Touchstone to Determine the True Catholic Faith, Part 17
Of praier to Saintes.
OF praying to Saintes, we hauehave no commandement from God that we should praie to them: but rather the contrary,Psal. 50. that we should call vponupon him, in all our troubles; and he will heare vsus, and we shall glorifie him. Iosuah a figure of Iesus Christ, … ouerthrowing Iericho, which was a figure of this worlde,Ios. 6.10. had commanded the people, that they should not shoute, nor that a worde should procéede out of their mouth, till the daie that he said vntounto them: shoute. This shouting of the people (as the bearing about of the arke, maie represent the preaching of Iesus Christ) maie signifie, the praiers of the people. And as this their shouting, must be done according to the commandement of their captaine: euen …o must our praiers. Nowe if they had shouted otherwise, it before he had commanded, they had sinned: so no doubt those praiers, are sinnes, which are not made according to the commandement of Iesus Christ.
I would to God our Catholiques would mark that argument to abolish the inuocation of saintes, which S. Augustine makes, to confirme the singing of Psalmes, in a knowne tongue in the church which thing, manie of them cannot like of. The same reason is of force both waies: both to confirme, and to confute. Hee …a…ons thus: Especially (saith he) that is to be done, Epist. 119. ad Ian.which may be defended out of the scriptures: as is the singing of Psalms & hymnes, when as we hauehave of this, both doctrines, examples and preceptes, of the Lord and his Apostles. Thus he proues singing of Psalmes lawfull in the church. And by the same reason, Inuocation of …i…nes, because it hath none of these, is vnlawfull.In Euchiridio. Eckius conf…eth, that there is no expresse commandement in the newe testament, of inuocation of saintes, for two causes especiallie: First because the people were giuen to Idolatrie; and then least the Apostles should hauehave seemed vainglorious, in teaching men to call on them. If this be true, this doctrine then is not to bee preached to the people, séeing Christ saith to all his preachers:Mat. 28.20. Go teach al nations, teaching them to obserue all things, I hauehave commanded you. Againe, this is not then the first Faith, Saint Iude here commends vntounto vsus.
The inuocation of the name of God, is a speciall seruice of god; commanded all the faithfull in his worde. God speaking of euerie faithfull man in the psalme,Psal. 91.15. thus he concludeth: He shall call vponupon me, and I will heare him, yea I am with him in trouble, I will deliuer him, and bring him to honor. Who dare omit or brea… this commandement? As of a most grieuous sin; Esay complainet… There is none that calleth vponupon thy name, Esay 64.7.nor stirreth vp himselfe to take holde on thee, by a liuely faith. But now O Lord, thou art our father, Psal. 79.6.and louest vsus most dearely. And Dauid giueth this c… sance to the wicked. Poore out (saith he) thine indignation vponupon the heathen, that hauehave not knowne thee, nor called vponupon thy name: … S. Paul this marks and badge to all true Christians, for thus hee writteth:1. Cor. 1.2. To the church of God, which is at Corinth, and to all that call on the name of the Lord Iesus, in eueryevery place. And in the Acts thus we reade:Act 9 21. Col. 3.17. Is not this he, that destroied all those, that called vponupon this name, at Ierusalem? And in another place, Whatsoeuer you doe, doe all in the name of the Lord Iesus. If all thinges must be done in the name of the Lord Iesus, then our inuocations … praiers.2. Cap. v. 19. And in the second to Timothie, He that nameth Iesus, let him depart from iniquity, and follow righteousnesse, &c. with al that call on the name of the Lord. As though, to name Iesus, to him Iesus in their monthes, to call vponupon the name of Iesus, we… be a christian. This then was the first faith, to call vponupon the … of the Lorde Iesus. This was the badge of Christians, by … they were knowne in all places. Againe not to call vponupon God is the badge of an Infidell.Gen. 4.26. The chiefe part of true religion, is to call vponupon ye name of god, f… a liuely saith: & therfore in Genesis Moses. when as he would cōmend Enos for restoring of true religion the put downe in…cation onlie, And then men (saith he) began to cal on the name of the Lord. Psal. 80.18.And in the Psalme all the faithfull … Oh let vsus liue, and we shal cal vponupon thy name: as though this should seeme to bee the greatest worke of christians: this to be the … ende of their life:Esay 43.21.22. this worke to bee most acceptable to God: thi… to be Latria and Gods chiefe honour. This people hauehave I formed for my selfe, they shall shewe foorth my praise (saieth God) and thou hast not called vponupon me, Gen. 30. v. 33.O Iacob, but thou hast wearied me O Israell. Abraham planted a groue and called on the name of the Lord the euerlasting God, saith Moses.
To call vponupon God, to sweare by his name: are the chiefe par… …f his honour. As he will not giuegive the one to anie other: so no doubt neither ye other. He reproueth this in the Israelites,Ier. 5.7. That they hauehave sworne by them, which are no Gods: so no doubt he will reproue them, which call vponupon them that are no Gods. Neither is there anie example in the scripture, of anie of the faithfull seruantes of God, that euer called vponupon anie saint. Therefore this doctrine is not catholique, it is not the faith once giuen to the saintes. The Iewes being children, and like seruants, durst presume to come with their praiers, to the maiestie of God: and shall not we much more doe the same, nowe being sonnes? They had no bodie to speake for them, but onelie they remembred the couenant made with Abraham, and yet they came before the maiestie of God wish confidence, and obtained their petitions: and shall not wee much more, the couenant being performed, hauing Iesus Christ to pleade our cause; whome we knowe to bee the beloued of the father, who is euen ascended into heauen, and standeth alwaies readie (as the scripture teacheth) to plead our cause;Heb. 9.24. who hath often commanded vsus, to aske and praie in his name: hauehave the same con…ence? hauehave the same accesse? Not to doe this, is to dishonour Iesus Christ, is to doubt of his louelove, is to neglect and despise his a…ce and priesthood.Ephes. 2. v. 18. Thorough Iesus Christ (saith S. Paul) we hauehave accesse in one spirit, to the father; and that with great confidence: so that we may crie Abba, father, euen as did Christ himselfe: shall we not beléeue this? This accesse,Gal 4. v. 6. Rom 8.15. this name of louelove Abba (which is but thrise read in all the newe testament: once vsed by our sauiour, and twise commended to vsus:) excludes all intercessors, and doubting in our praiers. The louelove and grace which is in Iesus Christ towardes his saintes, is their strength: as S. Paul teacheth Timothie: my sonne, be strong in the grace which is in Iesus Christ. 2. Ti. 2.1. 2 Cor. 12 9. Ephes. 3.19. Heb. 4 15.It is their riches; as the Lord taught S. Paul, my grace is sufficient for thee; desire nothing else. And S. Paul praieth that the Ephesians maie knowe this louelove of Christ which passeth all knowledge. Nay we hauehave not a high priest which cannot be touched with the feeling of our infirmities, but was in all thinges tempted in like sort: Let vsus therefore go boldlie to the throne of grace.
Renatus a papist confesseth,Lib. 3 stromat. Biblic. ex li. Sap. the louelove of all saintes compared with the louelove of God towardes vsus, to be little or nothing. And why should we then doubt of this louelove, and trust to the louelove of saintes? And againe the same Renatus confesseth, that the saintes doe not naturally knowe our praiers: but by reuelation from God. And … we sure that our praiers be reueiled to them or not? And therfore our praiers made to them, must néedes be doubtfull: and therfore cannot please God, as S. Iames teacheth.
The sunne shall be turned into darkenesse, and the moone into bloud, Ioel. 2. v. 31.before that great and terrible day of the Lord (saieth the prophet Ioel.) (And it shall bee) Marke here the decrée and ordinance of God: This is set downe as an vnmoueable pillar of saluation, against that terrible daie of trouble, for all Christians to cleane … to, (He that shall call in the name of the Lord shall escape.) And here let vsus marke also,Beshem in the Hebrewe. that he saieth not, that hee that calleth on the name of the Lord, but he that calleth in the name of the Lord, (as it is in the Hebrewe) shall escape: Agréeing also with that … ing of our sauiour in the gospell, Whatsoeuer you shall aske the father in my name, Ioh. 14.13.he shall giuegive it you. Therefore let vsus not call vponupon God in other names: but in this name. And he that shall so call on the name of God, in that terrible daie, when the sun and … shall be astonished; although he be a sinner, and guiltie of high treason towardes the maiestie of God, through his manifold … yet he shall escape; for this word of (Escapinge) argues peri… … danger. They which were in no danger, neede no escaping. For… mount Sion and in Ierusalem, shall be a deliuerance or escaping, … the Lord hath sayd: Let all true Christians which are wise in the Lord, vse this healthfull remedie. Who now (this beaten waie being forsaken) will séeke by-waies? This saluation, this deliuer…, is grounded on Gods word and promise; who now forsaking this, will giuegive credit to the deuises and dreames of men, which … them to cal vponupon God, in the names of saints, or by their mea… O great follie! And marke what followes: This inuocation shall not giuegive deliuerance to the Gentiles onelie, which beléeue a… Iesus: but to those remnant of the Iewes, that shall be sa…, to those wicked ones, which hitherto hauehave blasphemed the name of God, whose sinnes no doubt, are as great as maie be; whome … the Lord shall call (as Ioel here affirmeth.) How forcible … is this inuocation? what greate confidence aryseth herebie vntounto v…? Let vsus beléeue it onelie,Act. 2.21. Rom. 10.13. and practise it. And this is confirmed to vsus by the witnesse of Peter and Paul, which both alledge this te… monie, this meanes of deliuerance in that terrible daie, … Gods wrath. Naie the prophet Esay also, describing briefelie the whole estate of Christs Church, (as I hauehave noted before) amongst other thinges: teacheth vsus this vndoubted lesson, wish an addition.Esay 12. v. 4. Call in his name (saieth he) declare among the people the thinges he hath done. And cause it to be remembred that his name is magnified. This is the dutie of all Christians, to tell what Christ hath done for them, and to put all men in remembrance of the magnificencie of his name. It should séeme the Prophet did foresée that in spirit, which nowe we sée fulfilled in déede: howe the magnificencie of this name should be forgotten, and how other names should begin to be had in estimation. And therfore he giueth all true christians two lessons: that they onelie cal in this name: and that they cause the magnificencie of it, to be had in remembrance. And here sée,Col 3.17. what magnificencie S. Paul giueth to the name of Iesus: Whatsoeuer (saith he) you shall doe in word or deede, doe all, in the name of the Lord Iesus, giuing thankes to God euen the father, through him. If all thinges must be done in the name of the lord Iesus; then here is no place left, for the names of saintes. What can be more plaine then this? And again, if we must giuegive thanks to God the father through him; then no doubt by his good meanes alone, we enioie all the good thinges we hauehave. Who nowe dare doubt of this matter? Who will not call vponupon God after this manner, that he maie escape in that terrible daie? Truelie, hee maie iustlie be condemned, who will not followe this waie of saluation; so easie, and so plaine, and foreshewed, and taught by so manie witnesses.
Arnobius a most ancient writer, against the Gentiles, who blasphemed christian religion, thus liuelie sets downe what was the true christian and catholique religion in his daies.Contra gentes lib. 1. You bring vp (saie they) in the world wicked religions, and worshippings, that were neuer heard of. O men endued with reason, what dare you say? what babble out? what set abroach, by your desperate and rash speech? To worshippe God, the prince of all thinges, and that is the Lord of all Lordes; to call vponupon him, with dutifull seruice in our aduersitie, when we are quite tired (as I may say,) to embrace him, with all our senses, to louelove him, to looke vp to him: is this vnhappie and accursed religion? full of all sacrilege and wickednesse, defiling with the noueltie of her superstition the olde auncient ceremonies of our Ancestors? And after, That we call vponupon the most high God, and do request of him, that which wee pray: you might knowe with your eares, or vnderstanding by the sounde of our voice, we make in our praiers. And a little after: We christians are nothing else; but as Christ taught vsus being our schoolemaster, worshippers of the great king and prince, that is God: you shal finde nothing else, if you marke well, to be done in this religion. This is the summe of all our doings, this is set downe as the bound of all our diuine seruice; this is the ende, to him (as our custome is) wee all prostrate our selues, wee worshippe him, ioyning our praiers together. Of him we aske iust thinges, and honest things; and such thinges are acceptable to him. Not that he needes, that we should pray vntounto him, or loues to see so many thousands fall downe prostrate before him: the profit is ours, this concerneth our owne commodity. For because we are pro…e to sinne, and of our owne nature subiect to diuers lustes; he suffers himselfe euer to be comprehended in our mindes, that when we praie to him, and seeke to obtaine his giftes; wee may receiue a will to doe good: and by this pruning (as it were) may purge our selues from the blot of all our offences. And after: I would to God, all the world being gathered into one assemble; I might vse this speech vntounto them, in the audience of them all. Are wee therefore accounted guilty of wicked religion among you, that we seeke to the head and piller of all thinges, with innumerable seruices, and that I may vse your flanderous speech, are we therefore called vnhappy Atheistes? And after: O most great, O most mighty bringer forth of all inuisible things… O thou inuisible, and not to be comprehended of any natures! Thou art worthie, thou art worthie, truely (if so be that mans mouth maie saie that thou art worthie) to whom all creatures, that hauehave breath and vnderstanding, should neuer cease to yeeld & giuegive thanks: to whom it becommeth all their life long, to lie prostrate on their knees, and to praie to thee, with continuall praiers. Thou art the chiefe cause of all good things, ye place of al things, the space, the foundation: infinit, not begotten, immortall, euerlasting alone, whome no bodily shape can protraiture, no circumscription of qualities can comprehend, without quantitie, without situation, mouing, or habit, of whom whatsoeuer man can say, is nothing. And after: Christ helpeth good & euil indifferently, nor repelled he any from him, who being in extremity, asked his ayde, against the force and iniuries of fortune. For this is ye property of the true God, & of kingly power, to denie his curtesie to none, not to account, who deserueth, or who doth not. Here we maie plainlie sée, the true platforme of Christian and catholique religion, … Arnobius daies; to worship God alone, to call vponupon him: yea and if we spent so all the daies of our life, it were too little: and that Iesus Christ repels none, no though they bee sinners. This is kinglie curtesie and humanitie. This catholique religion séemes contrarie to that, which nowe is counted catholique. And of that verse of the psalme, The Lord is nigh them that call on him in truth: that is (saith he) that cal on him, in the name of our Lord Iesus Christ, for he is truth.
And of the diuine essence he writes thus:Lib. 6. contra gentes. And we thinke euerie God (if he be worthie of this name) generally to heare whatsoeuer any man hath spoken, out of what part of the world soeuer, euen as though he were present: yea to knowe before, what any man shal secretly thinke or deuise. And euen as the sun, the moone, & the stars, although they runne their race aboue the world, yet they are by and by present generally to all men, that shal beholde them; So it behooueth the hearing of the Gods, to be shut to no man, but to be present to euerie mans tongue, although speeches be made to them out of diuers countries. This is a thing, that properlie belongeth to the gods, to fulfill all things, with their power; not to be present with some part onelyonly, but wholy to be present in all places: not to be present and absent, not to go to supper in Ethiopia, and after twelue daies to returne againe to their owne homes. This faith they had of the Gods in the primitiue church; and to be present in all places, and to heare all mens praiers, they accounted a thing proper to the Gods: and shall we attribute this to anie creature? to anie saint? And of the sacrifices which God requireth of Christians, Arnobius writes thus: I will not (saith God) eate the flesh of bulles, In psal. 50.whatsoeuer goeth on feet or flieth is mine. Why doest thou giuegive me mine, for thine? This is thine, if with a pure heart, thou pourest me out praises, and performest to me the vow, which thou madest in thy baptisme, wherein thou diddest promise, that thou wouldest forsake the diuell, and keepe my commandements. And also when thou shalt doe this, call vponupon me in the day of thy trouble, in the day wherein thou shalt depart out of this body; and I will deliuer thee out of the hands of the diuels: and thou shalt magnifie me in my giftes. Here we are plainlie taught, by an ancient father, what sacrifie chiefelie God delightes in; the manner of our baptisme, which our Church nowe kéepes, and whome we must call vponupon, in the hower of death, with a sure promise, that then God will deliuer vsus from the power of the diuell. O happie inuocation, that hath such a promise!
And in another Psalme, Wee in eueryevery worke desire God to bee our helper. But thou (speaking of the wicked) the worke which thou goest about to perswade, Arnobius in. Psal. 54.thou makest not God thy helper, but they which worke these thinges, are without God. If they be rich men, presuming and trusting in the riches of the worlde; if they bee poore, desiring helpe of the rich men of the world, and not of God. And the Lord is nigh to all that call on him in truth, that is, which cal on him in the name of our Lord Iesus Christ. For he is truth. And in another place.Arnobius. Lib 7. contra gentes. A good opinion makes religion, and a right minde or iudgement concerning the Gods, that thou thinke them to desire nothing, against the worship of their beleeued maiestie. For when a… all thinges, which here are giuen to them, we see consumed before our eyes, what else is to be sayd from vsus to come to them; but opinions worthie of the Gods, and agreeing to their name. These are most sure giftes, these are true sacrifices: for pottage, frankinsence, with flesh, are nourishmentes of the raging fire, and meete for funeralles. Lactantius of the worship of God,De. vero. cultu. cap. 1. writes thus, agreeing with his master Arnobius: Now (saieth he) I come to that point, which i… the chiefest and greatest of this worke: that I may shewe after what manner, and with what sacrifice, God is to be worshipped. For this is the dutie of man, and in this the chiefe point of all his affaires, and the whole maner of a happie lyfe doth consist: because for this ende we were made, and inspired with lyfe of him; not that we should behold the heauens, the sun and the moone (as Anaxagoras thought,) but that we should worship God, the maker of the heauen and the sun, with a pure minde. And after: That holy and singular maiestie, requires nothing else of man, but onelyonly innocencie and a pure lyfe: which if one offer to God, he hath sacrificed aboundantly. And againe:Lib 4. de. vera. sapientia cap. 29. There is one onelyonly free and most high God, without beginning, because he is the beginning of all thinges: And in him, both the sun, and all things are contained. Wherefore when as the mind or wil of the one, is in the other; or rather one in them both; by good right, they are both called one God, because whatsoeuer is in the father, he hath translated to the sonne: and whatsoeuer is in the sonne, descendeth from the father. Therefore that great and onelyonly God cannot be worshipped, but by the sonne; he that thinkes he worships the father alone, as he worships not the sonne; so doth he not worship the father: but he that embraceth the sonne, and beares his name; he also with the sonne, worships the father: because the embassador, and messenger, and high priest of the father, is the sonne. Hee is the gate of the great temple, he is the way of light, he is the guide of saluation, he is the doore of lyfe.
Dionysius Areopagita (as it is supposed) a verie ancient writer, beginneth his booke of the heauenlie Hierarchie by calling on the name of Iesus Christ: Therefore (saieth he) calling on the name of Iesus Christ, which is the light of the father, which is indeede, and is true, which lightens eueryevery man that comes into the world; by whose bountifulnesse, an entrance was made for vsus, to the father, the fountaine of light: Let vsus come to the exposition of the scriptures, as much as in vsus lyeth, which the fathers hauehave deliuered vntounto vsus. S. Paul saith, do all in the name of Iesus Christ, whatsoeuer ye do.This Authour séemes to followe S. Paules counsell, who in the beginning of his worke, calles vponupon the name of Iesus Christ, as Stephen also did, calling on the name of Iesus Christ. And Martiall an ancient writer writes thus: Prayer is necessarie for you: Therefore continue in prayer eueryevery daie, Martial. Epist. 2. ad. Tolosanos.for your aduersarie round about you like a cruell beast is seeking which of Gods sheepe hee may teare in peeces: who especially by a strong fayth onelyonly, and pure and dayly praier, flyeth from the sheepe-folde of God. Pray to the glorie of God, and whatsoeuer you giuegive to your brethren, giuegive it to the glorie of God, not for vaine glorie, and keepe your selues in the glory of God. Seeke those petitions that concerne eternall lyfe, greatly desire to aske the kingdome of God, and the righteousnes thereof: and all thinges necessarie shall be giuen you of God. Alwaies call vponupon …od the father, raigning in heauen, praying that his kingdome maie come, and that his will may be done in vsus, as in the Angels of heauen. And after: Beholde I shew you by him that speaketh in me, my Lord and master Iesus Christ: Nowe his kingdome is at hande: nowe his name shineth aboue the sunne: nowe throughout all the worlde his workes and wonders are preached. Sée the Catholique religion in S. Martials daies, to do all to the glorie of God: euen to call vponupon God raigning in heauen: to magnifie the name of Iesus Christ: to preach and declare his wondrous workes.Epist. 2. ad. Trallianos. Ignatius also the martyr in his Epistles writes thus: Stop your eares, if anie man speake vntounto you without Iesus Christ. And againe: if the prayer of one or two hauehave such force, that Christ will be among them: how much more the supplication of the Priest and holy people, Epist. 11. ad. Eph.ascending to God iointly, doth perswade to graunt them, all their petitions in Christ. Here we maie plainelie sée, the forme of common praies in his daies. The people and Priest praied iointlie together▪ And they praied in the name of Iesus Christ. And againe, … ting to the Romaines: You shall do me a very good turne, if you doe offer mee to God, when as euen nowe the Altar is readie, that an assemblie being made through louelove, you doe sing to God the Father, by Iesus Christ. And in his Epistle to the Philadelphians: I hauehave heard some saie, if I shall not finde the gospell of Iesus Christ, to be of great antiquity: I will not beleeue it. To such I say, that to me Iesus Christ is antiquity it selfe; to whom not to beleeue, is manifest destruction and vnpardonable. And after hee writes thus of Christ: It is hard to kick against the pricke: It is hard not to beleeue Christ: It is hard, to despise the preaching of the Apostles. For the priestes are good, and the teaching of the minister; but the Bishoppe better, to whom the holy of holies is committed, to whome alone is committed the secrets of God. The offices are good, of the power of God, the spirit is good also, which is most holy ouer all, and the minister of the word: but aboue all the saintes, the high priest and prince of bishops is most holy, who is the embassadour and minister of his father, and prince of the legions of the heauenly armie, by whom the father made all things, & which gouernes all things. He is the way, which leadeth to the father, he is the rocke, ye wal, ye naile, the sheepheard, the priesthood, the gate of science and knowledge, by whom entred Abraham, Isaac and Iacob, Moses also, and all the company of the Prophets; the pillers of the world also, the Apostles; and the spouse of the Lord, the church, for which he shedde his bloud, that he might redeeme her. All these, are in the vnitie of the one and onelyonly begotten sonne of God. Here we maie learne manie notable pointes, of catholique religion: First, for those that will beleeue nothing, but antiquitie; Ignatius telles them, that Iesus Christ is antiquitie it selfe. Watsoeuer nowe, can be plainlie proued out of the gospell, is antiquitie it selfe; though it were neuer knowen before. And 2. not to beléeue the gospell, is a sin not pardonable. Thirdly, that Iesus Christ is the prince of priests, and chiefe Bishoppe; hee is the waie to God the father, he is the rocke vponupon which he saith in the preface of euerie of his epistles, that ye church is builded. 4. (agréeing to S. Paules doctrine) that all the Apostles were pillers of the church. 5. he cals the seruants of Christ, ministers of the word, & Christ himselfe also a minister of his father: that name, as maie seeme, was not so odious in his daies, as it is nowe amongst manie. Sixtlie, that the church and the Apostles are one in the vnitie of the son of God: he is the head, that knit… all the church together, and not the Pope of Rome. And in his Epistle to the Magnesians hee sheweth the manner of his praying: I pray (saith he) in God and in our Lord Iesus Christ, Eus lib 4. Eccles. hist. cap. 15.in whom I wish you much to reioice. Policarpus also his scholler praies as he taught him: O God (saith he) the father of the beloued sonne Iesus Christ, by whom we are come to thy knowledge. The God of angels, and powers, and all creatures, and of all the iust men which liue before thee: I praise thee, which hast brought me vntounto this day, and to this hower, that I might be a partaker of thy martyres, and of the cup of thy sonne Iesus Christ, &c. Thou art the true God, without all leasing, wherfore in all things I praise thee, & blesse thee, & glorifie thee, by the euerlasting God and Bishop Iesus Christ, thy beloued son. To whom with thee and the holy ghost, be glory for euer & euer, Amen. And his body shone in ye fire, like gold: and ye smel, as the sauor of a most pretious frankinsence. And when his tormentors saw that his bodie, could not be consumed with fire, they commanded the executioner to drawe neare, and to come to the body, to which the fire gaue place, and thrust it thorough with a sword. Such was the praier, and most glorious martyrdome of Policarpus. Such praiers they vsed to make commonlie in the primitiue church. But of hereticks Ireneus writes thus: They vse Images, and charmes, Iren. li. 5. ca. 23.and inuocations and such like superfluities. And lying, they shew forth the names of certaine angels, whose steps the Romish exorcistes and coniurers doe follow. And after: writing of the Cainites and Ophites, which worshipped Cain and Core, and the Sodomites, Cap. 35. Lib. 2. contra heres. Valentin. cap. 58.he sheweth how they called vponupon Angels: O thou Angel, I pray of thee, &c. But of the church of Christ he writes thus: It is not possible to tell the number of graces, which, thorough the whole world, the church receiuing of God, in the name of Iesus Christ, crucified vnderunder Pontius Pilate, doth daily worke and finish; neither seducing anie, nor taking money from anie. For as she hath receiued freely from God: so she ministreth freely. Neither doth she any thing by the inuocation of Angels, nor by inchantments, nor by any wicked curiositie: but purely and manifestly, directing her praiers to god, who hath made al things, and to the name of our Lord Iesus Christ: she finisheth them in power, to the profit of men; and not to their seducing. For euen now the name of Iesus Christ doth bestowe benefits, and cures all most f… ly and truely, which beleeue in him, and not the name of Sy… or Menander, &c. Here we maie plainlie sée, she description of the true church, in Ireneus daies. She receiued innumerable graces from God, in the name of Iesus Christ, she doth nothing by the inuocation of Angels, or by inchantments, nor by anie curious act, she giueth fréelie, because she hath receiued freelie, she takes money of none, she directes her praiers to God, in the name of Iesus Christ. How vnlike this church, is nowe the church of Rome who requesteth, and receiueth (as she supposeth) most of her graces, in other names; who vseth so often the inuocation of Angels; who doeth all for money; who vseth charmes, con…ing and inchantments.
Apol. 2.Iustine the Martyr writes thus, concerning Gods sacrifices, We are not Atheists and wicked, which worshippe the maker of th… world, affirming as we hauehave beene taught, that he needes not offerings and incense, and wee praise him by the meanes of praier and thankesgiuing, as much as in vsus lieth: and we are perswaded, that this honour onelyonly becomes him, that we should not burne in the fire those things that were created of him, for meate: giuing them to our selues, and to the poore. Let vsus offer (shewing our selues thankeful vntounto him.) Let vsus celebrate vntounto him our hymnes, and stately song… and for the creation wherewith he hath created vsus, and for the g…t plentie of all thinges which concerne our health, for the variety of all kinde of buddes, for the alteration of the times and seasons, for the life which hereafter without all corruption shal come vntounto vsus, for … and perseuerance; we poure out our praiers. If praiers and hymnes, be the chiefe part of Gods seruice, be latria, (as by Iustine the m… tyr they maie séeme they are) then they are not to bee attri… to anie saint whatsoeuer. And of the maner of baptisme he writes thus: He that determineth to be regenerate, and doth repent him of his former sinnes, the name of the Lord God, the father of all things is named, and calling vponupon that alone, we bring him that shall be w… shed to the fountaine. If in baptisme, in the remission of so … great sins, the name of God alone is to be called vponupon; much … in our dailie and fraile sinnes.
In Origens daies this inuocation of the names of saintes … gan to creepe in, as it maie séeme, as purgatorie in Augustines; In Ireneus daies, and Iustine the Martyr, the church vsed it not, Origen writes thus: If all the saintes which hauehave departed this life, Hom. 3. in Cant.hauing as yet charitie towardes those which are in this world, if they be saide to hauehave a care of their saluation, and to helpe them with their praiers and intercessions with God, it is not inconuenient, it is no absurd thing. And on the 13. chap. of Iosua he writes thus: I thinke, that all the fathers which hauehave slept before vsus, doe fight with vsus, and helpe vsus with their praiers. For I hauehave heard one of our ancient masters saying so. Here we maie plainlie sée, that this was not the first faith, once giuen to the saintes. For then Origen would not hauehave said, I so suppose: but I so will beléeue. Neither would hee hauehave saide, it is not inconuenient: but it is an vndoubted truth. Neither doth he speake of this point of inuocation of them: but onelie of this, whether they doe praie for vsus or no; which though they doe: yet it doth not followe, that we should therefore praie to them, séeing as it hath béene proued, this is a chiefe part of Latria, and of Gods honour. And againe, we are not sure whether they heare vsus or not.
See also how manie absurdities, doe follow this inuocation of saintes. First, all praier must be made in faith: as our sauiour teacheth; and therefore I saie vntounto you:Mark. 11.24. whatsoeuer ye desire when you praie, beleeue ye shall hauehave it, and it shall be done to you. Iames 1. v. 5.And S. Iames: if any man lacke wisedome, or anie thing else: let him aske of God, who giueth to all men liberally, and respecteth no man; and it shall be giuen him: but let him aske in faith, nothing doubting. For he that doubteth is like a waue of the sea, & let such a one thinke, that he shall obtaine nothing at Gods handes: where we maie note in praier, these notable lessons. First, to whom to praie, euen to God. Secondlie, for what thinges, euen for wisedome, the greatest it well in the worlde: therefore no doubt, for other lesser matters. Thirdlie, what persons maie hauehave accesse to God, euerie man, no man is excluded. Fourthlie, the nature of God, hee giueth generally without respect of persons, to all that beleeue in his sonne Iesus. For his sake, and not for their sakes; (for so the worde foreign importes) euen as we are also commanded to giuegive our almes foreign, in simplicitie or generallie,Rom. 12.8. which worde (in my opinion) excludes all carnall respects: as though he should saie, giuegive not respecting the person: but for Gods sake only. And so God giueth generallie to all christians their praiers, (not respecting what they are:) but for Iesus Christs sake. Fiftlie, he castes none in the téeth, of their vnthankefulnesse. Though they hauehave béene vnthankfull, and prodigall children; yet now, if they return, he is readie to receiue …hem with that father in the gospell: he wil not cast in their téeth, their former sinnes or vnkindnesse. Here is the true Image of God: Oh what a mercifull God hauehave wee? let all true christians beléeue this Image, and flie to him in their extremities. Here let all popish Images (be they of beaten gold) blush: they are not able to set out the true image of God, as this doth. Sixtlie, or last of all, he knits vp all thus: But let him aske in faith, nothing doubting: praie thou neuer so often, neuer so long, euen daie and night; vnlesse thou aske in faith, thou shalt obtaine nothing, at this bountifull and mercifull Gods hands. He makes account in vsus, of faith, aboue all other vertues: and faith (as we read here) must not doubt, it must not be like a waue of the sea, it must not be vncertaine, it must not be carried this waie, & that waie. It must hauehave foreign ioyned with it: that is, a most assured certaintie and persuasion. As we read of Abraham, as concerning ye promise of god, he reasoned not or doubted not, through vnbeliefe: but he was strengthned thorough faith, giuing the glory to God,Rom. 4 v. 21. foreign, and being certainly perswaded, that he which promised, was able to performe it. Faith must hauehave euer this certaine perswasion ioyned with it, which is contrarie to wauering or doubtfulnesse: or else it cannot please God. And so the worde foreign,Luc 1. v. 1. is vsed the first of Luke: When as many hauehave taken in hand to declare in order those thinges, whereof we are most assuredly perswaded and certified, saith S. Luke. Such a perswasion and certaintie is necessarie to faith, as the Apostles had, of the gospell. And by a consequent, seeing faith is necessary to our praiers: such a certaine perswasion, and vndoubted certaintie, is necessarie to our praiers. But praiers made to Saintes, cannot hauehave this vndoubted certaintie. For euen as the scripture teacheth vsus,foreign. 1. Io. 5. v. 14. this is our assurance, that when we praie in the name of his sonne Christ, wee know God heareth vsus: we hauehave not this assurance of anie other. And Dauid saith, thou that hearest the praier, vntounto thee shall all flesh come: Psal 65. v. 2. Psal. 86. v. 7.And in the time of my trouble I will call vponupon thee, for thou hearest me. And S. Augustine saith, of God the maker of all thinges, which is incomprehensible and ineffable, we read, Aug. med. ca. 27.speake, and write many wonderfull things, all doubt set apart: but of angels and saintes, whatsoeuer we saie, we cannot proue so euidently. So that by S. Augustines iudgment, we can hauehave no certaintie of our praiers made to saintes; and therefore they lacke that same foreign, that certaine perswasion of faith, which they ought to hauehave, if they should please God.
Secondlie, while we are in this bodie, we neede goades, as it were, to pricke vsus forward to good workes: and therefore ye word of God, is called by the preacher a goade or naile.Eccles. 12.11. And of such goades, towardes the ende of the world, to pricke vsus forward to good workes (because then we shall be verie slowe) the Apostle saieth to the Hebrewes, wee shall stand in neede;Heb. 10.24. as we in our daies, almost in all places perceiue and proue: but after this life, we shall néede no such goades or prickes. This bodie of sin, Heb. 11. v. 1. Gal. 5.17.which nowe so hindereth, shall be taken from vsus; that sinne which hangeth so fast on, shall be taken off; the flesh, which now resisteth the spirit, shall be mortified: so that then, there shall be no resistance, no warre anie more, betwixt the flesh and the spirit; we shall doe willinglie then of our selues in heauen, all the thinges wee ought to doe. And therefore there néedeth no request to the saintes to be made to praie for vsus. They doe nowe praie for vsus, and wish vntounto vsus euen as to themselues without our requestes; euen as the carnall members of our bodie, doe wishe well one to another, and one néede not to be desired to helpe an other: Euen so much more, no doubt, the spirituall members, more feruentlie, in that they can, without anie intreating, helpe their fellow members. Now is their charitie perfect. To thinke that they must be requested, as they were, when they liued in the worlde, is to denie this their perfection: and as a thing néedlesse, God neuer teacheth anie intercession to be made to them. The Philosophers could saie, that their blinde nature coulde doe nothing in vaine: much lesse our God, who is wisedome it selfe, would command his anie néedlesse thing: If we shall giuegive an account of euerie idle worde, surelie much more we shall giuegive an account, of eueryevery idle and vaine praier. Athenagoras in his booke of the resurrection saith, That (Frustraneitas) vanitie, is quite excluded from all the workes of God, and from all his giftes. The carnall louelove of Diues in hell caused him to praie for his fleshlie brethren: and shall not Christian charitie in h…auen, nowe perfected in gods saintes, much more enforce th… … doe the same? The Martyrs praie for vengeance against their persecutors, Reu. 6.19. and therfore no doubt, they wish wel to the church.2. Pet. 1.12. The Apostle Peter while he dwelt here in this tabernacle, thought it néedfull to put vsus in remembrance, and to stirre vsus vp: but after this life, when we shall go out of this tabernacle, we shall neede no such remembrancers.
And here it perchance maie be obiected, that the fame reason doth take awaie the inuocation of the name of Christ: for hee no doubt praieth for vsus, and yet we are commanded to pray to him. I answere, this is commanded in respect of vsus, and not in respect of him, he standes in no neede of this our inuocation, or seruice; but we, to declare our duetie to him, and to honour him, are commanded to call on him:50.15. as the psalme teacheth, Call vponupon me in the day of thy trouble, and I will beare thee, and thou shalt glorifie me. Inuocation here is commanded vsus, as a part of Gods glorie, which onelie we are commanded to yeelde him, which wee are not commanded to giuegive to anie creature besides. Thirdly, this inuocation of the saintes séemes to sauour of the conclusion of the Sadduces, which would hauehave man and wife in heauen: but our sauiour telleth them plainlie,Mark. 12. v. 25. that the saintes of God neither doe marrie nor are married: but are as the angels of God; that is, nowe in heauen, there are no carnall respectes among them, as were here on earth. They louelove all alike, they all glorifie God. But this inuocation of saintes, seemes to inferre, that they hauehave speciall care of some one, more then of another. But our sauiour teacheth, that, that priuate & indissoluble knot of marriage, in heauen is broken: much more all other priuat knots whatsoeuer. Fourthlie, this inuocation of saints, interrupts the seruice of God, which the saintes doe yeelde continuallie to God. The saintes office in heauen (as should séeme) is nothing else, but to praise God: as appeareth by the Reuelation.Reu. 4. v. 8. The foure beastes about the throne, ceased not day & night saying: Holy, holy, holy Lord God almightie, which was, which is, and which is to come. And all the Saints of God, Reu. 7. v. 10.11.12.cried with a lowde voice, saying: Saluation commeth of our Lord God, that sitteth vponupon the throne, and of the lambe. And al the angels stood round about the throne, and about the elders; and the foure beastes, and they fell before the throne on their faces, and worshipped God, saying, Amen: praise, and glorie, and wisedome, and thanks, and honor, and power, and might, be vntounto our God for euermore, 119 Epist. ad Ianuar. cap. 16.Amen. And Augustine writes thus plainly: That it is obserued at the altar euerie Lords day: and Alleluiah, O praise the Lord, is sung: which signifieth, that our worke to come, shall bee nothing else, but to praise God: as it is written, blessed are they that dwell in thy house, O Lord, they shall praise thy name without ende. Sée howe Augustine saieth plainlie, that the worke of the saintes to come, shall be nothing else, but to praise God. And he confirmes this his saying out of the scripture. And S. Iohn in the Reuelation, as an eie witnesse, sawe the same: and shall not we beleeue al these? Shall we interrupt this their worke, appointed them of God, by our inuocation? Our Catholiques nowe make it, as should séeme, their chiefe worke, to praie for vsus: as their dailie inuocations of them, in all places doe proue: which no doubt is …me, if S. Augustines iudgment be true.
But they obiect first, that God heareth not sinners: and therefore seeing we are all full of manie sins, we maie stand in doubt, whether God heareth vsus or not. But Augustine saieth,Lib. 1. retract. cap. 3. That that was but the saying of a blinde man, that knew not Christ. God (saith he) doth not onelyonly heare the godly, but also those which are not such, that they may be such. And Ferus vponupon Iosuah saith:Fer. in cap. 10. Iosu. That he hearing the suite of the Gibeonites, was a figure of Christ; neither he respected their basenesse, and vnworthinesse. And after he saith, Iesus being called vponupon, is present straightway, to all that labour and are in danger: for he respectes not what we hauehave beene, or are: but with what faith, we call vponupon him. The which thing manifestlie appeareth in the leaper, the Centurion, and the woman of Canaan. Secondlie they obiect, that we maie require the helpe of our brethren, in this life, to praie for vsus: and therfore also, after this life. But this followeth not, for first, it is one thing to praie or request …e; and another to praie to one: we praie our brethren in this life, that we knowe can and doe heare vsus, to praie for vsus; we doe not praie vntounto our brethren. But they doe not praie the saintes: but praie vntounto them, vsing the same phrases and spéeches to them, which they vse to God: and therfore the reason is not all one.
And first Augustine writes thus concerning praier, and defineth it, that it is a talking with God; when thou readest, August. in psal. 85.God talketh with thee: when thou prayest, thou talkest with God (saieth he.) But what? must we despaire of all mankinde, and say that eueryevery man is damned, to whom in his prayers some euill thoughtes creepe in, and interrupts his prayers? If we should saie so, (my brethren) I doe not see, what …pe remaines. And why is there any hope with God? because great is his mercy. (For he had sayd before) If any were declaring his cause to a iudge, and would sodainly turne backe, and talke with another man, would he suffer it? And yet God suffereth the heartes of so many that pray vntounto him, and yet thinke on diuers thinges in their prayers. So that, here is the great merciemercy of God; euen in our best workes, are imperfections: who then dare trust in his workes? Secondlie, we maie learne what praier is, it is a talking with God; not with anie saint or Angell. And after, in the same Psalme he speaketh thus of Inuocation: The wicked (saith he) hauehave not called vponupon God: They hauehave called vponupon; but not vponupon God. Thou callest vponupon, whatsoeuer thou louest; thou callest vppon, whatsoeuer thou callest into thy selfe; thou callest vponupon, whatsoeuer thou wouldest hauehave come vntounto thee. Therefore, if wee will hauehave no saint come to vsus, nor to come into vsus; but God alone, he must dwell in vsus: we must call vponupon God alone, by S. Agustines definition. No Angel or sainte can mingle it selfe with our soules, but Gods spirit onelyonly, Ser. 3 super Cantica.as Bernard saieth. And the same lesson, as he taught others: so he practised himselfe. O Lord, (saieth he) graunt me to knowe and vnderstand, whether it be better to call vponupon thee, or to praise thee; Confess. Lib. 1. Cap. 1.and whether it bee better to know thee, or to call vppon thee. But who will call vponupon thee, not knowing thee? He may call vponupon one for another, that knoweth thee not. Or whether rather, art thou not called vponupon, that thou mayest be knowne? And howe shall they call vponupon, in whom they hauehave not beleeued? And how shal they beleeue, without a preacher, &c. And after. I will seeke thee, O Lord, calling vponupon thee, and I will call vponupon thee, beleeuing in thee; for thou hast been preached to vsus: my faith O Lord calleth vponupon thee, which thou hast giuen me, which thou hast inspired me by the humanitie of thy sonne, by the ministery of thy preacher, (meaning Iesus Christ) who hath taught vsus in the gospell, to call vponupon God the father in his name, and we shall most assuredly obtaine our petitions. VponUpon this promise preached by our sauiour, Augustine grounded his faith. And a little after: And how shall I call vponupon my God and my Lord? Because truly, I will call him into my selfe, when I call vponupon him. And what place is in mee, that my God may come vntounto me? &c. By these places it appeareth, that according to S. Augustines iudgement, inuocation is a chiefe part of Gods honour, and linked and annexed to faith: and therefore not to bee giuen to anie creature. And in another place he writes thus: Not eueryevery one that trusteth in his owne strength: Epist 89.but he that calleth on the name of the Lord shall be saued. But how shall they call vponupon him, in whom they hauehave not beleeued? To this end therefore they beleeue, that beleeue a right; that they may call vponupon him, on whom they hauehave beleeued; and that they maie be able to do that, which they hauehave receiued in commandement by the lawe. For that which the lawe commandeth, faith obtaineth. Thus far Austen. Here is the right ende of faith, to call on the name of the Lord. Faith is attributed to God alone, and so ought our inuocation.
Phillipus de dies ioines praier or inuocation,In. Fest. Sancti Iacobi. 1. Conc. 1 and adoration together. For he writes thus. Where one translation hath, they shal worship him alwaies: another hath, they shall pray to him alwaies; as S. Augustine also reads. In which words two thinges are to bee marked, one is, that praier is so acceptable to God, that he accepts it instead of adoration; which is a thing greatly to bee weighed. For one of the greatest seruices, that God requires in the world, is to worship him, with the worship of Latria. And it so delights him, to bestowe gyfts vponupon men, and that men should pray vntounto him, that hee calles prayer, adoration. The second thing that there is to be noted is, that adoration worship, ought to followe perfect prayer: And therefore that which one translation cals praier, another cals adoration. Thus farre Phillippus de dies. We maie note here, that he is forced to confesse, that praier is the chiefest part of Gods honor, & that praier and adoration must go together. Therefore when they praie to saintes, let Catholiques take héede, least by his iudgement, they giuegive Latria, euen diuine honour, vntounto them. And Augustine in his booke of Meditations writes thus:Cap. 5 Meditat. I call vppon thee, O my God, I call vponupon thee, because thou art nigh to all, that call vponupon thee in truth. Thou art truth (O holy truth) teach mee I beseech thee, of thy great clemency, to call vponupon thee, in thee; beecause I cannot tell, how this ought to be done. But blessed truth, I desire to be taught of thee, for without thee to be wise, is to be a very foole: but to know thee, is to know perfectly. And after: I desire to cal vponupon thee, the which I pray thee that it may be in truth. What is in truth, to call vponupon the truth? but the father in the sonne. Therefore O holy father, thy word is truth, and the beginning of thy wordes, is …th: For this truly is the beginning of thy wordes, That in the beginning, was the Word, in the beginning it selfe: I worship thee, the chiefe beginning. In the very word it selfe of truth, I call vponupon thee, O perfect truth: wherein, O thou the same truth, direct and teach me in thy truth. For what is more pleasant, then to call vponupon the begetter, in the name of his onelyonly begotten; then to moue the father to mercy, by the remembrance of his sonne, to mitigate the kings anger, with the naming of his deare childe? So are guilty persons deliuered out of prisons: so they yt are bound, are set free: so they that hauehave receiued the doleful sentence of death, are not woont only to be absolued; but moreouer to obtaine extraordinary fauour, while they shall vrge to their angrie princes, the louelove of their beloued children. And after: And what other intercessor, I shall direct to thee, I know not, but him that is the propitiation for our sins, and fitteth at thy right hand, making request for vsus. And to this exposition agrées Arnobius. To al I say (saith he) that call vponupon thee in truth, In. Psal. 1.44.thou art neare: that is, which call vponupon thee in the name of our Lorde Iesus Christ. For hee is the truth. They both agréeing with the gospell which saieth. I am the way, Ioh. 14.6. Ioh. 1.17. Ioh. 18.37.the truth, and the lyfe: And the law was giuen by Moses, but grace and truth, came by Iesus Christ. And againe: for this cause am I borne, and for this cause came I into the worlde, that I might beare witnesse to the truth: 2. Thes. 2.11.12.And hereof his word is called 2. Thes. 2. truth. God sent them strong illusions: because they beleeued not the truth. 2. Epist. ad. Tol… sanos.And Martiall in his Epistle writes thus. Trust in the power of the Lord Iesus Christ, whose clemencie is without measure, whose power is vnspeakeable, whose glory is for euer to bee desired, who wil neuer forsake you: but in al things wil euer be presēt with you; as he hath promised to vsus saying; Behold I am with you, eueryevery daie till the end of the worlde. To him all hidde thinges are manifest, and without his will, nothing can chance vntounto you. Settle your mindes daily, in the beholding of him, and louelove nothing besides him, because he cares for you. This was the first Catholique religion, eueryevery daie to thinke on Iesus Christ: to louelove nothing besides him: not to doubt of his louelove and clemencie; but to beléeue it to be without anie measure.
But some will saie, I will call to the blessed virgine or to some one saint, that he maie hauehave a speciall care of mee. This carnall cogitation is quite contrarie to the state of Gods saintes in heauen:Mat. 22.30. Our Sauiour in the gospell plainelie teacheth vsus, that they are like the Angels, that they neither marrie, nor are married: that is, they are quite voide of these fleshly affections. Now they louelove all men alike. Amongst them there is neither wife nor husband; and therfore they louelove not anie one here on earth more then another, but they louelove Gods saintes all alike, as before hath béene shewed.
Our Catholiques at this daie would account it a strange thing, to speake against the honour, due vntounto the blessed virgine Marie, as though she might be honoured ouermuch: and yet Epiphanius doth so, and condemned these women that offered certain meates vntounto her. If he thought them, offering meates vntounto her,Contra Colliridianos haer. 79. to hauehave offended: what would he thinke of them, offering praiers to her? Let Marie (saith he) be in honour, be in estimation amongst vsus: but let the father, the sonne, the holy ghost bee worshipped; let no man worshippe Mary: I saie not a woman, no nor a man (as though man were rather to bee worshipped then a woman:) This maiestie (saith he) belongeth and is due to God. The Angels refuse such glorie. Teaching vsus by this, what this worshippe meaneth, …ch as the Angels refused: that is, to kneele vntounto them,Reu. 19.16. Iudges 13.16. to fall at their féete, to accept anie burnt offerings. But these thinges hauehave our newe catholiques done, and more then these to our Lady: whereas they saie in their praiers; shewe thy selfe to be a mother.In annuntiation… beatae virginis. As though, because she was Christs mother, she might vse her authoritie towardes him.
And Augustine writing to one Laetus, that he should not be lead by the carnall affection of his mother, hindring his course to the gospell, he writes thus of the blessed virgine:Epist. 38. ad Laetum. Had not thy captaine also an earthly mother, of whom, when as some tolde him, being about his heauenlie businesse, he answered, who is my mother, and my brethren? And stretching his handes to his disciples, he said, That they pertained not to his kinred, but which did the will of his father: In which number, he being mercifull, included also holy Marie her selfe. For she did the will of his father. And our heauenly and best schoolemaster, reiected the name of his mother, which they told him of, as a priuate and proper thing, because it was an earthlie thing, in comparison of the heauenly kinred. And rehearsing that heauenly kinred in his disciples, he doth shewe, with what kinred the holy virgine, with others nowe, belonged to him. And least by this excellent lesson, whereby hee taught that carnall affection in parentes, ought to be despised, errour should take hold, by which it is saide of some, that he had no mother: in another place, he warneth his disciples, that they should not say, that they had any fathers on earth: that as it is manifest, that they had fathers; so he would declare, that hee had a mother, whose earthly kindred notwithstanding being despised, he would giuegive an example to his disciples, of despising all such alliances or fleshlie affections. Christ cast awaie the name of his mother here on earth, as a priuate and an earthlie thing, as sauoring of flesh and bloud: and doe we thinke that nowe in heauen, he wil allowe this fleshlie conceipt or imagination, that he will accept the name of mother? He teacheth all his disciples, by his example to despise all such carnall bandes, and familiarities: and will hee allowe of them himselfe?Heb 13.8. Ferus in Iohannem cap. 19. No doubt Iesus Christ, is the same yesterdaie, and to daie, and for euer: as S. Paul teacheth. Ferus also writes, that in Gods affaires Christ spake hardly to his mother, because where Gods busines is in doing, all mans affections must cease: Condemning this carnall imagination of theirs.
But some will obiect, maie we not honour the saints? they … Gods friendes; the refore some honour is due vntounto them. First, the scripture giues them this honour,Psal. 111.7. Psal. 73.19. Luke 1.48. Mat. 26.13. Reu. 14.4. 2. Co. 5.1. that they shal be had in euerlasting remembrance, that their names shall not be forgotten, as are the names and memorials of the wicked, that all generations shall call them blessed, that their famous vertues shal be preached, wheresoeuer the gospell is vttered: that they are now with Iesus Christ. I… not this great glorie? is not this glorie sufficient for them? Ambition threw Lucifer into hell:Esay. 14.14. and shall we cause the saintes, to runne into the like offence? to attribute more vntounto them, then God in his word affoordeth them. These honors they are content withall: Nay they are so far from arrogating anie thing to themselues,Reu. 4 10. of the true worship of God, that they threwe their crownes to the ground before him, that is, they neglect the honour due vntounto them, that he maie be honoured, they care not for it. The dealing of Paul and Barnabas in the Actes,Act. 14. v. 13.14. when as the people would hauehave giuen them diuine honour, argueth how the saintes now in heauen, doe detest anie part of Gods honour to be done to them. If anie should call a gentleman, by the name of a Knight; or an Alderman by the name of a Maior; or a Counseller by the name of a King, euen in our common wealth (where the poison of honour creepeth in manie times verie subtillie:) who would take it in go…d part? Much more in the heauenlie kingdome; we cannot offend or dishonour the saintes more, then by attributing that to them, which God in his worde doth not; which doth not belong to them; …ay which belongeth to the maiestie of God himselfe.
Concerning the worshippe of saintes Arnobius writes thus: If you be religious (saie the heathen) why doe you not worship other Gods, with vsus? Or why doe you not communicate in religion, Lib. 3. contrae gentes.with your owne nations, and aCommunia sacra miscetis▪ioine common ceremonies with them? Arnobius answereth thus: We maie say that the chiefe God is enough for vsus to worshippe. I saie the chiefe God, the father and Lord of all thinges, the maker and ruler of all things: In him we worship whatsoeuer is to be worshipped, and we adore whatsoeuer it becommeth vsus to adore, and what duetie of worship doth require, with our worshippes we performe: for when as wee embrace the head of the godhead, whereof the diuinity of all things that are called diuine, are deriued, wee thinke it in vaine, to go to any singular persons. And againe: what number is of them; it cannot be manifest, sure, or certaine to vsus. And as in earthly kingdomes, we are not forced to worshippe those by name, that are in kinges families, with their princes: but in worshipping of the kinges themselues, whatsoeuer belongs to them, by a certaine hidden force, the honour seemes to be comprehended: by no other reason, those gods which you propound to vsus, doe vnderstand themselues to be honoured in their king. Athenag. legatione pro christianis.And Athenagoras thus writes: Neither the worlde it selfe, but the cunning workeman of it, God himselfe, is to be worshipped: as neither your subiectes (writing to the Emperors) when as they stand in neede of any thing, when as that they may obtaine it, they shall come vntounto you, passing by you, that are Lordes and princes giuing no honour to you, shall turne themselues to the statelinesse of your pallace: but they passing by, without any great regard, the statelinesse of your pallace, onelie wondering at it; they honour you before and aboue all thinges. But herein is a difference, that you kinges adorne your pallaces, for your owne vses: but the world was made of God, which needed it not. For God is all thinges to himselfe, light that no man can attaine to, a perfect world, spirite, power, and word: as though the world therefore were a fine instrument, and were striken with his many tunes and numbers. I worship him that strikes, and directs the instrument, that makes that pleasant musicke: I worship not the instrument. So in the winning of victories, they which hauehave the authority and giuegive rewardes to the victors, doe not (omitting the musitians) crowne the instruments. Athenagoras makes all the worlde, but a most pleasant instrument, and the saintes, no doubt, but as most swéete trebles of this instrument: and God alone, that plaies vponupon it, that makes the pleasant musicke. And therfore he alone, is to be worshipped, and no string, nor part of the instrument.
The primitiue church had the Martyrs in great honour and estimation, and therefore they named them at the administration of the holy communion.Euseb. lib. 4. cap. 15. But the Epistle of the Church of Smyrna, cited by Eusebius, teacheth vsus, what honour they gaue in those daies to the Martyres, when Policarpus was Martyred, the Iewes sent one to the iudge, to desire of him, that hee would not grant his bodie to be buried, least peraduenture the Christians, leauing him that was crucified, should begin to worship this man: the Iewes especially going about these thinges, marked the Christians very diligently, least they should snatch him out of the fire: like miserable wretche…, not knowing, that we can neuer forsake Christ which suffered death for the whole world, nor to worship any other: because we knowe the onelyonly God, who is alone to be worshipped. But as for the Martyres, we reuerence them, and louelove them: as disciples of the Lord, as keeping their faith purely & soundly, to their Lord & master; of whom we wish to be partakers in faith and perseuerance of louelove. The Centurion seeing the earnest suite of the Iewes, burnt the body before them all: but we after gathered vp the burnt bones, dearer to vsus then any pearles, and more pretious then any gold; and after the manner buried them. In which place now, by Gods grace, we make our solemne assemblies, especially in the day wherein hee suffered: and we celebrate also the memories of them that suffered before, that the mindes of them that follow, might be stirred vp by these famous examples to the way of their predecessors. Thus farre Eusebius. Dionysius Areopagita also in those bookes which go vnderunder his name,De eccl. Hierarch. cap. 3. putteth downe these two endes, of naming the saintes departed, both in the holie communion, and at the funeralles of others. Marke this also (saieth he) that the heauenly signes, worthie of reuerence, being placed on the diuine altar, by which Christ is signified, and receiued; by and by after, is recited the catalogue of the Saints; which declareth the coniunction of ye heauenly & holy vnion, which cannot be broken with him. Cap. 7.And of the funerals of the dead thus he writes: The chiefe minister putteth foorth the catechumenos, or nouices in the faith, and he praiseth the saints, which now are asleepe; with whom, he iudgeth him worthy of the like praise, which is lately departed out of this life; and hee exhorteth all men, that they would pray for a happie end in Christ. Here is the honor due to the saints i… the primitiue church: here are the causes why they are named, most plainlie set downe.
Augustine also concerning the honouring and naming of the …intes in his time, writes thus:Cont. Fa…st. Manich. lib. 2. cap. 20. Wee reuerence the Martyres of God, with that worship of louelove and fellowship, as we reuerence the other saintes of God in this life. And in another place hee sheweth vsus how we should not worship them: Neither doe we (saith hee) ordaine or appoint churches or priestes, or holy thinges, De ciuit dei lib 8. cap. 27.or sacrifices vntounto Martyres; because not they, but their God is our God: and *Or Gods seruants. Lib. 22. de. ciu. dei cap. 10. Epist. 49.as men of god, which in their confession, hauehave ouercome the world, they are named in their order and place; yet they are not called vponupon, of the priest that sacrificeth. And in another place, This thing in this shortnesse I cannot passe ouer, that a temple, a priest, and a sacrifice, and whatsoeuer belongeth thereunto: doe not belong or appertaine, but to the onelyonly true God. If the diuels which are Angels, breaking Gods commandements had not knowen this, they would neuer hauehave desired these thinges of them, whome they hauehave deceiued. So that to builde churches, to offer sacrifices, to anie Martyr, is idolatrie by S. Augustines iudgment: these thinges onlie belong to the true God. This was the Catholique faith in his daies; this was the …ith once giuen to the saintes: but our latter catholiques hauehave accounted this no sinne. They hauehave to euerie saint almost erected a Church; as their names, and their vigils, and feastes (which doe commonlie concurre with that saintes daie, to whome their church was dedicated) doe testifie. They hauehave likewise offered sacrifice vntounto them. Is not praier sacrifice?Psal. 14. v. 2. Let my praier bee set forth in thy sight, as an euening sacrifice, saieth Dauid. Heb. 13. v. 15.And S. Paul maketh nowe, the chiefe and first sacrifice in the church of Christ, the fruit or calues of our lips; as Osea calleth them.Osea. 14. v. 13. Let vsus therfore by him, that is by Iesus Christ, offer the sacrifice of praise alwaies to God (saith he) that is the fruit of the lippes, which confesse his name. This he putteth in the first place, in steede of all the Iewish first fruites and oblations, the fruit of our lippes, praising God & confessing Iesus Christ. Then next followeth the second sacrifice:Verse. 16. to the good and to distribute forget not: for with such sacrifices God is pleased. So that then, praises, psalmes, hymnes, praiers: are nowe the chiefe sacrifices in Christes church. But these hauehave they offered to saintes: and hauehave they not herein, gone and departed from the catholique faith?Leu. ca. 1.2. The Iewes did not in the lawe, offer sacrifice to anie but to God: and shall we in the gospell? They were in the shadowe; we in the sunne shine, in the truth. If they herein had erred, their errour had béene more tollerable then ours.
But in the Fathers daies it maie be againe obiected, that the christians made their praiers at the toombes of the Martyrs: as we read in Augustine, Epist. 42.that the highest state, of the noblest Empire, doth laie downe his crowne nowe, and praie at the graue of Peter the Fisher. But Iulian (that great enemie of christian religion) sheweth to whome they praied: Here (saith he, meaning the graues of the Martyres) doe you call vponupon God. Cyrill. cont. Iulian. lib. 10.He would not accuse them then, that they called vponupon the Martyres, as our catholiques doe nowe, as Cyrill reporteth. To conclude this place of praier, Saint Paul giueth thrée generall lessons, to all Christians, concerning thrée especiall workes, which they were dailie to practise. Reioice in the Lorde (saith hee) alwaies, 1. Thes. 5. v. 16.17.18.pray continuallie, and in all thinges giuegive God thankes: for this is the will of God in Iesus Christ towards you. These thrée thinges are the verie will of God, these thinges he most delightes in, these things he would hauehave done. But they must all be done, in Iesus Christ, as S. Paul teacheth in other places, As reioice in the Lord alwaies; and againe I say reioice. And againe:Phil. 4.4. Col. 3.23. Ephes. 5. v. 20. whatsoeuer ye shall doe, either in word or deede, doe all in the name of our Lord Iesus, giuing thankes to God the father thorow him. And againe, giuing thankes alwaies for all thinges in the name of our Lorde Iesus Christ to God the father. God will hauehave his saintes, alwaies merry, and praying at conuenient times, and thankefull: But their ioie, their praiers and their thankes, must be done in the name of Iesus Christ; not in any other name. This is twise repeated; and dare we breake this commandement? dare we name anie other in our praiers? Is not his name sufficient? If we will hauehave our praiers acceptable to God, and our thankes, and our ioie; let all bee done in the name of Iesus Christ: This God will hauehave, this he looketh for at our handes, this is most acceptable vntounto him, this hee will hauehave done. And heere let vsus take heede, the transgressing of this his will, is to reuolts from him, is to go to his enemie. Not to beléeue, that for Iesus Christ sake, our praiers are hearde: is the doctrine of Antichrist.
A papist (as Caiphas confessed the truth ignorantlie of Christs …th) cōfesseth here also the truth of Christs mediation, Conc. Dominica prima. aduent.& intercession. Phillippus de dies a frier affirmeth: That this is the crowne of Iesus Christ, that for his merits, we beleeue, that all the good thinges we enioy, do come vntounto vsus. Then they depriue him of his crowne, yt think by the intercession & merits of saints, they obtain any thing: And yt al whosoeuer hauehave writtē of ye cōming of Iesus Christ in ye flesh, hauehave said, that this was the chiefe cause of it, to reconcile vsus to his euerlasting father, and that he should establish peace amongst men. And therefore (Esay saieth) hee shall be called the prince of peace: And S. Paul, he is our peace. If this be the ende of his comming, to reconcile vsus to God, to make God and vsus friendes; then they that thinke, that God and we are not friendes, as though there were hauehave mediators and intercessors necessarie to God, besides him; deny the chiefe effect of his comming, and deny that hee is come in the flesh: And so are Antichrists schollers, who shall deny (as S. Iohn saith) that he is come in the flesh. Nay more then this, another marke of Antichrist is, that he shal deny Iesus to be Christ, that is, to be the Messias. And do not the papists so?
In euerie reconciliation, there are thrée persons, and they are distinct, the partie offended, the partie offending, and the mediator or peace-maker betwéene both. Nowe as God is the partie offended, and man the partie offending: so Iesus Christ is the mediator. Nowe we they make the blessed virgine a mediatrix to him▪ is though he were not our friende, as though hee were angrie … vsus, as though he had put off the office of a mediator: And so were not that Christ, that annointed, that acceptable,An Epistle to the faithfull soule. or only beloued of God. For so they write in an Epistle which they fame from Iesus Christ to the faithfull soule, that Christ saieth thus: The blessed virgine, who hath the custodie of my graces, and is an aduocate to mee, as I am to the father. What an absurd thing is this? that a mediator, should hauehave a mediator;Rom. 5. v. 8 Ioh 13 v. 1. Heb. 13.8. Heb. 9. v. 24. Rom. 8. v. 34. especiallie such a mediator and aduocate, as loued vsus so, being his enemies, that he dyed for vsus: that loued his to the end; that is the same yesterday and to day, and for euer: who is now ascended into heauen to pleade our cause. Is not this to impaire his louelove, to gaine say his gospell, to derogate from his office? Naie in the same place they attribute to the blessed virgine not onelie inuocation (which is a parte of Gods honour Psal. 50. vers. 15.) but also veneration and confidence:Ier. 17.5. whereas Ieremie saith, Cursed is he that trusteth in man. And S. Iohn sawe an Angell fly in the middest of heauen, hauing an euerlasting gospell, Reue. 14. v. 6.7.to preach to them that dwell on the earth, and to eueryevery nation and kinred, and tongue, and people: Saying with a lowde voice, Feare God, and giuegive glorie to him. For the houre of his iudgement is come: and worship him, that made heauen and earth, and the sea, and the fountaines of waters. As though hee shoulde say: giuegive all glorie, all worship to the creator, and not to the creature, as of late hath beene vsed. For Babylon that great city of Antichrist, is fallen, who hath made all nations to drinke of the wine of her fornications; by making them worshippe and giuegive glorie to creatures. For this is that spirituall fornication which the Angell meaneth,Psal. 73. v. 25.27. as Dauid saieth. Whom hauehave I in heauen, but thee? and I hauehave desired none in the earth, with thee, &c. For lo, they that withdraw themselues from thee, shall perish; thou destroiest all them that go a whoring from thee. So that, to hauehave anie in heauen on whom to trust, whom to worship besides God, is to commit spirituall fornication. For this is an inuincible argument: faith and inuocation must bee linked together, as appeareth by the Apostle Paul; how shall they call vponupon him, in whom they hauehave not beleeued? But we must beléeue onelie in God,Rom. 10. v. 14. (as Ferus confesseth vponupon the 14. Chapter of Iohn.) Therefore we must onelie call vponupon God. And as to beléeue in another, is spirituall fornication: so is it to call vponupon anie other.
All true christians will thinke Iesus Christs mediation sufficient, and that they neede no other, that hee cannot deny himselfe, that hee cannot put off the office of a reconciler or mediator, and become an enimie to his;Ioh. 13 v. …. that he loueth his vntounto the ende; that he hath made God and vsus perfect friendes: So that we may boldly make our praiers to him. He hath not mitigated or asswaged the anger of God towardes his:2. Ephes. v. 16. but as S. Paul saieth, by his crosse, he hath slayne enmity and all anger of God towards vsus: And that God himselfe now loueth vsus,Ioh. 17. v. 13. as our sauiour Christ teacheth vsus. That the world maie know, that thou hast sent me, and hast loued them, as thou hast loued mee. Let vsus marke here the vnspeakeable louelove of God towards vsus; he hath loued vsus, euen as hee hath loued Iesus Christ: so perfect is the reconciliation made: he that beléeueth this, will he seeke for anie other mediator? And S. Iohn saieth, we know and beleeue the louelove that God hath towardes vsus. 1. Ioh. 4 v. 16.And after: For this cause is the louelove of God perfect towards vsus, that we might hauehave boldnesse in the daie of iudgement. All the faithfull must beléeue, and knowe assuredly, that God loueth them perfectlie, and that their sinnes are couered, by the propitiation of Iesus Christ: and therfore they feare not; but hauehave confidence against the daie of iudgment. And our sauiour to expresse this louelove of God more manifestlie vntounto vsus, if it were possible, saith, In that daie, Io. 16. v. 26.ye shall aske in my name. And I say not vntounto you, that I will praie vntounto the father for you: for the father himselfe loueth you, because you hauehave loued me. God euen of his owne accord now, will grant our requests: he loueth vsus so dearelie: so that euen Christ himselfe séemeth to affirme, that euen his intercession is not necessarie for vsus. And shall we doubt of this his worde? of this his promise? shall wee procure anie other mediators? And least anie man heere, by reason of his infirmitie or weakenes, should doubt whether this louelove of God, did extende to him or no: our sauiour taught his disciples this lesson, being yet verie ignorant, and wauering in faith, (as Phillips ignorance,Io. 14. v. 8. and Iudes question in the chapter going be…e, and the contention among themselues,Luke 22. v. 24. who should be ye greate…, whereof Luke maketh mention, plainlie proueth:) Nay, euen the Angels of little ones, which beleeue in Christ, Mat. 18.10.11.which our sauiour compareth to lost shéepe, beholde alwaies the face of his heauenly father in heauen, as he teacheth in his gospell. And if the angels and seruants of such, be in such fauour with God, what shall we thinke of their masters, whom they serue? And if those little ones, which beléeue in Christ, be in this fauour with God, what shall we thinke of them, that are growen to more perfection? Let all true Christians, either great or small, beléeue this excéeding great louelove of God towardes them: let them beléeue, that Iesus Christ hath made a perfect reconciliation betwixt God and them. Let them pray in the name of Iesus Christ boldly, and with great confidence: he hath cōmanded them: not to do this, is the breach of his commandement, is no doubt sinne. Let them beléeue verelie, they neede no mediatours to him, let them reioice alwaies in him, giuegive thankes to God alwaies through him, let him be all in all to them. As for inuocation of saintes, because he taught it not, let them refuse it. The woman of Samariah coulde saie, When Messias commeth, hee shall teach vsus all thinges. Io. 4. v. 25.Let not vsus beleeue lesse of our sauiour, then she did: because it séemeth contrarie to his office, to his reconciliation: let them forsake it, hate it, and detest it, as spirituall fornication.