The answere vnto the nine points of controuersy, proposed by our late soueraygne (of famous memory) vnto M. Fisher of the Society of Iesus And the reioynder vnto the reply of D. Francis VVhite minister. With the picture of the sayd minister, or censure of his writings prefixed.

How it is lawfull to appropriate the obtayning of graces, and cures vnto Saints. §. 6.

OVR Aduersaryes finding our Inuo∣cation of Saints for substance practi∣sed in Gods Church euer since her primi∣tiue times, take exceptiōs at some circum∣stances therof, which they thinke new, & not iustifiable by Antiquity, which are principally three, whereon are grounded other three causes of their dislike.

So the sixt reason of their dislike is, that we distribute amongst Saints offices of cu∣ring diseases, & seeke some kind of fauour of one, some of another, of which practise there is no example in Antiquity; yea it seemes to resemble the leuity of heathenish superstitiō, who did multiply Gods accor∣ding to the multitude of the thinges they sought to obtayne of them.

I answere, that to seeke some fauours by the intercession of one Saint rather then of

another, was the Iudgment (d) 1.1 of the Fa∣thers in S. Augustines time which he him∣selfe practised vpon this occasion. In the towne of Hippo, one of the family of S. Augustine accused a Priest of an heynous crime, making his accusatiō good by oath, which the other did reiect, in like manner purging himselfe by oath. The fact being open and scandalous seing of necessity one of them was periured, S. Augustine sent them both into Italy to the shrine of Saint Felix of Nola, at whose reliques periured persons were vsually discouered. In de∣fence

of which fact he writes an Epistle to his people of Hippo, allowing of this pro∣ceeding, shewing that to seeke recourse ra∣ther to one Saint then another is pious and godly, wondering at the secret prouidence of God therein: (e) 1.2 Although (sayth he) men by experience see this to be true, yet who is able to discouer the Counsell of God, why in some places such miracles are done, in other places they are not? For is not Africa stored with shrines of blessed Martyrs? and yet doe we not know any such miracles to be done heere by their intercessions. For seing, as the Apostle sayth, all Saints haue not the gift of curing di∣seases, not all the knowledge to discerne spirits; so likewise at the shrines of all Martyrs these thinges are not done, because he will not haue them euery where done, who giueth to eue∣ry one particular gifts, according to his pleasure.

This being the practise of the pure Chri∣stian Church, defended by the learnedst Father, and worthyest Deuine that euer Christianity bred, by him grounded on the Scripture, and on the vnsearchable course of the diuine Prouidence, neuer censured nor condemned by any Father, we need not feare superstition in seeking some kind of fauours & benefits by the pe∣culiar intercession of certayne Saints, spe∣cially seing this was vsuall in the Church, confirmed by many miracles, recorded by most learned Saints that liued in the purest Christian ages. S. Aug. in his 22. booke ciuit.

c. 8. and in tom. serm. fol. 182. edit. Louan. re∣lates, the History of two cured at the tōbe of Saint Stephen at Hippo, that could not be cured at any other shrine of Saints. Alibi curari non potuit, imo facillimè potuit, sed non est curatus; huic loco curandus diuina praedesti∣natione seruatus. Saint Lucy went on pil∣grimage vnto the body of Saint Agatha, for help of her mother, putting peculiar cō∣fidence in her intercession as being a Chri∣stian Virgin of her countrey and profes∣sion. S. Iustina Virgin being by the Diuell tempted agaynst Virginall purity, fled to the most glorious of Virgins: Virginem Ma∣riam rogauit vt periclitanti virgini opem fer∣ret, 〈◊〉〈◊〉 S. Nazianzen (f) 1.3 writes. S. Martini∣an (as Paulinus (g) 1.4 records) hauing suffe∣red shipwracke, called with peculiar deuo∣tion and trust vpon S. Paul, whose Epistles he did highly honour, remembring that the same Saint yet liuing, deliuered an hun∣dred and seauenty soules from the like pe∣rill; neyther was his petition frustrate. Notwithstanding we confesse that herein a discreet mediocrity is to be obserued. And if abuses be crept in amongst commō people, we desire they should be reformed, but so, that paring away the abuse, we take not away the substance of a pious Christi∣an custome. For we cannot expect that simple people in matter of Religion will not sometymes foolishly and superstitiou∣sly mistake; which when it happens, we

must (as S. Augustine (h) 1.5 sayth) Ignoran∣tiam instruere, pertinaciam deridere.

Notes

• (d) 1.1

  The Minister saith The Iesuit by Fathers, meaneth the Trident Fathers not the ancient Fa∣thers. This is ridiculous, for the Iesuit saith the ancient Fathers in S. Augustines time, that is, 12. hundred yeares be∣fore the Councell of Trident. And the Mi∣nister cannot find one Syllable in the Coūcel of Trent for this appro∣priatiō, that may breed suspition that the Iesuit meaneth them, wheras he brings the practise and patronage of Saint Augustine himselfe, pro∣uing by Scripture this appropriation of mira∣culous benefits, to one place, and Saint, more then to another. And S. Paul ad Hebr. 2.10. saying, wherin himselfe suffered, and was tempted, therin he is potent to helpe them that are tempted, shewes a reason why we should inuocate in some temptations, ra∣ther some Saint then another, as S. Laurence against fire, S. Apollonia against the tooth-ach &c. because wherein themselues were tryed they are specially able to help others.
• (e) 1.2

  The Minister sayth, that this narration is not to the purpose, because there is no mention of Inuocation of S. Felix, or of oblation to him. Answer. This is idle. For we haue pro∣ued by S. Augustine, and Fathers, and Scriptures that Saintes are to be prayed vnto: only the question now is, whe∣ther it be lawfull to seeke some benefits at one place, and by one Saint, rather then ano∣ther: which to be law∣full S. Augustine affirmes and proueth by dedu∣ction from Scripture, shewing it to haue beē the practise of his age, and not heathenish su∣perstition. And though the Minister raile a∣gainst this practise, with many bitter new coyned phrases, it ma∣kes no matter; for what wise man will prefer words before proofes? a Minister before S. Au∣gustine? As for the In∣uocation of S. Felix in particular, with vowes and oblations at his Tombe, many testimo∣nyes of S. Augustine, S. Paulinus, and Seuerus Sul∣pitius might be brought if there were need.
• (f) 1.3

  Greg. Nazian. orat. in S. Cypr.
• (g) 1.4

  Paulin. Epist. ad Cy∣therium.
• (h) 1.5

  August. de moribus Ecclesiae. c. 10.