troubled the whole World It is an opinion receiued and hath beene long that if not euery man each sonne of Adam yet sure â—ach Christian man regenerate by water and the holy Ghost at least from the day of his Regeneration and new birth vnto God if not from the time of his comming into the World hath by Gods appointment and assignation an Angell Guardian to attend vpon him at all assayes in all his wayes at his going forth at his comming home Who though hee goe inuisibly and assist insensibly as his Nature is yet is supposed to attend vpon vs to bee present with vs continually Parum est fecisse Angelos tuos fecisti Custodes paruulorum who Continually behold the face of their Father in Heauen This being supposed to bee so So that it were also rightly vnderstood It being resolued that hee doth not leaue vs at all the time of our life it being beleeued that he is euermore present at hand and neere vnto vs vnder correction to say now which I said not then I see no absurditie in Nature no incongruitie vnto Analogie of Faith no repugnancie at all vnto sacred Scripture much lesse impietie for any man to say Sancte Angele custos ora pro me This in priuate discourse I might say vnto him talking vpon this as wee did vpon many other particulars disputed of betwixt the sides of Protestant and Romane Catholikes It is no impietie it can be no foolerie thus to resolue only vpon the former supposition For as to my Brother or to my Friend at hand neere vnto me I may say Good Friend or good Brother let mee haue your good Prayers vnto God for me so good Angell Keeper pray for mee supposing him present and alway at hand as if he be Guardian perpetuall he must be And therefore Caluine obserueth against this Romane tenet of Inuocation Nor if wee granted Inuocation for all Angels as well as this would thâ—t 〈◊〉 the Inuocation of Saints that the case is not the same betwixt Angels and Saints because Angels are appointed which Saints are not and deputed to protect vs though in particular hee grant no Angell Custos It is true that Inuocation of Saints is a point of Foolery it being at least vncertaine whether they are and in what manner they can be acquainted with our wants seeing their condition is not to attend vs and they are remooued farre aboue our reach and Call Though for them we grant not for the Angell Guardian we might better grant it though wee call vnto them neuer so often or so loude but the case of Angell Guardians is farre different being euer in procinctu nigh at hand vnto vs continually and neuer abandoning vs all our dayes If my selfe at London should say vnto a friend at Constantinople or in the Indies Sir helpe me I might be laughed at deseruedly for my folly This case commeth home to their practice of Inuocation But if I speake vnto him that is present with me standeth by me to helpe and assist mee I commit no absurditie in Reason nor in Pietie And this vpon supposall of Angell Keepers which I vrge not as a point of beliefe or Pietie Wee doe not vrge 〈◊〉 certaine truth the case it selfe of Angel Keepers is not so resolued but only mention as of congruitie because it is most probable there are such Keepers If thus my selfe resolued doe inferre Holy Angel Keeper pray for mee I see no reason to bee taxed with point of Poperie or Superstition much lesse of absurditie or impietie But bee this as may be Salus Reipublicae non vertitur in istis a man may goe to Heauen that vseth it and he that denyeth it may goe thither also as likewise they may hoc non obstante goe either of them the contrary way to the contrarie place through breach or obseruation of things of an higher nature and greater allay tendred vnto vs vnder that strict forme Beleeue this and liue But to returne to our Perswaders for Prayer vnto Saints But whatsoeuer we grant or denie they are eloquent Orators for the Inuocation of Saints too they vse to tell vs many long and plausible Discourses of the happie and blessed estate of the Saints in Heauen of the fruition and enioying of his presence in Glorie with whom is the fulnesse of ioy at whose right hand is pleasure for euermore They discourse of their Charitie and good affection vnto vs their Brethren militant in the Church vpon earth the great desire they haue to doe vs good their readinesse to helpe and to assist vs at need The grace and fauour they are in with God and the possibilitie they haue to bee heard in their desires and to haue whatsoeuer they aske granted to them As if it were questioned at all by vs whether quoad statum they did see God or not or were as yet quoad locum in Heauen with God or no. Some haue doubted of both in the Church of Rome I grant especially for statum more materiall of the two as Iohn 22. and that Renegado a man of no Religion as appeareth by his owne Profession nor Conscience who publikely taught little lesse then this not by way of Probleme but Position as I am more particularly assured of it who disswaded him from doing so but he would not heare mee Wee make question of neither Place or State but in Faith and full assurance hold them partakers and possessed alreadie of that state of happinesse and glory with Christ Iesus Vrging what we doe not denie de â—oco sâ—atu who in the highest Heauens sitteth at the right hand of God in Glorie which winneth infallibly leadeth indeclinably holdeth inseparably vnto and with God Foelix anima as Saint Augus tine meditateth vpon this state and condition of the Righteous Quae terreno corpore resoluta libera Coelum petit secura est tranquilla Non timet hostem neque mortem Habet enim praesentem cernitque indesinenter Dominum Deum pulcherrimum sui seruiuit quem dilexit ad quem tandem laeta gloriosa peruenit But what is this to purpose But to no purpose their being with God enioying God preuayling with God louing vs to the purpose of ordinary power to assist vs practice of Intercession to mediate for vs What is iâ— to mee what another is in himselfe if it be not otherwise ad me that I receiue some benefit or aduantage Not any of these nor all these indowments and atchieuements come home to the point of power and possibilitie ordinarily to heare the Petitions of any at any time in any place necessarily required and to bee assured before I can say Ora pro me Nor is it to purpose or for aduantage that they come in vpon the Seconds with a faire Discourse vnto Nouices and their Proselytes of that loue and deare affection which they beare vnto their Brethren And therefore doubt not And with as little
hope of successe they fall vpon it And the rather so And this is the onely example of such practice in antiquitie and as weake to helpe them as she was then to helpe her selfe because this is the onely example of such practice in Antiquity a good inducement to suppose the Custome was not farre growen in nor the opinion much preuailing So that here is but a single practise of one onely Maide in fearefull extremity vpon some vncertaine perswasion that the virgin Mary happily might by extraordinary dispensation haue some speciall Patronage by assignment ouer Virgines Which is no absurdity much lesse impiety was grounded on a more generall perswasion of the Church that the Saints though in heauen had interest some way in the state of their friends allies and companions especially for Professions of life Societies of men Countries and Churches whereof themselues were A perswasion then but of opinion not Religion no man compelled to beleeue or to practice it Nor it selfe nor the consequents thereof points of faith commanded Grant vs this liberty and we contend not If they in all assayes practice it themselues would teach their Nouices and Proselites so to doe as this Virgin doth Haue recourse to God and Christ to God in Christ and then ex abundanti vpon the By helpe or helpe not take in Saint Mary Saint Peter Saint Paul so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen phrased it if they can heare vnderstand or helpe there is no more but this If they assist good and well if not no hurt or harme done God can and will to whom principally primarily and before all we haue recourse in Christ Iesus with full hope and confidence of assured deliuerance ad voluntatem or salutem But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Church of Rome it is otherwise Our Lady hath all Prayer and Deuotion addressed vnto her All Saints there attend vpon her Our Lord hath but reuersion at second hand Our God hath few suppliants or none at all euery man running to our Ladies shrine or Saint Curlos And an example onely related by Nazianzen and no more And yet farther I adde Nazianzen is but Narrator of this story and no more that which he hath is diegematicall not by way of conclusion or of approbation He passeth no censure to it any way nor letteth vs vnderstand what his owne opinion was in the point And yet by the Master of Controuersies it is alleaged as dogmaticall a proofe from Nazianzen and for his iudgement in the case For so was his proposall for the conclusion that Sancti are Inuocandi Probatur quartò testimonijs Graecorum Latinorum Patrum So that we find a manifest collusion in our great Master here Beside the Narration was but an heare-say Nazianzen was no eare witnesse thereof nor doth report it of his certaine knowledge So that peraduenture it was nor so nor so And the learned know that this narration of Saint Cyprian howsoeuer taken vp in the Easterne Church and beleeued hath nor view nor appearance of Fact in the West Nor can be clearely resolued by all the Annalists in the World Their great Dictator Baronius is plainely buzzarded in the point and wisely concealing that which hee could not reconcile passeth it ouer as in a dreame So that the whole story for ought we know or can conceiue is but Apocryphall I know not whether meerly Apocryphal and this particular narration must needs come vnder the same verge and rancke Or if not But if authenticall not of authority enough to confirme their tenet but we admit it for authenticall yet singularia haue no warrant to be rules of actions vnto others No more this then that other of Gorgonia related also and with better credit because ex certá scientiá by the same Nazianzen she being his owne sister So it was that she being desperately sicke when all Physick and hope of helpe from man failed as Iustina in extremity Ad mortalium omnium medicum confugit But how in a peculiar and strange manner Hauing some remission of her sicknesse from the violence thereof on a night at midnight she getteth vp and out of her chamber into the Church she goeth falleth on her knees downe before the Altar intreateth him that was worshipped vpon the Altar of all loues mercies works of wonder to restore her vnto her health at last hauing prayed long wept much watched a good space she layeth her head down vpon the Alter and threatneth God so Nazianzen phraseth it she wil neuer rise vp from that place vntill hee send her health and strength againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wonder as it was See instantly she felt her selfe perfectly whole and sound This might be done and doubtlesse was so For we beleeue the publike protestation vpon knowledge of such a Reporter as was Gregory Nazianzen But this is no precedent for imitation No more then that fact of Iustina was exemplary though we yeeld him the Euidence to be true Priuate humours Singular actions vpon sudden motions of some speciall instinct must end where they began though excusable tolerable or auailable in particular dangerous they may bee for directions vnto others that haue no such speciall warrant as they might peraduenture haue vpon occasion Their equall in time deare friend and neere alliance in blood Gregory Nyssen is yet more plainely Panegyricall in that which they cite Gregory Nyssene commeth to speak next Who performeth more apparently the part of a Panegyrist in that Encomium of Theodorus remembred by the Controuersor Intercede as deprecare pro patriâ apud communem Regem ac Dominum Timemus afflictiones expectamus pericula non longè absunt scelesti Scythae A plaine Rhetoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very carriage of his Oration no dogmaticall resolution of his faith yet one such testimony could our Masters afford vs one or find vs one out is worth an hundred of these that insinuate but prooue not because they do not vnderstand Nyssen spake it as an Orator not as a Diuine In a popular Sermon of Commemoration not in a Doctrinall determination as appeareth by that which is added for exaggeration As appeareth by his following exaggeration Quod si majori quoque opus fuerit aduocatione ac deprecatione fratruratuorū Martyrum roga chorum cum omnibus vnà deprecare Multorum justorum preces multitudinum populorum peccata luant Admone Petrum excita Paulum vt pro ecclesijs quas constituerunt soliciti sint pro quibus catenas gestauerunt pro quibus pericula ac mortes tulerunt They will not I imagine presse vs to beleeue that when any Saint inuocated cannot preuaile alone and by himselfe for their owne assertion is God heareth them alway hee goeth vnto others and desireth their assistance yet such a case is put by Nyssen here as if Theodorus not being in such grace with God to obtaine he must be forced to take to himselfe seconds
IMMEDIATE ADDRESSE VNTO GOD ALONE First deliuered in a Sermon before his MAIESTIE at Windsore Since reuised and inlarged to a just Treatise of INVOCATION of SAINTS Occasioned by a false imputation of M. ANTONIVS DE DOMINIS vpon the Authour RICHARD MOVNTAGV LONDON Printed by William Stansby for Matthew Lownes and William Barret 1624. TO THE RIGHT REVEREND FATHER IN GOD AND RIGHT HONORABLE LORD JOHN Lord Bishop of Lincolne Lord Keeper of the great Seale of his Majesties most Honorable Priuie Councell Visitor of the Collegiate Churches of Windsore and â—â—on Right Reuerend in Christ Right Honorable IT is now three yeeres and more that preaching at Windsore as my course then fell before his Majestie I tooke my Text Psal 50.15 which that Sunday was verbum dici in die suo Read in the publike Seruice of the Church according to directions in the Booke of Common prayer In Pulpits and in popular Sermons J nor like it in others nor Practise it my selfe to meddle much or far with any Point of abstruse or controuerted Diuinitie For common capacities are made and fitted for matter of meane and ordinarie apprehension Preaching is appointed to make men better in practique knowledge and so was euer vsed of the Ancients not acute and subtile for discourse and speculation which is the ordinarie pietie of these times But as then it fell out such was the Auditorie so extraordinarie The wordes as they fell in processe of handling that Psalme and of that importment Call vpon me in time of trouble So direct and plaine for addresse vnto God vnto Him alone for Immediate accesse without assistance or mediation J could not well waue the Case of Inuocation Aduocation and Intercession of Saints and Angels so much perswaded vrged practised and abused in the common vse and custome of the present Church of Rome And yet not so as to dwell vpon it wholly or to make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether Concluding it a point of plaine folly if no more for any man to implore the Helpe of others to vse Aduocates and Assistants vnto God in any exigence time of neede or necessitie who is so directed counselled and inuited by God himselfe to immediate accesse without mediation in Call vpon me Of folly and ridiculous absurditie as it is by them conceiued taught and laid downe euen by the most learned judicious and aduised amongst them though J know in point of practice and performance the simple vulgar people not acquainted with nor capable of Scholasticall niceties or difference in termes of Inuocation and Aduocation Helpe originall and deriued goe to it down right with direct addresse indeed vnto flat Impietie against God and Jdolatrie in their ordinarie deuotion vnto the Creature J was as Conclusiue against this custome as I could be as directly opposite vnto their Doctrine of Aduocation as Contradiction could make me and yet Right Honorable I haue beene vouched for an Abettor of their practice at least in part I am sure slandered in my Opinion and Preaching There was present at my Sermon that infamous Ecebolius of these times Religion is desultor Archbishop somtime of Spalata then Deane of that Church Marcus Antonius de Dominis This Man and Runaway from Religion a man if any other of his Coate and Calling apt enough to be circumcised and denie Christ Jesus if the Grand Signior would but make him chiefe Muftie so much would Ambition and Couetousnesse his bosome infirmities sway with Him in his late impudent leud shamelesse Recantation in which he professeth and proclaymeth himselfe vnto the world a Knaue in graine a man of a cauterised Conscience and prostituted Honestie vnto all euen Ciuill conuersation as without all modestie he belyeth that Church in generall which my selfe haue heard him often publiquely and priuatly commend and admire As he spareth not Particulars of most Eminent place so also amongst others hath he belyed me as if J concurred with himselfe now in opinion or auowed that ridiculous Romane Doctrine and Practice of Praying vnto Saints and Angels in time of need For He heard with great delight and content as he saith one of his then Canons of Windsore preaching before the Kings Maiestie maintayne That there was no cause why euery man might not turne himselfe vnto his Angell keeper and say Holy Angell keeper Pray for me Hee nameth me not in this passage I graunt but wrappeth vp a certaine quendam in generall and in doubtfull termes And had J not my selfe professed En adsum qui feci J well and quietly had rested blamelesse â—y a namelesse aspersion and left them to ghesse at randon or shoot at Rouers who would happely haue fastned it otherwhere But nothing was said why I should shunne the Charge or diuert the Imputation vpon any And because the first notice that euer I had hereof being from though at second hand your Lordship I could not possesse my Soule in patience without giuing your Lordship intimation how vntruly an aspersion of siding that way had by him so loose a Lozell beene cast on that society whereof himselfe sometimes had beene and my selfe am yet through his Majesties Grace a member the rather because wee haue all vnder his sacred Maiestie especially in Cases of this condition a Reference vnto your Honor as our Visitor May your Lordship then be pleased to take notice of his dealing conformable to the rest of his leuder actions in his turne-coating from side to side He stileth me One of his Canons of Windsore as if for That my dependance had beene vpon Him or my selfe and the rest of my Brethren there had beene his by appropriation What the course is in the Court of Rome J know not where Places of such qualitie are bought and sold But here J am sure He was but one of vs The fundamentall Statutes running thus De tredecim Canonicis quorum vnus Custos vel Decanus existat The Deane and Prebends there being no mans Canons but his Maiesties who by Right Originall is in his Royall Predecessors Founder and Patron of that College Secondly he doth not blâ—sh to write that he heard me with great delight and content Whereof He nor was nor could be capable For in his owne intent and meaning to heare is to vnderstand and apprehend This he did not this he could not doe For I preached in English vnto an English Auditorie though composed then of Royall and Noble presence English hee might heare but could not vnderstand except carptim and sparsim now and then here and there a word or halfe a sentence And yet I know he Read for I was present and subscribed he saith since against his conscience the more Knaue he to injoy a good Benefice for I was a witnesse thereto the Articles of 1562. in West-Ilsly Church in Barkshire But Reade I can that which J vnderstand not Vnderstanding and Reading are two things And yet this honest man as if he had vnderstood my Sermon from point to point shameth not to