The True Catholic, Tract · Section 3 · Chapter 14
14. Of Inuocation.
THe common receiued opinion of the Papiſtes is, that we may inuocate the ſaints in heauen. Poligranes a papiſt writes thus:Polig. de com. ſanctorum. If they forſake Chriſt their aduocate and mediator in heauen, which call vponupon ſaints; then much more they forſake him, which do require the praiers of ſaints on earth. The which thing Chriſt hath not onelyonly forbidden, but commanded. He makes no difference betwéene inuocation and a requeſt: men may requeſt one another to do anie thing; but to call vponupon anie man is idolatrie, and forbidden by Gods word. But I would not hauehave them ignorant (ſaith he) that it is one thing to be a mediator of ſaluation, & another of interceſſion: onelyonly Chriſt is the mediator of ſaluation, but there may be more of interceſſion &c. As though Chriſt had ſaid, onelyonly for your ſaluation if you begin it in my name, you ſhall obtaine it; and not generally of all things: Whatſoeuer you ſhall aske the father in my name, he will giuegive it you. If he be a Mediator, then he is a mediator of all things: There is no exception in his moſt bountifull; large promiſe made to vsus. But after as ſhould ſeeme, not being bold to giuegive inuocation to ſaints, he partly reclaimes his former ſentence; ſo ſaith he: After ſome ſort mans name may be called vponupon. For Iacob ſ…ith to the ſons of Ioſeph. Let my name be called vponupon them, &c. That is, I account them as my children, though they were borne in Egypt. Doth this place proue that they ſhould in their prayers call vponupon Iacob? but rather that they ſhould of men be accounted the children of Iacob. It makes nothing for inuocation or prayer. Other papiſtes more ſound hauehave defined prayer farre otherwiſe. Granatenſis defines prayer thus: That prayer rightly made, is nothing elſe then a drawing neere of man to God, De orat. lib. 2. cap. 5.and an vnion of both their ſpirits. If this definition be true, then the praiers we do make to ſaints are no prayers:Stella in 5. Luc. And Stella defines prayer thus: Prayer is a climing or flying vp of the ſoul that liues in this world to God. And it is as it were a ſuit which we offer to our God, and to our King. Our God as he is a moſt mightie; ſo he is a moſt mercifull and bountiful prince. He will hauehave all ſuits to be made to himſelfe alone:Pſal. 68.19. He himſelfe will beſtow all his benefits; to make vsus praiſe him alone: Praiſed be the Lord, euen the God of our ſaluation, which ladeth vsus daily with benefits, ſaith Dauid. And Vocabularium Scholaſticum, defines inuocation, to be calling of a thing into it ſelfe by effects, and diuine worſhip. But Stella teacheth: That the diuell cannot take any thing from our vnderſtanding or will, becauſe the operation of the diuell cannot directly reach vntounto the ſubſtance of our ſoule: Stella in 8. ca. Luc.no nor any Angell can do that, becauſe it is only God which can enter into our ſoule & is truly in it; which alſo can worke in it: So that then God is only to be inuocated, who can enter into our ſoule, and not any Saint or Angell.Leu. 10.1.
Firſt of all, that terrible example of Gods iudgement vponupon Nadab and Abihu Aarons ſonnes, ſhould terrifie all Chriſtians, They offering incenſe to the Lord, with a good intent, no doubt, with ſtrange fire, & not with that which came downe from heauen (thorow their own blind deuotion breaking and tranſgreſſing Gods moſt holy commaundement) were ſodainly of God conſumed with fire ſent from heauen. And are not our praiers now incenſe, & ſacrifices of God,Pſal. 141.2. Heb. 13.15. as both Dauid & ſaint Paul do plainly teach? and dare we preſume to offer them to his maieſty otherwiſe, then he hath commaunded? ſhall we not alone kindle them with that fire,Luc. 12.49. Pſal 119.105. Ier. 20.9. which Chriſt came to caſt downe from heauen vponupon earth, which no doubt is the fire of his holy word, which lightneth and inflameth all men, the which fire, his will is, that it ſhould burne and flame? dare we prſume to fetch fire at any other, be he neuer ſo holy or auncient? Surely, if Nadab and Abibu, through their negligence, were thus ſeuerely puniſhed in the ſhadow; we in the light, being alſo taught moſt plainly, and admoniſhed concerning this point, how ſhall we eſcape vnpuniſhed?Deut. 13.8. & 14.32. 1. Sam. 15.22. Let no mans good intent or blind deuotion herein beguile him: It excuſed not them; neither ſhall it excuſe vsus. do that onelyonly which I commaund thee, ſaith God. And obedience is better then ſacrifice.
Ferus a Frier, to exhort all Chriſtians to call vponupon the name of Chriſt, verie excellently writes thus:Fer. in ca. 13. Io. He kneeles downe at their knees, he beginneth not to waſh their hands, which had been a more honeſt ſeruice, but their feete, which of all other is a duetie moſt abiect and moſt filthie: And he doth all theſe things alone, he alone powres out the water, he alone waſheth, he alone wipeth. Who will not here crie out with the Prophet: I hauehave conſidered thy works, and I hauehave beene amaſed? I beſeech thee conſider with thy ſelfe, who did this? euen Ieſus. And whoſe feet waſhed he? Of the dignitie of Chriſt we hauehave heard alreadie, who were more baſe then the Apoſtles? they were all poore and of no reputation: beſides all this, one of them was a traitor: another of them ſhould denie his maſter: yet for all this, he did this ſeruice ſo louingly vntounto them. What can he denie vsus; who ſo greatly humbled himſelfe? And the ſame Ferus writes thus: The ſcripture doth euer deſcribe Chriſt vntounto vsus, louing and courteous, hauing no bitternes or ſharpenes in him, In cap. 2. Mat.but altogither ſeeking our commoditie, that we might be the more drawen to his bountifull goodnes to embrace this king. So Zacharie deſcribeth Chriſt in the ninth chapter: Behold thy king commeth to thee meeke and gentle: And Eſay: Behold thy God feeds his ſheepe as a ſhepheard: And againe eſpecially for this cauſe he would be made a child leaſt any man ſhould be affraid to come vntounto him: he is altogether gentle and courteous, there is no ſharpnes or diſcourteſie in him. Therefore wo to him that deferreth to come vntounto him: how dare he behold the high Iudge, that hath deſpiſed his lowly Sauiour? Let vsus therefore come to him while there is ſome time of Grace: Let vsus call vponupon him while he is neere: In cap. 4. Io.Let vsus ſeeke him while he may be found. Againe, What is it to worſhip the father in the ſpirit, but to hauehave receiued the ſpirit of Adoption, by which we crie Abba father? and what is it to worſhip God in truth, but abiding in his ſon, which ſaith, I am truth, to cal vponupon the father, and to pray in the name of the ſonne? It is the ſame, as though he had ſaid: The true worſhippers by a true and neceſſarie diſtinction of the perſons, ſhall worſhip one God the Father, the Sonne, and the holy Ghoſt: yea they ſhall worſhip the father by the ſonne, in the holy Ghoſt. This is an excellent and briefe ſumme of true worſhip and Chriſtian religion.
The Iews did ſo deſpiſe the Samaritans, yea & al the Gentiles, that they would not vouchſafe to ſpeake to them. Therefore this woman, ſeeing Chriſt to be a Iew, durſt not hauehave ſpoken to him, vnleſſe Chriſt had firſt ſpoken to her. So when as we all hauehave ſinned, and know that God is offended with our ſinnes, and therefore diſpleaſed with ſinners; none of vsus durſt hauehave ſpoken to God, vnleſſe he had ſpoken to vsus firſt: But now we ſpeake to him ſafely and boldly, and we can open to him all our neceſſities; as this woman afterward durſt ſpeake boldly to Chriſt: but in this alſo that he ſpake vntounto a woman being a heathen and a ſinner; he declared that he deſpiſed no man. God doth not onelyonly ſpeake to vsus firſt, as Chriſt did to this woman; but commaunded vsus to call and ſpeake to him: and if his onelyonly ſpeech did thus encourage the woman to ſpeake to him, though ſhe were a ſinner, ſhall not his commandement much more encourage vsus? Fer. in 3. ca. Io.O we of little faith? And againe the ſame Ferus ſaith in another place: This is that true Ioſeph, whom God hath exalted ouer all Egypt, & hath commaunded that all ſhould bow their knees before him: This is that true Ioſeph, which hath his great barnes full of corne, to be giuen forth to the hungrie: To him the father ſendeth vsus, euen as Pharaoh ſent backe the Egyptians from himſelfe, to Ioſeph; Goe to Ioſeph (ſaith he) and whatſoeuer he ſhall ſay that do: So our heauenly father, this is my beloued ſonne heare him: This is he alone who in famine can ſaue. To him therefore let vsus runne with the Egyptians, ſaying, we are thy ſeruants, our ſaluation is in thy hands. Thou onelyonly hauehave regard vntounto vsus, and we will ſerue the king willingly.
Ierome alſo of prayers writes thus:Ieron. in 1. ca. Mal. That ſacrifice of the ſoule is blind, which is not lightned with the light of Chriſt, nor hath an eie looking from the goſpell: the prayer of him that prayeth is lame, which commeth to God with a double mind, which heareth that ſaid vntounto him which the Iewes heard ſaid vntounto them: How long will you halt on both ſides? That prayer is faint and altogither weake, which hath not Chriſt the power of God, and the wiſedome of God: ſuch like prayers, which are made without the light of the truth, and hauehave no ſure footſteps, and are as it were faint with diuers infirmities; if they ſhould be offered to any one that beareth rule in the Church, to any other learned man or Teacher or Doctor, would they not be reiected and turned to his ſhame and diſcredit, that offereth ſuch prayers? This is Ieromes meaning, we would be aſhamed to offer to anie learned man doubtfull ſuites or requeſts, and not vnderſtood: and ſhall we preſume to offer ſuch to God?
Philippus de dies a Frier of this matter writes thus:Conc. 4. incarnat. All the time, before the comming of Chriſt, may be called an emptie time: but Chriſt was borne in the fulneſſe of time; becauſe God, to become man, was to communicate himſelfe more to vsus then euer could hauehave beene. Euen as one hauing often diſtributed his riches, at laſt to ſhew the top of his liberalitie, giueth his cheſt and all his Iewels: So God before verie liberally had beſtowed on the Iewes; but on vsus, he hath beſtowed the riches, and cheſt and all; that is, his ſonne: In whom are all treaſures of wiſdome hid.
And therefore among other cauſes, for this, the time of grace is called the fulnes of time. And for this cauſe, the ſonne of God is called the hand of the father, becauſe as by the hand things are wont to be diſtributed: So the eternall father, by the ſonne, hath giuen his heauenly gifts. This hand Dauid praied ſo earneſtly for: ſend out thy hand from aboue, &c. If we lacke anie thing, we are wont to receiue it at mens hands, and not at their féet: So here, let vsus receiue all things at the hands of God Almightie: let vsus not ſeeke anie thing at Saints or Angels, which may reſemble Gods féet.
In ca. 19. Eſa.Ierome writes thus vponupon theſe words: And they ſhall not remember the former things. Although this may be ſaid, that in the new heauen, and the new earth, all the remēbrance of our conuerſation ſhall be quite blotted out; leaſt this ſhould be ſome peece of euill, to remember our former griefes and neceſſities. As the ſaints ſhall not remember their former anguiſhes or griefes, to impaire in anie reſpect their ioy: ſo no doubt, much more not the griefes of others. And againe: In all their trouble there ſhall be no trouble. And the Angell of his face ſhall ſaue them: that is, Ieſus Chriſt, who is the Image of God, and appeares before God now for vsus: or elſe who is like to vsus, and is perfect man. Pſal. 118. v. 27.In times paſt as Dauid witneſſeth, The ſacrifices were bound to the hornes of the Altar, not to the poſtes of the houſe of God, though they were neuer ſo holy and gilded: So now we muſt binde our ſacrifices, that is our prayers, to the Altar Ieſus Chriſt, not to the poſtes of the houſe, that is, to the Saints.
In cap. 3. Io.Ferus alſo writes thus: Afterward Iohn expreſſeth the conditions of thoſe that be Chriſtes friends: he ſtandeth (ſaith he) as readie to doe whatſoeuer is to be done: he heareth what the bride groome talketh with the bride; and he reioyceth in the glorie of the bridegroome. Theſe are thoſe thrée conditions of all the friends of Ieſus Chriſt, which were bidden to the marriage, by Ferus his iudgement; and of all Gods Saintes. And no doubt, as they performed the two former, while they were here in this life; that is, they ſtood all readie to doe his commandements, and they gladlie heard his words: ſo likewiſe in heauen, they reioice in his glorie: his glorie is their glorie. They all with Saint Iohn here, doe put awaie all glory yéelded vntounto them, and attribute it vntounto him. And after, he must increaſe; I muſt decreaſe: we are taught by this ſentence, that all the authorities, dignities, offices, righteouſneſſes, wiſedomes, powers of all men are to be made no account of; that only Chriſts authoritie, dignitie, office, righteouſneſſe, wiſedome, power, may be eſtabliſhed. To conclude, it belongs to him to be exalted, it belongs to vsus to be humbled. If this be true, what meanes all thoſe hymnes, and ſongs, and prayers to the glorie of Saints, which the Church of Rome vſeth?
In the councell of Rhemes cap. 2. celebrated vnderunder Charles the great, An. dom. 913. we are taught, that it is not lawful for a chriſtian not to know without booke, the Lords prayer, or not to vnderſtand it, or not too often vſe it. If this be true, how many thouſand Chriſtians in the time of Poperie were tranſgreſſors of this lawe, who vnderſtood not the Lords prayer?
Theodoret againſt prayers to be made to Angels, writes thus: They which defended the law, In 3. ca. ad Col.perſwaded them to worſhip Angels, ſaying, that the lawe was giuen by them. And this fault remained long in Phrygia and Piſidia: wherefore alſo the ſynode, which met at Laodicea, which is the chiefe Citie of Phrygia, did forbid by law that they pray to Angels. And euen vntounto this day, we may ſee amongſt them and amongſt their borderers, houſes of prayer of S. Michael. They gaue men counſell to doe this, vſing humilitie: ſaying, the God of all things could not be ſeene nor comprehended, nor that any man could come vntounto him, and that they muſt get them the good will of God, by the means of the angels Is not this plainly the papiſts doctrine at this day? they build Churches to Angels; they teach that by the meanes of Angels, we muſt procure the fauour of God.
And after vponupon theſe words, Doe all things in the name of our Lords Ieſus Chriſt; becauſe (ſaith Theodoret) they commanded to worſhip Angels: he commaunds the contrarie, that they ſhould make glorious or acceptable to God both their wordes and deedes, by the remembrance of our Lord Chriſt. And (ſaith he) ſend forth your thankeſgiuing to God your father by him, and not by Angels. The councell of Laodicea following this law, and hauing a minde to cure this olde diſeaſe; decréed,Conc. L…od. cap. 32. that they ſhould not make any prayers vntounto angels: & that they ſhould not leaue out the name of our Lord Ieſus Chriſt. Here we may note that we ſhould not make anie prayers vntounto Angels: and that we ſhould neuer leaue out of our prayers the name of our Lord Ieſus Chriſt, but that we ſhould doe all things in his name: and that he alone makes our prayers glorious in the ſight of God, and procures vsus Gods fauour.
Stella alſo of the great merciemercy of our Sauiour writes thus: Secondly he touched the leaper, In 5. ca. Luc.that he might mooue vsus boldly to come to him, and that he might take away all occaſion of feare: let no man be affraid: let all come to him. Chriſt doth not loathe our Leproſie nor filthy corruption: but he pities vsus more then any father doth his children, becauſe he knowes whereof we be made. If a leprous ſinner maie come boldly to Chriſt; what ſinner ſhall be affraid to come? Alſo vponupon the firſt of Luke, he askes a queſtion why God ſent an Angell to the virgin, could not God himſelfe hauehave reuealed this myſterie to the virgin? he could truely: but he would ſend an Angell firſt, that he might declare the louelove and charitie he beares vntounto vsus: ſo that he procures our redemption euen by the miniſterie of Angels. So Paul ſaith: Are they not all ministring spirits for thoſe which ſhall receiue the inheritance of ſaluation? Out of which place man may drawe an argument, that he may magnifie or thinke well of his owne eſtate, becauſe Angels are ſent to miniſter, and ſerue vntounto him. And after: If any prince or noble man ſhould proſtrate himſelfe on the ground, that he might gather vp the crums which fell from thee, were he not deſpiſed and no account made of: So thou which art a noble and excellent creature of God, when as thou haſt Angels to be thy ſeruants, oughtſt not to bow thy ſelfe to theſe earthly things, which are vile and of no reputation. Thus farre Stella.
The ſame reaſon we make againſt praying to Angels: If God hauehave ſo exalted vsus, that Angels are our ſeruants, why ſhould we abaſe our ſelues to knéele downe to them, or pray to them? who will knéele or praie to his ſeruant? This reaſon the Angell himſelfe vſed to S. Iohn, Reu. 22.9.when he would hauehave fallen downe, and worſhipped him: he anſwered him, ſee thou do it not, I am thy fellow ſeruant, worſhip God.
In 2. ca. Luc.And in another place of angels writes thus: Now peace is reformed by Chriſts incarnation betweene men and Angels: and therefore he ſaid verie fitly, that the Angels ſtand by them, as their friends and familiars: and in this he ſhewes and equalitie or familiaritie; he ſtood not about them as before the exaltation of mans nature in Chriſt; becauſe Angels then ſuffered themſelues to bee worſhipped: as Abraham did and others. The which they did not, after the worde tooke our humanitie vponupon it: for Iohn the Euangeliſt being baniſhed into the Ile of Pathmos, being willing to worſhip the Angell which appeared to him: The Angell ſaid vntounto him: See thou doe it not, for I am thy fellow ſeruant, and of thy brethren. Angels honoured the nature of man after the diuine incarnation. And after, Angels are of a more excellent nature then we; yet the Lord loues vsus better then them. If a mans right or left hand were cut off, and another ſhould be giuen him of gold, or ſet with precious ſtones; would he chuſe this ſecond? No man would be ſo madde, that would deſire his owne hand to be cut off, that he might hauehave another of gold or ſiluer giuen him. For although the hand made of golde or ſiluer be more worth; yet the hand of fleſh is his owne ſubſtance, ſtrengthened with his veines, ſinewes, and bloud: ſo we are members of Chriſt, and his hand of fleſh; but Angels are as it were a hand of gold or ſiluer. And although that kinde of mettall be more precious; yet God loues vsus more, as his owne hand of fleſh.
Ferus yeeldes this reaſon amongſt other, why our Sauiour Chriſt prayed:Fer. in 11. c. Io. That our prayers might thereby be the more forcible. For then (ſaith he) our prayers are effectuall when as they are grounded vponupon Chriſts prayer, as vponupon a foundation. But to encourage vsus to make our prayers vntounto Chriſt, and to no other, Stella writes thus:Stel. in 2. c. Luc My delight is amongſt the children of men. He would be handled of vsus: For, for this cauſe he was made man. The bride knew well the nature and qualities of this bridegroome, when ſhe ſaid, who will giuegive me my brother ſucking the pappes of my mother, that I may kiſſe thee, and embrace thee? Our God is not like the men of this world. For to diſpatch any buſineſſe, thou muſt come a thouſand times to their houſes, and that (which is worſt of all) thou ſhalt be ſo far off from diſpatching thy buſineſſe, as that they will not ſo much as heare thee. But what a good God hauehave we, how louing, how eaſie to be ſpoken to, how curteous? He takes awaie that obiection which manie make; that we muſt hauehave interceſſors to Ieſus Chriſt.
Oſorius declares how Chriſt is ſaid to praie for vsus.Lib. 3. de ſap. His prayer is the execution of his perfect and abſolute office, that is, that he is our aduocate with great willingneſſe: the offerings of his moſt precious bloud, the religion of his moſt holy and pure ſacrifice once done for vsus, which all doe crie out euer to the father for vsus, and doe deſire our pardon of him, and doe earneſtly craue for vsus the gifts of the holy ſpirit. If theſe things doe euer appeare before the Maieſtie of God for vsus, what néede we deſire anie thing els? If Chriſt continuallie with his moſt pretious bloud and moſt bitter paſſion, doe moſt willinglie make interceſſion for vsus (as Oſorius here affirmes) what néede we (if we beléeue this) the interceſſion of an other? Is not this ſufficient? That were nothing els, but to light a candle before the ſunne.
Lib. 4. de ſap.And after he writes thus: When as men imagine God after their owne nature, and therefore conclude his power within narrow bounds, and doe meaſure his goodneſſe after their owne wit and capacitie; it comes to paſſe, that they often doubt of the power of God, and that they giuegive no credit to many of Gods workes, for the wonderfull and ſtrange example of his great goodneſſe. And hereof all the peſtilent opinions that euer mans wicked mind conceiued had their beginning: for men either doubt of the power or of the goodneſſe of God, &c. And ſurely this is alſo the ground of Poperie, they meaſure not goodneſſe and merciemercy according to his moſt holie and vnfallible word, but according to their own fancies and reaſons: as in manie other points, ſo eſpecially in this point of inuocation.
In 6. ca. Luc.Stella of Ieſus Chriſt writes thus: Come thou now vntounto Chriſt: for he is as able now to heale all thine infirmities, as hee was then, when ſo great vertue went out of him: for if thou be penſiue and ſorrowfull, if thou be poore, if thou be ſicke, if thou be ouerwhelmed with ſins and wickedneſſe, if thou lieſt like a bondſlaue in the miſerable captiuitie of the Diuell: Come to Chriſt, feare not, becauſe he is able (who hath borne all our infirmities) to heale thy wounds. If theſe maie boldlie come to Chriſt in their owne perſons without feare, who ſhall be affraid to come to him?
But ſome other papiſts hauehave not had this aſſurance to come to Chriſt in their affaires and buſineſſes, and thoſe that hauehave ſéemed to be great in the Popes kingdome. Campion, when as he ſhould come into England to ſow the Popes Darnell, committed this his buſineſſe and iourney to S. Iohn Baptiſt very often (as it is written in an Epiſtle that goes about in his name) as to his peculiar Saint and patron, and being before the Maior of Douer he prayed to God, deſiring alſo Saint Iohn to pray for him. And another Papiſt doth plainely pray for, Fran. Euia direct. confit.and inuocate the grace of the holy virgin, and of all the bleſſed Angels, and Saints of that heauenly court. But Maſter Campion ſhould here hauehave remembred, that Dauid teacheth him another leſſon: Commit thy way vntounto the Lord, and he ſhall bring it to paſſe; and to none els. And in another Pſalme he ſaith: whom hauehave I in heauen but thee? ſpeaking of God. And our Sauiour teacheth all chriſtians this leſſon alſo in their prayers: Father, I thanke thee, Ioh. 11.42.becauſe thou haſt heard me, I know that thou heareſt me alwaies, but becauſe of the people that ſtand by, I ſaide it, that they maie know, that thou haſt ſent me. We muſt praie to none but to him, that we know heares our prayers. And when we hauehave prayed, we muſt hauehave this faith in our prayers, which our Sauiour here teacheth vsus by his example: for, for our learning he ſpake this, that after our prayers we muſt ſaie; Father, I thanke thee, that thou haſt heard me. When we praie as in another place he teacheth vsus, we muſt beléeue verily, that we receiue the things we praie for, and then they ſhall be done vntounto vsus. So he himſelfe prayed here, and we in all our prayers muſt alſo follow his ſteppes. S. Iohn alſo teacheth vsus: this is our great truſt that we hauehave in Ieſus Chriſt, that when we pray, 1. Ioh. 5.14.we know he heareth vsus: we hauehave not this aſſurance in anie other. And Dauid ſaith: Thou that heareſt the prayer, to thee ſhall all fleſh come. Pſal. 65.2. & 86.7.And in another place: I will call vponupon thee in the time of my trouble: for I know that thou heareſt me. And therefore God is called onelyonly foreign the ſearcher of the heart. Reu. 2.23.To make Saints and Angels heare our prayers, is to make them Gods: no man is ſure whether they heare our prayers or no. And therefore ſéeing our prayers muſt not wauer, but muſt be a thing certain,Iam. 1.6. as S. Iames teacheth vsus: we maie not praie vntounto them. Dauid knew that the Angels pitched their tents round about the faithful, Pſal. 34.7.and guarded them, euen as well as the Papiſts doe now; but for all that he neuer called vponupon anie of them, but onelyonly vponupon God: and ſhall we now, hauing our Sauiour Ieſus Chriſt aſcended vp into heauen, to this purpoſe to be our mediator, who is the beloued ſonne of the father?
Saint Auſten might hauehave taught alſo Maſter Campion this leſſon, that the Saints do not know what things are done here on ea…th; neither that (which they obiect) doe now perfectlie behold the face of God; and therefore do not know all things,Aug. de Gen. ad lit. lib. 12. cap. 35. who writes thus: It is not to be doubted, that the ſoule being taken by the force of death from the ſenſes of the body, and after death hauing now put off the fleſh, and hauing paſſed from all the ſhadowes of corporall things, that it cannot behold that immutable eſſence of God, as the Angels doe, either for ſome other hid and ſecret cauſe, or els for this cauſe, that there ſtill yet remaines in it a naturall deſire of gouerning the body, by which deſire it is as it were hindred: ſo that it cannot climbe vp with her whole deſire to that high heauen, as long as ſhe lackes the body; by the ruling whereof that deſire may ſurceaſe. Furthermore, when as the body was ſuch a thing, as it were verie hard and troubleſome to gouerne, euen as this fleſh, which corrupts and burthens the ſoule, comming from the ofspring of ſinne and tranſgreſſion; much more is the ſoule quite turned away from the beholding of that moſt high heauen, wherein God dwels: therefore it was neceſſarie that ſhe ſhould be pluckt away from thoſe ſenſes of the fleſh, that it might be ſhewed her how ſhe might be able to attaine vntounto that. Therefore when ſhe ſhall receiue againe this body, not fleſhly, but by exchange made ſpirituall, being now made equall with Angels; then both the maſter and ſeruant ſhall hauehave the perfection of their nature; both the quickner and that alſo which is quickened, with ſuch vnſpeakeable facilitie, that that now ſhal be a glorie, which before was a burthen. Here S. Auſten plainelie teacheth, yt the ſouls of the faithfull before the daie of iudgment, doe not perfectly behold the face of God; and that they are hindred, by a certaine louelove and deſire which they hauehave to their bodies: and therfore that he quite ouerthrowes here that ſame cōmon ground of Popiſh inuocation, That euen now they behold the face of God, and therefore know all things. No, Saint Auſten ſaith plainlie, that that ſhall be fulfilled at the daie of iudgement, and not before, no not in anie Saint, no not in S. Iohn Baptiſt: and therefore we are not ſure now that they heare our prayers. And that then ſhall be verified that ſaying of our Sauiour: That then the Saints ſhall be equall to the Angels; at the daie of iudgement, and not before; becauſe ſtill they naturallie louelove the bodie, they cannot climbe vp to that hie heauen, where God himſelfe dwels. O that all catholiques would learne this leſſon of S. Auſten! It would make them praie more to God, and not ſo much to the Saints, as they doe. Who would venture but earthlie treaſure, but he will know how he beſtowes it? Our praiers paſſe al the treaſures in the world. And therefore Dauid ſaith:Pſa. 69.30. I will praiſe the name of God with a ſong, and magnifie him with thanksgiuing. This alſo ſhall pleaſe the Lord better, then a young bullocke that hath hornes and hoofs. And S. Bernard ſaieth:Ser. 5. de quadrageſ. Let none of you (my brethren) make a light account of your prayers. For I tell you, that he, to whom we pray, makes no ſmall account of it. For before it goes forth of our mouth he commaunds it to be written in his booke. And ſhall we praie to them, whom we are not ſure whether they heare vsus or not? What is this els, but as it were to caſt our golde in the ſtréets? Let vsus offer our golde to God, we are ſure he is readie to receiue it. As for Saints and Angels, we are not ſure whether they receiue our prayers, and whether they heare vsus or not.
But to make the matter more plaine,Aug. de cura pro mortuis agend. cap. 13. Saint Auſten in another booke writes thus of his mother, to the ſame effect which he wrote before: Let euerie one (ſaith he) take this that I write, as he liſt (Belike he thought he ſhould offend ſome with this his doctrine: there were ſome then that began to truſt in them which were dead.) If the ſoules which are dead, knew what we did which are aliue, ſurely then they would ſpeake vntounto vsus, when as we ſee them in our ſleepes. And that I may let others paſſe, ſurely my louing mother would neuer a night forſake me, which followed me both by ſea and by land, that ſhe might liue with me. God forbid, that now hauing obtained a more happy life, ſhe ſhould become cruell, and ſhould not now comfort her ſonne, whom ſhe loued ſo dearely, whom ſhe could neuer abide to ſee ſorrowfull. But ſurely that which the holy Pſalme ſounds in our eares is true; becauſe my father and my mother hauehave forſaken me; but the Lord hath taken me vp. If therefore our parents hauehave forſaken vsus, how know they our cares and affaires? And if our parents know not this, what other dead men know what we doe, or what we ſuffer? Eſay the Prophet ſaith: Thou art our father, for Abraham is ignorant of vsus, and Iſrael knowes vsus not. If ſuch great Patriarkes knew not what became of the people which ſprang of them, to whom (beleeuing in God) God promiſed that a people ſhould ſpring of their ſtocke; how ſhall other dead men be preſent and intermingle thēſelues to help & know the actions and affaires of theirs? How ſhall we ſay that God dealt wel with them, which died before the euils came, which followed after their death, if after their death they alſo feele what things happen in the miſerable life of man? Doe we peraduenture erre in ſaying theſe things of them? And doe we account them to be at reſt; whom the diſquiet life of the liuing grieues? &c. This doctrine Auſten doeth not onelyonly affirme; but alſo prooues by the example of his mother; and alſo by manie other teſtimonies of the Scriptures: and ſhall we not beléeue him? Surelie if the Saintes departed know not our affaires here in this worlde after their deaths, much leſſe doe they know and heare our prayers. And therefore as S. Iohn ſaith of our workes, Let vsus not loſe our works: ſo ſaie I of our moſt excellent worke, that is prayer, let vsus not loſe our prayers.
But here ſome maie obiect that Auſten doth ſaie in the ſame booke,Cap. 4. that he that buries his friend nie the graue of a Martyr, reaps this commoditie thereby to his friend, that he commends the ſame ſoule to the Martyr, by his deuout prayer and affection: and that therefore Auſten allowes prayers made to Martyrs. But how doubtfull in this his aſſertion he is, let all men iudge. This is his opinion,Cap. 16. which I hauehave noted before: That Martyrs ordinarily and by their owne proper natures cannot be preſent to the affaires of the liuing, nor know what they doe; but by Gods power (ſaith he) they may; as Moſes and Elias appeared to Chriſt. But how ſhall we know this; that as often as we praie vntounto them, God giues that grace extraordinarilie vntounto them, that they maie heare vsus: no man liuing can aſcertaine vsus hereof. And of the miracles that are done at their verie toombes, where if they be in any place preſent, they ſhould be moſt preſent, Auſten writes thus: Although this queſtion paſſeth my capacitie to know how Martyrs helpe them, whom it is certaine are holpen by them; whether they themſelues are preſent at one time in ſo manie places, and ſo farre one from another? or whether they may be preſent at all, where their memories are; or whether they may be preſent eueryevery where, where their memories are not; or whether they being in places correſpondent to their merits, and being quite remooued from the knowledge of all affaires; and yet praying generally for the neceſſities of ſuch, as doe pray vntounto them: As we alſo pray for the dead, whom we ſee not, neither know where they are, or what they doe: God almighty who is preſent euerie where, neither being mixt with vsus nor yet ſeparated frō vsus, hearing ye praiers of Martyrs by the miniſterie of Angels, which are ſpred abroad here and there, yeeld vntounto men theſe comforts, which he knowes they ſtand need of in this life, and ſo doth commend vntounto vsus by his wonderfull and vnſpeakeable power and goodneſſe, the merits of his Martyrs where he pleaſeth, when he pleaſeth, and how he pleaſeth; but eſpecially at their memories, becauſe he knowes this to be moſt profitable for vsus to edifie the faith of Chriſt, for the confeſſion of which, they hauehave ſuffered. This matter is a greater matter then I can reach vntounto, and more deepe then I can ſearch. Therefore whether of theſe two be true, or perchance whether they both, that at ſometimes theſe things may be done by the preſence of the Martyrs, or at ſome other times by the Angels, taking vponupon them the perſons of the Martyrs: I dare not determine, I had rather learne theſe things of thoſe that know them.
Auſten here plainlie affirmes, that Martyrs by their owne natures ordinarilie know not what we doe here, but by Gods power they maie. Againe, that we praying for the dead, doe neither know what they doe; nor where they are: ſo the ſaints maie praie for vsus generallie not knowing our eſtates.
And here, although he ſéeme to allow praier for the dead (as he doth alſo in other places of that booke) yet he declares here in what ſenſe they then prayed for them; not knowing what they did, nor where they were: and therefore this their praying for the dead, makes nothing for the popiſh purgatorie. They knew not where they were, for whom they praied: therefore they praied not to helpe them out of purgatorie, as the papiſts teach. Therefore their prayers for the dead,Cap. 1. ciuſd. lib. which S. Auſten ſaith was vſed of the whole Church in thoſe daies, makes nothing for the praying for the dead, which now the Papiſts vſe. They had another meaning in thoſe their prayers, then they hauehave now. They praied as it were of a certaine Chriſtian duetie; declaring thereby their affections and louelove to the departed; but they praie now to helpe them out of purgatorie. And in this ſenſe alſo S. Auſten praied for his mother,Li. 9. conf. c. 13. which the Papiſts alleadge to confirme their prayers for the dead, which is nothing to the purpoſe. I beleeue (ſaith he, praying to God for his mother) that thou haſt done already that which I pray for; yet O Lord accept the free will offerings of my mouth. Auſten beléeued verilie, that God had alreadie done that which he praied for; yet to declare (as ſhould ſéeme) his deuotion, he alſo wiſhed the ſame. Such were the prayers which the Church and the Fathers, in thoſe daies made for the dead.
And as concerning theſe prayers for the dead, this is his priuate iudgement, that not for all in general, but for thoſe alone, who when they were aliue here deſerued that thoſe prayers might helpe, ſuch praiers are auaileable. But how contrarie is this to the ſaying of the wiſe man?Eccleſ. 11.3. That the tree lies where it fals: after it be once downe there is no remoouing it. And how contrarie is this to that which S. Auſten els where writes himſelfe:Epiſt. 86. That euerie one ought to be carefull of the laſt day of his life? For in what ſtate ſoeuer, the laſt day of his life ſhall find euerie man, in the ſame ſhall the laſt day of the world alſo take him: becauſe what kinde of one he now dies, ſuch a one at that day ſhal he be iudged. If this be true, there is no hope of profiting any man after he be dead. And herein he ſéemes to agrée with S. Paul, Gal. 6.2. & 5.who ſaith, that now we ought to beare one anothers burthen, as long as we liue here. But after this life, euerie one muſt bear his owne burthen: then there is no bearing one anothers burthen, no eaſing, helping, or relieuing one another. So that this opinion of S. Auſten, of working here in this life, that hee maie be holpen hereafter, is both againſt the doctrine of the ſcriptures, & alſo contrarie to that, which himſelfe hath taught in other places.
But to returne againe to the Martyrs: S. Auſten in that booke writes;Cap. 18. That Martyrs or dead men appeare to vsus after their deaths, as we appeare to others that dreame of vsus, we not knowing that we doe appeare. Nay he thinkes that thoſe apparitions are of Angels, which appeare ſometimes to men, and commaund that their bodies ſhould be buried, when as they themſelues whoſe bodies they are, know no ſuch thing. If Auſten ſmelled thus much in his daies, concerning burying of bodies of Saints, that they were not the ſaints themſelues that appeared, but angels (the ſaints neuer knowing) we may ſuſpect that they were alſo euill angels, that did appeare then, becauſe they lied: but if they were good angels, as Auſten thought, yet we maie iudge of the like thus much, that thoſe apparitions which were in time of Poperie, which often appeared and craued to be holpen out of purgatorie, in the likeneſſe of mens ſoules; were not their ſoules, nor perchance the ſoules of ſuch neuer knew anie ſuch thing, but were lying angels.
Of the knowledge alſo of them which are dead, Auſten in the ſame booke writes thus: Thoſe which are dead, Cap. 15.may know ſome things here, which are neceſſarie for them to know: and againe not know, what is not neceſſarie for them to know: both things paſt, preſent, and alſo things to come, the ſpirit of God reue…ling it vntounto them: as alſo not all men; but the Prophets, while they liued here, knew. Neither knew they all things; but ſuch things, as Gods prouidence iudged fit for them to know. So that by S. Auſtens iudgement firſt it is vncertaine, whether the Saints know anie thing at all of our earthlie affaires or no. And againe, if they know, they know not all things; but ſuch things as God reueales to them, and thinks méete for them to know. And now in this vncertaintie of their knowledges, who will make their prayers vntounto them, and not be ſure whether they be heard or not? eſpeciallie when as the ſame S. Auſten in another place writes, If faith want, prayer dies: De verb. dom. ſecund. Lucam ſer. 36.for who will pray, that beleeues not? Wherfore the bleſſed Apoſtle, when as he exhorted to prayer, ſaid: Whoſoeuer ſhall call vponupon the name of the Lord, ſhall be ſaued. And that hee might ſhew faith to be the fountaine of praier, neither that the ſtreame can runne, where as the head of the water is dried vp; he added and ſaid: But howe ſhall they call vponupon him, in whom they hauehave not beleeued? Therefore that we may pray aright: let vsus beleeue, and let vsus pray alſo that faith faile not, by which we pray. So that without certaine faith that our praiers are heard and obtained, praiers by S. Auſtens iudgment in this place are nought: but ſuch praiers can no man make to ſaints.
Againe,Ser. 120. de temp. he teacheth that prayers are now the ſacrifices of chriſtians: Therefore God commanded the Iewes to leaue the whole land, and to offer ſacrifices in one place, and to pay their vowes, becauſe then all the land was vncleane with the ſmoake of Altars, and with the ſauour of graues, and with other pollutions, which from the ſacriledge of the prophane Gentiles were brought vponupon it. But to vsus nowe that Chriſt is comed, and hath purged the whole earth, all places are become places fit for vsus to pray in. And therefore S. Paul exhorts and commands to pray without ceaſing, and in eueryevery place, &c. So that now in ſtoode of all Iewiſh ſacrifices, praier is the Chriſtians ſacrifice: and in ſtéede of their one place Ieruſalem, where they were bounde to offer their ſacrifices onelyonly, we maie now praie in all places. And againe,De ciu. lib. 10. cap. 4. he that ſacrificeth to gods, but to God alone, ſhall be deſtroyed: for that I may ſay nothing of other things (which belong to the ſeruice wherewith God is worſhipped) as concerning ſacrifice, there is no man dare ſay, but that it belongs to God alone. And againe, Who euer thought, that he ought to offer ſacrifice but to him, either whom he knew to be God, or ſuppoſed or imagined to be God? So that praiers being now Chriſtians ſacrifices; and ſacrifices being due onlie to God: therfore praiers by Auſtens iudgement, ſhould be due to God alſo onlie.
Lib. 22. ca. 10.And in another place of Martyrs he writes thus: We build not ſo our Martyrs Churches, as to gods; but memorials, as to dead men, whoſe ſpirits doe liue with God: neither there doe we erect Altars, vponupon which we may ſacrifice to Martyrs; but we ofter all our ſacrifices to our onelyonly God, and alſo the God of the Martyrs. At which ſacrifice as men of God which through the confeſſion of his faith hauehave ouercome the world, they are named in their place and order: yet they are not called vponupon of the prieſt, when he ſacrificeth: for he offers ſacrifice to God, and not to them; although he offer ſacrifice at their memorials: for hee is Gods prieſt, and not theirs. And the ſacrifice he offers, is the body of Chriſt, which he offers not to them, becauſe they are it themſelues. Here S. Auſten doth teach vsus moſt manifeſtlie, theſe thrée things: That ſacrifice belongs onlie to God, and that inuocation is ſacrifice; and that the bodie of Chriſt which the Prieſt offers, is not Chriſts naturall bodie (as the Papiſts teach and would hauehave vsus beléeue, that S. Auſten taught, when he ſpeakes of the oblation of Chriſts bodie in the Euchariſt) but his myſticall bodie: and the ſacrifice of that bodie, I think the Papiſts will not ſaie, anie thing profits the dead. And if inuocation be ſacrifice, as S. Auſten here plainlie teacheth; ſhall we inuocate martyrs and ſaints? If the prieſts in thoſe daies did not inuocate them: ſhall we now? This is S. Auſtens reſolute iudgement. His ſpeeches in his other booke of the care of the dead, are but doubts.
Rom. 8.26.Saint Paul of prayer writes thus: Likewiſe alſo the spirit helpeth our infirmities: for we know not what to pray as we ought: but the spirit it ſelfe makes requeſts for vsus, with ſighs which cannot be expreſſed. But he that ſearcheth the hearts, knoweth what is the meaning of the ſpirit: for he maketh requeſt for the Saints, according to the will of God.
We muſt alwaies praie in the holy Ghoſt, Iude v. 20.as S. Iude teacheth vsus: but onlie God, which ſearcheth the hearts (as S. Paul here teacheth) knoweth and vnderſtandeth the ſighings of the ſpirit, and no angell or ſaint els: therfore we muſt make all our praiers to God alone, and not to anie ſaint or angell.
Prayer is a talking with God: and therefore Dauid ſaith;Pſal. 5.1. Heare my words (O Lord) and vnderſtand my meditation. But are we ſure when we ſpeake to a ſaint, that he heares vsus? And who will ſpeake to anie, that he is not ſure whether he heareth him or no?
And Ferus alſo yéelds this reaſon,Fer. in cap. 12. Act. why we ſhould inuocate onlie Ieſus Chriſt: Chriſt (ſaith he) was preſent in the congregation at Antioche, according to his promiſe: Where two or three be gathered togither in my name, I am in the midſt of them. And he was at the ſame time preſent with Peter at Ieruſalem. For he fils heauen and earth. And this is the comfort of the godly, that God is preſent with them in all places; and therefore in all places they may call vponupon him: for he is nie vntounto them that call vponupon him in truth. Here is a forcible reaſon whie we ſhould call vponupon God alone, becauſe he alone fulfils heauen and earth, and therfore in all places we maie boldlie call vponupon him. So are we not ſure of the preſence of anie creature els; ſo that when we praie to them, we maie perchance praie to the walles.
Ferus, ſpeaking of the woman that powred the pretious ointment on Chriſt, writes thus:Fer. de paſſ. part. 1. Marke with what confidence this woman comes vntounto Chriſt, whom notwithſtanding that ſame holy man Iohn was affraid to touch at Iordan: She conceiued this confidence by no other meanes, then of the often tried and approued goodneſſe of Chriſt: therefore it was not raſhneſſe in this woman, but great charitie and exceeding louelove. So alſo the faithfull, although they be not now altogither without ſinne; yet they dare boldly ſay vntounto God, our Father. Ibid.Of Peters refuſall alſo to Chriſt to waſhe his féete, he writes thus: Againe in this Peter alſo erred, that as ſhould ſeeme, becauſe he would hauehave reuerenced Chriſt: therefore he refuſed this his ſeruice. Euen as in another place alſo he repelled Chriſt from him, when as he ſaid; Depart from me Lord, for I am a ſinner: yea, but if thou ſhalt thinke thy ſelfe to be a ſinner; yet thou muſt not put the Lord from thee. This ſeemes to be a kinde of reuerence: but it is a prepoſterous reuerence proceeding of fleſh and bloud. As many for their vnworthineſſe thinke that they diſhonour God, if they pray vntounto him, or receiue the ſacraments: But faith thinkes farre otherwiſe; that is, that he diſhonors God, which ſins; and not he which craueth pardon, and vſeth the meanes ordained of God to heale his ſinnes: ſo he diſhonoureth God, not which endures his ſeruice, but he that refuſeth him, and preferres his owne iudgement before the will of God. It is a good thing to confeſſe our owne vnworthineſſe: nay we ought to doe it. It is a good thing alſo to reuerence the Maieſtie of God: but this goodneſſe turnes it ſelfe into ſuperſtition, if we exclude the ſeruice of Chriſt for out vnworthines. Therfore let vsus not feare to come vntounto God, becauſe he commaunds vsus to come vntounto him, and to call vponupon him: Come to me (ſaith he) all yee that trauell, &c. And againe, Call vponupon me in the time of thy trouble. Nay thou yeeldeſt to God the greateſt honour, if thou ſhalt call vponupon him faithfully. And againe, thou diſhonoureſt him with the greateſt diſhonour that may be, if he calling thee vntounto him, and promiſing thee helpe; thou deſpiſe him, by not comming vntounto him: ſo alſo thou yeeldeſt greateſt honour vntounto Chriſt, when as thou endureſt his ſeruice towards thee. Hence it is, that Marie ſitting as it were quietly and idly at Ieſus feete, & enduring Chriſts miniſterie which he yeelded vntounto her by preaching, is farre more honourably commended, then buſie Martha. To conclude, if thou wouldeſt hauehave health, thou maieſt not put away the Phyſition from thee; yea come thou ſo much the more boldly to him, as thine infirmitie or vnworthines is the greater. So alſo in our neceſſities concerning theſe our temporall and worldly things, we reſpect neither our owne vnworthineſſe, not the dignitie of any other; ſo that we may be helped and relieued. So he that is hunger-bit, and almoſt famiſhed, will not feare to ſpeake to any, be he neuer ſo honourable, being forced with the extremitie of hunger: doe thou ſo likewiſe, &c.
And after, Alſo hee couertly ſhewes his Apoſtles, by what means, and as it were greeſes or ſteps, they muſt climb vp to God: For we cannot come to the father, but by Chriſt; for he is the way. And we cannot come vntounto Chriſt, vnleſſe we receiue his Apoſtles, that is, their words: therfore we muſt begin to climbe vp to God, by the hearing of his worde. He that receiueth this, receiueth Chriſt: and he that hath Chriſt, hath the Father: and he that hath the Father, hath all good things, &c. So that to heare Gods word is the firſt ſteppe to climbe to God: and then in what caſe are they, that refuſe to hear Gods word preached. Secondly, by hearing Gods word, we are taught the next ſteppe, that is, to make our praiers to Chriſt only (for Gods word teacheth vsus to make our praiers to God, by the means of no other) And therfore the inuocation of ſaints is no ſtep of this heauenly ladder, by Ferus his iudgement.
Ferus of Chriſt being whipped and ſpit vponupon, writes thus:Fer. part 3. paſſ. Thinke theſe things with thy ſelfe, O Chriſtian: behold Chriſt in this forme and plight, and thou ſhalt neuer deſpaire of his grace: for he will neuer forſake thee truſting in him which ſuffred ſo great things for thee, deſeruing nothing at his hands.
And of Chriſts mother the bleſſed virgin, hee writes thus: For at other times Chriſt ſeemed to vſe hard ſpeeches vntounto his mother: that is, when as the worke of God was to be done: Fer. de paſſ. part. 4.as in the 2. of Iohn, Mat. 12. Luk. 12. For when as Gods buſineſſe is in hand, all mans affections muſt ceaſe and giuegive place. But here on the Croſſe he acknowledgeth his mother moſt faithfully and curteouſly, &c. In Gods affaires all motherlie affection muſt ceaſe, ſaith Ferus: but the forgiueneſſe of ſins and ſuch like, are Gods affaires; therefore in theſe matters, the bleſſed virgin medleth not.
Of the firſt word that our Sauiour ſpake on the Croſſe (Father forgiue them; Fer. part. 4.…for they know not what they doe) Ferus writes thus: When as the Lord Ieſus was made now a true ſacrifice, and now he was come to the fulfilling of our redemption and ſaluation, although he were oppreſſed with vnſpeakeable torments: yet remembring wherefore he ſuffered ſuch things; that is, for our ſakes: therefore forgetting all his griefes and paines, he begins to encounter with his fathers anger with his prayers, and now he begins to execute his office, he begins his prieſthood, he is become a mediator betweene God and man, an interceſſour and a defender of vsus, and he ſets himſelfe wholy, as an inuincible wall, againſt his fathers anger: for he could not forget his naturall goodnes. Therefore whereas others would hauehave curſed, blaſphemed, and rayled, he praies, and that not for himſelfe, but for others; and not onelyonly for others, but for his moſt deadly enemies, and his crucifiers; who notwithſtanding had been woorthy, either to hauehave beene deuoured with fire from heauen, or to hauehave been ſwallowed vp of the earth.
And a little after, If Chriſt prayed ſo earneſtly for his crucifiers, how much more now doth he make interceſſion for thoſe which call vponupon him and beleeue in him, &c. This great zeale and louelove of Chriſt towards his verie enemies in the midſt of all his torments; muſt néedes worke an aſſured confidence, that he will now heare vsus which beléeue in him. And therfore we néede not flie to anie other in our prayers, but only to him. If he ſo willingly (ſaith Ferus) forgaue the ſinne done againſt his owne perſon: he will no doubt farre more eaſily forgiue vsus. Therfore we come boldlie and without all feare to God, hauing ſo louing a patron and aduocate.
Fer in 4. cap. Mat.Ferus alſo of Inuocation, that it is a part of Gods honour, writes thus: Thou ſhalt worſhip the Lord thy God. This adoration conſiſts not in bowing of the knee, or ſuch like; but in ſpirit and truth. To worſhip God, to beleeue in him, to ſerue him, to cal vpō him: without theſe thou art an Idolater, whatſoeuer thou doeſt, if thou louelove or feare any other thing more then God; if thou in thy neceſſitie call not vponupon him: for, for this cauſe he ſends thee aduerſities, that thou ſhouldeſt call vponupon him: And they hauehave not inquired after the Lord, but hauehave truſted in the helpe of Egypt. And ſo many of vsus do. Thus farre Ferus. Here we may plainlie ſée firſt that Ferus makes this Inuocation of God, a ſpeciall part of Gods worſhip, or Latria: and that to this end, to make vsus to call vponupon him, he ſends vsus afflictions. Secondly, how he reprooues them that truſts in Egypt, that is, in man, either liuing or dead, or in what thing ſoeuer.
Dom. 23. poſt pent. conc 2.Philippus de dies alſo of prayer writes thus: Whoſoeuer doth knocke at the doores of the tender merciemercy of God, with his prayers, with faith and reuerence, with humilitie and ſure confidence, with all which, this woman was furniſhed; he truely toucheth the Lord, and drawes his vertue and ſpirit to him. Therefore happy is he, that truely can ſay with the Prophet, I will offer the fat burnt offrings. He offers to God fat burnt offrings, which offers him prayers full of humilitie, aſſurance of obtaining them, and deuotion. And he offers prayers without marrow, which offers prayers without louelove, deuotion, or attention. And theſe, whether they be Clergie or Lay-men, although they pray a great number of Pſalmes or of other prayers, as a taske, without any intention of the minde, bleſſing God with their mouths, but with their hearts giuing themſelues to pleaſures and delights, in the ſtreetes: theſe truely thruſt the Lord, they touch him not, becauſe they onelyonly touch him with their bodies, and not with their ſpirit. And therefore they receiue from him neither any vertue or grace. What muſt we doe then brethren? Truely that of Saint Paul, I will praie with my spirit, I will pray with my minde; I will ſing with my spirit, I wil ſing with my minde. Thus much Philippus de Dies: Wherein he condemnes all the Latine prayers, made of the ignorant and ſimple people, which vnderſtand no Latine. And ſuch were almoſt all their prayers in the daies of our forefathers, becauſe they lacked this marrow of truth, and confidence of the aſſurance of obtaining their prayers at Gods hands, they lacked this minde and vnderſtanding which S. Paul ſpeaketh of. And as Dies truely affirmes, they that pray ſo, thruſt and throng Chriſt, but they touch him not.
Stella alſo to the ſame effect writes thus:In 1. cap. Luc. My ſoule doth magnifie the Lord (ſaith the bleſſed virgin Marie.) And that verie fitly: for God is to be praiſed rather in heart and minde, then in voice, according to that of S. Paul: Sing to God in your hearts. And after, My ſoule (ſaith ſhe) doth magnifie the Lord, becauſe my toong ſtambreth: neither can it number all the benefits beſtowed vponupon me. Therefore I offer the inward affection of my minde in giuing of thanks. And againe, Where we are taught that God is to be praiſed rather in minde and heart, then in body. But many hauehave the prayer of the voice onelyonly and mouth, and not of the heart, to whom the Lord ſaith: This people honoureth me with their lips, but their hearts are farre from me. And of our Sauiour Ieſus, he writes thus: In that they led Ieſus with them to Ieruſalem, Idem in ca. 3… Luc.thou oughteſt to learne, that in all thy iournies and in all thy trauailings moſt ſweete Ieſus ought to accompanie thee. HaueHave him alwaies before thine eies: let no worldly matter enter into thy minde, but in all thy affaires direct all thy thoughts to him, as it were to a marke. If we ought to hauehave him alwaies before our eies, why ſhould we hauehave then anie other? And that Ieſus Chriſt is ſo louing towards vsus, that we néede not hauehave anie other, he writes thus after, preferring his great louelove towards vsus before the louelove of Iohn the greateſt ſaint in the world, and ſo by a conſequent before anie other ſaint whatſoeuer: Therefore (ſaith he) Iohn preached in the wilderneſſe, becauſe in the Citie there are ſo many ſins, and abominations, that Iohn could not abide them. Iohn was grieued at the heart: neither could he digeſt ſo many ſinnes. But when as he ſaw the Phariſees, he could not abide them, but he burſt out ſaying: O ye generation of vipers, &c. But Chriſt hath a better ſtomacke to beare with our iniquities, and to cure our infirmities, as one that loues vsus with all his heart, and with all his affection, and winkes at the ſinnes of men, that they might repent. And for this cauſe Iohn would not enter into Cities, that he might not ſee the lying of artificers, the vſury of merchants, the vanitie and pompe of noble men, &c. Thus farre Stella.
But quite to ouerthrow all inuocation of Angell or Saint whatſoeuer,Coloſſ. 2.18. doth not S. Paul moſt euidently write thus? Let no man make you ſhoote at a wrong marke or defraude you of your price at his pleaſure, through humilitie in worſhipping Angels, intruding himſelfe into thoſe things he knowes not, puffed vp vainly by the conceipt of his owne fleſh. As though he ſhould ſaie: If any man teach you this doctrine, that it is humilitie to worſhip Angels, and that you maie not preſume to come in Gods ſight; ſuch a one beguiles you, he makes you loſe your price, loſe your reward. For he that runnes in a race, muſt obey his pleaſure that maketh and appointeth the game & maſterie. If you pray neuer ſo much, and faſt neuer ſo often, if you doe not theſe according to Gods word, in the name of Ieſus Chriſt, you loſe your price: and he that teacheth contrary, is puft vp of the pride of his owne minde, he followes his owne reaſon, and not the light of Gods word; and therefore in theſe matters is ſtarke blinde, and knoweth nothing: As S. Paul teacheth of all ſuch; If any man (ſaith he) teach any other doctrine, and giues not heede, reſpects not the holeſome words of our Lord Ieſus Chriſt, and that doctrine which agrées with religion, he is puft vp and knowes nothing. And both theſe places of S. Paul teach one doctrine, that he which beſides the light of gods word, of his own natural reaſon teacheth this worſhipping of Angels, is puft vp and knoweth nothing: and intrudes himſelfe into thoſe things he knowes not. For who knowes anie thing of the will of God, but he, which was in the boſome of the father; and hath now made vsus his friends; and hath reueiled the ſame in his word? Nay that which followes, quite ouerthrowes the inuocation of Saints or Angels. And not holding the head (that is,Coloſſ. 2.19. Ieſus Chriſt) by which all the body furniſhed and knit togither, by ioints and bonds encreaſeth to that encreaſing and perfection which God requires. Do not all the members ſeeke for all things from the head? Euen ſo ſhould all Chriſtians from their head Ieſus Chriſt; and from none other: and by that grace they ſhall drawe from him, they ſhall growe to the increaſing of God, that which God requires. And who will hauehave anie more? Let vsus therefore cleaue onlie to our head, as S. Paul here teacheth plainlie, and looke and hope for all good things from him: and not worſhip anie Angell or ſaint whatſoeuer. We ſhall receiue from him ſufficient graces to grow to the increaſing of God. And what néed we anie more?
Granatenſis praies thus:Orat. 1. de vita Ieſu. GiueGive me grace (O Lord) that in all the ſtormes of my perſecutions, and in all my tribulations & temptations, that I may flie vntounto thee, I may ſeeke thee, I may only call vponupon thee. And yet in other places he makes his prayers to Saints. And againe, of Angels and Saints he writes: That is the ioy of Angels, and the deſire of the Saints, In med. in ora…. dom.and the reioycing of iuſt men, to ſerue thee perfectly, to be conformable to thy will in all things; and whatſoeuer they doe, to referre it euer to thy honour. I know (O my God) that the Angels and ſoules of Saints in heauen, doe reioyce more for the glorie and magnificence of thy name, then for their owne, and to be more carefull for the excellencie of thy honour, then for their owne: And that their will is ſo intermingled with thy will, that their will is this, that thy will may be pleaſed in all things, and by all things. If this be the will of the ſaints, as Granatenſis here affirmeth, why doe we not honour God alone with theſe; and ſurceaſe to honour them, ſéeing it pleaſeth not them? they looke not for it at our hands: nay it diſpleaſeth them. Againe, Granatenſis verie excellently and finely writes thus: O the ſoule of my ſoule! 2. Orat. pro conc. Dei.O the life of my life! I deſire thee wholy, and I offer my ſelfe wholy vntounto thee: the whole, to the whole; one to one; and one onelyonly, to only one: O that that had place in me, which thou praiedſt to thy father! O holy father grant, that they maie be one as we are one, and I in them, and thou in me: that they may be made perfect in one. This vnitie ſhould be betwixt all Chriſtians and Chriſt: They ſhould offer themſelues; as they are one, ſo only to him alone.