An Antidote Against Popery, Appendix · Chapter 3

An Antidote Against Popery · Appendix · Chapter 3

p. 40CHAPT. III. Of Religious Worship.

SECT. I. Of the invocation of Sayncts; which the Romanists would defende, by these places following.

1GENES. 48.16. Let my name bee in-called vponupon them, and the name of my fathers. Hence (saye they) wee see an invocation, not onlie of GOD, but of Saynctes departed.

Answere. This Text proveth no such thing: For it sayeth not, Let my name bee in-called vponupon by them: but, bee named vponupon them. That is, Let them from p. 41hence-foorth bee called and accounted as my sonnes: Even as it is cleare by a-lyke forme of speach, ISAI. 4.1. and ANOS 9.12. Where-vponupon sayeth Ribera, The Name of GOD is named vponupon anie people, when they are called GOD'S peculiar people. And there-fore Fonseca, Pintus, Fonseca, in notis ad Cajetand other Popish Interpreters, agree, That this is a phrase peculiar to the Hebrewes, to saye, That the name of anie man is named vponupon another, for to bee named after such a one; as is cleare, (say they) out of ISAI. 4. and DAN. 9. The Rhemistes also so translate this place, bee my name called vponupon them: and affirme onelie, That this importeth, That they were made participant amongst the Trybes, of the Blessinges of Abraham, Isaac, and Iaakob; for whose sake the LORD would blesse them.

Which sorte of speach Iaakob vsed heere, (sayeth LYRA) because p. 42they were to bee called, the adoptiue sonnes of Iaakob, and heads of two Trybes. Therefore sayeth Vatablus, This is the meaning, Let them heere-after be called my sonnes, and the sonnes of Abraham and Isaac. And by which wordes, (sayeth their owne Ferus) hee meaneth none other thing, than that they shoulde bee called his sonnes, even as his other sonnes were called: For, by this speach, hee adopted them to bee so. So sayeth Emmanuell Sa, Let my name bee named vponupon them: that is, Let them bee called my sonnes, and of Abraham and Isaac. And so sayeth Mariana, in the same wordes.

2IOB 5.1. Call nowe, if anie will aunswere thee: and turne thee to some of the Saynctes. Which Text, (saye the Rhemistes) showeth the common fayth and practise, of invocating Sayncts, in that tyme.

p. 43Answere. The wordes, (as their owne Arias Montanus translateth) contayne not a direction, but a question, saying, To whom of the Saynctes wilt thou turne? The meaning where-of, their owne LYRA expoundeth to bee this, That Eliphaz telleth Iob, that seeing GOD aunswereth him not in his affliction, to whom other can hee hauehave recourse? For thou shalt not hauehave the Saynctes (sayeth hee) to bee thyne Helpers, seeing Hee answereth not. And so this Text is rather agaynst anie such invocation, than with it.

Cardinall Cajetane also affirmeth, That heere by Eliphaz would showe to Iob, that his innocencie, which hee mayntayned so, was so bad a cause, as he would get none to defende the lyke: no, not the holiest, who would pleade such innocencie as he did. Or, as Ferus and Mercerus saye, who would approue his speaches.

More-over: It is a wonder, that p. 44they would bring anie such place, to prooue invocation of Saynctes vnderunder the Olde Testament:Eckii Enchi rid. c. 15 D. Baimes, in 2 ^a 2 ^a q. 1. art. 10. Salm. in 1 Tim. 2. disp. 8.1 Tim 2 seeing Eckius, and other Romanistes, giuegive this as the reason, why anie such was not; Because the Patriarches, and Saynctes, then, were in LIMBVS PATRVM, and heard not the Prayers of the living: according to that of ISAI. 63.16. Abraham did not know vsus, &c.

3. ROM. 15.30. S. PAVL prayeth the ROMANS, to pray to GOD for him: Therefore, (say they) if wee may praye the living; why not much more the Saynctes departed, to praye for vsus, seeing their charitie is greater?

Phil. 4.2.3Phil 4:2Phil 4:3Answere. Saynct PAVLL did pray them; that is, Christianlie desire them: but did not praye to them;Rom. 10.14Rom 10:14 that is, religiouslie worship them. So that the one is a lawfull action, warranded by the Word; the other, as S. Augustine sayeth, p. 45is a Religious Adoration, done by Religions Rites; illicite, and contrarie to the Word, to bee given to anie creature.

Lyke-wyse, INVOCATION, (as the Papistes acknowledge) is an acknowledging of a Superioritie, in those whome they in-call. But I hope they will not say, That the Romanes, whome PAVLL requested, had anie Superioritie over him, beeing an Apostle. Nor yet, That altho our SAVIOVR besought the Samaritane Woman, to giuegive Him a draught of Water, that there-fore Hee invocated her.

Nor will it follow, Because wee put vp our Requestes to men, for anie good wee stand in neede of, who are alyue, and hauehave mutuall commerce with vsus, hearing vsus, and knowing our necessities; That there-fore wee may religiouslie invocate them, when they are dead. When that commerce ceasseth, they heare vsus not, nor know our particular condition.

p. 46Besides: They make the Sayncts in Heaven, not only joint-Petitioners with vsus, (as those on earth) but joynt-Advocates with CHRIST, to pleade,Lomb lib. 4. sent. dist. 45. See Psal. ter. Virg. Psal. 78. Amb. in Psal. 39. Et Aug. in Psal. 64.Ps 78Ps 39Ps 64 by their merites, for vsus. There-fore, sayeth LOMBARD, setting downe their Doctrine, We pray to the Saynctes, to intercede for vsus: that is, (sayeth hee) that their merits may helpe vsus. Whereas S. Ambrose, and with him Augustine, doe teach, That this is so proper to CHRIST, as nothing is more proper.

4. 2. PET. 1.15. And I will doe my diligence, you to hauehave often, after my decease also, that you may keepe a memory of these thinges. Signifying, (saye the Rhemistes) that his care over them should not ceasse by death: meaning, of his Intercession for them.

Answere. 1. The Text is corrupted, which sayeth, I will endevour, p. 47that you may bee able after my deceasse, to hauehave these thinges allwayes in rememberance: to wit, as verse 13. by his frequent stirring them vp, and exhortation, so long as hee was alyue. 2. Yeelding to their translation, yet the same, as also their exposition, should proue onlie PETER'S care over them, and intercession for them; which is nothing to this question, of our praying to Saynctes; and not of their Intercession for vsus. And 3. AQVINAS giveth this as the true meaning, saying in the person of the Apostle, Because I am shortlie to depart, I will endevour: to wit, so long as I am alyue, by admonishing you, not onelie once, but often tymes, and diligentlie, That yee may hauehave these thinges in rememberance. So also doeth Cardinall HVGO, CAIETANE, CARTHVSIAN, and their late ESTIVS, expound: where also hee noteth p. 48the Verbe foreign, doeth not agree to the Saynctes in Blisse.

SECT. II. Of the invocation of Angels: which the Romanists would establish as lawfull, by these Scriptures following.

GENES. 48.16. The Angell 1which delivered mee from all evill, blesse the Children.

Aunswere. This ANGELL was IESVS CHRIST, the Great ANGELL of the COVENANT:Cyril. Alex. Thesaur. lib. 3. cap. 1 for so sayth S. Cyrill; First, hee prayed to GOD, to blesse the Children; and with GOD, hee prayeth also the Angell that delivered him from all evill. So that by GOD, hee vnderstandeth the Father; and by the Angell, hee vnderstandeth the WORD of the Father, (sayeth hee:) For hee was not p. 49ignorant, that His Name was The Angell of the Great Councell.

Lyke-wyse, sayeth Athanasius, Athā contr. Arria nos, orat. 4.(and with him Procopius) It is cleare, that the Patriarch Iaakob coupled none other in his Prayers with GOD, but His WORD; which hee, there-fore, calleth the ANGELL; Because (sayeth he) Hee onlie revealeth His Father's will.

REVEL. 1.4. Grace bee 2vntounto you, and peace, from Him which is, and which was, & which is to come, and from the seaven spirites which are before the Throne, &c. That is, (saye they) From the seaven Angels, where-of mention is made TOBIT 12. Whence it is cleare, (saye they) That the Apostle pray…th not onlie to GOD, as the Author for Grace and Peace; but also to the Angells, as the Instruments thereof, as Viega speaketh.

p. 50Answere. The Iesuit Ribera acknowledgeth, That by the seaven spirites heere, the Fathers, and others, vnderstand the holie Ghost; who from His manyfolde Graces, is called SEAVEN heere, and Rev. 5.6. So doeth Primasius, (sayeth hee) Ambrose, Beda, Ansbertus, Rupertus, Haymo, (to whome hee might hauehave joyned Augustine) and Thomas, Aug. in Iohan. tract. 22.on this place. As also Victorinus Martyr, Ioachim Abbas, and Anselmus. And this, not without good reason: For, 1. Grace and Peace is never sought in Scripture, or wished, but from GOD alone. 2. It followeth presentlie, [and from JESƲS CHRIST.] Nowe, it were absurd, to place CHRIST in such a Prayer after Angels; altho as man, and so inferiour, Hee bee placed after the holie Ghost.

3REVEL. 8.3. And another Angell came, and stoode at the Altar, having a golden Censer: p. 51and there was given vntounto him much Incense, that hee should offer it, with the Prayers of all Saynctes. Heere, then, (saye they) the Prayers of the Saynctes directed to an Angell, to offer them vp for them.

Aunswere. Ambrose expoundeth this Angell, to be CHRIST, who is sayde to come, (sayeth hee) because by the Mysterie of His Incarnation Hee appeared to the world: and He is sayd to receaue and offer vp the Prayers of the Sayncts as Incense (sayeth Beda,) because by Him the prayers of all, with a sweete smell come before GOD.

Their owne Lyra, (and with him Carthusian) expone in lykemanner, this Angel, to bee Christ; the much Incense, to bee acceptable prayers to GOD, which Hee should offer vp; that is, present them vntounto His Father (sayth hee.) And which exposition Carthusian affirmeth to bee the common p. 52exposition of all Catholicke Doctors.

SECT. III. Of representing GOD the Father by an Image: the lawfullnesse where-of the Romanistes would defende, by these places following.

12. KINGS 22.19. I saw the LORD sitting on a Throne, (sayeth MICHEAS) and His garmentes were whyte as Snow, and his hayre whyte as Wooll, (sayeth DANIELL. 7.9) There-fore as Hee was seene, so Hee may bee paynted (saye they.)

Exod. 3.4. Richeom tract. 3. c. 9Exod 3:4Answere. It followeth not: for before that tyme Hee appeared to Moses in the forme of fire: and yet their owne Richeom granteth, that to paynt him so, would seeme to favour the Pagans, who worshipped p. 53the fire: And even so say wee, that this paynting of Him lyke an olde man, may seeme as well to favour the Anthropomorphits. Aug. de fide & symbolo, c. 7 & ep. 222.Therefore Augustine giveth this reason, why it is not lawfull for anie Christian to make anie such Image, left wee fall into that same Sacriledge, (sayeth hee) whereby the Apostle maketh them execrable, who turne the glorie of the incorruptible GOD, into the similitude of a corruptible man.

SECT. IV. Of the worship of Images: which the Romanists would prooue to bee lawfull, by these places following.

PSAL. 99.5. Adore yee 1His foot-stoole: for it is holie. Heere (say they) the Arke is commanded to bee adored, for its holinesse, and reference it had to GOD: therefore, much more ought Images, for a clearer resemblance, p. 54and relation of the persons whom they represent.

Answere. The wordes are, Worship yee at His foot-stoole, for Hee is holie, for so the Septuagint, Pagnin, Vatablus, and the Chaldie paraphrase, which Iansenius followeth, and Lorinus the Iesuit: or, as Lyra sayeth, ante scabellum pedum ejus: that is, Before His foot-stoole.

Bell. l…b. 1. de Sanct c. 13. §. ad illud.Next, Bellarmine himselfe sayth of the reason which is adduced, I confesse (sayeth hee) that it is not ill translated so, as the Septuagint, and S. IEROME hauehave translated it, (For Hee is holie) taking so the reason of the worship, from the holinesse of the person worshipped, and not of the place at, or before which they were to worship: or suppone it bee taken from the place (For it is holie,) it will inferre onelie, that GOD is Hee onlie who is to bee worshipped, in or at those p. 55places, which are consecrated to His worship; as Hee speaketh in lyke-manner of the Temple, verse 9. and as He is worshipped by vsus, in a solemne and publicke manner in our Christian Church…s. Therefore their owne Genebrard sayeth, that the PSALMIST heere alludeth to the manner of homage, or reverence done to King's, while they sitte on their Thrones, by falling downe, or kneeling at their foot-stoole.

Next, tho the translation were admitted, which sayeth, Adore yee His foot-stoole, for it is holie; if we hearken to the exposition of Fathers,Aug. in Psal. 98.Ps 98 and of their owne doctors lykewyse, Augustine will tell vsus, that by His foot-stoole, the humane nature of CHRIST is vnderstoode, who tooke vponupon Him (sayeth hee) Earth of our Earth, and Flesh of our Flesh: which beeing vnited vntounto His Deitie, is in the vnitie of His person to bee adored. And this exposition doth p. 56Lyra, Carthusian, and Lombard, (all Romanistes) follow, and the Rhemistes themselues in their Notes on this PSALME.

2PHILIP. 2.10. GOD hath given Him a Name, which is aboue everie name: that at the Name of JESƲS, everie knee should bowe. Loe heere then, (say they) the Name of IESVS, when it is pronounced, ordayned to bee worshipped, for the relation therof to His person; much more then His Image.

Answere. By bowing the knee to the Name of IESVS by all sorts, is meant, the vniversall subjection of all creatures to himselfe who is so named. Therefore, besides OEcumenius, and Theophylact, who so expone this Text, with dyverse others Ancients, as Sedulius, and Haymo, their owne Aquinas sayth, That signum pro re signata ponitur: that is, The name for himselfe p. 57who is so named. As also sayeth their late Estius, the name is put for the person named, and bowing the knee, signifieth by a figure of Metonomie, subjection, or humiliation: therefore the meaning is, (sayeth hee) that all who are in anie place, knowing that Man who is called IESVS, to bee the Sonne of GOD, and GOD Himselfe truelie, they shall submit themselues to Him, as GOD and LORD of all.

HEB. 11.21. Hee (to 3wit, Iacob) adored the top of his Rod. Whence obserue, (saye the Rhemistes) that adoration (as the Scripture vseth this word) may bee done to creatures.

Answere. First, they deceatfullie corrupt the Text, leaving out (foreign) or vponupon the top of his Rod, and so are bolde to take from the wordes of the Booke of GOD, contrarie to Revel. 22, 19.

p. 58Next, Augustine thus exponeth it,Hieron. guest. Hebr. in Gen Theophyl. in Hebr. 11.Heb 11 (as the Rhemistes grant) with whom they might hauehave joyned, Ierome, Theophylact, and Beda, that Iacob leaning vponupon his Staffe for weaknesse, adored GOD. Therefore also (sayeth Aquinas; and with him Lombard, Arboreus, Carthusian, and others) hee worshipped not the Rod it selfe; nor yet Ioseph, as some hath thought wrōgfullie, but GOD Himselfe (sayth hee) leaning vponupon the top of his Rodde,

SECT. V. Of the Adoration of Reliques, which the Romanistes would establish, by these Textes following.

1EXOD. 13.19. And Moses tooke the bones of Ioseph with him. Heere (say they) Reliques were carried about with p. 59GOD'S People; which, no doubt, they worshipped.

Answere. This was onelie for inhumation and burying of them in Sechem, as they had promised to IOSEPH, and as wee see performed, IOSHVA 24.32.2. Kings 23.2 Kgs 23 but not for adoration: which is as grosse Idolatrie done agaynst GOD, as exhumation of the bones of Martyres, or Godlie men, is an injurie done agaynst them. Therefore, while IOSIAS tooke the bones of the false Prophets out of their graues, hee sayde of the true Prophets graue, Let no man moue his bones.

Yea, close contrarie to the adoration of Reliques,Chrysost. in Gen. 50. also hom …. in MathGen 50 Chrysostome giveth this as one of the reasons, why Ioseph appoynted his bodie to bee carried from Aegypt, lest the Idolatrous Aegyptians (sayth hee) beeing myndfull of the benefites they had gotten by him, had made the bodie of righteous Ioseph, to bee an occasion of impious p. 60adoration: even as for the same cause the bodie of Moses was buried by the LORD, where never man yet knew.

22. KINGS 13.21. When the man was let downe, and touched the bones of Elisha, hee revived. Heere (say they) a miracle wrought by a Sayncts Reliques; therefore justlie may they bee worshipped.

Answere. A miracle indeede was wrought at the touch of Elisha's bones; but not by them, but by the LORD, for confirmation, that Elisha was a true Prophet, (as wee see the lyke professed by Peter, ACTES 3.12.) notwithstanding of which miracle, in respect that those bones were not raysed, inshryned, nor adored, this maketh rather agaynst the adoration of such Reliques. For not onelie doe wee nowyse worship the reliques of Martyres,Hierom. ep. ad …i…a…, adv. Vigilantiū t. 2. f. 11… Cyril, l. 6. cont. Iulian p. 142. (sayeth S. Ierome, and with him S. Cyrill. p. 61of the practise of the Church in their times) but we will no… worship the Sunne, nor Moone, nor Angels, nor Arch-angels, nor Seraphims, nor no name that is named in this world, nor that which is to come; lest wee should**Note, that Dulia is refused, which Papists giveth to Reliques. Hierom. in Isai. 11.Isa 11 serue the creature, rather than the Creator.

ISAI 11.10. To Him shall the Gentiles seeke, and His 3graue shall bee glorious. Heere wee see (say they) that the holie graue shall bee counted glorious; and therefore worthie to bee worshipped.

Answere. The Text is, (And His rest shall bee glorious) as both the Septuagint translateth, Paguin interpreteth, the Hebrew word beareth, and S. Ierome approveth, this beeing the meaning, that (as is sayde HEB. 12.2.) after His enduring the crosse and shame on Earth, Hee should rest in Glorie for ever in Heaven, being p. 62set downe at the right hand of the Throne of GOD, where-of also the Rhemistes giuegive this as the meaning, That CHRIST after His death, which was ignominious to the world, should bee gloriouslie buried by verie honourable persons, Ioseph and Nicodemus, with aboundance of most p…ecious Spyces,Hier. in Isai 11.Isa 11 wrapped in fi…e Linnen, and layde in a new Monunment. And tho it were His graue it selfe that were heere called Glorious, yet it followeth no more that it should bee adored, than the Sunne and Moone, which are glorious lyke-wyse.

An Appendix, concerning the inferiour sort of worship, which the Romonistes say they onlie giuegive to Sayncts, Angels, Images, and Reliques fore-sayde, which they call Dulia, or Service.

p. 63THE Romanistes, to cloake their grosse Idolatrie in worshipping of creatures, they tell vsus, that there are three degrees of religious worship: the first, highest. and due onelie to GOD, wh…ch they call Latria, or divyne Worship: another lower, and due onlie to the Virgine MARIE, which they call Hyperdulia: and a third lowest of all, which they giuegive to Sayncts, Reliques, and such lyke, which they call Dulia, or Service. Therefore, to enervate, and over-throwe this their groundlesse distinction, devysed only to delude the simple, wee are to consider, that the word Dulia, or Service, is onelie two wayes taken in holie Scripture; to wit, eyther for that which is civill or humane, and due vntounto men; or which is religious, & divyne, proper onelie to GOD. In the first signification it is sayde of Iacob and Esau, Rom. 9.12.Rom 9:12The elder shall serue the younger. And all Christians are willed by the Apostle,Gal. 5.13.Gal 5:13 in p. 64louelove to serue one another. In the second sign…fication it is sayde, Thou shalt feare the LORD, Deut. 6.13.Deut 6:13and serue Him onlie. And againe, Prepare your hearts vntounto the LORD, 2 Sam. 7.3.2 Sam 7:3(sayeth Samuell to the people) and serue H…m onelie. So in the New Testament, Religious service is made proper to GOD onlie. Therefore sayeth the Apostle,Act. 20.19Acts 20:19 Serving the LORD with all humilitie. (foreign) And ag…yne, telling the Gallatians of their former miserie, hee sayth, Yee served them who by nature were not God's. Gal. 4.8.Gal 4:8(foreign) Which according to the Papist's distinction, hee could not hauehave reprehended. Wherevnto also consenteth Antiquitie: there-fore sayeth Augustine, Aug. de vera relig. c, 55.Let Religious Service tye you to the Omnipotent GOD onlie: and as for the Sayncts, wee honour them with louelove, (sayeth hee) but not with Religious Service. The reason p. 65whereof S. Ambrose doeth render,Amb. l. 3. de spirit. sancto c. 12. saying, For hee who serveth so, hee doeth adore, which is vnlawfull (sayeth hee) to bee done to anie meere creature.

Which thing made their owne Bishop Peresius to say,Peresius de trad. part. 3 de cultu. sanct 8 p. 12 I know not if this duetie of worship to Sayncts ought properlie to bee called Dulia, (sayeth hee) seeing that veneration which is commonlie due vntounto Sayncts, is not given to them in token of Service: for wee are all the servants of GOD, tho farre inferiour in merites and holinesse, which the verie Angell (sayeth hee) did signifie, before whome the Apostle S. Iohn fell downe, saying, See thou doe it not, for I am thy fellow-servant. So that if it bee once Religious Worship at all, it is of that highest excellencie, which is due onelie to the excellencie of the highest, who is a jealous GOD, and hath sayde,Isai 42.8.Isa 42:8 My glorie I will giuegive to no other. Therefore sayeth their owne Iesuit p. 66Vasques, Vasques de ador. l. 1. disp 6. c. 1. num. 168.If it bee once an act of Religion, it may bee called Latria, (sayeth hee) for Latria and Religio, are the same thing. And so we see how their evasion of an inferiour sort of Religious Worship given to creatures, and called Dulia, like Dagon before the Arke, falleth to the ground. Againe, as Dulia, so lyke-wyse Latria, is sometime attributted vntounto man, and signifieth civill Service, as well as some-tymes it is attributted to GOD, and signifieth Religious: therefore LEVIT. 23.7. the servile worke that is forbidden on the Sabbath, is called, foreign. And agayne, in Deuteronomie, the LORD threatneth His people, if they would not serue Him in joyfulnesse, and aboundance of all thinges, they should serue their enemies in hunger and thirst,Deut. 28.48Deut 28:48 and in want of all thinges: where the word in the originall is one, and by the Septuagint is translated, foreign, wherefrae p. 67commeth their Latria, which wee see signifieth not ever a supreame worship due onlie to GOD.