelicall institution then humane So hath Satan forgot his qualities and old cunning of transforming himselfe into an Angel of light And dare you talke of imperium Angelorum ouer men Angels gouernment or command which though it were currant once yet is not now as Hebr. 2. Non subiecit Angelis orbem de quo loquimur The world that we now speake of is not gouerned by the Angels that is the world of the new Testament And againe in the Revel conservus tuus sum I am thy fellow seruant Not dominum cognoscite vestrum but one of the many that depend of the maine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2. 19. holding by the head no lesse then thou which is our best securitie Yet you quote also Theodorets Questions vpon Genesis nothing to this time Besides imperium might be the gouernment that any principall in his facultie hath ouer the nouice without such authoritie or superioritie as you fondly amplifie in ministring spirits Heb. 1. how then commanding specially so great as to make va aske them blessing § 8. But how he sweates in the 9. Num. to shew what this idolatrie was which the Councell forbids that it bee not praier to Angels as Theodoret hath defined twice ouer Some Magicall worship saith hee of Simon Magus But is sorcerie and idolatrie all one Why no word of magique then in all the Canon in Chrysostomes Comment in Theodorets in the rest Oratoria Michaelis were the sorcerie or the magique that Theodoret described none other And the idolatrie is forbid to Angels by name magique neither to Angels nor without Angels is allowed S. Paul distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 20. you confound them It might be Cerinthus heresie say you but him Iohn confutes Or certaine Phrygians Well may it be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seeing you will not see but hood-winke your selfe wilfully as if partnership in offences might quit the guilty Whosoeuer build Oratories or places of prayers to Angels whether they be Michael or Gabriel or whomso you list if to created Angels they haue abandoned Christ as the Councell tells you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least priuily though not so openly as Cerinthus are become anathema And to conclude this matter I must tell you to your 11. numb that the prayer to Angels was sooner banished then to Saints For that was stale idolatry vetus morbus saies Theodoret and so the easier discerned this came vp secretly closely imperceiueably while men were both zealous to honour the Martyrs that had been so vallant as to die for relligion and yet suspected no intrusion into Gods priuiledges because their mortalitie had declared them to be but men Neither of which was incident to the Angels As withall also to cōfirme the Christians beleife touching the immortalitie of the soule euen in them that had lately died before their eyes which in the Angels needed not And yet Theodorets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or taking his leaue of them whose liues he had wrote with a praier at the end some would thinke to be no prayer howsoeuer you account of it but a flourish of his pen by way of an Apostrophe in the conclusion of his worke or to make the most of it like the subscription of the Nicene Canons in the Arabique copie which your Turrian tells vs of in his translation of them Orationes sanctorum patrum Nicaenorum sint cum eo qui descripsit hos canones which is not to pray to them but to bee prayed for by them to bee comprehended in their good wishes Which is the grace that Theodoret may here seem to long for notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so much to these Numbers § 9. As for Numb 12. the next in your bill Whereas the Bishop you say argues against praying to Saints out of Reason and Discourse why not rather then you for as well is too little considering the cause in hand that bring your inducements of praying to them from the like heads many times As twice in this chapter from the practise of people from the sense of their benefits from conformities congruities with other Scriptures though testimonies of Scripture you are able to shew none direct neither indeede endeauour you Aboue all that if charitie remaine
faith in yours you both entertaine and MAKE to be obserued The Kings office is not onely custodire but facere custodiri as the Bishop told you if you had the grace to heare him The Kings keeping is keeping in Hiphil like spiritus interpellat for facit interpellare Rom. 8. Euen as God saith in Ezechiel Faciam vt faciatis but God by aide and by diuine inspiration the King by terrour by censure and by feare yet thus also is that fulfilled Dij estis whereas our part is Obsecramus vos loco Christi c. 2. Cor. 5. See Rom. 13. where all the good that is done in a common wealth is attributed to the King all the euill is auenged by him And 1. Tim. 2. 2. exhorting that praiers and supplications be made for all men he instanceth onely in Kings because the Kings courses haue an vniuersall influence and not onely for a quiet and peaceable estate but for a godly and an honest which refutes the Iesuites that thinke a Kings care is to extend no farther then bonum politicum or bonum reip to preserue the common-wealth from running to confusion from want from plague from hostility or seditions not regarding piety But most notably of all Psal 2. not onely the relligion of a priuate common-wealth but the conuersion of the whole bodie of the Gentiles is linked inseparably with the relligiousnesse of Kings For hauing said in the 8. verse I will giue thee the Gentiles for thine inheritance he points to the meanes in the 10. and 11. Be wise now therefore ô ye Kings nunc Reges intelligite Where nunc is pregnant to confute the Iesuites that thinke the care of Relligion as it should be in Kings is expired with the Kings of the old Testament But the Psal saith nunc prophesying of the conuersion of the Gentiles vnder the new And further he bids them serue the Lord whereas Kings saith S. August then serue the Lord when they doe that for the Lord which none can doe but they that are Kings But priuate honesty or priuate integritie is that which euery body may looke to and performe for themselues Therefore the Kings Office which Deuteronomy calls him to is an vniuersall inspection And as the piety of kingdomes dependes of their Kings as the latter end of the Psal shewes that I now quoted so the impiety and the irreligion of them is to be referred to none other as appeares by the beginning of it For whereas he had askt the question why doe the heathen and the people rage presently he addes or rather answers and giues the cause himselfe The Kings of the earth haue conspired together and the Rulers taken counsell c. § 27. What now though the Originall copy of the Bible was to remaine with the Priest is it not enough that the King was to haue a true copy and answerable to the Originall in all points For therefore he was bidde to prouide him a copy to be written out of the Leuites Originall But let it be that this makes the Priest to be Superiour since you will needes haue it so yet Superiour as Expositor or as Interpreter if you please not as guardian not as custos § 28. Lastly the King is bid to be obediēt vnto the Priest euen by the lawe it selfe which he was to copy out as appeares in the same chap. v. 10. I might say that the King is not named among those that are enioyned this obedience and therefore not comprehended For it must be liquidum ius that shall binde princes The Soueraigne is wont to be exempted in such cases Let one be free that all the rest may bee the better ordered As iura Maiestatis non sunt communicanda cum ciuibus both by Bodines rule and other Polititians so necessitates subditorū the taxations of subiects must not bee enforced vpon Princes Vnlesse the King were named therefore no reason to bring him in within the compasse of this statute And yet secondly there is an obedience to counsell and to aduice to resolution and instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely to authority The first way the King may bee subiect to his subiects and obedient to the Priests if you will needes haue it so but the second way the Priest is subiect to the King without all question and that is it with which Supremacy goes The Cardinall himselfe can tell vs so when his fit is ouer when it is his good day lib. 1. de Pontif. cap. 6. Ne Assuerus quidem Rex sapientibus illis viris subiectus erat quorum tamen faciebat cuncta consilio Ester 1. that is King Assuerus was not subiect to those wise men by whose aduice notwithstanding he managed all affaires As for matter of execution or coactiue iustice the Iudge is ioyned in commission with the Priest here v. 12. And is it possible that the King should be an vnderling to the Iudge § 29. That the Bishop should call Bellarmine dotard for mistaking our English affaires so much seemes a matter to you very abusiue and intolerable So as curiositie is but a light fault with you though in strange Common-wealths nor does it yrke you any thing to heare your nation accused which neither hath deserued ill at your hands nor is culpable of that which the erring Cardinall laies to her charge Though S. Paul would not accuse his owne nation albeit deseruing Act. 28. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as if I had any thing saies he to accuse my nation of Where S. Chrysostome notes most excellently that not onely he accused them not though no doubt he had great cause hauing conspired to kill him before they either ate or dranke but insinuated to the companie and yet without a lie that he had nothing at all to accuse them of For so are his words Not as if I had any thing to accuse mine owne nation of But you renegates and runnagates forsakers of the Land make a trade of slaundering your owne natiue countrey and patronizing the slaunderours as here the Cardinall and whereas S. Paul with great dexteritie shunned the lie to saue his countrymens reputation you make no conscience of lying and slaundering to defame yours And why may not the Cardinall be said to doate Doth not the Poet say dulce est desipere in loco Which he did I trow when he accepted at last the Cardinal-ship against his will and after much refusall as Eudaemon tells vs. Cunctantem multa parantem Dicere To whome we may say in the same Poets words Quid si quod voce grauaris Mente dares And at last you see he yeilded indeede But to the point Doe not the English Puritanes pray dayly for his Maiesty by the title of supreame head and gouernour Doe they not set their hand to it and subscribe their name Et voce mann attesting to it least happily you should say vox quidem Iacob manus autem
that the Adioynder presumes all to make for him which he can but finger with Midas S. Austens words are Caepisse ab Aaron videatur summum sacerdotium the high-priesthood may seem to haue begun in Aaron Therefore if Moses be high Priest in ordinary he is Aarons juniour and so subiect to him Yet the Adioynder would haue Aaron to bee vnder Moses as High Priest I trow vnder the higher High Priest Once there is no difficulty in my opinion neither in S. Austens words nor at all in the question about Moses priesthood if wee will be ruled by S. Austen Quid putamus saies S. Austen fuisse Moysen si non fuit sacerdos quomodo per illum omnia illa gerebantur si autem fuit quomodo summum sacerdotium ab eius fratre coepisse definimus So that you see it is definimus with him not onely videatur S. Austen hath laid it downe for a sure ground that the high-priesthood began in Aaron And as for Moses his priesthood it is a matter of question with him Fuit an non fuit was he a Priest or no As for that which followes Ambo ergò tunc summi sacerdotes erant Moses Aaron i. Both of them were high Priests both Moses and Aaron I haue answered it before that they were both Cohenim that is both excellent but in a distinct kind the word sacerdos agreeing to them both but not vniuocally Concerning the next clause which the Adioynder vaunts in Aaron vero sub illo Aaron was vnder Moses it makes for vs who hold the High Priest to be subiect to the authority of the Temporall Magistrate S. Austen guiding vs as it were by the hand to that opinion in the words immediately following Aaron quidem summus fortè propter vestem Pontificalem ille verò propter excellentius ministerium That is Or was not Aaron the higher for the garment that he wore that is by way of Priesthood but Moses his better in regard of a more excellent function that he discharged correspondent no doubt to the Regall with vs. For he is called a King without any more circumstance Deut. 33. 5. And indeed what higher calling after the Priesthood then that The Kingdome then to S. Austen is excellentius ministerium if we compare it with the Priesthood So as neither Moses was Priest and yet superiour to the High-priest by the doctrine of S. Austen which is the doctrine of our Church concerning Supremacie § 61. The Adioynder hath almost brought his tale to an ende There are but two more accusations of the Reuerend Bishop and those very ridiculous yet sutable to the shoppe that the rest were forged in we will dispatch them in a word One that he dissents from the doctrine of Protestants the other that he agrees not with our acts of Parlament describing the Supremacie § 62. For his bragges betweene I hold not worth the replying to A Thraso and the Supplement must be in euery leafe of him or else he is not himselfe In his Numb 42. The place in Deuteronomie for sooth is nothing to our purpose Nay all cleane contrarie and that he hath shewed in his ninth Chap. Let the gentle Reader resort to the Answer if he thinke so meet in the 9. of this § 26. 27. c. § 63. Num. 43. Once againe you would sweare he were a Master of the fence an only Myrmillo What wonderfull prizes hath he played in his Supplement But heare you sir Ad populum phaleras If you be ready with your daunce behold your stage Ecce Rhodus ecce saltus begin when you will Does your skill faile you as Adioynder that you runne to your Supplement to shrowde you vnder the talke of what you haue done there If the examples of Salomon Ezechias and Iosias be nothing to the purpose with you then S. Austens arguments be nothing to the purpose nor Charles the great nor diuerse more By name S. Cyrills of Alexandria See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Theodos in Concil Ephes pag. 229. editionis per Commelinum 1591. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was also profitable and necessarie in certaine other respects to your royall Maiestie that he should be banished from the holy altars that had prophaned them And how banished I will tell your Maiestie alleadging what is recorded in holy Scripture for your more assurance sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Israelites vpon a time contemning the Ordinances of that wisest Law-giuer Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But after that Ezekias a holy man and a good came to raigne ouer them hee reformed things which were amisse and after that hee had purged the Temple of God consequently offered such oblations to God as were due by Lawe and belonging to him Furthermore it is thus written of him And Ezekias raigned and bespake the Leuites saying Hearken to meye Leuites make you now cleane and hallow the Temple of the Lord your God and cast forth all vncleanenesse out of the holy places c. And the Leuites rose vp and gathered together their brethren and purified themselues ACCORDING TO THE COMMAVNDEMENT OF THE KING to the ende that they might cleanse the house of the Lord c. And in the sixteenth day of the first moneth they made an ende of all and they went in to King Ezechias and said vnto him We haue made clean all things in the house of the Lord c. But what is this to Theodosius or to Christian Kings liuing vnder the new Testament Nothing at all saies the Adioynder their date is our Let S. Cyrill be iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is Consider from hence O godly king c. Yea your sacred Maiestie hath alreadie done the like thing to the glorie of Christ For it is your custome and fashion to offer sacrifice in the Churches and with plentifull hand to contribute alwaies something to the glory of God But it was necessary they should first purge the Temple and cleare it from all scandall and filth and so you to sacrifice at your due time Now the dishonour that is offered to our Sauiour Christ is a slaunder more hainous then any pollution whatsoeuer But you commaunded your Priests as I lately said and loe they haue purged the Church of such filth against your entrance that you might inherit the more glorie both with God with Angels and with all mankind Now let the Adioynder expostulate with S. Cyrill for vrging Theodosius with the example of King Ezechias nothing to the purpose § 64. To his Numb 44. He bids vs shew by what Commission as he calls it the Supremacie of authority in Ecclesiasticall affaires was translated to
the procuring of our accesse Note this consequence of S. Chrysost which the Iesuits deride Call vpon me saith God Ergò not vpon creatures though they be Saints or Angels Adde hereunto another excellent declaration of S. Chrisost iudgement touching prayer to Sâ—… Câ—… in 1. Cor. 〈◊〉 at those words With all that call vpon the name of our Lord Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not this 〈◊〉 and that manâ— name but onely Christâ— Card. Alâ—â—s Answer to the Apolog of Engl. Iust See Speed in He◠〈◊〉 Idem habet Greg hom 6. in Evang. hom â—5 Quid est quòd duo Angeli videntur in loco dominici corporis nisi quia Latinâ linguâ Angelus nuncius dicitur ille ex passione sua nunciandus erat qui est Deus c. Hom. 8. in Euang. Non habere dedignantur hominem socium qui super se adorant hominem deum Of the same minde are Beda Ruportuâ— Anselmâ—â— Richardus c. all quoted by the Adioynder himselfe cap. 9. to this very purpose Leo serm 12. de Passione Dom. Adioynd vbi suprà Ribâ—…ra de vitâ â—gnat l. 3. c. 2. Scho. Ios de vitâ Bâ—rg l. 2. c. 12. Quaest 30. Photius in Comm. hulus loci makes the error to haue beene this Quod obsecrandi essent Angeli that by this we may know how to weigh S. Ambroses Obsecrandi sunt Angeli totidem verbiâ— and all because we are not worthy to come to God of our selues not yet to be brought on by Christ The very Poperie that we protest against at this day Item Iohan. A. poc 22. 15. In Poperie it is now turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawfull Idolatrie according to Valent his distinct In Colossâ—… 〈◊〉 Adioynd num 13. Adioynd Num. 14 Let him tell me how the Angels and Saints in heauen pray for vs or how the humanitie of Christ heareth our praiers and knoweth our actions c. Psal 6. Esa 65. vpon which words S. Austen de cura pro mort cap. 13. St tanti Patriarcha nescisbant populum ex se procreatum diâ—…tùs promissum c. Psal 27. 12. Ecclesiast 9. 5. Iosias subtractus ne videret malumiquod Aug. adducit vbi priùs Adioynd num 17. Abbas Serenus apud Cass Coll. lib. 7. c. 16. Velut quodam de intimis conclâ—…b us prodeâ—… tinnitâ—s quid sit reconditum in abdiâ—is interioris hominis recognoscunt And vt the saurum corporis nostri explorent noxias suggestiones quasi arenas inspergunt Apocal. Quaest 11. ad Antiochum Lib. de vera virginit Nullus est ex his qui non singula vbique consideret De viduit Adioynd Num. 21. In eadem opinione est Viega in hunc locuâ—n nec Ribera negat multos sentire 〈…〉 worse then that in Teâ—… Perâ—… 〈◊〉 ipsi 〈◊〉 est â—…troâ—â— quem dâ—fâ—â—soâ—… 〈◊〉 Deut. 5. 3. 17. 20. c. Dâ—…verbo Dei vb 〈◊〉 Dâ—uter â—2 〈◊〉 〈◊〉 2◠〈◊〉 Prou 30. 6. Deuter. 4â—… Dâ—utâ—◠〈◊〉 〈◊〉 Psalm 119. Numb 26. c. 8. Adioyr Put case that this commandement was generall in the oâ—dlaw will the Bishop inferre that it is to be extended to the new Law c. If these worâ—… shall be vnderstood as the Bishop taketh them then the solemne feasts ordained by Mardâ—cheâ—s Iâ—…h and the Macchabees to wit that of the Dedication which our Sauiour honoured with his presence Ioh. 10. had been vnlawfull c. Adioynd Ier. 2. 28. 11. â—3 S. Iohn thought this a sufficient restraint of superfluous prayer 1. Ioh. 5. 16. Non dico I doe not say insinuating that in praier we must hold no other course then Scripture leads to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more then wheÌ„ the Scripture shall say No or Vide ne as the Angel himselfe said to S. Iohn Apoc. 22. Simulac introiut in Sanctuarium tunc cognoui Psa Timothy taught in the Scriptures froÌ„ a child which were able to consummate him a MAN a man of God 2. Tim. 3. 15 16 17. Adioynd numb 28. It is euident that our Sauiour did not command any thing at all to be written c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adioynders absurd slaunder of the Bishop throughout both questions both of Princely supremacie and Scriptures sufficiencie concerning Gods worship that he is Iewish But onely in not casting such a hogge as he 4 1. Cor. 7. 14. The worme our sister and corruptió our mother Iob. ex eo Greg hoc sensu capâ—3 â—3 Places alleadged by the Adioyâ—d Num. 〈◊〉 c. Can Ecclesiast 30 in the Synod at London Anno 1603. Can. qui ptiùs Conference at 〈◊〉 An Owle at Câ—â—stance in the Councel Manual c. 22. num 6. Maleâ—â—cta glossae quae corrumpat textum S. Greg lib. 1. Regist Ep. 24. sheweth this sweetly by a comparison of two men that walke together in a slippery place each holds vp the other from falling Impendo quod peto sed recipiam quod impendo No such exchange between Saints in heauen vs. See cap. 8. huius It is to bee noted that notwithstanding this clause per Christum Dominum nostrum the Papists haue other prayers to Saints in which there is no such Which Greg. de Val. beeing to answer to hath no refuge but this Quaererem ab ijs qui tantâ diligentiaÌ„ eiusmodi praecandi formulas in obsoletis corrosis voluminibus venantur our illis magis quâ—…n alijs mouentur c. A pitifull defence Tom. 3. Comment Theol. Disp 6. Qu. 11. punct 5. § At interdum Dio in Tiberio So 2. King 13. 23. thus we read which cleeres this point And the Lord was grations vnto them and had compassion on them and had respect vnto them because of HIS COVENANT with Abraham Isaac and Iacob c. Cic. Philipp R. P. the Iesuits style The Adioynder chargeth vs wiâ—h Vigilantius his heresie And yet he would haue the questioÌ„ detâ—rmined by verdict of Bishops Whereas Hierome reports â—…ripto prime cont Vigilant that the Bishop of the place and he a holy man winkt at Vigilantius Miror sanctum Episcopum in cuinâ— parochia esse Presbyter dicitur acquiesiere 〈◊〉 eius Yea he speaks of him as if he had runne the same course with him Videbat furem currebaâ— cum eo c. How then shall the Bishops direct our iudgement Also Iulian apud August in lib. 1. è posterior 〈◊〉 acknowledges that there were 650. Bishops who tooke part with Arius scarse 7. remaining Catholique in the whole world Hilar. in Matth. can 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de Vnit. eccl c. 10. saies Christ prooued his bodies resurrection not by his body though hee had it to shew but by Scrip. And S. Chrys saies that Christ lost his head or his life onely to fulfill the Scrip. So as Script is preferred by Christ himselfe both before his head and his body Heman Matth. 84. Stabula earum illic Ezech. 34. Ne sibi plebi
male pert or erroneous Reuel 18. 4. Ferer Lusti antè citat Apud Gelas Cyzic in Act. Concil Nicen. a The Adioynd confuted by his owne allegation out of the Acts of Parlament See pag. 100. huius b Register of the Templats and Order of S. Iohn of Hierusalem quoted by M. IV Cambden in his Britannia Cornavijs c He that hath licence for doing incurres no fault at all but the breach eueÌ„ of humane laws vndispensed is a sinne in conscience by the Papists doctrin Adioynd Num. 54. 55. 2. Sam. 15. 17. Rom. 13. Tit. 3. 1. Pet. 2. * Adioynd vbi priùs d Sauls guard refuse to doe a wicked act at their masters commaundement yet the Guard was not exempt from Sauls authoritie neither will the Adioynder haue it so This disobedience therefore prooues not but Saul was King as well ouer the Priests as others e Exod. 1. f Dauid represents the Priesthood not onely the Kingdome g One Doeg many Doegs h Doeg a figure of Iudas a The sword rewardes no lesse then punishes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In burro panno purpureus animuâ— as Calvin him selfe most excellently notes whome they slaunder notwithstanding as vnkind to Kings Instit l. 3 c. 19. Sect 9. c Dio alis d The happines of Kingdomes is in obedience to Kings without contradiction Gerson c. Adioynd Num. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Quoniam percepimus Ecclesiae relligionis nostrae tranquillitatens c. Iuram Scot. Edit an 1581. quoted by the Adioynder Though this be somewhat auncient to prooue the iudgement of these times by especially for one that takes notice of the Bishops iust exception Dies diem docuit c. See Adioynd Num. 68. b Vide Chrysost in fine huius Quanquam loquitur it à Synodus sexta Constantinop in Epist Concilij ad Iustinian Imper. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seiromaste c No more power then Defensiue yet Sanders saies the Sword is Avenger rather But these two numina Praemium Poena conteine the Church and consummate the Suprematie c Though S. Austen make heresies vicia carnis as the Apostle also doth Gal. 5. By how much more they shall belong to the Kings correction * Aug. Triumph p. 9. citat Chrys in Matth. in eandem sent d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulo ante ex Concil 6. e De Merit remiss pecc initio lib. * Papa potest condere novuÌ„ Symbolum novos articulos c. Triumph Ancon p. 310. f Nec auro Pyrrhe tuo nec elephantis Fabricius apud Plut. Adioynd Num. 63. g The Adioynder addes further here out of Beza as it seemes that Kings cannot be exempted from the diuine domination of the Presbyterie c. Forsooth nor from Confession vnder a shauen Priest with the Papists But who knows not that we haue banished the Presbyterie here in England or rather neuer receiued it not onely in extention as it reflects vpon Kings but not so much as in single essence And yet in France which was Bezaes owne countrey Rex causam dixit aliquando in iudicio si vera Bodinus Was hee not therfore supreame So here perhaps h Of the licking the dust of the Churches feet see S. Hierome before pag. 519. It imports small subiection superioritie rather And yet here the Church doth not signifie the Clergie yea as some thinke it is no where so taken at all in Scripture Lastly if it were yee the word Church is not once named by the Prophet Esay but he directs his speech to them that are of the Church the beleeuers in generall Gen. 41. 43. Adioynd vbi priùs Bonavent in 4. Sentent Dist 18. quaest 3. Resp ad vltimum Sed praecipuè August de parcendo multitudini ne eradicetur triticum Totis tract contrà Donatist T. 7. Denique Epist Leodiens Apologet. ann 1106. apud Schard Pro M. Celio Paral. p. 383. and 384. * Which Flor. Rem saies he may call the Talmud or Alcoran of heretiques Franciscus Horantius saies he wrote it by the instinct not of man but some foule spirit c. Both shewing in what account they haue the worke though they abliorre from his opinion * Flor. Rem de Origine haeres l. 7. c. 10. Sect. 1. Calvinus in conclavi quodam Engolismae apud Tilium plus quatuor millibus librotum tum manuscriptorum tum typis excusoruÌ„ instructo ita se continuit triennio vt vel intimi amicorum aegrè ad ipsum admitterentur c. What maruell when Tullie saies de Arusp Resp led by the light of nature Nihil praclarius quà m eosdem relligionibus decrum immortalium summe Repub. praeesse voluisse maiores nostros Sub init Orat. Prefat lib. de clave David Acberat cum Constantinum delegantem Melciadi cum alijs Episcopis causam Caecilij Donati caput Ecclesiae vocat donat cum titulum homini non Christiano here Nondum enim baptizatus cum suit Constantinus vt patet ex Euseb alijsque Christianus verò esse non potest qui ChristuÌ„ quando potest per baptismum non induit Eia Pergite in maledicta Quid mirum iam si Rex Iacabus non Christianus Bellarmino quamvis baptizatus In the rest of the words that the Adioynder quotes out of Bishop Barlowe Sermon it seemes he saies that the Puritanes allow the King to be onely an honourable member of the Church And yet the Adioynder would perswade vs but a little before that the Papists goe as farre as the Puritanes about the Supremicie c. Whereas his owne argument is here against certaine Kings No members Therefore no heads But the Puritans acknowledge their King a member in the very words that he citeth out of B. Barlow and an honourable member that is happily Supreame He contradicts himselfe therefore As for their denying him to be Gouernour though it appeare not in their words yet either their meaning is he is not to gouerne after his owne lust and fancie against the booke of God put into his hands or Bishop Barlow describes the Puritans by their old Problemes which they disclaime daily as the Bishop of Ely exceeding well notes Though not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reuerence and humilitie but at another time Episcopus Episcoporum And Ego Episcopus sum etiam extrà Ecclesiaâ—â— i. vbique * And this is euen the worst that can be boulted out of those wordes of the B. so spightfully insisted vpon by the Adioynd Numb 67. that the Kings gouernment of the Church is externall so farre forth as it requires and admitteth and authoritie For so farre he is from extenuating the Kings Supremacie therby that his meaning is We are to looke for as much helpe and aid froÌ„ him and consequently to acknowledge as much authoritie in him as is humans that is incident to the power or place of any man whatsoeuer and therefore Supreame without question in his Kingdome Though he denies not but
was wont to consult God in doubtfull cases apud arcam testamenti at the Arke of the Couenant or of the testimony so Ecclesiasticall rulers are to performe the same now apud arcam testamenti Dominum consulunt si de his in quibus dubitant intus apud semetipsos sacri Eloquij paginas requirant The Pastors then consult the Arke of the Testament when concerning those things that they make doubt of in their minds they haue recourse to the pages of the word of God in their brests For which cause you shall finde that a Diuine of yours Antonius de Padâ—a was called Arca testamenti the Arke of the Testament by them that admired his cunning in the Scriptures Which studie is not so honourable if we read them but to read them or to waxe cunning in them onely vnlesse we resort vnto them as to the law of our life and countenance of our whole proceedings Wherefore againe the same Gregorie whereas the Church in the Canticles is called a Doue he giues this reason of it because the Doues propertie is to gaze vpon the riuers and so the Churches studie is wholly in the Scriptures His words are Doues also for this cause are wont to sit by the full riuers of waters that they may discerne the shadowes of birds flying ouer them and casting themselues vpon the waters eschew the clawes of such foule as are too feirce for them Euen so godly men discerne by holy Scriptures the deceits of the deuill suppose such as F. T. would faine put vpon vs here vnder the colour of the Church and by the platforme therein contained they discry the fiend as the birds do the hawke by her shadow in the water Then follows DuÌ„que se consilijs Scripturae addicunt vt videlicet NIHIL AGANT nisi quod ex RESPONSO SCRIPTVRARVM audiunt quasi in aquam se proijcientes hosti illudunt Quae flumenta PLENISSIMA dicuntur quòd de QVIBVSCVNQVE SCRVPVLIS in Scripturis consilium quaeritur sine minoratione de OMNIBVS ad plenuÌ„ inuenitur What can be said more for the perfection of Scriptures It is well that Canus saies a Pope may erre if he write a booke as here Gregory doth not if he determine in the chaire Yea and Anselme your owne Doctor no lesse then Greg. vpon Col. 3. Habitet in vobis verbum Christi copiosè in omni sapientia c. is not nice to affirme that omnis sapientia is where Christi verbum is all wisdome is there where Christs word and warrant is And reckoning but those fower braunches of wisedome first to know the holy Trinity then the manner of worship belonging vnto it thirdly godly coueting after the Kingdome of heauen fourthly good works and honest life in this world he concludes thus In huiusmodi rebus est omnis sapientia quam Christianus habere debet in hac vitâ that is In such things as these stands all the wisedome that a Christian man needs to haue in this life What then should we doe with Saints and Angels and the worshipping of them after the holy Trinity religiously serued by vs vnto which S. Cyprian saies that all our deuotion and obseruance ought to be confined Yea and Aquine himselfe more yours perhaps then Anselme as was Anselme then Gregorie yet coÌ„menting vpon the same words acknowledgeth such perfection in the holy Scripture that saying the Apostle exhorts vs there to wisedome he addes more ouer that he beginneth that exhortation with shewing them where wisedome is and calls the word of God to the study whereof the Apostle there incites fontem sapientiae the FOVNTAINE of wisedome Vnles your thirst be so preposterous as the very fountaine cannot quench it And indeede in old times the Bible was laid forth in the midst of Synods as Constantines words insinuated euen now quoted out of Gelasius to shewe that their determinations of matters of importance should come onely from thence Sexta Synod Constant sub Agath Propositis in medio sacrosanctis Euangelijs Christi Dei nostri The holy Gospells of our Lord Iesus Christ beeing laide forth in the midst And S. Cyprian l. 4. Ep. 2. Copiosus numerus Episcoporum in vnum convenimus Scripturis diu ex vtrâque parte prolatis c. § 28. To the 51. numb What maruaile if Paulinus be poeticall in verse when the Fathers as hath beene shewed haue their flourishes in prose And yet not to the derogation of Christian relligion saue onely as you flies or beetles rather corrupt good oyntment with your abusiue breath The custome and practise of the vvhole Church is a bauble which the foole hath gotten by the ende and brandisheth it as gloriously as if it were Hercules his clubbe We haue seene no such I tell you Ecclesia Dei non habet talem consuetudinem vix vel simplicem praxin And yet if you thinke to facere populum and carrie the cause by many voices I must tell you with the same S. Hierome whome you quote so rise lib. 3. contra Pelag prope finem that Multitudo sociorum nequaquam te Catholicum sed haereticum demonstrabit To alleadge multitudes on your side will make you thought to be an hereticke not a Catholicke The like I haue quoted to you out of S. Chrysostome before Hom. 8. in Act. Apost And in briefe what custome can doe you may learne of your fellow Sa in Apharismis v. festum namely that faires may be kept and the mill driuen vpon the holy-day with some other things which certaine of you wil scarce excuse froÌ„ mortal sinnes as he saies but the salue of all is Licet concedente id consuetudine It is lawfull because custome permits it Is it not reason that wee should be guided by such a wandring starre § 29. What can be more absolute or more powdred with that salt which our Sauiour coÌ„mends then the Bishops answer to S. Austens authoritie out of Serm. 17. de verb. Apostoli that for a man to be recommended to the prayers of the Martyrs is to be interessed in the intercession of the mysticall bodie c. Christ onely beeing praied to and yet God hearing both him and vs while each is sollicitous for the neede of others no lesse then of himselfe Neither doth the comparison wherein the gentleman so pleaseth himselfe numb 60. to disprooue this any whit preiudice the Bishops interpretation Nay if a subiects wishes were so fauoured by a King as whatsoeuer he wished the King would accomplish might I not sue euen to the King to haue my part among them that the fauourite should recommend without making particular meanes to himselfe So Christ and the Martyrs What they wish we haue what he inspires they wish and yet we seeke not to the Martyrs but to God onely § 30. His vnsauourie scorne of his MOST SACRED MAIESTIE to be Head of the Church of England I might well reckon with him for but I passe by God be thanked at what
time I was writing these things the news was and true he graunt as wee doubt not but he will of his grace in the ende that the King of France had acknowledged this title by proclamation in his Dominions seuerely threatned the contradictors There is hope that this leauen which his MAIESTIE hath prepared like the good house-wife in the Gospell by his most skilfull hand will leauen more then one pecke in time euen the other parts of the Christian world § 31. Espencaeus and he a French Papist saies that Reges are prima maxima capita populorum euen Christianorum and therefore Ecclesiae For what is the Church but Christian people How then doth this differ from our KINGS style in English Espenc in Ep. ad Tit. cap. 3. initio ipso And soone after he construes columbam Domini spoken of by Ieremie 25. 27. 46. 50. to be Nabuchodonosor though a prophane King whome the Iesuiticall spirit would haue tearmed corvum diaboli the deuills crow rather then Gods doue The like he hath often in his foresaid Digressions § 32. Numb 56. you say S. Austen denies no inuocation to the Martyrs but sacrificall and Priestly onely For he addes you say whose Priest he is namely Gods and you construe it thus that because the Priest is Gods Priest ought to sacrifice to God alone therefore he doth not inuocate the Martyrs in his sacrifice But the Bishops questions will neuer be answered If at Mattens why not at masse If not the Priest why others Might a layman at the time when he communicates in the masse priuately inuoke a Martyr or no If he may what a foile is this to S. Austens Non inuocantur apud sacrificium If not what difference is there betweene Priest and lay-men then in this point For I hope it is lawfull euen for a priuate man not to participate your masse without a priuate inuocation euen in the act of that seruice And are Priests set onely to offer sacrifice Is not blessing and praying a Priestly function as it is exercised in the Church or does not the force of the sacrifice stand in inuocation The Saints therefore and the Martyrs being remooued from the one they are remooued from the other by S. Austen But if you admit them to the one as you doe to Inuocation you cannot repell them from Sacrifice neither It comes here to my minde that as S. Chrysostome notes lib. 1. contra Indaees that God gaue the Iewes leaue to sacrifice to himselfe though he delight not in sacrifice rather then to deuills so if the fathers could be conuinced to haue winked at this error not weighing the consequence of it yet it was rather to alienate the peoples mindes from Idolls then that they thought it good relligion to pray to Saints Sure I am that in the third councell of Carthage which is both auncient in it selfe and confirmed by the sixt generall Councell in Trullo there was prouiso made that no man should presume to vse a forme of prayer dissident from the common till he had consulted with certaine brethren of the better instructed sort so speakes the Councell and that alwaies at the Altar the praier should be directed ad patrem to the Father not excluding thereby the other two persons of the Trinity as all diuines agree but yet Saints and creatures whatsoeuer § 33. You referre vs to S. Austen de cura pro mortuis c. 4. which the Cardinal brought not but still you may helpe him suc Mineruam What saies S. Austen there I see not what helpe the dead may receiue belike by beeing buried in Churches but onely that whiles the liuing remēber where their bodies lie they may by prayer recommend them to the same Saints as to their patrons who haue receiued them into their protection Where a man might aske you if alreadie they are receiued into the Saints protection what further neede of recommendation But the burying in Churches is but a cold recommending to the mercies of Saints howsoeuer you magnifie it By the way you construe apud dominum adiuvandos commendent they may commend them to be holpen with Almightie God as if apud dominum depended of adiuvandos and not of commendent With such prettie bosses of exquisite learning is your worke embellished that write against Bishops And may we not stomacke with Synesius in such a case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in a word to S. Austen Doe you see how little this makes for praying to Saints I see no other cause saies he but this He affirmes not this cause then but seeking the cause of a causelesse zeale that men haue one way he lights vpon this which eftsoones he refutes But they might do that saies he as well though they were not buried there c. And yet shall this be brought for S. Austens iudgement about prayer to Saints which perhaps the very multitudes would not bring for themselues Of affectus recordantis and precantis I there read but affection is no good rule to rectifie the conscience by specially popular and of them that wee know not what they were And issdem sanctis or eidem Martyri excludes not the generall howsoeuer you presse it though it endeares perhaps to him the partie buried to whose protection you say he was recommended § 34. By the way you wish vs to marke the fashion of praying for the dead Which although it be nothing to our question yet it neither followes halfe currantly out of the wordes that you here quote nor aduantageth you one whit albeit it were graunted For all your striuing about prayer for the dead is for Purgatorie as we knowe whose walls rise not at the others rising Neither is euery Purgatorie that hath beene fancied alike S. Hierome reports vpon Ephes 6. the opinion of some that should thinke that no mans conflicts end with death and that there are tentations expecting vs after our deliuerance from the bodie Which they would also ground vpon the Apostles words in that place Non omne aduersus diabolum praelium morte finitur Sed cùm de isto saculo exierimus tunc nobis fortius apertius praesentibus contra praesentes est futurum certamen And Non potest aliquis omnia in praesenti vitâ operari Sed 2. Cor. 5. siue in praesenti siue in futuro studendum est placere Domino For thither also they would drawe those words of the Apostle in his Epistle to the Corinthians S. Hierome deliuers not his iudgement hereof one way nor another much lesse shal I needmine Onely we may wel lament our case me thinks if there be new temptations accosting vs after this life and that it is not enough to haue beene faithfull vnto the death For my part I hope for a farre better condition when wee haue quitted this Or else what get we by the exchange so much desired Yet your Purgatorie gets as
tuition they indeed kept her so but so did not they that came after but stained that praise of hers by sundry deuises of their owne bringing in which was a thing that S. Paul feared in his owne life time about the Church of Corinth 2. Cor. 11. 2. 3. least Satan had played the wily serpent with them and seduced them from the original simplicity of Christ which they once enioyed In Origen and the aforenamed Authors we finde no such Diuinitie as praying to Saints though much occasion was giuen them not to haue dissembled it if any such had been As when with their conformitie they might haue gained the heathen by enclining to them which is a thing that Eusebius hunteth after not a little to paralell vs together Origen refuteth the argument drawne from Courtly mediations as Ambrose after him and though he whisper as if the Saints spake certaine good words for vs after they are in heauen yet he makes it no consequent that we should pray to them nay he saith as iealous of his owne iudgement in Epist ad Rom. lib. 2. Maneatinter occulta nec chartis committatur Let it remaine as secret and not be deliuered in writing acknowledging it Apocryphall and not Canonicall doctrine by the very tenure of his words And this he speaks of their praying for vs not acknowledging so much as the Bishop graunts as you often tell vs though when that is graunted that they pray for vs it followes not that we must pray to them See Origen contr Celsum lib. 8. at large One time he reiects Celsus his Popish inference that God is not displeased with such inferiour patrones as the Angels and spirits to mediate for vs. He graunts that the Angels are Gods Ministers indeed and his honourable friends but he saith that when God is made our friend all his friends are straight at friendship with vs. And because the places are many I will relate them in order beginning with the first though alleadging many I may seeme to leaue out more He begins his aforesaid booke then viz. the eight against Celsus with praying to Christ and to Christ onely to be his good speed Octavum aggressurus volumen precor Deum verbum eius vnigenitum the rather to confute Celsus his praying to sundry demy-gods which in the proces he challengeth him for more openly Iamque ad sequentem Celsi contextum pergendum est vbi scitatur quâ de causâ grauemur daemonas colere That is And now we must proceed to Celsus his next words wherin he askes why we should beloath to worship Angels And when we say Impossibile est pluribus Dominis simul seruire It is impossible to serue more then one Master Celsus reiects this which neuerthelesse was our Sauiours rule at first and agrees verie well with our worshipping the holy Trinitie wherein there is but one Dominus but one Lord or Master though distinguished into many persons and excludes all dependance vpon Saints and Angels for so much as they are not interessed in the mysterie of the Trinitie how glorious otherwise soeuer Celsus proceedes Qui enim plures deos venerantur hoc ipso rē gratam faciunt summo Deo quòd nemini honor contingat nisi quem ille honorari vult Quapropter qui veneratur eius subditos non offendit illum cuius omnes sunt that is For he that worships many gods does good seruice therin to the supreame God because he honours none but whome he would haue to be honoured And therefore he that honours his subiects doth in no wise offend him whose subiects we are all But by this reason we were to honour all men in the world because they are all Gods subiects In the meane time this defence of Celsus his idolatrie is the very same with the Papists who are not ashamed to say that we must honour God for his owne sake and the Saints for Gods sake It followes in Origen Nobis autem vnus Deus Pater ex quo omnia That is But we haue one God the Father to our Father of whom are all things This NOBIS saith he he speakes of himselfe and all that haue ascended to the God of Gods as I told you before out of the booke of the Canticles according to S. Bernards exposition Paululum cum pertransissem◠c. Ascendit autem in summum Deum is qui eum inseparabiliter indiuisibiliter colit per Iesum Dei filium cuius solius ductu pervenitur ad patrem per cuius verbi ac sapientiae contemplationem modis omnibus conciliamur Deo conditori omnium That is Nowe he ascends to the God of Gods fleeing ouer other petty gods who inseparably and vndiuidedly worships him through Iesus the Sonne of God by whose conduct alone we approach to the Father by the consideration of whose word and wisedome we are euery way reconciled to God the maker of al things And a little after Laudat creaturam beneque ei precatur He praises the creature but that is all and wishes well to it not precatur sibi ab eâ not prayes vnto it nec distrahitur ipse à Deo vt liud colat simul cum eo nec sustinet seruire duobus Dominis That is Neither is he rent a pieces from God to worship some other thing with him neither does he endure to serue many Lords or Masters Then Non est igitur seditiosa vox sic sentientium nolentium seruire dominis pluribus contentorum vno Domino Iesu Christo Celsus had called this a seditious speech to worship none but God neither Saints nor Angells c. Therefore Origen answers him And this is no seditious speech of them that are thus minded and that refuse to serue many Masters being content with the Lord Iesus Christ alone Cui seruientes erudiuntur ab eo vt eruditi reddantur digni regno Dei patris c. Whome they which serue are instructed of him that beeing sufficiently learned they may become fit or worthy of the Kingdome of God and the Father c. Christ you see is able to bring to heauen the worshippers of him though they worship none besides him Nec ideo cauemus ne cui praeter Deum seruiamus ne laedatur Deus sicut home laeditur si seruus eius seruiat alteri sed ideo illi seruimus ne nos ipsi laedamur separantes nos a portione Dei c. Celsus belike had said that God was not hurt though more were serued besides him as men thinke themselues hurt when their seruants serue any other besides themselues But wee are loath saies Origen to hurt our selues rending and separating vs from the inheritance of God if wee looke to any other then God alone to worship them Olim Lacedaemoniorum legati Persarum regem adorare noluerunt timentes vnicum suum Dominum The Lacedemonian Embassadours in old time would not worship the King of Persia though greatly prickt on thereunto
by his Courtiers because they feared their onely Lord. So should wee thinkes Origen and with farre greater reason refuse to giue worship to any other then our Lord God onely etiamsi satellites horum principum daemones atque Angeli c. though Angels or deuills indeede the deuills angels draw vs neuer so much aside into error I passe by many things because I haue many to goe thorough Whereas Celsus had said that if they will needes worship but one God by that reason they must not adore Christ neither c. Origen thus answers Si Celsus intellexisset illud Ego Pater vnum sumus iterum Sicut Ego Tu vnum sumus non putasset nos alium colere Deum That is If Celsus had knowne the force of those words I and my Father are one or As thou O Father and I are all one hee would neuer haue thought vs to haue worshipt another God though we worshippe Christ together with the Father By which we see that worship belongs onely to God and to Christ no otherwise then as he is God euen one God with the Father and that they onely are to be worshipped who are so subsisting in that vnitie of Godhead and trinitie of Persons as the honour done to one necessarily reflects vpon them all Which as I haue often saide is not the Saints lot because they are infinitely short of that diuine prerogatiue though neuer so eminent in the ranke of creatures Where I cannot but insert as it were into Origens ring this gemme of Athanasius it is so sutable though I shall haue occasion to speake of him more particularly anon In his booke de Incarnat verbi thus he saies Si adoras hominem Christum eò quòd inhabitet in eo dei verbum eâdem operâ adora Sanctos quoque ob Deum qui domicilium in ijs habet That is If thou worship Christ because the word dwells in him to wit dwels in him by grace and not by personall vnion worship the Saints too in whome God also dwells As who would say that neither the Saints are to be worshipped though God dwell in them nor any thing which is lesse then the Deitie it selfe Whereas doubtlesse if there had beene a worship proper to Saints neither Origen nor Athanasius might haue done them this wrong to depriue them of all worship vnder colour of the Diuine but here if euer the distinction should haue shewed it selfe either of latria and dulia or cultus maior minor as Bellarmine neatly calls it or minimus maximus or minor minimo or maior maximo or what you please § 53. I see I should be long if I would lay forth all the treasure which the aforesaid booke of Origens against Celsus containes condemning the idolatrie that raignes now in Poperie That which hath hitherto beene alleadged may seeme to make against the worship of Angells somewhat generally Heare we now a word or two of prayer and Inuocation of them in particular how that is rellished by Origen and so conclude Pag. 406. of the Greeke by Haeschelius 1605 at Augusta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Away with Celsus his counsell saying that we must pray to Angells let vs not so much as once heare of it FOR VVE MVST PRAY ONELY TO GOD which is aboue all and we must pray to the word of God his onely begotten Sonne the first borne of all creatures and we must beseech him that he as high Priest would offer vp our prayers to his God and our God after himselfe hath receiued them And though nothing can be either more pregnant or more perspicuous thē this which Origen hath both deliuered by reason confirmed yet adde we as it follows in the very same place Onely thus premising It seemes Celsus besides all other honours and prerogatiues which willingly he garnished his Angels with whose fauour and good affection he magnified no lesse mightily then the Adioynder doth the Saints when he dilates their happinesse who haue them for their patrons yet farther allowed them saith and prayer in particular the two things now in question betweene the Bishop and the Adioynder Celsus words were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That we must both pray to them and put our trust in them that they may be gratious vnto vs. And because though they are no Gods yet they belong to God as chiefe Ministers no doubt c. What saies Origen of this How does he value the Angels fauour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is What talke ye of the fauour or patronage of Angels He that hath the God which is aboue all things gratious vnto him for his pietie towards him and because he hath entertained in his heart by faith that same Angell of the Great Counsell of God the Lord Iesus if he can content himselfe with the fauour of God through Iesus Christ he may boldly say as one whom all the whole armie of the deuills cannot hurt The Lord is my light and my saluation whome then shall I feare The Lord is the defendour and protector of my life of whome then shall I be afraid Yea and he shall say Though a legion of men were set in battell array against me yet shall not my heart be troubled nor dismaied Againe in the same booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is But we to whome we giue our first fruits to him and to him onely we send vp our prayers now first fruits are Gods in signum in recognitionem vniuersalis dominij as your Schoolemen teach vs which the Saints I hope haue no right in vnlesse you will make many Gods hauing A GREAT HIGH PRIEST that hath entred the Heauens Iesus the Sonne of God And we hold fast this confession whiles we liue hauing God fauourable to vs and his onely begotten Sonne Iesus Christ beeing reuealed amongst vs. But if we be in loue with any multitude whose fauour we would gladly purchase suppose Angells and Spirits we learne out of Dan. 7. and 10. that thousand thousands stand by him and millions of millions minister vnto him Who beholding them that imitate their pietie towards God with the very same countenance that one would looke vpon his friends and his kinsfolkes helpe towards their saluation for somuch as they call vpon God and sincerely call vpon him appearing also vnto them and thinking that they are bound to yield obedience and as it were at the hearing of the watchword or signall march forth for the benefit and saluation of all such as PRAY TO GOD to whome themselues also pray See yee now that the Angels their praying to God does not enforce our praying to them Nay because they pray to the same God with vs therefore we are taught by that not to pray to them but to God with them as Origen tells you In whome it followes For they are all but ministring spirits and sent forth to minister for
blandiatur quasi immunis à contagione delicto esse possit cum sacerdote peccatore communicans ad iniustum atque illicitum praepositi sui Episcopatum consensum suum accommodans cum per Oseam deus doceat omnes omnino ad peccatum constringi qui fuerint profuni iniusti sacerdotis sacrificio cotaminati Apostatare à side Lyr. in Matt. Apostatici saltem apotastici PP Geneb August cp 48. Commonitorio 〈◊〉 Actis Lib 7. loc c. 1. Omnes Sancti vno ore asseverarunt B. Vrginem in peccata conceptaÌ„ Vnlesse you will admit of the rotten glosse of Paâ—… de Palacio in his Comm. vpon S. Matth. cap. 5. that the Si indeede is put vpon the salt degenerating because Salt stands for life and good manners and Popes and Prelates may faile in them but not vpon the Light It is not said if the light be darkned to shew that Prelates cannot faile in truth of Doctrine This he Why then does he call the Pope Sal salium in the same place Is it because his manners cannot be tainted neither Or why does he say that Praelatus satuus mittendus est foras Shall the Pope be deposed for euill life It is not the fashion Or lastly why does he argue from In quo salietur co prooue that the Pope hath no superiour to salt him and therfore concludes that he cannot turne foolish because Christ saies he left nothing without remedie Is not the dunghill his remedie And yet in another place he allowes the Pope to be Pope though his light turne darknes as well as his salt follie Papa tenet cathedram etsi ignirantissimus in 16. Matth. How doe these things hang together The same he hath often in librâ—… posterioribus contra Iulian. hac anno primùm edâ—… per Claud. Menardum p. 170. 172. 194. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…r 12. Os labia ponuntur pro toto homine Espencaei obseruatio in ad Tit est veâ—issima Ecclesiast Deut. 13. 1. c. Gal 1. 8. Com. in locum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idolatry at lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Euseb lib. 3. c. 32. Vide Euseb lib. 4. c. 7. c. 21. Clem. Alex. Strom. lib. 7. Tertul. de Praescrip Ammian Marcellin l. 21. ChristianaÌ„ relligionem absolutam simplicem anili superstitione confundens De Constan Hegesippus Tum quidem ecclesiam virginem fuisse idque antonomasticè vt declarat Baro. tom 2. Ann. 120. At deinde faciem eius nec decoram nec spectaÌ„tibus dignoscibilem sed instar solis densis obtecti nubibus atque errores aperto capite in eam irruisse De praep Euan. lib. 12. 13. Item in Cant. hom 3. Non erit inconueniens sic putare In Ios c. 3. Ego sic arbitror And Audiui quendam ita dicentem This is great certaintie no doubt So Euseb of Potamiaena lib. 6. c. 5. that vndertooke to intercede for Basilides after her death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bee it as it may be as not greatly beleeuing it Valeat vt valere potest Coster Enchir. de venerat Sanct. We approach by Christ to worship the Father because by him we are reconciled to the Father Christ a sufficient bringer to the Father because a sufficient teacher of him De Satr Euchar. lib. 4. cap. 〈◊〉 As OVR RIGH PRIEST But the Saints are not so Yet this is Origens appropriating reason here And if the Schoolemen denie that an Angel may minister the coÌ„munion what more right haue they to ofâ—… our praiers Is it not a priestly action Angels obedient to godly men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee Mâ—… praied vnto see cap. 〈◊〉 hâ—… theÌ„ here Angels helpe vs though they be not praied vnto But whether it be so or not Origen is direct against praying to them For if we may not vocare how much lesse invocare Matth. 25. 54. Luk. 24. 26. item ibid. 44. Idem habet Chrys hom 8. in Matth. Let them know Creatures worship not creatures Let them know a Per Christum Dom. nostrum vsed to the Saints b A new way of redemption out of the Papists new-fangle intercessions and like that of the Persians beating the robe for the noble mans offence S. Chrysost contrariwise before quoted in 3. ad Coloss saith the honouring of Angells canie from the Deuills enuying of vs and our honuor which in all likelihood he more malignes See also Epiphan quoted in the 9. cap. how often he puts all this idolatrie to Saints and Images vpon the Deuill 1. Earthly Monarchie Lib. 5. de Pont. Rom. See c. 1. hâ—…s § 42. 2 Supererogation We cannot answer him one of a thousands Iob. And S. Chrys The most righteous of all need mercye in Ep. ad Philip. c. 1. Serm. 4. at large Idem habet Dâ—…s Ep ad Demoph Idem Epiph haeresi Aâ—… discrimen hoc assignans inter Christum alius Sanctos quod apparere vult in funcribus mortuorum Aug. lib. 9. confess c. 13. Neque enim responde bit illa nihil se debere ne convincatur c. praeclarè In the places quoted by the Adioynder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit resemblaÌ„ce for an oecumenicall Pastor * S. Aug. ad Bonifac l. 3. c. 3. If you say the Apostle and name not which Apostle we vnderstand Paul contra Psych The Adioynders examples T. 8. D. Savile Ser 〈◊〉 1. in S. Apost Paulum saepiculè alià s 3 Adoration of Christ De Rom. Pont. l. 4. c. 16. Ambros lib. 3. de Sp. Sanct. c. 12. Aug. in Psal 98. In Psal 118. Nunquam deposuit quod semel assumpsit Axiom Theol. Also Cornel. Mus com in Rom. 8. Sacramentum Eucharistiae est Ipsa Gratia which is Christs title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 11. 4 Adoration of Relliques a As S. Chrysost in vlt. ad Coloss at those words Salutatio mea Pauli manu meâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was like they would find themselues somewhat affected at the sight of Pauls hand Yet not to worship the paper So we at relliques Yet S. Pauls hand-writing not inferiour perhaps to relliques b The same saies Constantius apud Athan. Graecol p. 716. in epist ad Episc Arimini congregatos de doctrinâ verbo which S. Austen saies de codice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the booke and doctrine venerable or worthie to be worshipped What more of the Sacrament or where the like of the species c S. Austen is of another minde quaest in Gen. 23. Corrigendus fuerat adorator Angeli The worshipper of the Angell viz. S. Iohn was to be reformed Therefore he might erre Yea therefore he did erre Act. 14. * S. Greg. ideÌ„ repetit in Com. Cant. 8. praeter locos alibi citatos Now Reader iudge who comes neerer to Iudaesme the Bishop and the Church of England as F. T. obiects in diuers places or they that reuiue the worshipping of Angels vnder the new
which these Authors confiue to the old Testament Apolog contra Gentes When the late king of France Henrie 4. did M. Beza such like honour dismounting from his horse and running to embrace him maruaile but this was relligious adoration in our Adioynders fancie Adioynd cap 9. Numb 14. Greg. Hom. 29. in Huang Corporaliâ— miracula ostâ—â—dunt aliquâ—â—de sanctitatem no◠〈◊〉 Haymo hath the same wordâ—s with Primasius Respons ad Apolog pag. 201. Dan. 2. Com. in 11. ad Hebr. Homil. 26. in Ethico The Adioynder sinds a knot in a bulrush a contradiction in the Bishop where none is * Chrysost in Epist ad Coloss p 114. lin 20. edit D. H. Sauile Vide pag. 249. hâ—ius c. 6. adde eundem August de vnitat Eccl. pluribuâ— locis Hieron aduersus Vigilant Aeneid 4. Chap. 10. Adioynd sub finé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. de Temp. Psalm Chrysost c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theod. lib. 3. histor cap. 10. Contr. Petili 〈◊〉 c. Contr. Parmen lib. 〈◊〉 In Lucam Noui multos sepulchrorum adoratores c. Et in Epist Hieron quoque Vid. Epist eius Imperâ—tores Honoriâ—s Theodosiâ—â— Augg. legeÌ„ tulerunt Nemo martyres distrahat this was to put the Martyrs to a second death I am â—os secunda 〈◊〉 maâ—et to speake with Boâ—thiâ—â— nemo mercetur By the way note the power of Kings commanding about matters of relligion But more fully read Gregor Tâ—â— l. 9. c. 6. and that hideous historie of a Rellique-monging impostor with his sachel full of rats-bones and roots and the teeth of moales and the fat of beares c. Yet hee concludes Multi sunt qui 〈◊〉 sâ—…ctiones exercent populum rusticum in errorem mittere non desinunt De quibus opinor Dominus in Euangelio Surrecturos in novissimis qui etiam electos in errorem inducant c. Is it not pitie that we Englishmen will not traffike with the Iesuits for such ghostly commodities De Civit. Dei l. 10 c. 1. quaest in Genes Quaest in Gen. 23. The two questions still crosse or rather kisse one another of our subiection to Princes and deuotion to God * I meane odious euen to the Saints theÌ„selues Witnesse Chrysost Homil. 9. in 3. ad Coloss See pag. 293 huius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 〈◊〉 * Falsly printed in Valentia 10. 3. Sic de moritus Eccl. c. 34. c. Heb. 12. 1. Aug. de Morib Eccl. Cath. c. 30. Meritò ecclesia Catholiea nullam nobis creaturam adorandam inducit cui servire iubeamur Remouet à creaturâ adorationem etiam eam quae cum simplici seruitute coniunctaest Quorsum ergò de Dulia S. Austen would haue both duliae and latria giuen to God not to Saints 1 〈◊〉 Lao Serm 8. de Nat. Dom. Neâ— sunt gradus 〈◊〉 〈◊〉 â—c 2 De obit Theodos Contra Faust Manich. Sed contrà Crese Grammat Grammat 2. c. 15. Honoramus Sacramenta in gestante The Adioynd of Helen numb 29. Vbi priùs Apolog 2. advers Ruff. The Card inferreth with the blessed Apostle that seeing the sinne of Adam was of force to make vs truly sinners the merits and grace of Christ are of farre greater force to purge and cleanse vs from our sinnes and to make vs truly iust otherwise our helpe is not equiualent to our harme our remedy to our disease our rising to our fall nor our gaine to our losse nor consequently Christ to Adam c. The Adioynders clo quence numb 40. To the 2. Pronihilo salvos facies eos which construction of the Fathers in this sense though deflected Andradius himselfe mislikes not but erounds a rule vpon it for the like expositions Defens Concil Trid. calling it expositio per accommodationem belike though praeter scopum * S Hierom Coâ—… in Epist ad Philem at those words Mihi imputa acknowledges the like betweene Christ and vs for matter of Imputation is was betweene Paul and Philemon saying immediatly Imitator domini sui ChristuÌ„ in se loquentem habens ea debet sacere quae Christus c. â—rat in S. Baptisâ—… 1. 15. Aug. l. 2. Réâ—r lib. de perfect iusticiae Hieron etiam in Hier. 31. Bernard in fest omn. Sanct. homil 3. Thom. part 3. q. 8. art 3. ad 1. To the I. Ista deceÌ„ menses non peperere bona Prop. Card. in Apol. c. 7. p. 84. l. 19. as the Adioynder quoteth him in this 9 cap. numb 33. pag. 387. Vbi priùs Iosh 17. Cor ipsum eum cupiditatibus evellendum Sen. Can 69. of approching the Altar This is like the woman-philosophers elench apud Laert. l. 8. in Hipparch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De vit Constant l. 1. c. 37. see ibid. l. 3. c. 13. item c. 22. 23. c. Of Felix his apparition after death ex Aug. de cutâ pro mortuâ—… c. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt Apostolo Heb. 13. * I meane not a culpable obliuion in the Saints as was in the Butler but as they coÌ„plaine in Esay Israel nesciuit nos or Terra obliuionis in Iob and All his thoughts perish In sepulchre quis meminit tuâ—… Pl. 6. a Iosephs 2. Cor. 4. 4. Christ is the image of the inuisible God As who would say No image of God because inuisible but onely Christ In him we see God This fault is called by the Adioynder The Bishops abuse of Authors partly in wresting their sense partly in fraudulent citation of them And I will beginne saith he with his abuse of the Cardinall Adioynd Num. 54. Ostentation of merits so farre from the Cardinals humilitie and 〈◊〉 〈◊〉 And this not secundum exigentiam operis but either proportionem studierum or condecentiam bâ—… dâ—… They are the words of your owne shop Cap. 3. â—…s Faith in essentiali and as it is habitus For augmentum and intensio belong ad gradâ—… gloriae or ad cumulum praemâ—… as other vâ—…tues doe in their totall * Maria autem assidebat Christo while Martha attends other necessarie prouisions A semblant perhaps of Faith and her sister Charitie De Humilitate Com. in Epiâ—… ad Colos p. 114. Edit Etonensis Nobilissiâ—… D. Sauilij Stella Suarez with Bellarm and diuerse others plead for an honourable saluation which they thinke is by our works As if we were to God as Tully to Caesar Minus me debere tibi putarem si vt sceleratum me à te conseruatum existimarem Pro Marcell Which is nothing so But cum adhuc inimâ—ci essemus Rom 5. Mercy reioyceth against iudgement Iac. 2. 13. specially in that day and in altero saeculo saith S. Austen For he had said a little before as of the time to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Born in Cant. serm 71. Ego fidenter mihi vsurpo ex visceribus domini mei c. Anselme exhort al fratrem moriturum Obijcio mortent