The Power of Godliness, Book 5 · Chapter 10

The Power of Godliness · Book 5 · Chapter 10

p. 369CHAP. X. Sundry Reasons to shew that Invocation of Saints, is neither necessary, pious, nor profitable, but idolatrous.

Question: HOw may it be proved that it is not necessary for the Saints remaining on earth, to pray unto the Saints now conversant with Christ in Heaven?

A. There is a two-fold necessity of Invocation: one in respect of duty, which the faithfull remaining alive are bound to perform to the Saints departed who live with Christ: the other in respect of end, for the obtaining whereof Invocation is ordained as a necessary meane. The Invocation of Saints is necessary in neither respect.

1. Not in respect of duty,Vivorum invocatio humana est, quam inhumanum sit tollere, cum qui eam tollit, naturam ipsam tollat. Defunctorum verò ratio est dispar, quorum invocatio sit religiosa, vel potius irreligiosa. Voss. Deut 12.8. 1 Cor. 4 6. Collen pag. 230. Antididag. pag. 43 Ench…rid. cap. …5. ad. 8. Vis. Chemnit. axa con. Trid. Par 3. de invocat. Sanct. pag. 302. Nullum mandatu… requiritur, quando ipsa, nos impellit necessitas. …ell. de beat. Sanct 1. l c. 20. Pigh contr. 13. Hos. confess. tom. 1. cap. 58. Tom. 2. in Tho disp. 4. sect. 1. pag. 434. Pigh. Ransh. cont. cap. 11. pag. 195. …. De Sanct. beat cap. 19. sect. Item Exo. & cap. 20. sect. Atq…e exhis In 1 Tim. 2. disp. 2. art. 7. sect. prim.Deut 12:81 Cor 4:61 Tim 2 because the Invocation of Saints is neither commanded of God, nor established by any threatning or promise, which yet were necessary, if in duty it were to be performed of the faithfull in this life. It is an unchangeable rule, that no man in Gods worship exceed the limits of his Commandements. But commandement or allowance concerning the Invocation of the dead can no where be shewed in all the Scripture. The censure of Collen saies, The Scripture no where teaches the Invocation of Saints, though notwithstanding for all that, it be to be received and believed: and in another Book, the same Divines say, The Gospel indeed hath given no peculiar Commandement touching this matter, though it may evidently enough be gathered out of it: but with such gatherings we are well enough acquainted, when the same Divines in that place, are fain to gather it from Christs words upon the Cross, Eli, Eli, lammasabacthani. Eckius, though according to his fashon, he brags there are innumerable passages of the Old and New Testament making for it: yet confesses there is nothing expressly to be found in the Scripture that Saints must be invocated: and he addes, that this Invocation of Saints ought not to be expressly delivered either in the Old, or New Testament for two Reasons. Which he shewes at large, and they plainly declare he thought there is no Commandement for it in all the Bible. Pighius plainly granteth so much: and he that shall peruse what stuffe Hosius bringeth for the proof of this point, may plainly see that he was of the same mind. Suarez the Jesuite puts the question, Whether the Saints departed before Christ, did pray for others: and answers, that in particular they could not Whence it followed, that in that time Prayers could not regularly be made to souls in that state, and that any man (in that time) directly prayed to the Saints departed, that they would help them, or pray for them, we no where read. Bellarmine agrees with him, that the Saints in the time of the Old Testament were not Invocated, because they were not yet in Heaven. Salmeron another Jesuite saies, there is nothing touching this matter to be found in any of the Epistles.

2. It is not necessary that we pray unto them, of whom we can have no p. 370certain faith or assurance,Nulla hic necessitas fingi potest, nisi aut Deus non possit omnia tribuere: aut per Christum solum non possimus exaudiri. Bellar. de Sanct beat cap. 20. Hos. confess. cap. 58. that they hear our Prayers or be acquainted with our desires. But we can have no faith or assurance, that the Saints departed do hear our Prayers. Our Adversaries could never give themselves satisfaction in the point. They have raked together a number of waies whereby they think to expound themselves: but still they are uncertain. And their waies unsufficient to stablish their own conscience, as appears by the multiplying of their Questions. Whether the souls of those that are prayed unto be present, or not. If they be present, then whether it be really, so that they be in the place, where the party praying to them is, or virtually, only by, I know not what understanding the things uttered to them in our Prayers: Or whether they have the understanding of our Prayers from others, that give them knowledge. If this way, then who they be, that give them this knowledge? Whether the Angels that be about us, and know our actions, or God? If it be God that gives them this knowledge, then how he doth it? Whether immediately by himself, or by the ministry of others? If by others, then who they be? Whether Angels that are about us: or the spirits of holy and just men, that go from hence, and tell the Saints in Heaven what our Prayers are? If immediately by himself, then how? Whether directly, and formally, so that they see in him as in a glass, by reason of the beatificiall Vision, what is in the creature, and so consequently the Prayers of the creature? If they see them in God as in a glass, then whether it be from the beginning of their blessedness, so that instantly upon their glorification, and so soon as they come into Heaven, and see God, they see all things, that we do in him; or successively, one thing after another? But if God reveale the knowledg of our Prayers to his Saints, not formally in this manner, by force and vertue of his Vision, but only accedentally, then whether it be not by immediate revelation, so farre forth as it please him, by his peculiar will, to let them see what we pray: as in this life he reveales sometime things that are secret, to his Prophets? It is incredible, and such as cannot be presented in any reasonable compass of words, how the Divines of the Church of Rome labour to shew these things; and to make every man his own opinion seem most probable and reasonable. But to no purpose: for albeit we acknowledge nothing to be impossible to God, yet it is not lawfull to believe any thing, as his will, which he hath not revealed. For we must judge of his will by the Scripture, which touching these speculations saies never a word: and being in manifest places appointed to pray in faith, how shall we pray to them, of whose hearing us we can have no faith? For these things thus taught by the School-men, relish well of mans wit and learning: but what is there in the Word of God to assure my conscience they be true.

3. This opinion of using the mediation of Angels and Saints departed, arose from the Gentiles, Philo Alexandrinus took this from Plato. Euseb. prep. Evang. lib. 12. cap. 1. cited by Hosius confess. tom. 1. cap. 58.and specially the followers of Plato, whose Doctrine it was, that the spirits of men departed, and Angels imploy themselves in carrying our Prayers to God, and therefore it is a good way to invocate them. Eusebius reports the words of Plato: Certainly the souls of the dead departed have a certain power, and are carefull about the business of men. These things are true, but the reasons containing them are long: it is the best way therefore to credit that which others have reported concerning them, the reports being so manifold and ancient. The which words of Plato, cited sometime by a Papist, as Eusebius his own, and by Hosius as approved of Eusebius, to prove the invocation of the dead, shew, not only the affinity of the opinions of the Papists, and Gentiles, touching this point; but also the foundation whereupon they both stand; the ancient tradition of their Elders.

4. In regard of men the invocation of Saints departed is not necessary: because neither the merits, nor the intervenient administration of the Saints is necessary p. 371to impetrate and obtain the good things which are asked by the Prayers of the faithfull in this life. For otherwise the mediation and administration of Christ, either is not sufficient, or cannot be obtained unless the Saints departed intercede for us: Both which are false; and which of the Saints first entred into Heaven, he needed not, nor used no former intercession of any Saint:And if it had been necessary for him that first entred into Heaven, it will follow, that no mortal man did or ever shall enter into Heaven: because where no man for this cause could be first, there none of the Saints first entring into Heaven, there no man can be second or third. Bellar lib. 1. de beatit Sanct. cap 11. Pigh. ubi supra. Espenccus in 2 Tim. dig. 17. pag. 118. Quod nimium est, sub …ac…nsare posse videtur, cujusmodi est quorundam sanctorum veneratio, & picturarum crebritas. Sadol. l…b. 4. Epist. 2. ad Eras. Consuit. pag. 154. Vicclius adnex. hom. Vicclij. Lipsia editis. a. 1538. com. pro intercess. Sanct. Utinam vulgus fidelium errore liberaretur, quo hactenus praefidere sanctorum plus fisus est, quam …ei sui. Non cognoscitur Deus inter Sanctos. Calv. antidot. advers. artic. facult theolog. Sorb. art. 15. In Aug. de civ. lib. 8. cap. 27. pag 494 Some Papists hold it more fit, safe and better to pray to God in the Name of Christ, than to direct his Prayer to the Saints. Chem. exam. Par. 3. de Invocat. Sanct. pag. 295. for there was none to make intercession for him. Since therefore it is not necessary, that the Saints living here, should invocate their Brethren the Saints ruling with Christ in Heaven, the Papists should consider again and again, if they be moved with any good desire to keep a good conscience, whether it be not better to omit that invocation, then to perform it, although it might be disputed whether it were lawfull or no, of which hereafter. That we affirm for these Reasons. First, When whatsoever is not done in faith, that is, out of conscience certainly perswaded that what is performed is acceptable to God, is sinne; and therefore without sinne that may be omitted, of which we doubt never so little, whether it be lawfull, when it is found not to be necessary, it followes that invocation is rather to be omitted, then to be performed. Secondly, When the Papists themselves confess, that there is such difference betwixt the worship of latria and dulia, that he commits idolatry, who worshippeth him with that to whom this only is due; and it is hard for ignorant people and devoted to the worship of Saints, to observe that difference alwaies without any error: it is danger, lest praying unto Saints they fall into idolatry, which reason also fighteth against invocation of Saints departed, although it be proved to be lawfull. The Papists themselves cannot deny but this invocation of Saints is much abused: let us hear the confession of some of them. Espenceus a Sorbonist: Are they well and godly brought up, which being children almost a hundred years old, that is to say, old and ancient Christians, do no less attribute to the Saints, and trust in them, than to God himself, and think God himself harder to be pleased, and intreated than they. Would God I lied, and there were no such. George Cassander: This false and pernicious opinion is too well known to have prevailed, among the vulgar, while wicked men, persevering in their naughtiness, are perswaded that only by the intercession of the Saints, whom they have chose to be their Patrones, and worship with cold and prophane ceremonies, they have pardon, and grace prepared them with God: which pernicious opinion hath been confirmed in them, as much as was possible, with lying Miracles. And there is another error, that men, not evil of themselves, have chosen certain Saints, to be their Patrones and Keepers, and put confidence in their merits and intercession, more than in the merit of Christ: so far that the only Office of Christs intercession being obscured, they have substituted in his place the Saints, and specially the Virgin his Mother. Lodovicus Vive…: There are many Christians, which most an end sinne in a good matter, when they worship Saints both men and women, no otherwise then they worship God: and I cannot see, in many, that there is any difference between the opinion they have of the Saints, and that which the Gentiles had of their Gods.

Q How may it be proved that the Invocation of Saints is neither pious nor profitable?

A. This is proved first generally and then specially, in the speciall respects according to which the Papists say, they are to be prayed unto. Generally that it is not godly, we prove thus. No action of it self, and properly can come p. 372in the name of piety or godliness, but what is prescribed of God, by whose word and institution every action is sanctified, which otherwise would be common. But it is certain, that the Invocation of Saints is not prescribed of God: therefore it cannot be called godly. Indeed an action may be called godly by metalepsis, because it is undertaken for the performing of a godly action: But that hath not place here. That it is not profitable, is demonstrated by the same Argument:Lev. 10.1. Isa. 29.13. Mat. 15 9.Lev 10:1Isa 29:13Matt 15:9 because all religious worship not prescribed of God, is unprofitable, as the Lord himself hath spoken. But the Invocation of Saints departed is religious worship, as the Papists teach. Specially we prove it according to the respects with which the Saints are clothed of the Papists when they pray unto them.

1. The Saints cannot profitably be invocated, as the givers of good things. Because the Saints are not appointed of God dispensors of good things, heavenly or earthly.De voluntate corum ex vocatione, quae illis obtigat, judicium fieri debet. Voss. De vocatione autem ex mandato & promissione invitandus. Mat. 28.19. Psal. 73.25. Psal. 18.2, 3. Gen. 28.20. …hem. in Ap. 2, 26. Bell. de Sanct. beat. lib. 1. cap. 18. Apoc. 2.26. Apoc. 3.21. 2 Pet. 1.11. Apoc. 1.6. Pertinent ea verba, tum ad gloriam & majestatem sanctorum in coelis, tum adjudiciariam potestatem sed utrinque habituri sunt sancti in Christo, communione personae non officij, procurationis seu administrationis illius. Vossi. Psal. 49.14. Quia Christus est caput ecclesiae, etiam hoc ad membra pertinet. Sancti igitur similium Christo dominabuntur, reprobis in altera vita. Moll. in Psal. 49. Apoc. 12.5. & 19.15. Psal. 2.9. Vis. Drus. Praef. in Apoc. 2.26. Chem. ubi supra. Rainold. Idol. Rom. lib. 1. cap. 6. sect. 7, 8. & lib. 1. cap. 5. sect. 22, 28. & lib. 1. cap. 2. sect. 4, 5.Matt 28:19Ps 73:25Ps 18:2Ps 18:3Gen 28:20Rev 2:26Rev 3:212 Pet 1:11Rev 1:6Ps 49:14Ps 49Rev 12:5Rev 19:15Ps 2:9 For this Office is given to Christ, to whom the Angels are subjected as servants in that administration. All power (saith Chrst) is given to me in Heaven and Earth. David saith, Whom have I in Heaven but thee? Thou art my rock, my shield, the lifter up of my head. The Papists make the Saints departed to be the Governours and Patrones of men and Countries, and to have the regiment of the faithfull committed to them. This they would prove by that of the Revelation, And he that overcometh, and keepeth my works unto the end, to him will I give power over the Nations. Again, To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. But these places by all their wresting cannot be brought to speak for them. For 1. When shall the Saints have this rule, but in the end of the world, when they shall sit on the right hand of God, as Christ doth? And therefore it is said, I will give him power to rule, and he shall rule, even then when there shall be no use of Prayer: which appeareth by that which he promiseth also, the morning starre, which is full enjoying of Christ himself. We deny not but this rule is begun after death: yet so, that it must be remembred, that it is in part entred upon in this life, according to their measure of Victory against the Kingdom of Satan, and their fellowship in the Kingdom of Christ: whereupon we are taught, that all the godly are Kings whiles they are upon earth. If then we must make our Prayers to them that are departed, because they have their fellowship in the Kingdom and Regiment of Christ, it will follow, that they having this fellowship in this life are to be prayed unto and worshiped in this life. 2. Let it be observed, over whom this rule here spoken of, is given; namely, not to one faithfull man over another, but to the faithfull over the wicked, whom the faithfull shall break with a rod of iron: so that if there be any warrant for Prayer unto the departed Saints, it is for the Infidels, not for the faithfull. And their reward for their Prayer is no other, but to have their heads broken with a barr of iron: a reward very meet for such as will enlarge their marriage Bed (which they ought to keep undefiled to our Saviour Christ alone) unto every Saint. 3 Let it be noted how farre this rule stretcheth, even to all the Coasts of the Earth, wheresoever are any wicked ones, not to the Regiment of one Country or Province alone: which not only overthrowes the partition of Countries to severall Saints, (as every Nation in popery hath made choice of their Countrey-God and Patron) but also changeth the nature of Saints, into the nature of the most High, as those that hear in all places. 4. Seeing this is a promise made to every one of Gods Saints, who are many hundred thousands, by this reason every one of them should have a Regiment in the Church of God, which were infinite. Lastly, Christ promiseth p. 373that they shall rule with a rod of iron, as himself hath received:The blessed Saints do not partake with Christ, as his Ministers, Vice-gerents, or Coadjutors in the actuall rule and government of this inferiour world, but they only partake with him in his government as friends of the Bridegroom by rejoycing, consen…ing, reaping increase of glory by his actuall government. Mat. 19.28. & 25.34. Rom. 8.17. Eph. 2.6. 1 Cor. 6.3. 2 Tim. 2.12. Eph. 2.6. Apoc. 3.21. Apoc. 14.13. See Jun. ani. in Bell. cont. 7. lib. 1. cap. 13. not. 64, 65. Mat. 19.28. Luk. 22.30. 1 Cor. 6.3. Coster. Ench. cap. 22. paragr. Quando Bellar. lib. 1. cap. 18. Mat. 24 47. Luk. 12.45. Luk 22.29, 30. Anselme interprets it of eternall reward: Euthynius, Of great honour. Theophylact, Perfectionem assequetur, Regnum inquam caelorum. Conregnabit cum Christo. Eman. Sa. in Mat. 24. in edit. pr. Sed. in Moguntania an. 1610. sunt omissa. Maldonat. in Mat. 25. Ubi hoc interpretatur. Luk 19.17. Hilar. in Mat. 25 vers. 31. Stella in Luk. 12. cont. not. an. 73. Luk. 16.9. Rhem. annot. in Luk. 16.9.Matt 19:28Matt 25:34Rom 8:17Eph 2:61 Cor 6:32 Tim 2:12Rev 3:21Rev 14:13Luke 22:30Matt 24:47Luke 12:45Luke 22:29Matt 24Matt 25Luke 19:17Matt 25:31Luke 12Luke 16:9 will they inferre hereupon, that the Saints have the like Kingdom, and power and glory with Christ? this were very absurd to grant, and against Christ plasphemous. The power then that our Saviour promiseth to give to every Christian that overcometh, is the participation of his Kingly Inheritance: First, Spiritually to overcome the world by faith in this life, and after this life to be set in full possession of his Royal Inheritance: not commission to one Saint, to governe in one Countrey, and to another to rule over another Kingdom. I will give him power to rule over Nations; that is, I will make him King in my communion, and fellow Heir with me. The sovereign power of Christ is not actually given to the creature, but the creature being in Christ, hath the fruit and benefit of this power in his salvation. By this power the faithfull are inabled in their own person to overcome all the enemies of their salvation: and by the same power Christ makes all his servants (being his members) partakers of his glory in Heaven, whereas the whole world besides is condemned in Hell. Touching the other place, when it is said, Him that overcometh will I make to sit with me in my Throne: By the word sitting (as Lyra noteth) may well be understood resting from labours, which the godly must undergo in this life to obtan Victory, and it is opposed to the word overcometh. But if any man will contend that the Kingly power of the Saints is signified in these words of Christ, it must be understood either of judiciary power, or of the glory and majesty of the Saints in Heaven, for that which here they are afflicted of others, and have conflicted with ignominy and disgrace. If its judiciary power, that is proper to Christ, and synecdochicially in Christ is spoken of the Saints. The Saints shall judge the world, not in giving sentence upon them; but as witnesses and approvers of Christ his sentence. And seeing the Scripture saith nothing of the judiciary power of the Saints, but what our Saviour and Paul pronounce, which hath respect to the last Judgment, this must be referred to that day, if it be so understood. If we understand it of glory, equality of honour cannot be meant, for that is impossible for any creature to receive: But such a participation of glory, as shall suffice for perfect happiness. For Christ as he is Mediatour, is inferiour to his Father, and in that regard is not advanced to equall glory with his Father, though he sit with him. So the members of Christ, being inferiour unto him, may sit with him in his Throne, though their glory be unequall. Christ ruleth in the Church by himself, in his members, in the world, by his Office and the procuration of his Office: the Church ruleth, the members of the Church rule in Christ by communication of person, not by communication of Office, Administration and Operation. Further, they object that of our Saviour, Verily I say unto you, that he shall make him ruler over all his goods. Our Saviour there speaks after the manner of men, who trust them with the administration of more and greater business whom they have proved to be faithfull in lesser. He shall make him ruler, that is, every godly man in common, and each particular Christian in Christ by common domination: for they are called common Lords equivocally in that one Lord univocally so called, Jesus Christ, our Head and Saviour. The goods, are of Inheritance; the Heirs are those who are called good Servants: the goods are one thing, the Good another, whose the goods are, and upon whose Family God bestoweth his goods. Moreover, they urge that of our Saviour. Make you friends of the unrighteous Mammon, that when ye need, they may receive you into everlasting habitations. See, the Saints may receive their friends and benefactors into their eternall Mansions. The Prayers of the poor are indeed procured by giving Almes, if they be thankfull p. 374persons upon whom it is bestowed, but no patronage in Heaven. The Prophet David, no doubt, was a good Almes-man, yet he acknowledgeth no Patrones in Heaven,Psal. 73.25. The poor are said to receive their benefactors into Heaven, because they are the object of charity and beneficency, for which Christ receiveth mercifull persons into Heaven. Maldonat. in Luk. 16.9. Jansen. har. cap. 95. Mat. 22.30. Luk. 20.36. Quod de nostri atque Angelorum similitudine dicitur post hanc vitam, id virtutum, non officij ratione intelligi debet. Nosse autem quae singulatim homines aut patiantur, aut agant, non perti net ad officium beatarum animarum, quae a laboribus suis requiescunt, inqu… solo Deo laudando occupantur. Maldonat. in Mat 22.30. Jansen. bar. cap. 117.Ps 73:25Luke 16:9Matt 22:30Luke 20:36 but God the Lord. Neither doth the Text say, the poor shall become Patrones, but they may receive you into the everlasting Tabernacles; which is to be understood parabolically. Your Almes shall be a testimony of your charity and liberality, which shall be everlastingly rewarded proceeding from true and lively faith. Neither is it possible to gather a conclusion out of this place in due form of syllogisme, that the Saints departed may receive their friends and benefactors into their heavenly Mansions, otherwise then by their testimony, if in the Judgment of God, they shall be found faithfull. Finally, Almes given to an hypocrite, in the Name of Christ, of true faith and charity, is acceptable to God, as given to a holy person, and shall be as well rewarded: Seeing God hath not made us Judges of mens sincerity, who have need, but commanded us to shew neighbourhood to all that be in necessity, especially to those that be of the houshould of God, as farre as we can discern them. Lastly, It is objected, that the Angels are appointed to be our Keepers. But the Saints departed are equall to the Angels. First, If it be granted that they are equall in glory, it followeth not that they have the same commission, or be appointed to the same work They want that Commandement of God and ordinary Vocation that the Angels have to minister unto us. For of them it is written, not of the Saints, Are they not all ministring Spirits sent forth for the good of them that believe? Secondly, In the places cited to prove the equality of Angels and Saints departed, not their present state, as they be severed from their bodies, but their future condition, what they shall be after the resurrection, when being conjoyned with their bodies they shall not for all that be joyned in marriage, is described: for without this consideration of resuming their bodies, our Saviour Christs answer to the Sadducees cleaveth not together. Lastly, Our Christs will was not to declare, that the estate of the Angels and godly men shall be in every point and absolutely equall: but as to that and such like points as were in question. We conclude therefore that the Saints departed are neither dispensers of good things, not the deputed servants of Christ to be imployed in this administration. But if the Saints did give to Christ by the Commandement of God, their subordinate labour, as the Angels do, yet should they not be prayed unto; For to this, full power of dispensing is required, which may distribute at pleasure; But the Angels do perform or exhibite to Christ only ministeriall or instrumentall labour: for which it is not lawfull to invocate them as the givers of good things. But the Saints cannot ministerially and instrumentally perform service to Christ in this kind like the Angels, unless we shall say, that they ascend or defend as the Angels do. When therefore they have neither authority nor power to give good things, it followes that they cannot be invocated as the givers of good things, either godly or profitably. The Scripture teacheth us, that the Heavens must contain the humanity of Christ, untill his coming to Judgment, that the Saints are at rest under the Altar, Act. 3.21. Apoc. 14.13. & 6 9. Dec. par. 2. cap. 13. q. 2. cap. 29. Rhem. annot. in Mat. 17.3. & Mar. 9.1.Acts 3:21Rev 14:13Rev 6:9Matt 17:3Mark 9:1in the peace of Christ, there expecting and waiting the coming of Christ to Judgment. The Jesuits teach, that the Saints departed may in person be present at the affairs of the living: because Moses and Elias personally appeared, and were present with Christ. The Angels both for the generall government under God, and for the speciall service they are to give to the Elect of God, have been and shall be alwaies conversant amongst men: but the Saints having received no such charge, cannot be so thought: unless the like causes and effects of appearance be alleged which be here. Cause there is not: our Saviour Christs both Person and Office being sufficiently witnessed. Effects also there be not: for neither are the Saints seen or heard speaking as they were. Therefore untill speciall causes be proved, the general rule must stand,2 Sam. 12.23.2 Sam 12:23 that we shall go to them that are dead, but they shall not come to p. 375us. This appearance of Moses and Elias was extraordinary, as was the passing of the Children of Israel through the red Sea, and the appearing of Christ to the Apostle Paul. But the Saints are not fettered, that they might be kept in prison against the Day of Judgment, as Hierome sheweth against Vigilantius. Bell de beat. Sanct lib. 1. cap. 18. Rhem. annot. in ap. 6.9.See what opinion these men have of Heaven, making a prison of it! By this Doctrine it must needs follow, that when the Children of God in the latter Day shall be put in full possession of the whole Inheritance of the Kingdom of Heaven, there to remain for evermore; that they shall be in Heaven but as in a prison, and that they are there as it were in fetters and irons, because they may not come down into the earth. And why may it not as well be said, that the Saints in Heaven are therefore in prison, because they cannot go down to Hell? seeing all hinderance that staieth them from any place, where, not they desire, but the Jesuites would have them, is a prison? Yet our Saviour saith, that there is such an infinite gulf between those in Heaven and them in Hell,Luk. 16.26.Luke 16:26 that the one cannot come unto the other. And if they like this, why should they not in a mislike of Heaven, fall in love, as long ago with the waies which lead to Hell, so now with Hell it self also. As for Vigilantius, he said,Apud Hierom. advers. Vigil. cap. 2. That the souls of the Apostles and Martyrs, were setled either in Abrahams bosome, or in a place of rest, or under the Altar of God: whence Hierome would inferre, that he held the Martyrs to be fettered in a place or prison till the Day of Judgment,De eccles. triumph. lib. 1. cap. 1. and not to be with the Lord, with the Lamb: And Bellarmine gathers thence that Vigilantius affirmeth, That the Saints are not yet blessed. Both collections perverse enough. What can be more injurious, then to inferre, that he taught, the Martyrs were not in Heaven,Luk. 16.22. Mat. 8.11. 2 Cor. 5.8. Apoc. 6.11. Apoc. 7.9.Luke 16:22Matt 8:112 Cor 5:8Rev 6:11Rev 7:9 because he had written that they were in Abrahams bosome, in a place of rest? From which the contrary may be concluded, because the bosome of Abraham is in Heaven, where they that be, be with Christ; and to them that rest under the Altar, white stoles are given, with which they stood clothed before the Throne, and in the sight of the Lamb. But let us see, what Hierome doth answer. First, Wilt thou prescribe Lawes to God? No verily, but Gods Law prescribeth a place of rest unto the souls of the departed, and not I, might Vigilantius answer. Secondly, Doest thou fetter the Apostles? How unworthy is this question of Hieromes Learning? as though the Apostles were fettered, when they be limited by God to a place of rest, or could be thought to be kept in prison, when they are said to remain in Heaven. And Bellarmines inference is most unjust,Apud Hier. advers. Vigil. cap. 2. Apoc. 14.4.Rev 14:4 when Vigilantius in the same place calleth the Martyrs not only blessed, but most blessed. But Vigilantius denyed that the Saints could be every where present: whence Hierome gathereth that he denyed they were with the Lamb, for of them it is written, They follow the Lamb wheresoever he goeth; and the Lamb is every where. That which is said of them that follow the Lamb, is not necessary to be understood of the souls in Heaven, but of them that imitate him on the earth: at least it must be understood of all the Elect, whereof many are in the Church upon earth.Mat. 8.19. Joh. 8.4, 27. Joh. 13.36. & 21.29. De sanct. Virg. cap. 27. 1 …et. 2.21. Joh. 1.3. Mat. …8.6. Act ….11. Aug. epist. 57. ad Dard. Jer 2.24 Psal. 139 8. Luk. 1….26.Matt 8:19John 8:4John 8:27John 13:36John 21:29John 1:3Matt 8:6Jer 2:24Ps 139:8Luke 1:26 The godly are described to have followed the Lamb in holiness of life, whithersoever he should go: To have followed him, not as the Scribe falsly promised that he would follow him so, but as sheepe are wont to follow their Shepherd, whose voice they hear, and obey him, leading even to death: To have followed him, as Augustine explains it. What is it to follow him, but to imitate? because Christ hath suffered for us, leaving us an example that we might follow his steps: Finally, to have followed him, (which Augustine addeth) not as he is the Sonne of God, by whom all things are made: but as the Son of man, who hath left us an example which we ought to imitate. And the Lamb is every where in the majesty of glory, not as the Son of man, but as the Sonne of God: Therefore he is there also, whether the Saints received into Heaven cannot come. So that this Text which is alleged for the presence of the Saints departed, at their Tombes or other places, if it p. 376be understood of their following Christ in glory, it so crusheth this opinion of the out-courses of the Saints into the earth, as nothing can do more. For seeing the Heavens must contain our Saviour Christ untill the day of restoring all things;Act. 3.2…. Many of the Fathers deny that the souls of the dead do appear to the living at any time. Maldon. in Luk. 16.27, 28.Acts 3:2Luke 16:27Luke 16:28 it must needs follow, that the Saints (to enjoy a perpetuall presence of our Saviour Christ) must not pass the pale of the Heavens, which may well hold them, seeing (according to his humanity) they hold the Sonne of God. Besides, this absurdity followeth of it, that if the soules of the Saints be present at their Sepulchres, because they follow the Lamb, the Lamb also Christ in his humanity, is present at the Sepulchres of the Martyrs. Finally, they borrow a reason from the celerity or agility of Devils, to prove that the souls of Martyrs, pass to and fro in the world, as the Devils do: which is very insufficient. For the Devils, not only by property of their nature, but also by Gods sufferance, have such passage in the world, but the Saints, by God are assigned to rest, in the place of heavenly joy, untill the Day of Judgment.

2. They cannot godly and profitably be invocated, as they who by their merits do obtain audience of God:Psal. 16.2.Ps 16:2 because the Saints could merit nothing neither for themselves nor others. For they had need to say with David, My goodness extendeth not to thee. Luk. 17.10. Psal. 32 6. Psal. 143 2.Luke 17:10Ps 32:6Ps 143:2And when they have done all, to profess not only in humility but in truth, that they are unprofitable servants; and also to pray God for remission of sinnes unfeignedly, that he would not enter into Judgment with his servants. Our Adversaries themselves confess that there is no proportion between the good works of the Saints, and the recompense of reward. Therefore it cannot godlily be alleged, which is falsly attributed to the Saints, nor profitably be bestowed upon others, which was not sufficient for the Saints themselves.

3. They cannot holily and profitably be invocated, that they as our friends would joyn their Prayers with ours,Isa. 63.16. 1 Reg 8.36. 2 Reg. 22.20. Gregor. Dial. 4. cap. 33. S…terlinear. gloss. in Isa. 63 Hugo de Sanct. vict. erudit. Theolog. de Sacram fid. lib. 2. part. 16. cap. 11. Bell. de sanct. beat. lib. 1. cap. 20. sect. Ad sec. Vident sancti essentiam non scientia ejus Jun. Thes. theol. 42. sect. 10. Mat. 24.36. Mar. 13.32. Mat. 18.10. Occam. dist. 1. par. 2. cap. 3. Magist. lib. 2. dist. 11. See D. Feild. of the Ch. lib. 3. cap. 20. Durand. in Sent. lib. 4. dist. 45. q. 4. Bell. de san. beat. lib. 1. cap. 20. sect. Atque ex hic.Isa 63:161 Kgs 8:362 Kgs 22:20Isa 63Matt 24:36Mark 13:32Matt 18:10 or by their Prayers make intercession unto God for us: because the Saints in Heaven are ignorant of our severall necessities, and the Prayers of the faithfull living on earth. What they bring of the Glass of the Trinity, wherein the Saints behold our Prayers, and what pertaineth to them, is a most fond device, which hath no ground at all in holy Scriptures. For God being simple and unchangeable, certainly he must be a most simple clear Glass, ever the same. Which if he be, why do they not see all things alwaies? Why not unchangeably, as well as those that pertain unto them? But that they should see all things in him is most false, and repugnant to the Scriptures, For of that day and hour (saith Christ, speaking of the Day of Judgment) knoweth no man, no not the Angels, which nevertheless do behold the face of the Father which is in Heaven. Again, admit it were so, as they feign it to be, then this their Glass hath a naturall or a voluntary representation: not naturall, for then the Saints should see all things at once, past, present or to come: not voluntary, for then so much only is seen of the Saints, as God will have to be known: But what assurance can we have, that God will shew unto them our Petitions. Moreover, the Papists do not after this manner call upon Saints: for by this reckoning they should thus say; Cause O God, that this or that Saint may know those things, which I require of him; and that he may be with me, and grant me that which I desire. But they deal far o…herwise; O holy Peter (say they) O holy Paul, pray for me, bring this or that thing to pass for me. What they speak of Divine revelation is of no less uncertainty: for where hath the Lord acquainted us with his pleasure in this point? When did he make promise to reveale the Prayers of the faithfull living, to the Saints departed**The manifold wisdom of God, is revealed to the Angels by the Church, (1 Pet. 1.12. Eph. 3.10.) not by Vision of Divine essence.1 Pet 1:12Eph 3:10? And if he have not made such a promise, what ground can we have to believe it? In matters of this nature is it not p. 377gross presumption to determine any thing upon our own heads? God did reveal some things to his servants the Prophets at his pleasure, when he knew it to be necessary: but thence it doth not follow that he will reveal our Prayers to the Saints departed. Necessity that they should be made known unto them, there is not any: for God never commanded us to pray unto them, never promised to enform them of our desires. Again, What a ridiculous, preposterous, superfluous order is this, that first we pray to the Saints departed, then God revealeth to them our Petitions, and then they sollicit God in our behalf, from whom they know our Prayers. Our Saviour Christ, who best knew the mind of our heavenly Father, hath enformed us of another order:Joh. 16.26, 27.John 16:26John 16:27 Whatsoever ye ask the Father in my Name, he will give it. At that day ye shall ask in my Name: and I say not unto you, that I will pray the Father for you. For the Father himself loveth you. That the dead should understand our Prayers by the explication of Angels, or report of the souls lately departed, is disliked by the Jesuites themselves, and of the same vanity with the rest; for the Scripture speaks not one word of any such notice, without which it is religion to us in matters of this moment to receive any thing as true, or to undertake any thing to be done as godly and profitable. And the Angels themselves know not the secrets of the heart. (But of this more hereafter.) The Jesuite answers two things.Bell. de Sanct. beatit. lib. 1. cap. 20. First, That we may pray unto the Saints departed, though they hear not our supplications: for some other may supply their Office; as he doth not in vain make supplication to the King, who knoweth that the King will not read his supplication, but some other in the Court, and that nevertheless he shall obtain his Petition, as if the King had read the supplication This is a device, which shall be proved in the great year of Plato. The reason of the simile following is altogether unlike. Doth not God and Christ our King, the searcher of the heart, read our supplications?Heb. 4.13. Mat. 6.28.Heb 4:13Matt 6:28 in whose sight there is no creature which is not manifest, and who knoweth what things we stand in need of before we ask of him. Is this a matter of order, that he who knoweth not, should be called upon, and another should perform his Office, and supply his room in hearing, praying, intreating and granting his desire? Who seeth not what a miserable excuse this is? If the Saints be ready to preferre our suits when they be not particularly called upon, but some of their fellows who do not hear, will they not do it much more when we pray unto the Father in the Name of Christ? We desire to be certified from the Jesuite, how he can prove that any of the Saints departed do know our thoughts, or hear our Prayers?Gregor. Arin. minens. lib. 2. dist. 9, 10. q 1. Ex. 2 Par. See D. Feilà of the Ch. lib. 3. cap. 20. Aug. de cura pro mortuis ger. cap. 15. Dec. 2. par. cap. 13 q. 2. sect. Fatendum. Or how we might be assured in conscience, that if one hear not, another may, who will present our Prayers before God, and procure them acceptance? His second answer is, That it is certain they hear our Prayers, though the manner be uncertain: because they be our Patrones and take care of us. But it is most certain they do not know our thoughts, they be not our Patrones, nor do they take care of us in particular, but only of the Church in common, as hath been proved already. How should we think, that the Saints departed, being absent from us, should hear at once the Prayers of the faithfull in all parts of the world, when the Scripture doth teach us no such matter? They may pray for the Church in general, but they hear not our sighes, they see not the wants wherewith we are oppressed in particular, they know not our hearts.Rom 15 30. Eph 6.18, 19. 1 Thes 5.25. 2 Thes. 3.1. Heb. 13.18. Jam. 5.16.Rom 15:30Eph 6:18Eph 6:191 Thess 5:252 Thess 3:1Heb 13:18Jas 5:16 Wherefore the Apostle Paul desireth the Prayers of the Romanes, Ephesians, Colossians, Thessalonians, and Hebrws unto God for him: but he never prayeth that Mary would make intercession for him. James admonisheth the faithfull Jews, that they would pray one for another; that they should crave the aid or Prayers of Mary, he never warneth them. And surely we are rather to desire, that we might be holpen with the Prayers of the faithfull living, than of the dead, or the Apostles offended in their Epistles.

p. 378Q. How may it be proved that Invocation of Saints departed is Idolatrous?

A. 1. To whom we pray, in them we believe. But it is idolatry to believe in the Saints departed.Rom. 10.14.Rom 10:14 For the Scripture teacheth that confidence is a Divine worship, which cannot be given to any creature. This is acknowledged by the Papists themselves,Jer. 17.7. Eucherius lug. de Symbol. Ruffin. in Symb. Aug. ser. 131. de Tempor. Catechism. Rom. part. 1. cap. 10. q. 19. Concil. Nic. 2 Act. 2. Apertis verbis testamur nos duntaxat in unum Deum verum, lairiam hoc est, cultum & fidem referre & reponere. Fox. act & Mon. examin. of Tho. Hawkes. Martyr. pag. 1442. Bellar. de Christ. lib. 1. cap. 5. sect. 2. Rhem annot. in Rom. 10.14. Bell. de San. beat. lib. 1. cap. 20. Hosius confess. cap. 58. As if we should say, whom we worship with Latria as God, he is the true God: he shou…d be derided: so is this of Bellarmine, because there is no religious invocation, but of God. Jam. 1.6.Jer 17:7Acts 2Rom 10:14Jas 1:6 who teach that we believe the Church, but not in the Church; that God the Creatour might be distinguished from things created. Tharasius President of the second Councell of Nice saith thus, We do plainly testifie, that we repose and referre our faith and trust only unto God. Bonner, a great Patron of Popery in his time, and a bitter persecutor of the Saints, saith thus; To trust to any (Saint departed) we bid you not, but to call upon them and pray to them, we bid you. And by this Argument Bellarmine proves that Christ is God, because the Scripture saith, Blessed are they that trust in him, and we are taught every where to put confidence in the true God alone. All this notwithstanding, the Jesuites tell us, that it is lawfull to trust in the Saints; But how should we give credit to them, when they dissent not only from the Scriptures, but from themselves, pulling down what they had built before? Bellarmine seeks another device to delude this Argument; Unto whom we pray as God [saith he] in them we must believe. But we pray not to the Saints departed, as unto God. This poor shift is evidently confuted by his fellows, who confess that we must believe in the Saints as we pray unto them, and so make that sentence of the Apostle general; And good reason, for invocation is from faith as the effect from the cause: and therefore we cannot religiously pray unto them, in whom we do not believe. Again, if one who is absent from us, and who by nature cannot be present at our matters or know our affairs, be called upon as present, he is invocated as God. But of this more in the third Reason.

Rom. 10.14. Jer. 10.25. Joel 2.32. Act. 9.14. 1 Cor. 1.2. Rom. 8.26. 1 Sam. 1.15. Psal. 25.1. Psal. 62.8. & 91.14. & 10.17. Mat. 6.4. 1 King. 8.39. Psal. 50.15. Joh. 14.14. & 16.26. Joel 2.32.Rom 10:14Jer 10:25Joel 2:32Acts 9:141 Cor 1:2Rom 8:261 Sam 1:15Ps 25:1Ps 62:8Ps 91:14Ps 10:17Matt 6:41 Kgs 8:39Ps 50:15John 14:14John 16:262. Invocation is a religious action, and proper service of God; such a principall part of his service, that it is usually put for the whole, distinguished by a Greek and Hebrew Name, never applied in Scripture to any creature: the life and force of it, is, the inward cry, and secret request of the heart, which no creature immediately discernes, but God alone. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me. As God only doth deliver out of trouble, and is to be glorified for our deliverance: so is he only in Jesus Christ to be invocated in the time of trouble. The Precepts, Promises and Threatings in Scripture concerning Prayer, do all shew that invocation is a Divine worship proper to the Lord in Jesus Christ. It is the express Commandement of God, that we should call upon him alone in the Name of Jesus Christ our only Mediatour: and also there is a manifest Promise, that praying after that manner, we shall alwaies be heard of God, our most bountifull Father. We shall never find in the Old or New Testament, that any Saint or faithfull man, did ever pray unto any other, save the Lord alone, and that in the mediation of Jesus Christ: but the examples of them that have called upon the Lord, and been heard in mercy, are almost infinite.

3. All religious worship and act supernaturall, is either Divine by certain institution and revelation, or idolatrous and Diabolicall. But the invocation of Saints departed is Divine worship, not instituted of God. For worship proceeding out of the apprehension of that excellency of that is worshipped, is of two sorts or kinds: for either it is limited to certain times, places, and things, when, where, and wherein, the excellency of that we worship, presents it self p. 379unto us, and requireth our acknowledgment of it; as is the worship of Kings, Princes, Prelates and Prophets in their Kingdoms, Courts, Churches, and Schooles, ruling, guiding, teaching and instructing; or else it is spiritual, which in all places, at all times, and in all things causeth him that worshipeth to bow himself before that, he worshipeth, and of whom he craveth aid; thereby to testifie his acknowledgment of the excellency of it, which he findeth in every place, time and thing, to present it self unto him. Humane invocation is when one present doth crave the aid of one present or as present, by means agreeable to nature: as when we desire the Saints present with us to pray for us, or by Messenger and Letter acquaint them absent with our infirmities. Religious invocation is that which is limited by no circumstances of time, place or thing, because that which is called upon, is presupposed to hear in all places, to understand our sighes, to be acquainted with our wants, to be willing and able to succour us in all necessities. And in this sort the Romanists invocate the Saints in Heaven: for they suppose, that they know all things that concern us, that they watch over us with a carefull and vigilant eye, that they carry us in their ha…ds, and by their mediation procure our good from God the Fountain of all good; and therefore they worship them with spiritual worship. But this religious worship is no where instituted of God by Precept or Promise. Nay,Rom. 1.25. Praeter creatotorem ut. 1 Cor. 3.11. G…l. 1.9. Origu cont. Cels lib. 7. Col. 2.18. Hieron. ad Vigilant. Ep. 2. Theodoret. in Epist. ad Coloss. Epiphan. contra collyrid.Rom 1:251 Cor 3:11Col 2:18 the worshiping of Angels is expresly condemned in the Word of Truth, and sundry Testimonies of Antiquity consenting with it. The popish distinction of Latria and Dulia, doth not answer these Authorities and Testimonies of Antiquity: for those erring miscreants mentioned by Paul, the Councell of Laodicea, Theodoret, Epiphanius and others, did not think the Angels to be God, or equall to the most High, neither did they worship them in such sort, as to ascribe infinite greatness unto them, which the Papists mean by their Latria: but they gave spiritual worship and adoration unto them, in an inferiour and lower degree, such as the Papists call Dulia: because they thought them to mediate between God and mortal men in very high and excellent sort. Either then the Fathers condemned these without cause for worshiping creatures, or they meant to restrain more then that adoration, which ascribeth infinite greatness to him that is adored; which undoubtedly they did, ever the least and lowest degree of spiritual worship, or worship in spirit and truth.Bellar. de beat. Sanct. lib. 1. cap. 20. Rhem. in Col. 2.18. An. 60. n. 20. Theodorets words are plain, that Hereticks, not Catholikes, as Bellarmine would pervert his words, had Oratories dedicated to S^t Michael. Bell. ubi supra. Rhem. ibid. But Symon. Magnus taught no such Doctrine. Baron tom. 1. ad an. 60. par. 17.Col 2:18 Bellarmine and divers others labour to give a favourable construction of Theodorets words, and to salve the matter: but they are so plain and direct, that Baronius takes him up for them in this sort: You may see (for it must necessarily be spoken) Theodoret by his leave, hath nothing happily attained the sense of Pauls words, when in his Commentaries upon this Epistle he saies, these things were written by Paul, because Hereticks then came in, who boasted that Angels should be worshiped For who these Hereticks were, let him say himself; and being once fallen into an errour, he stumbled presently upon a worse, that he saies the Canon of the Laodicean Councell is to be understood of such Hereticks, as taught the worship of Angels, and erected an Oratory to Michael the Archangel: too inconsiderately attributing that to Hereticks, which of ancient time was done by Catholikes. But they seek to shift off this, Argument, saying, The Apostle noteth the wicked Doctrine of Symon Magus, who taught Angels to be our Mediatours, and not Christ Which answer is insufficient and too much restrained; First, For that both the Doctors who taught this errour, and the Scholars who were warned not to learn it, were all covered with the name and calling of Christians, and were either of the Church, or in some account members of the Church of Christ. Now that it standeth with the cunning and method of the Devill, at the first brunt to set upon the Churches of Christ, with this point of worshiping Angels with abandoning of Christ, will hardly be admitted of such as have been acquainted with his sleight, who p. 380first useth to thrust in his tayl, that after he may draw in his head, and whole body. Secondly, For that the Apostle sheweth, that this errour was bred by a shew and pretence of humility, or of their own unworthiness, which is the very cloak of our Adversaries to hide their Idolatry. In going therefore from the mediation and invocation of Christ, to the worship of Angels under pretence of humility, they must necessarily leave our Saviour Christ in an higher and more glorious estate than the Angels. Whereunto belongeth, that this errour of Angel-worship is taught of mans wisdom or fleshly understanding, which is to prepare way to the Sonne by the servants, that after by the Sonne they may have a more commodious access to the Father. And this was the very opinion of Plato, who made two kinds of Mediatours between God and man, one of Angels, another of souls departed. And again, that the souls departed have care of mans affairs upon earth: which false-named Philosophy and vain deceit, how fully it jumpeth with the popish errour of mediation, each man may well perceive. The difference only is, that Plato having no knowledge of Christ, could not speak of a third kind of Mediatour between God and men, as they do. Thirdly, The Reason which he draweth from the effects, confirmeth this: For therefore he would not have us go to Angels, but to Christ alone, because the fulness of the Godhead dwelling in him, they should look for their accomplishment and full perfection in him; thereby insinuating, that the Adversaries granted, that we have part in Christ, although not all: the beginning, albeit not the ending. And if the Angels had been appointed Mediatours, with an utter contempt of Christ, he would not have shewed what we have, or come unto by Christs mediation: but it behoved him rather to have proved, that Christ is a Mediatour, which he taketh for granted: disputing this only, whether he were sufficient for all assaies, without the Angels or no. Against this, that which they alledge, that these men hold not the head, is of no value: for by these words he doth not note their errour which professedly they held, but what at unawares followed of that which they held.Gal. 5.4.Gal 5:4 Even as he telleth the Galathians, that they were fallen from Christ, if they sought to be justified by Circumcision, howsoever they thought that they might hold both Christ and Circumcision too: for when Christ hath the Dignity of being the Head of the Church, in that he is the only Mediatour betwixt God and us: whosoever casteth him from this Title of the only Mediatour, with the same cast throweth him down from his most high estate of being the Head of the Church: seeing it is the Vertue and Office of the Head, immediately to send from it, whatsoever belongeth to the sense and motion of the whole body. Further, how small warmth their cause gaineth by this rag of distinction, that Angels may be worshiped, so that Christ be not shut forth from being the chief Mediatour, it may appear by the Story of John, Apoc. 19.10. & 22.9. Catech. Trid. par. 3. q. 4. Baron. tom. 1. A…nul. ad an. 60. Bell. de beat. lib. 1. cap. 20.Rev 19:10Rev 22:9who is reproved for worshiping the Angel, albeit it was farre from his meaning to shut out our Saviour Christ from his Office of Mediation. To that part of the Argument, that there is no Commandement nor Promise to establish the invocation of Saints, Bellarmine replieth, that no Commandement is required, when necessity it self doth enforce us: that no promise is wanting, when innumerable signes and wonders done at the invocation of Saints do sufficiently testifie, that God heareth them who pray to the Angels or Saints departed. But what necessity doth enforce the invocation of Saints departed this life? The Papists say it may be done conveniently, profitably, not that it must be done of necessity. Necessity enforceth us to call upon God in the Name of Christ, who knoweth, willeth, is able, doth promise to help, and will make it good: but the Saints in p. 381Heaven, who neither hear, nor know, nor are able to help, no necessity constraineth to go unto them. As for the signes, which are said to be done at the invocation of Saints, they are false or deceitfull, or falsly related, or falsly attributed; or if true, at least extraordinarily wrought of God for speciall causes. And what doth this make to prove the ordinary invocation of Saints usuall amongst the Papists? Certain it is, that Miracles had an end in the Church, before the custome of praying to Saints, as it is now used in the Church of Rome, was ever heard of. Again, Miracles are no sure notes of the truth of Religion, nor certain marks to know the Church by, unless they be strengthened by some other means: not for that a Miracle known to be so, is insufficient to testify of the truth of God, but because it is not possible infalliby to know, that the things which seem unto us to be Miracles, be so indeed; unless being assured of the truth of that, for confirmation whereof they are wrought, we thereby be perswaded that they are of God. For seeing Moses hath forewarned, that God would suffer seducers to work wonders for the tryal of his peoples faith: who besides him that gave them this liberty, could set them bounds, beyond which they should not pass? Who could precisely define the compass of that Circle, within which only Satan could exercise the power he had by that premission? Be it granted that Beelzebub himself with the help of all his subjects, can effect nothing exceeding the natural passive capacity of things created: he must be as well seen in the secrets of nature, as these subtile spirits are, that can precisely define in all particulars, what may be done by force of nature, what not. Our Saviour hath taught thus much at least,See Jacksons 3. Book of the Creed. s…ct. 3. cap. 10. & 11. par. 4, 5. Mar. 13.21, 22 Tom. 2. opus. tract. 1. de concept Virg. cap. 5. de distinct. verarum & falsarum visionum. Tom. 2. de opusc. tract 1. de concep. Virg. cap. 1.Mark 13:21Mark 13:22 Such signes and wonders might be wrought by seducers, that such as would gaze on them, and trust their own skill in discerning their tricks, should hardly escape their snares. Let us briefly see what the popish Doctors teach concerning this point. Cajetan writing to Pope Leo about the controversie of Maries conception, wisheth him not to suffer his judgment to be swaied, by shew of Miracles, and giveth many good reasons of the uncertainty, of finding out the truth by that means. Gerson noteth, that in this old age of the world, in this last hour, and time so near Antichrist his revelation, it is not to be marvelled at, if the world like a doating old man, be abused by many illusions, and fantasies most like to dreames. Yea, the Cardinall before mentioned proceedeth so farre, that he pronounceth, it cannot be certainly known, that those Miracles are true Miracles, which the Church admitteth, and approveth, in the canonizing of Saints, seeing the truth of them dependeth on mens report, that may deceive, and be deceived. But the Jesuite at last hath found Commandement, Promise and Example of Saint-invocation in the last of Job: Job 42.8.Job 42:8My servant Job shall pray for you, for him will I accept. In the Old Testament [as he confesseth before] it was not lawfull to invocate the dead, because they knew not our wants, understood not our Prayers: By what art then can he bring it about, that it was both commanded of God, and practised of the faithfull that lived before the ascension of Christ into Heaven? How shall it appear that Job was departed this life? the contrary is most clear. How will he be able to prove, that it is all one to invocate the Saints absent in Heaven, and to request them being present with us on earth to pray for us? But saith he, they are alive and present in respect of hearing our Prayers. They live with God, as Christ teacheth, but they cannot hear our Prayers, either by nature, or ordinarily by ordinary vocation. But what God doth extraordinarily, he knoweth. That the Angels do behold our affairs, not seeing them from Heaven, but being sent of the Lord from Heaven, and present by their Vocation, no man denieth: that they know our thoughts, or offer up our Prayers, no man can prove. That the Saints departed are sent from Heaven, do hear our Prayers, or know our state in p. 382particular ordinarily, is that which never was, nor shall be proved by any good reason or authority.

4. To offer sacrifice unto any other but unto the true God, is abominable idolatry, He that sacrificeth unto any God save unto the Lord onelyonly, he shall be utterly destroyed. Ex. 22.20. Jud. 13.16. Bell. de beat. sanct. lib. 1. c. 1. Mal. 1.11. Psal. 141 2. Heb. 13 15. Psal. 50.14. Deut. 17.2, 3. Psal. 44.20. Ephes. 4.18. Heb 13.16. Prov. 19.17. Caiv. de resor. Eccles. vera. The pray…rs we make to Saints have greater affinity with the prayers which we make to God, then with our request to living men; our prayers to them is a service, not mutual, but legal. See Bell. de Beat. Sanct. l. 3. c. 9. We pray living men to pray for us, we pray not unto them, Bell. 2. Sanct. 6. l. 1. Notation. in Martyrol. Rom. apr. 2…. Hyper. de not. studend. theol. l. 3. c. 7. Villavincent. possev Bellar. de Beat. Sanct. l. 1. c 20. Apol. de fuga sua & Apol. 2. Epist. ad solitar. vit. agent. & ad ubique orthod. Orat. in laudem Athanas. Ammian. Marcellin. l. 22. Hares. 76. Circa. an. Dom. 495. Decres. p. 1. can. Sanct. Rom. dist. 1…. c. 3. Notat. in Mart. Rom. apr. 23. Theodor. hist. Eccles. li. 1. cap. 30. sozo. lib. 2. cap. 24.Exod 22:20Judg 13:16Mal 1:11Ps 141:2Heb 13:15Ps 50:14Deut 17:2Deut 17:3Ps 44:20Eph 4:18Heb 13:16Prov 19:17Sir 51:1This is confessed by the Papists, and confirmed by this text of Scripture. But prayer is a spiritual sacrifice; and whatsoever is said of sacrifice, that it must not be offered to any strange God, that is generally true of all spiritual service, and particularly of prayer. As we must not sacrifice to any other God, so we are charged not to lift up our hands to any strange God: and what may be said for prayer to Saints, that way be pretended in defence of sacrificing unto them. Almes are called sacrifices, because they be not so much given to the poor, as offered unto God, and accepted of him as a sweet favour. God needeth not our beneficence, but he promiseth to recompence it, as if it were bestowed upon himself. Hence Solomon, He that giveth to the poor lendeth to the Lord.

5. To give spiritual worship to them that were no Saints, that never had being in this life, and that for ought can be known, are damned in hell, must needs be fruitless, superstitious, and abominable. But the Papists invocate them that never were, for ought they can prove, and that were damned in Hell for ought they know. It is manifest by the silence of all approved authors, that there was never such a man as that Saint George, whom the Papists call upon. Baronius supposeth that which is painted of Saint George, to be an emblem, not an History. But though the History of George be Apocryphal or uncertain, saith Bellarmine: yet there was such a Saint, because the memory of George was ever famous in the Church. But this is spoken sophistically, or directly contrary to the truth. The fame of that man was great, but not good; for Athanasius, and Gregory Nazianzene, do witness that George Cappadox a wicked man, an heretical Arrian, bad in kind, worse in mind, sent of Constantius with an Army and Band of Souldiers to Alexandria, did take upon him as Bishop of that City, who when he was most cruelly murdered of the Heathens under Julian the Apostata, and his body burnt with fire, and his ashes cast into the Sea, lest he should be honorably buried of the Christians as a Martyr: he began afterwards to be worshiped of some for a Martyr unworthy; as Epiphanius, reproving them, teacheth. And in progress of time the passion of George composed, and divulged of his followers, so deceived many, that Gelasius also, although he did smell this deceit, yet thought him to be an holy Martyr; not without probable reason; seeing the passions of others, who were truely Martyrs, were falsly written of other Hereticks in like manner. But when the Romane Synod, in which Gelasius insinuates that the Romane Church so thought, was held nigh an hundred years after the other sentence given of Athanasius, Nazianzene, and Epiphanius: Gelasius doth not affirm that George was also accounted for a Saint in the judgement of the Romane Church, much less of the universal Church Nay, if it be exactly considered, both what Gelasius thought that the passion of George was written of Hereticks, and of what Hereticks the interpreter of Gelasius hath observed, that to be done: it will manifestly appear that the universal Church of Bellarmine, that is, that the East and West being deluded of the Arrians, did worship George the Arrian for a Martyr. For when Baronius had shewed that it was found in some acts of George (those very same that Gelasius seems to disprove) that he had conflicted with Athanasius the Magician, that wicked Author alluding to George the Arian Bishop, the invader of the Seat of Alexandria, and persecuter of great Athanasius Bishop of p. 383that City, which the Arians called Magatian, and reckoned George amongst the Arians: out of which (saith he) it sufficiently appears that that whole Fable was the device of the Arians. Apud. Sur. de probat. Sanct. hist. tom. 2. Praefat. in Martyr. Georg a Paficrate sc. Spec. hist. l. 12. c. 131. hist. par. 1. tit. 8. c. 1.8.23. Martyrolog. 9. Calend. Matt. Usuard & Ado Tremir. in Martyrol. Breviar. sec consuetud. Rom. Curiae Vincent. & Anton. …asicrat & Metaph. Hist. Eccl. l. 7. c. 15. apud Baron. not. in Martyr. Rom. Ammian. Marcell lib. 2. Jacob. de Verag. Aur. Leg c. 113. De purgat. li. 2. cap. 18. Ovid. Metam. l. 15. Senec. hist. Polit. Prudent. peristeph. hym. 11. Nota…. in Martyrol. Rom Jan. 30. Baron. not in Martyr. Rom. Aug. 3. Deprobat. Sanct. hist. tom 4. Annal. Eccl. tom 1. an. Dom. 44. Tom 3 an. Dom. 315. Tom. 5. an. Dom. 402.Sir 50:7But now Pasicrates (who writes that he was the servant of George) and Simeon Metaphrastes, in the History which Lippomannus saith was approved by the testimonie of the Eastern Church, where it is recited every year, being brought into an abridgement, they attribute to George a conflict with Athanasius the Magician. The same do the Western, Vincentius Belvacensis, and Antonius. Moreover Bede reporteth that he suffered under Datian, the most potent King of the Persians, who ruled over seventy Kings, over seventy five saith the Arian Fable, as Baronius witnesseth: but it is one and the same dream. And the steps of this are found in others amongst the Eastern more clearly, who make mention that he suffered in Persis, and some under Datian. Amongst the Western more obscure, who change the name of Datian into Dioclecian. To this may be added that both of them make their George a Cappadocian; in the East Pasicrates, Metaphrastes, Nicephorus, and Menologium Graecorum, in the West, Varaginensis, Vincentius, Antonius and Brevia… Sarisburiense. But no author worthy credit doth make mention of any George Cappadox a Martyr, but of the Arian; so that this one circumstance (to omit the other of Datian and Athanasius the Magician) doth sufficiently prove, that George, whom the universal Church of Bellarmine doth worship, was not an holy, but an Arian Martyr. To the probability of which opinion, this addeth somewhat, that the Alexandrians have an old and ruinous Church, of the Martyr great Saint George, without the City, at the shore of the salt Sea, built (as it is probable) in that very place, where the body of George Cappadox was burned, as the story relates, and his ashes cast into the Sea. Hiopplitus is another Saint that the Papists invocate, who as he is commonly painted, was torn in pieces of horses. But that there was never any such Saint, the silence of Authors worthy credit doth cry aloud; For Prudentius an antient, and I know not whether the first Author of that thing, seems to have played after a poetical manner, as he is reproved of Bellarmine to have done in a greater matter, and to have fitted his Poetical fiction for the Etymology of the name to Hippolitus Presbyter of Antioch. Certes Baronius noteth out of the Romane Martyrologe, that this Hippolitus was not torn with horses, but taken away by an ordinary kind of punishment. But Baronius addeth that Prudentius did blow three Hippolitus's into one, and that amongst them there was a souldier, who was torn in pieces of wild horses. But out of what Author doth Baronius prove this? Out of the acts of Saint Laurentius; in which, as he affirms, there are many things Apocrypha, and many things contrary to the truth: So thou wilt say, as they are found in Surius: as Metaphrastes hath published his acts in Greek, taken out of the antient monuments of the Grecians, as Baronius adjoineth. But how doth Baronius know that they are taken out of the antient monuments of the Grecians by Metaphrastes, whom he doth so often pronounce to have mingled many forgeries, and monstrous lies, and sundry meer dotages. Nay, how durst he to praise those things as drawn our of antient monuments, which he knows do bewray a later Author by their vainity; for in those acts Decius the Emperor sitting in his tribunal, is said to have inflicted that punishment upon Hippolitus, after the death of Laurentius. Notat. in Martyrol. Rom. Aug. 10 & Annal Eccl. tom. 2. an. Dom. 261.But Baronius doth evince out of Cyprian and other sufficient witnesses, that Laurentius suffered under Valerian, seven or eight years after the death of Decius. And of the same acts of Laurentius in Metaphrastes, Baronius forgetting that he had said that he had taken them out of the antient monuments of the Grecians, hath these words, Quae Laurentii acta a Metaphraste sunt recitata, hand sane pristina illa a Notariis excepta videntur; Annal. Eccl. om. 2. an. Dom. 261.sed ab aliquo alio Scripta, quibus & quae ab Ambrosio, vel aliis de Sancto Laurentio scripta essent, una texuerit: siquidem non nulla habent, quibus historica p. 384veritas refragatur. Baptist. Mant. Fast. l. 7. Jacob vorag. Aur. Legend. cap 95. Notat. in Martyrol. Rom. Iuli. 25. Hieron. vid. hyn D. Christop. Mart Deration. stud. theol. l 3. cap. …. ex Hiper. Beda Martyr. 8. calend. August. Vincent. Belvac. s…ec hist. l. 13. cap 24. Surius ex Divers De prob. Sanct hist. tom. 4. Notat. in Martyrol. Rom. Jul. 25. Missal. Sarii. Missa de S. Christoph. Kemnit. ex conc. Trident. part. 3. Belvac. specul. hist. l. 13. c. 5. Jacob. de Vor. Aurea. Leg. c. 167. Anton. par. 1. tit. 8. c. 1. §. 38. In Festo S Katharin. Virg. & Mart. Nov. 25. Lib. 7. c. 26. Euseb. l. 8. cap. 26, 27. Notat. in Martyrolog. Rom. Nov. 25. Eus hist. l. 8. cap. 27 Novem. 25. Breviar. Rom. reformat. Villavin. Eccl spec. l. 13. c 8. Iacob. De Vorag. …ur. Legend. c. 167. Anton. hist par. 1. tit. 8 § 38. In Templo S. Kathar. mirabilia Roma. Missala Rom. refor. In festo. S. Kathar. Virg & Mart. Annal. Eccl. tom. 3. A^o Dom. 307.Christopher is acknowledged for a Saint amongst the Papists, whom they feign to be a man of Gyant-like stature, twelve cubits high, who leaning upon a long staffe, carried Christ over a dangerous River upon his shoulders. But the Papists themselves confess that this is feigned; Baronius somewhat doubting, saith, He knows not what to say concerning that huge stature, wherewith he is wont to be painted; yet so as he doth insinuate that it ought to be reckoned amongst Symbolical pictures by his praising of Vida, who interprets it allegorically, and by the mention of George. But Villavincentius for certain affirms, That it is doubtful to no man, that this picture was properly devised of the Fathers to this use, that it might shadow forth a Preacher of the Gospel. Therefore, although that there was a Martyr named Christopher; yet how could his memory be ever famous (as Bellarmine affirms it was) whom authors not ancient do report to have suffered under King Dagnus, in I know not what Samos, or City of Cicilia, or Lycia; so absurdly and besides the credit of all antient monuments, that Baronius is compelled to substitute Decius the Emperor for King Dagnus; out of how famous and rich Author I dispute not. So that if we grant that our Christopher was a Martyr, yet it cannot be proved that there was such a Christopher as the Papists worship, who was of a Giantlike height, whose patronage they desire because he deserved to carry Christ on his shoulders. Katharine as the tale goeth was a Virgin of Alexandria, daughter of King Costus, who was beheaded of Maxentius, when she could not be drawn from the faith of Christ by fifty Philosophers, which he had used for this purpose. This woman is worshiped as a Martyr, but it cannot be proved that there ever was any such. There was no King Costus any more then King Dagnus. The Romane Missale hath reformed this circumstance, it was so palpable, but obtrudes the rest of the story upon the Church for truth, and to give credit unto it cites Eusebius, as if he were the Author of that fable. But Eusebius hath nothing to that purpose either in that place or any other; onelyonly he hath that which doth rather derogate credit from the story, because he teacheth that Maximinus did rule at Alexandria, where this matter is said to be done, not Maxentius: Which is so manifest; that Baronius could not be kept back, either by the authority of Pius the fifth, or the Romane Breviary, but he saith the name of Maxentius is to be razed out, and in the place Maximinus to be substituted. Go to Costus and Maxentius being blotted out, hath Eusebius the rest of that narration? No, he hath not so much as the name of Katharine, nor any note either of Philosopher converted, or Lady, or Wheel, or of death or carrying into the mountain of Sinai. Eusebius writeth that there was amongst the women of Alexandria, a Christian woman renowned for Beauty, Nobility, Learning and Riches, but more renowned for Chastity, unchastly and impotently loved of Maxentius: whom he, when he had in vain sollicited by many requests unto Whoredom, could not deprive of life, being more overcome with love then anger, but cast into banishment, and spoiled of her goods. Baronius because he no where found any other footstep of the Martyr Katharine in all antiquity, and the Papists had erred grievously if there had been none such, whom they worship with a double feast, and by name do invocate in their Litanies; to whom God promised at her death, as they tell us, that it should come to pass that whosoever should celebrate the memory of her passion, and call upon her name in what affliction soever, should be heard; out of whose neck, when it was cut off, they affirm milk to have issued for blood, which they have amongst their Reliques at Rome, whom in their Mass they make a Mediatrix between God and men, and by whose patronage they trust to be delivered; and they pray God, who by his Angels placed her body wonderfully in the top of the hill of Sinai, that by her merits and intercession they may be able to come to the Mountain, which is Christ. Baronius, I say, least these and such like props of p. 385popery should fall, would have that chast woman mentioned of Eusebius, who was driven into banishment of Maximinus, to be S^t Katharine: and that he might perswade this with greater shew of probability, what Eusebius saith,Euseb. Gr. l. 8. cap. 15. Lib. 8. c. 27. Lib. 8. c. 16. Cic. l. 3. de orat. that she was punished with flight, as Christophorsonus translates it, that is, (as Musculus renders it with a word signifying the same thing) was banished: Baronius doth expound as if Eusebius had said, thats he had escaped by flight, Maximinus being ignorant and unwilling; and hence he infers, that we must not think, that Maximinus, who was so great and potent an Emperor, did cease to pursue after her, but that being sought and found out, she was crowned with Martyrdome. In which depravation of Eusebius he had offended less, if he had cited his words out of the Translation of Ruffinus, who perverts this place concerning flight; but when he cites them out of the Translation of Christophorson, Lib. 8. c. 17.whom he had shewed to be more faithful: and in the very words,Annal. Eccl. tom. 2. A.D. 258 which he reciteth, it is said, Maximinus banished her, and a reason rendred why he did not put her to death: it must needs be, that Baronius in saying, that on her own accord she went into banishment, and not by the command of Maximinus, did offend perfidiously or extream rashly. And not content with this wresting of Eusebius to avoid the stroke of Ruffinus, he ridiculously changeth the name Katharine into Hecaterine, which conceit is largely confuted by D. Rainold, Idolat. l. 1 cap. 5. § 28.

They object, Jacob prayed unto the Angel. But first it is no invocation,Gen. 48.16. Gen. 17.31. Gen. 17.18. Bapl. cont. Eun. l. 2. Athan. orat. 4. cont Cyril. thes. lib. 3. c. 1. Novatian. cap. 15. de Trin. Hilar. in Psal. 122. Procop. Gaz. in Gen. 48. Job. 5.1. Masius in Ios. 5.13. Vatabl. annot. Mercer.Gen 48:16Gen 17:31Gen 17:18Ps 122Gen 48Job 5:1Josh 5:13 but an express desire, wherein Jacob desired that it might so be done, as in many other places, Let Nations serve thee: Oh that Ishmael might live in thy sight! 2. The Antients are of opinion, that the Angel is not a created Angel, because he is joyned with God, and the same benefit is craved of God and of the Angel; And the observation of some Papists, that the word Angel when it is put alone, is to be understood of a created Angel, is false and vain. Secondly, they object that of Eliphaz, Call now, if there be any that will answer thee. But it is not certain, whether this speech be of holy men or of the Angels. If the first please, the sense is this, let Saints whomsoever thou knowest, be observed, and see if thou canst defend thy self by the patronage of any one, or whether thou canst find out any one, whom so great calamity did oppress besides his desert. But if he speak of the Angels, the sentence is thus: Call the Angels and see, if any of them will vouchsafe the answer which may be to thee an argument how base thou art, who canst not arise, I say not to the Divine, but not to any Angelical nature: And so it is an Irony, and the seventy translate it, and the writer of this book, speaking of godly men, calleth them just, rather then by any other name. Again, they allege, If there be an angel speaking for him. Job. 33.23. Jun. Vatablus annot. Ex. 32.13. Gen. 32.9. Deu… 9 27. Gen. 26.24. Gen. 26.3. Ex. 32.13. 1 R g. 8.25, 26. Psal. 89.4. 2 Chr. 27 7. Psal. 132.10, 11. Lev. 26.42. Ex 6.3, 4. Psal. 132.1. 1 Reg. 15.5. Chaldee Aquila. Symmachus. 5. Edit. render ….Job 33:23Exod 32:13Gen 32:9Deut 9:27Gen 26:24Gen 26:3Exod 32:1Ps 89:42 Chr 27:7Ps 132:10Ps 132:11Lev 26:42Exod 6:3Exod 6:4Ps 132:11 Kgs 15:5But Angel in that passage may be a name not of nature but of office, and signifie an inter preter of the Divine will; and by uprightness understand the equity of God, which the prophet doth declare to man. If it be understood of a created Angel, the sentence is (as Mercer hath interpreted it) If to man thus afflicted there be one Angel an interpreter, to expound and declare to God his faith and repentance, &c. In the old Testament the faithful prayed God to hear them for the merits of the Patriarchs: But in these and such like passages, the faithful pray not to be heard for the merits of the Saints, but for the grace and mercy of God, according to the free covenant made with the Fathers. But saith Bellarmine, the covenant of Grace and Righteousness of the Saints is both alleged; as remember David, and all his meekness; but in that Psalme the Prophet mentioneth not his meekness but affliction, nor are these the words of Solomon, but of David himself, who (as by the eight first verses we may conjecture) wrote this Psalm, when the Arke of the Lord was to be brought from the house of Obed-Edom to Jerusalem, 2 Chro. 15. And when the obedience, love, or uprightness of the Saints is mentioned, it is for difference, not by way of boasting of their p. 386merits, to shew they were such as walked in Covenant with God, and to whom pertained the promises, which for the iniquity of their sons should not be disanulled.Gen. 43. Hos. confess. c. 5…. Eck. Euch. de vi…er. Alphons. de Castro. li. 4. 1. Vatabl. in Gen. 48. Mercer ib. Lyran. Cajetan Ponscca. He…or Pin. Ribera in Am. 6. Rom. 4.7, 8.Gen 43Gen 48Amos 6Rom 4:7Rom 4:8 In the 48. of Gen. Jacob saith, Let my name be called upon the lads. But the words are an Hebraism, and signifie, Let them be called by my name, that is, Let them be accounted, not the sons of Joseph but mine: for he speaks plainly of the adoption of Ephraim and Manasses; and the like phrase is in other places. Eckius and Cochlaeus cite that of the Psalmist, For this shall every one that is godly pray unto thee, Psal. 32.6. But the Psalmist speaks of the Saints in this life craving remission of sins: Whither the Apostle referreth it, Therefore the Chaldee paraphr. translates it, Therefore shall every godly man pray to thee, the vulgar Pro hac. And so Hieron, Ricket, Remigius, Euthymius, Theodoret, Haimo do understand it. And of the Papists themselves Lombard, Hugo Cardinalis, Lyran. Dionysius, Carthusian, Augu. Eugubinus, Baptista Fotengius Genebrard, Bellarm. Antonius Agellius, &c. I lift up mine eyes unto the hills, Psal. 121.1. Bellar. de …anct. l. 1. cap. 17.Ps 121:1saith the Prophet, that is the Saints, as Augustin interprets it. But August. looks unto the doctrine of the Saints, as Hierom also, who expounds the hills, Excelsa propheticorum librorum ac legis: and the like may be found in other Fathers. But it is most simple, to understand hills properly,Dan. 6.11.Dan 6:11 that those hills may be meant, whereupon the Temple was built, whither they that were to pray did turn themselves. Or the words may be read by an interrogation: To what end do I cast mine eyes about the mountains, as if any help must come from men? Another passage they allege out of the Psalms, The Lord will judge his people, Psal. 135.14.Ps 135:14and in servis suis deprecabitur. But the meaning is plain, The Lord will repent him of the evils, wherewith he doth afflict his people in this world,See Herisb. in h. loc. and will be reconciled unto them: And so Junius readeth that place Si judicat Jehova populvm suum, mox de servis suis paenitet ipsum. Costerus in Enchirid. cap. 12. Eckius in Enchirid. cap. 15. Alphons. a Castro contr. haeres. Jerem Constantinop. in primo resp. ad protestant. c. 15. prove that the Saints in heaven are to be worshiped because we read, Mihi autem nimis honorificati sunt amici tui Deus. Psal. 139.17.Ps 139:17But (not to say ought of the translation of that place, which both Arias, Pagnin, and Vatablus do translate far otherwise, and more agreeably to the mind of the Psalmist) if the words be understood of the Religious adoration of the Saints, what coherence can they have with the rest? How can they prove that foreign is to be honored, or honored is that to be to be worshiped religiously? or that by friends the Saints departed are to be understood? Many both antient and modern Writers,Herisbach. in Psal. 139. Amama antibarb. Bibl. l 3. in Psal. Psal. 68.10. Psal. 150.1.Ps 139Ps 68:10Ps 150:1 who receive that translation, and those amongst the Papists themselves; as Lyran Dionys. Carthusian. and Bellarm. give a far better construction of these words. Richeomus would prove, that Saints are to worshiped with religious worship, from these words of the Psalmist, God is wonderful in his Saints: and Praise God in his Saints. But the words in the Original are, Praise God in his holiness, or in his Sanctuary, for the word doth not onelyonly signifie Sanctity but Sanctuary;Psal. 20.2.Ps 20:2 They that understand it of the Sanctuary, interpret it either of the Temple, that he speak unto the Priests and Levites; or heaven, that he directs his speech the unto Angels and blessed Saints. They that read it Sanctity, expound in by for, propter or de: as in the second verse, praise him for de vel propter potentias eius: The seventy foreign well, if it be received well: For foreign is spoken of the Sanctuary. The vulgar, in sanctis eius: which may fitly be understood,Heb. 9.1, 2.3.12.Heb 9:1Heb 9:2Heb 9:3Heb 9:12 if it be referred to places or the Sanctuary. And so Lyra, Genebrard, Bellar. Emmanuel, Sa. In sanctis eius, neutro genere. Hinc ev. in sancto vel sanctuairo eius. Est n. Apostrophe ad caelites. The Fathers generally expound it of the Saints,Amama. Bibl. ant. l. 3. in Ps. being deceived by the Translation, but none of them could ever wring any thing out of them touching the invocation of Saints. They would prove, that it was the manner of the Jews to pray unto, or invocate the dead: because our Saviour saith,Jo. 5.45.John 5:45 Think not that I will accuse you to the Father: there is who accuseth you, Moses in whom ye trust. Whence they gather, that Moses p. 387hath received power, as of accusing, so of defending with God. But here Moses not in flesh or spirit, but in Doctrine or Law is understood; Therefore it is like to this, They have Moses and the Prophets. Luk. 16.19.Luke 16:19They produce also a two-fold example; one out of the History of Lazarus and the rich man, where the rich man is said to desire Abraham, that he would send Lazarus to dip the the tip of his finger in cold water, and coole his tongue. But nothing can be concluded from this example, because it is that part of the Parabolicall History, from which they argue, is not Historicall but Parabolicall: as is manifest, because the dead have neither eyes, nor tongue, nor finger: and therefore nothing is signified by these words, but that the torments of the rich man were so great,See Mald. in Luk. …6.Luke 6 that if he had seen Lazarus, and could speak unto him, by this or the like speech he would have declared the greatness of his torments. The second example is taken from the enemies of Christ, who, when our Saviour cryed out, Eli, Eli, said,Alan. Cop. Dial. 3. He calleth for Elias: whence they conclude, that it was usuall for the Jews to call upon Elias and other Saints. But what can be more unsavoury, than from the horrible perverting of the words of Christ by his most deadly enemies, to conclude, that the invocation of Saints did take place amongst the people of the Jews? Moreover, both these examples, and whatsoever else can be alleged to this purpose, it is refelled by this, that when they make the Vision of God the ground of this invocation,Bellar. de Sanct. beat. lib. 1. cap. 19. Pigh. cont. 13. fol. 194. yet they think the Fathers of the Old Testament did not see God, untill Christ by his passion had unlocked Heaven for them, and had delivered them from Limbus. But seeing the Saints in Heaven be now glorified of God (saith Costerus) it is meet they should be honoured of us on earth. We accknowleg honour is due to the Saints, but civil, not religious: in kind the same with that which ought to be given to the Saints living, but different in degree. As concerning the acts of honour, there be some which may be given to men absent, as praise, imitation, &c. and these are due to the Saints departed. Others are given only to them that be present; as bending of the knee, &c. and these be not due to the Saints departed. They urge again, If civil honour be due to vertue, wisdom, power and nobility, then more than civil honour is due to supernaturall vertue. The answer is plain, Civil honour is considered formally or causally: Civil honour formally, that is, honour indeed civil, separated and distinct from religious, may be from causes, not onelyonly civil, but supernaturall: as the faithfull honour one another,Luk 1.3.Luke 1:3 not as men onelyonly, but as faithfull, and therefore for supernaturall dignity. Again, God, say they, promised honour and glory to his Saints. But when the Saints are said to have glory from God,1 Sam. 2. Joh. 12. Rom. 2.2 John 1:12Rom 2 it is to be understood of that state whereunto they are translated essentially glorious: and not to be made to be had in honour, or religiously adored of others. Abraham, Isaac, Jacob, Moses, David, &c. are glorified and honoured of God, whom yet none amongst the Papists do worship. They object again, In both Testaments we read that the living did pray unto the living; as the Children of Israel did request Samuel to pray for them, &c. Job 40.Job 40But it is one thing civilly to request the living to pray for us, another to invocate them religiously. Paul did intreat the Romanes, Ephesians, Thessalonians, Colossians to pray for him: but the Papists themselves will not say, he did religiously pray unto them. The first is done from the soul band of charity, when one doth request another: the other by holy Prayers, or (as Augustine speaketh) religious rites, and acknowledgment of superiority. For none is adored for charity, but for omnipotency; not for being simply greater, but for infinite power. They reply, The Saints departed do live, in that part of themselves, wherein they are to be prayed unto, and make intercession for us. True it is, they live in Spirit, but we have no Example, Commandement or Promise to call upon them. And although they live in soul, yet they have ended this life which they had common with us, p. 388and with their friends, who might go unto them. Nor can they hear us now, in that part wherein they live. If the Saints on earth (say they) have known the secrets and thoughts of others,2 Reg. 5.26. & 6.12. Dan. 2.30.2 Kgs 5:262 Kgs 6:12Dan 2:30 much more the Saints in Heaven. Facult. Theolog. Coloniensis Advers. Monhem. Dial. 6. Renatus Benedict. panopl. fol. 36. Coster. in Euch. cap. 22. paragr. Secunda propos. And this they would prove,Luk. 16.29. Rhem. an. in. Luk. 16.28.Luke 16:29Luke 16:28 because Abraham knew Moses and the Prophets. But this last is taken from that part of the Narration which is Parabolicall: and if it was from the History, it would not follow thence, that Moses and the Prophets were known of Abraham, whiles they lived here upon earth. As touching Daniel and Elias, it was according to their extraordinary vocation: but the Saints in Heaven, have no such calling ordinary or extraordinary, why they should know our thoughts. We deny not, but God can reveal the particular acts of mortall men to the blessed Spirits in Heaven: but we must judg of events, not by the power,Psal. 135.6.Ps 135:6 but according to the will of God. For God doth whatsoever he will. The power of God is limited by his will; but the will of God is known by his Word. But the Word no where teacheth, that God doth reveal our necessities or Prayers to his Saints in Heaven. If the damned (say the Rhemists) had care of their friends alive, how and for what cause soever, much more have the Saints and saved persons. And if those in Hell have means to express their cogitations and desires, and to be understood of Abraham so farre distant both by place and condition, much rather may the living pray to the Saints, and be heard by them; betwixt earth (that is to say) the Church Militant and Heaven, being continuall passage of souls. But the evidence of truth might have moved them easily to understand, that this Dialogue between Abraham and the rich glutton, is of things not done, but represented of our Saviour Christ, for the better and more commodious setting forth of the estate of the godly and of the wicked after this life: And they might do well to let us understand when this new religion entred into damned souls in Hell, that they should have care of the salvation of their Kinsfolks in earth: when they went to Hell they were void of charity and care that way: and if Hell be such a School-house of charity, that they learn that there of the Devils, which they never learned on earth of Moses and the Prophets, it were somewhat strange? Further, if Hell be a place of darkness and ignorance, where is it, and by what glass, and by mean of what light, that the gluttons soul knoweth Abrahams and Lazarus soul, which knew not them before it entred into Hell? They are wont to say, that the departed Saints set all in the reflection of the beames of Gods Majesty, in whose presence they be. Will they say, that the souls in Hell have the same knowledg by touting into the Devill? They seek to excuse themselves, That they pray unto the Saints, not as God the Creatour, but as the friends of God. But this Caution is not wary: because the protestation is contrary to their fact. For by this very fact, that they call upon the Saints, as they that knew our thoughts, and can discerne sincere and upright sighes from counterfeit, they shew they do in part call upon the Saints, as they that exceed the condition of a creature, and partake that glory,Isa. 42.8.Isa 42:8 which God denies that he will communicate to any man. For as in wedlock companying together, so is religious invocation in Divine worship. But as a woman lying with another man, if she should defend her self, with this, that she doth not company with him as with her Husband, but with an inferiour affection, doth not thereby wipe away the fault, but adde the crime of impudency to unchastity: so do the Papists, no whit lessen their sinne of spiritual adultery, that they say they perform religious invocation to the Saints not as to God, but as to the friends of God. But at least they endeavour to shew, that the invocation of the Saints doth nothing derogate from the glory of Christ our Mediatour; because they acknowledg Christ to be our immediate Mediatour, who doth offer up our Prayers to God, but the Saints p. 389thus would have to be Intercessors unto Christ for us. But hereby they diminish the glory of Christ. For they detract very much from his loving affection and good will towards us: which the Authour to the Hebrews describes.Heb 4.15.Heb 4:15 We have an High Priest, who cannot but be touched with our infirmities, &c. Let us therefore draw near with boldness unto the Throne of grace. Moreover, that intercession is not made subordinate (as they pretend) but collaterall, in that they teach and believe, that the Saints did merit that they might be heard; and also, that they did not only merit to be heard for us, but they merited power to conferre and bestow the things we ask. Not to mention here, that whatsoever in the Psalmes is ascribed to God or Christ, that is given to the Virgin Mary in the Lady Psalter composed by Bonaventure: and many other things of like nature. They reply again, It is the will of God,Jam 5.16. Rom. 15.30. Eph. 6.18. 1 Thes. 5.25. 2 Thes. 3.3. Col. 4.3. 1 Tim. 2.1. Heb. 13.18. Gen. 20.7. Job 42.8. 1 Sam. 7.8. Ezek. 22.30.Jas 5:16Rom 15:30Eph 6:181 Thess 5:252 Thess 3:3Col 4:31 Tim 2:1Heb 13:18Gen 20:7Job 42:81 Sam 7:8Ezek 22:30 that the Saints living should pray one for another: and if it derogate nothing from the glory of Christ our Mediatour to intreat the Prayers of the Saints living, nor doth it derogate any thing from him, to pray to the Saints departed to pray for us. But this Argument holds no proportion. For praying to the Saints departed, we crave somewhat of them, who be ignorant of our state and condition: but intreating the Prayers of the faithfull living, we speak to them that be acquainted with our affairs: They that intreat the Saints present, do attribute nothing to them else, then that they can hear them, with whom they are present: but they that pray to the Saints departed, they ascribe unto them a power to hear our Prayers absent, and that in one moment farre distant one from another, and different in the nature of requests; which can agree to no creature. Moreover, they intreat the present, as fellow servants: but the Saints in Heaven are prayed unto as Mediatours betwixt God and men. And if they pray unto them, as they that merit audience, even so they derogate from the glory of Christ: because that agrees to Christ alone. Had Pauls favour with God been so mightily improved by death, as the Papists contend, and his affectionate notice of his followers necessities continued the same or greater; His speedy dissolution or departure to Christ had been as expedient for the Churches which he planted as for himself. But it was never expedient for any Church or Congregation to be deprived of their godly and faithfull Pastors bodily presence, as it was expedient for the Disciples that Christ should leave them.Joh. 16.7. Heb. 7.25.John 16:7Heb 7:25 The only reason of this diversity is, because Christ lives for ever, and hath an everlasting Priesthood: whereas Saints and godly men which are departed this life, although they live unto God, are (touching intercession or other acts of their ministeriall Function) dead to us.

The End of the Fifth Book.

p. 390THE SIXTH BOOK. AN EXPOSITION Upon the Lords Prayer.