The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

CHAP. VII. Of praying to Saints departed.

COncerning the inuocation of Saints, great abuses and in∣tollerable superstition haue crept into the church, and daze∣led the eies of the vulgar sort: wherein I desire diligent atten∣tion, and indifferent iudgement, vntill the end of my discourse.

The first Conclusion.

Albeit a christian man neuer pray to the saints departed, yet doth he not sinne therein. I prooue it, because euery sinne is a transgression of Gods law or commandement; but God hath made no law, nor giuen any commandement to pray to saints: Ergo not to pray to them is no sin at all. The proposition is a receiued maxime in the Romish church, grounded on these wordes of saint Austen; Peccatum est factum, vel dictum,* 1.1 vel concupitum aliquid contra legem aeternam: Sinne is any deed, word, or thought against the eternall law, which is the will of God. Saint Ambrose confirmeth Saint Augustines descrip∣tion in these wordes: Quid est peccatum,* 1.2 nisi praeuaricatio le∣gis diuinae, & caelestium inobedientia praeceptorum? What is sinne but the transgression of Gods lawe, and the disobedi∣ence of his holie precepts? The assumption is secure, vntil the papists can alleadge some precept out of the olde or new testa∣ment for the inuocation of saints, which they will doe ad Ca∣lendas Graecas. But the Papistes thinke they haue a mightie obiection against this Conclusion, taken out of Genesis in these wordes: Et innocetur super eos nomen meum, nomina

quaeque patrum meorum, Abraham & Isaac. And let my name be called vpon them,* 1.3 and the names of my fathers, Abraham, and Isaac.

To which I answere thus; First, this vocation or no∣mination was not any precept from God, but the meere fact of Iacob or Israel: who as hee was holy, so was he a man, and might haue erred herein as man. Secondly, the hebrew text is thus; Let my name be named in them, that is, let them bee called my children by adoption, or let them bee surnamed after me.* 1.4 For it was the custome both of the Hebrewes and of the Greekes, to expresse the surname of euery one by the name of the father; as Aristoteles the sonne of Nicomachus, Zenophon the sonne of Gryllus, Cambyses the sonne of Cyrus. Thirdly, the whole course of holy scripture, doth yeelde this interpretation of Iacobs wordes. In the olde testament it was a great re∣proch for a woman to beare no children, (though nowe with the Papists they be reputed holy, that will rashly vow neuer to marry;) for which respect, the small remnant of men left after the execution of Gods iustice in the destruction of Ierusa∣lem, inforced women contrary to womanly shamefastnesse, to seek vnto men, and to offer themselues to very base conditions, to the end they would be their husbands and so take away their reproch. Which thing the prophet Ieremy vttereth in these wordes; In that day seuen women shall take hold of one man, saying; We will eate our owne bread, and weare our owne garments,* 1.5 onely let vs be called by thy name, and take away our reproch. Thus writeth Gods holy prophet, whose dis∣course with the due circumstances thereof, if the christian Rea∣der wil exactly ponder, he shall behold as clearely as the glitte∣ring beames of the sunne, the most impudent and sophisticall dealing of the papists. For though the words aswell in the la∣tine as in the Hebrew be all one and the very same, yet are the papists ashamed (I am well assured) to inferre or proue inuo∣cation of Saints, by this latter place. That which I say is euident, because these women desired nothing else of the man, but that he would be their husband, and that they might be cal∣led his wiues, and so put away their reproch. This interpre∣tation is plainely touched in the expresse wordes of the text;

when the women desired the man to take their reproch away, by letting his name be called vppon them: for which end they promised not only to eate their owne bread, but also to weare their owne clothes, that so they be no way burdenous to him. And yet as our Iesuite Bellarmine and other papists woulde haue it vnderstood in Genesis, the text must yeeld this sense: Wee will eate our owne bread, and weare our own garments, and desire onely that wee may inuocate thy name, and make our prayers to thee when thou art dead. Which sense is most absurd, as euerie childe may perceiue: for first if this had beene the meaning of the women, in vaine had they made men∣tion of eating their owne bread, and wearing their owne garments, as which coulde neither profite nor disprofite the man.

Secondly, these women knew not whether the man should be a saued soule in heauen, or a damned spirit in hel, and therefore would they neuer make such a request to him. Thirdly praying to him being dead, could not take away their reproch on earth. Fourthly, the man might suruiue and liue after them all, and so their desire was in vaine, Fiftly,* 1.6 Saint Hierome expoun∣deth this text, euen as I haue saide: For these are his words; Tantùm ne absque marito esse videantur, & sub••acere illi ma∣ledicto quod scriptum est; maledicta sterilis, quae non facit semen in Israel: Onelie least they seeme to bee without an husband, and to bee subiect vnto the curse which is written; Accursed be the barren, which bringeth not foorth seede in Israel.

In sundry places of the Scripture the selfe same phrase is found, which can not possibly yeelde any other sense: and therefore most impudent are the papists, who blush not to father their praying to Saints, vpon this fact of Iacob. Per∣use the ninth chapter of Daniel, the eighteene and nineteene verses, where it is thus written; Beholde the citie where∣vpon thy name is called: For thy name is called vpon thy ci∣tie, and vpon thy people. That is to say, it is named thy ci∣tie, and they are called thy people. Ponder well these words of Saint Iames the second chapter 7. verse; Doe not they blaspheme the good name, that is inuocated vpon you? that is,

you that of Christ are called Christians. The like phrases are in Ieremie the seuenth,* 1.7 in Esay the 44. chapter, in the booke of kinges, and in other places. But our Iesuite thinketh the wordes aforegoing in Genesis, to prooue his purpose effectu∣ally.* 1.8 For Ioseph praied to the angel, to blesse the sonnes of Io∣seph. But I answere, that that angel whereof Iacob spake, is Christ himselfe. And I prooue it by other places of the same booke, where Iacob calleth God an angell. The angel of God saith Iacob,* 1.9 said to me in a dreame. Yet in y^e verse follow∣ing, the angel calleth himself the God of Bethel. Which God was the angel that deliuered Iacob from all euill. Which God was that Christ,* 1.10 in whom Iacob and his seed are blessed. And so by conferring place with place, it is euident that Iacob praied to God, not to the angel.

* 1.11Our Iesuites vrge yet another Scripture, to prooue inuoca∣tion [ 1] of saintes: Call now, if anie wil answere thee, and turne thee to some of the saintes. I say first, that these be the wordes of Elyphas the Themanite one of Iobes frindes, and therefore [ 2] not a sufficient warrantize, for an article of our faith. I say secondly, that he speaketh not of the saints departed, but of the [ 3] godly then liuing. Whose behauiour he willeth Iob to consider, if any of the godly rage against God as he did. I say thirdly, that our Iesuite confesseth elswhere as I haue prooued, that before Christes ascension, praying to saintes was not vsed.

The second conclusion.

To pray to Saintes departed, is a thing at the least vaine and needles.* 1.12 I prooue it, because God is most able and most willing to helpe vs. Most able, for that hee is omnipotent, the fountaine of all grace, and the giuer of euery good gift. Most willing, in that he hath not onely mercifully inuited vs to call vpon him, but withall faithfully promised to heare and graunt our petitions. If any man lacke wisedome saith S. Iames, let him aske of God,* 1.13 which giueth to all men liberally, and repro∣cheth no man, and it shalbe giuen him. If any man sinne saith S. Iohn, we haue an aduocate with the father Iesus Christ the iust, and hee is the reconciliation for our sinnes, euen for the sinnes of the whole world. Call vpon me in the day of trouble

saith God by his prophet, and I will deliuer thee. The scrip∣ture telleth vs in many places that whosoeuer asketh any thing of God, shall receiue, and whosoeuer seeketh shall finde,* 1.14 and to euery one that knocketh, the dore shall be opened. And that whatsoeuer we shall aske in Christes name, we shall attaine the same vndoubtedly.

The 1. obiection.

God will often accept the praiers of others for vs, when hee will not heare our selues.* 1.15 For when his wrath was kindled a∣gainst Eliphaz the Themanite and his two friendes, he would not heare them, but yet accepted Iobs praiers for them.

The answere.

I answere, that God meant not vtterly to reiect Eliphaz & his friends; for if he had so determined, he would neuer haue accepted Iobs praiers for them. But because they had con∣temned Iob, and preferred their owne righteousnesse; God to giue a testimonie of Iobs innocencie, true faith, and patience, and to confound the proud conceites of Eliphas and his fel∣lowes, sent them to Iob,* 1.16 and said that hee woulde accept his praiers for them. Which my exposition is grounded on these words; my wrath is kindled against thee, and against thy two friendes; for yee haue not spoken of me the thing that is right, like my seruaunt Iob. As if God had saide; yee haue offended much more then my seruaunt Iob, in that yee condemned him by his outward afflictions, and did not comfort and solace him with my mercies. And therefore doe I send you vnto him, that you may know that he hath greater fauour in my sight.* 1.17 Thus God shewed the faith of Abraham, praying for the Sodomites, of Moses for the Israelites, and of Paule for the 276. persons in the ship with him.

The replie.

If it were true, that because God is most willing and most able to helpe vs:* 1.18 therefore it is needles and vaine to inuocate or call vpon saintes departed, by the same reason it is needlesse to inuocate and call vpon the saintes liuing, which yet the scrip∣ture commandeth vs to doe.

The answere.

I say first, that in proper kind of speech, inuocation is a spe∣ciall [ 1] part of diuine worship, comprehending the affection of the minde that appealeth to his grace, help, and aid, whom it doth inuocate: and so it is proper to God alone; yet in a large accep∣tion it may bee giuen to the liuing. I say secondly, that the [ 2] one is vaine and needlesse, not so the other. The reason is this, because we haue commaundement and promise for the one, not so for the other. For that is neuer to be deemed vaine or need∣lesse, which God appointeth to be done.

The replie.

Like as nobles and magistrates bring vs to the presence of an earthly king, euen so doe saintes by their holy praiers, bring vs to the presence and fauour of God the king of heauen.

The answere.

* 1.19Saint Ambrose shall answere, as who precisely and fully resolueth this question. These are his wordes; Ideo ad regem pertribunos aut comites itur, quia homo vti{que} est rex, & nescit quibus debeat remp credere: ad dominū autem (quem vti{que} nihil latet, omnium enim merita nouit) promerendum suffragatore non opus est, sed mente deuota. Vbicun{que} enim talis locutus fuerit ei, respondebit illi. We are therefore brought to the presence of kinges by Lords and officers, because the king is a man, and knoweth not to whom he may commit his realme. But to win Gods fauour, (from whō nothing is hid, for he knoweth what euery man is meet to haue) we need no spokesman, but a deuout minde. For wheresoeuer such a one speaketh to God, God will answere him. And this answere of S. Ambrose, is conso∣nant to the holy scripture.* 1.20 For Christ himselfe saith; Come vn∣to me all ye that are weary and laden, and I will ease you. A∣gaine, we must not iudge what is the wil of God, by the simili∣tudes of earthly thinges departed through sinne, but by his sa∣cred word reuealed from heauen.

The 2. obiection.

* 1.21God saith by his prophet, that though Moses and Samuel

stood before him, and praied for the people, yet woulde not hee heare them. Whereupon we may gather, that saintes vse to pray for vs, and that God heareth their praiers; though neither at all times, nor for all persons.

The answere.

I say first, that conditionall propositions proue nothing, but [ 1] when the condition is put.

I say secondly, that by popish doctrine Moses and Samuel [ 2] did not then stand before God,* 1.22 and consequently they did not then pray for the people. For (as the papists hold) they were in Limbo vntill Christes ascension.

I say thirdly, that the meaning of the text is no other then [ 3] this; to wit, that if there were any man liuing so zealous as Moses and Samuel, who shuld pray for that people; yet would not God graunt his request. This interpretation is most cer∣taine, as may most euidently be gathered out of these wordes of Ezechiel. Though these three men, Noah, Daniel,* 1.23 and Iob were among them, they should deliuer but their owne soules by their righteousnesse. As if he had said thus; though most godly men Noah, Iob, and Daniel, were now liuing togither, and shoulde pray for this wicked people, yet woulde not I heare them. By which wordes it is manifest, that God both before in Ieremie and now in Ezechiel, speaketh of the praiers of the li∣uing for Daniel was now with Ezechiel aliue in captiuity, and yet doth the scripture speake of them all indifferently.

The third conclusion.

To pray to be holpen for the merites of Saints departed,* 1.24 is very superstitious and plaine diabolicall. I prooue it, because Christ is the lambe, that taketh away the sins of the world; be∣cause Christ is our aduocate, & the reconciliation for our sins; because Christ & only Christ,* 1.25 is the mediatour between God & vs: Because Christ is our high priest, & the author of our salua∣tiō; because Christ hath offered himself a sacrifice for our sins, & hath therewith sanctified vs for euer: because Christ and onely Christ is hee, in whose name wee must be saued: Because Christ is hee, in whose name we shall receiue whatsoeuer wee

aske: Because Christ is he, through whose merites wee haue peace in God: Because Christ is he that suffered for vs, that we might be the righteousnesse of God in him: Finally, because the spirite of God enforceth the papistes themselues, to con∣clude their publique praiers in this maner; per dominum no∣strum Iesum Christum, through the merites of our Lord Iesus Christ.

The obiection.

The fathers of the olde testament, did often alledge and op∣pose against Gods wrath,* 1.26 the names and merites of the holie patriarches. Remember thy seruantes Abraham, Isaac, and Iacob. For thy seruaunt Dauids sake, refuse not the face of thine annointed. Why may not wee therefore stand vpon the merites of Christes deere mother, and of others his holy saintes?

The answere.

I answere, that these and like inuocations very frequent in the scriptures, do not depend vpon the merites of Gods saints, but vpon his couenant and promise made to them and their po∣steritie.* 1.27 So saith holy Moses; Remember Abraham, Isaac, and Iacob thy seruantes, to whom thou swarest by thine own selfe, and saidst vnto them, I will multiply your seed: in which wordes he opposeth not their merites, but Gods othe and pro∣mise. So saith Salomon; O Lord God of Israel, thou hast kept with thy seruaunt Dauid my father,* 1.28 that thou hast promi∣sed to him: for thou spakest with thy mouth, and hast fulfilled it with thine hand. In which wordes holy Salomon vrgeth Gods promise, not the merites of his father Dauid. So saith God himselfe to Isaac; dwell in this land, and I will be with thee,* 1.29 and will blesse thee; and I will performe the othe, which I sware to Abraham thy father. Loe, hee remembreth and re∣specteth his owne othe, but not Abrahams merites. No, no, for as I haue prooued alreadie copiously; the most holy saintes in heauen, are rewarded farre aboue their deserts and merites. It is I say, not for the merites of the godly, but for Gods holy couenant made with them, that God dealeth mercifully with

their posterity. For thus is it written in Gods own book; how∣beit the Lord will not destroie the house of Dauid, because of the couenant that he made with Dauid,* 1.30 & because he had pro∣mised to giue a light to him, and to his sonnes for euer.

The fourth conclusion.

The honor due to saints in heauen, and which they require, is not religious inuocation or adoration, but holy imitation here on earth. I proue it, because God will not giue his honor to any other. I am the Lord saith he, this is my name, and my glorie will I not giue to another.* 1.31 And that inuocation is the peculiar worship and honour due to God, S. Paul declareth e∣uidently in these words,* 1.32 for whosoeuer shall cal vpon the name of the Lord, shall bee saued: but howe shall they call on him in whome they haue not beleeued? Austen prooueth this conclu∣sion effectually in sundrie places of his works; Non sit nobis religio inquit, cultus hominum mortuorum: Infra; honorandi sunt propter imitationem, non adorandi propter religionem.* 1.33 Let not saith S. Austen, the worship of dead men be our reli∣gion: they are to be worshipped for imitation, but not to bee adored for religion. Againe in another place, Nos autem mar∣tyribus nostris non templa sicut Diis sed memorias sicut homini∣bus mortuis, quorū apud deum viuunt spiritus, fabricamus,* 1.34 nec ibi erigimus altaria, in quibus sacrificemus martyribus, sed vni Deo, & martyrum & nostro sacrificium immolamus, ad quod sacrificium sicut homines Dei, qui mundum in eius confessione vicerunt, suo loco & ordine nominantur; non tamen à sacerdote qui sacrificat, inuocantur. We build not churches to our Mar∣tirs as to gods, but we make memories as to dead men, whose soules liue with God, neither doe we reare vp altars there, in which we may offer sacrifice (of laud) to the martyres, but we offer sacrifice (of thanksgiuing) to one God, the God of mar∣tyres and ours, at which sacrifice they are named in their place and order, as the men of God that haue ouercome the world in their confession, neuerthelesse they are not inuocated or prayed vnto, by the priest that offereth the sacrifice.* 1.35 Of honour and re∣uerence due to Saints, Eusebius Caesariensis maketh sufficient relation in these words, Ne{que} Christū aliquando possumus dere∣linquere, qui mortem pro totius mundi salute sustinuit ne{que} ali∣um

quenquam colere, quoniam verum Deum, & qui solus co∣lendus sit nouerimus, martyres vero tanquam discipulos domini d••ligamus & veneremur, quasi integrè fidem magistro seruan∣tes & domino, quorum nos quo{que} in fide & perseuerantia chari∣tatis optamus esse participes. We can neither forsake Christ at any time, who suffred death for y^e saluatiō of the whole world, neither can we worship any other but him, because wee knowe him to be the tru God, & him that only is to be worshipped; yet let vs loue and honor martires, as the disciples of our Lord, as those that keep their faith vndefiled to their master & lord, with whom also our selues desire to be partakers in faith and perse∣uerance of charitie. What need more? Christ himselfe saith; Thou shalt worship the Lord thy God,* 1.36 & him onely shalt thou serue. And saint Iohn was forbidden to worship the angell.

The first obiection.

God honoureth his saints, and reputeth them for his deare friends:* 1.37 Ergo, it is our duetie also to honour them.

The answer.

We honour them with that honor which God hath appoin∣ted: we acknowledge their faith, their humilitie, their patience, their constancie, and all their gratious gifts, and wee desire to imitate the same: and this is al the honor that saint Austen wil affoord them, as you haue heard.

The second obiection.

The saints in heauen pray for vs, and therefore it is meete that we inuocate and call vpon them. For the angell saide; O Lord of hostes,* 1.38 how long wilt thou be vnmercifull to Ierusa∣lem, and to the cities of Iudah, with whom thou hast bin dis∣pleased now these threescore and ten yeeres?* 1.39 Baruch witnes∣seth that the dead pray for vs, when he saith; O Lord almigh∣tie, heare now the prayer of the dead Israelites, and of their children, which haue sinned before thee. Iudas Machabeus had a vision,* 1.40 in which he saw Onias holding vp his handes to∣ward heauen, and praying for the whole people of the Iewes. And saint Iohn saw 24. Elders fall downe before the lambe,* 1.41 hauing euery one of them harpes and golden vialles full of o∣dours which are the prayers of saints.

The answere.

I say first, that although we grant both angels and saints in [ 1] heauen to pray for the liuing on earth, (as they doe indeede in some cases for some respects,) yet doth it not follow that wee must inuocate and pray to them, as shortly shall bee proued. I say secondly, that there is not the same reason in the saints and [ 2] angels; for the charge and defence of the church in this life, is committed vnto the angels. Besides this, the angell in Zacha∣rie praieth onely for the particular calamities of Iuda, which were apparant aswell to men as to angels. I say thirdly, that [ 3] Baruch speaketh of the prayers of the Israelites that were yet liuing, but as dead for their manifold sins I say fourthly, that the booke of Machabees is not canonical, as I haue proued in my Motiues at large. I adde, that albeit On••as prayed for the [ 4] liuing, yet must not the liuing inuocate or call vpon him, as is alreadie said. I say fiftly, that the 24. Elders wherof S. Iohn [ 5] speaketh, do represent the church militant heere on earth, and consequently, the prayers there mentioned, are of the liuing on earth, not of the Saints raigning in heauen: which interpre∣tation must needes be sound and authenticall, because the holy ghost doth confirme the same in the tenth verse following.* 1.42 For among other thanks to God, one is this, that he hath made the elders to raigne on earth. S. Irenaeus agreeth hereunto, neither is any ancient approued writer of the contrarie opinion.

The third obiection.

Yee bewray your ignorance not knowing the difference be∣twene Latria and Dulia, and so wrest the scriptures against the lawful worshipping of saints;* 1.43 for the worship prohibited in the gospel and in the Reuelation, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that worship which is proper to God alone.

The answere.

I say first, that though Saint Augustine made difference be∣tweene [ 1] Latria and Dulia in ecclesiasticall signification;* 1.44 (which was the cause of great superstition afterwarde in the Romish church) yet did hee ascribe and giue all religious worship to God alone, & no other then ciuil worship to any creature what∣soeuer. Which thing I haue proued out of Saint Austen al∣ready, and shall more at large hereafter.

[ 2] I say secondly, that though saint Austen say that Latria is al∣way or almost alway taken in the scripture for diuine worship;* 1.45 yet doeth Lodouicus Viues a learned papist oppose himselfe a∣gainst saint Austen therein, alledging sundry texts of the olde testament for his probation. Yet the same Viues addeth, that he is cōtent with the distinctiōs inuented by the popish schoole men, so they will likewise allow him and others to vse wordes in their proper and natiue significations.* 1.46 But heere I can not omit the taunt which hee by the way giueth to his scholasticall masters: these are his wordes; Obiter tamen admonebo eos duliam & latriam penultimam habere longam, ne breuem faci∣ant, sed has leges ipsi contēnere se dicunt, quia nesciunt. Yet must I (saith he) admonish them by the way, that Latria and Du∣lia haue the last syllable saue one long, lest they make it short. But they say they care not for these rules, because they know not what they meane. Which checke doubtlesse were a bloodie [ 3] word, if any but a papist had giuen the same. I say thirdly; that Ʋalla, Suidas, and Zenophon, all three very skilfull in the greeke tongue, affirme Latria and Dulia to haue one and the selfe same signification, and that Latria is taken for that com∣mon seruice which one creature doth to another. Thus writeth Zenophon;* 1.47 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But I (O Cyrus) would redeeme euen with my life, that she should not serue. Suidas also affirmes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that Latria is seruice for hire. I say fourthly, that if this di∣stinction [ 4] could serue the papists to prooue their superstitious worship,* 1.48 it might also haue serued the deuill against Christ, and so Christs reason had bin of no force: for the deuill might haue said to Christ; albeit it be true as thou saiest, that Latria is onely to be giuen to God; yet mayest thou giue me Dulia, [ 5] and not offend his law. I say fiftly, that the worship which S. Iohn was prohibited to do in the Reuelation,* 1.49 was not Latria, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for these are the words of the angel; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adore thou God: as if he had said; religious worship can be giuen to none, but to the euerliuing God alone. I say sixt∣ly,* 1.50 [ 6] that the hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vsed in the old testament (from whence this scripture is alledged by Christ) signifieth seruice or seruitude in common, without the difference of God or crea∣tures.

I say seauenthly, that as Latria is giuen to creatures; so is Dulia applied to God, and that is verie frequent, not one∣ly [ 7] in prophane writers, but euen in the new testament: for S. Luke saith, ye cannot serue God and riches or mammon;* 1.51 where the greek word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Paul writing to the Rom. saith, for they that are such serue not y^e Lord Iesus Christ, but their owne bellies. In which place, the Greeke word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the same apostle writing to the Thessalonians saith; howe they turned to God from idols, to serue the liuing & true God;* 1.52 in which place the greeke is thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Paul, though in many places he call himself the seruant of God, yet vseth he euer the greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now then, since Latria and Dulia be in greek as ensis and gladius in latin, and since aswell y^e one as the other, is applied indifferently to God & his crea∣tures, the gentle reader may clearely behold, how vaine and ridiculous is popish dealing in this behalfe.

The first replie

Yee protestants abuse the angels prohibition, when he had S. Iohn to adore God: for the angel neuer meant to denie re∣ligious worship to be due to angels; but to signifie that Saint Iohn did mistake him, and that hee was not God; and conse∣quently, that he was not worthie of that diuine honour, which Iohn thinking him to be God, did then giue vnto him.

The answere.

I say first, that if any religious worship had bin due to anie [ 1] creature, the angel would not haue saide absolutely and simply, adore or worship God, but thus; Worship not me, but God, with this kind of worship. I say secondly, that S. Iohn knew [ 2] wel inough that this angell was not God. For first, he knewe that this angell was one of the seauen angels that shewed him these things, as appeareth by the 17 chap. Secondly, he willed S. Iohn immediatly before to write thus;* 1.53 Blessed are they that are called to the supper of the Lamb: whō S. Iohn knew right wel to be Christ by the vision which himselfe reported in the fift chap. Thirdly, this was not him that said in the 1. chapter,* 1.54 I am alpha & omega; for it was Christ himself,* 1.55 that then appea∣red to S. Iohn. I say thirdly, that this angell professed him∣selfe in expresse tearmes, not to bee God, but the messenger of

God; for he said vnto S. Iohn, these words of God are true, & not these words of mine are true, and yet S. Iohn forthwith a∣dored him, and the angel forthwith controled him for the same.

The second replie.

S. Iohn being an holy and worthie apostle, endued largely with the spirit of god, could not be ignorant what worship was vnlawful and to be reprehended, and so hee erred materially in knowledge of the person, not formally in the kind of adoration.

The answere.

I answere, that if any religious worship could haue bin giuen to any creature, the angel should haue induced S. Iohn into an error, bidding him worship God, and yeelding the reason why he should not worship him; to wit, because hee was a seruant, not the Lord; a creature, not God: as if hee had taught, that all religious worshippe ought to be giuen to God alone. S. Iohn therefore stricken into an extasie of minde through the maiestie of the angel that told these things, fell sodainely downe before his feete to adore him,* 1.56 which yet he did not of ignorance for the resons aleaged,* 1.57 but of forgetfulnes, as the iteration of the wor∣ship declared. For though he was forbidden before to adore any beside god, yet did he y^e second time adore the angel, forgetting himselfe sodainely, and what the angel had said vnto him. Au∣sten maketh so plaine a recitall of this adoration,* 1.58 as more nee∣deth not to a reasonable mind. These are his words; Quare honoramus eos charitate, non seruitute, nec eis tēpla construimus, nolū•• enim se sic honorari à nobis, quia nosipsos cum boni sumus, templa summi Dei esse nouerunt: recte itaque scribitur hominem ab angelo prohibitum ne se adoraret, sed vnum Deum, sub quo ei esset & ille cōseruus; qui autem nos inuitant vt sibi seruiamus, & tanquam deos colamus, similes sunt superbis hominibus▪ qui∣bus si liceat, similiter coli volunt Sed istos homines perpeti mi∣nus, illos vero colere magis periculosū est. Infra, religet ergo nos religio vni omnipotenti Deo, quia inter mentem nostrā qua illū intelligimus patrem, & veritatem, id est, lucem in••eriorem, per quam illum intelligimus nulla interposita creatura est. We ho∣nor angels with charitie, not with seruice, neither do we build temples vnto them; for they will not be so honoured of vs, be∣cause they know that we our selues, when we are good, are the

temples of the higest God: rightly therfore is it written, that a man was forbidden by the angell, that hee should not worship him, but one God onely, vnder whom he was a fellow seruant with him. But they that inuite vs to serue them, and to worship them as gods, are like to proud men, who if they might, would be likewise worshipped: but to suffer these mē is lesse perilous, and to worship the angell is more daungerous. Let religion therefore bind vs to one God almightie, because betweene our mind by which we vnderstand him to be the father & the truth, that is, the inward light, through which we vnderstand him, no creature is interposed.

The replie.

The angel prophesied, that the Iewes shuld fal down before the bishop of Philadelphia, & adore him.* 1.59 Iacob adored the top of his rod. Abraham adored the angels that appeared to him: Balaam adored the angel that stood before him with a drawen sword: Iosue adored the angel falling flat downe before his feete, and calling him Lord, and the angel refused not that wor∣ship, but required yet more of him: Nabuchodonosor adored Daniel, and did great offices of religion, which the prophet r••∣sed not. Achior the Ammonite fel at Iudeths feet,* 1.60 & reuerenced her: the Sunamite whose child Elizeus raised to life, fel down before his feet & adored him, & he reproued hir not:* 1.61 the prophets at Iericho,* 1.62 perceiuing the double grace of Elias to be in Elize∣us, fel down before him and adored him, which hee reiected not.

The answere.

I answer to al these in general, that for the greater part they speake of ciuil worship, which I grant may be done to angels, prophets, magistrats & holy men. To y^e seueral obiectiōs, thus in particular. I say first, that y^e Iews gaue such ciuil reuerence [ 1] as was due to a godly pastour or Bishop,* 1.63 but yeelded no reli∣gious worship vnto him. I say secondly, that your popish vul∣gar latin translation, is false & idolatricall, albeit your late dis∣holy [ 2] synode of Trent anathematized al that wil not reuerence the same. For you reade thus; Iacob adored the top of his rod;* 1.64 which if Iacob had done indeed, as your guilefull edition saith, he shuld haue cōmitted flat idolatry, because as I haue proued out of your owne Pope Gregory,* 1.65 it is not lawfull to worship

images, much lesse a naked piece of wood religiously. But the text indeed is thus, as your own deare doctor Arias Montanus granteth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He adored on the top of his rod or staffe: which is nothing else, but staying himselfe vpon his staffe adored God. So doth Saint Augustine ex∣pounde it,* 1.66 whose expresse words are these; Nam facile intelli∣geretur senem, qui virgam fereba•• eo more quo illa aetas ba∣culum solet, vt se inclinauit ad Deum adorandum, id vtique fecerit super cacumen virgae suae, quam sic ferebat, vt super eam caput inclinando adoraret Deum. For we might easi••y vnder∣stand that the olde man,* 1.67 who carried a rodde in such manner as that age vsed to beare a staffe, as he bowed himselfe to wor∣ship God, he did it on the end of his staffe, which he carrie•• so, as he might adore God by bowing his head vpon it. In which words S. Austen sheweth plainely, that Iacob when he wor∣shipped god, leaned on his staffe by reason of his age & weake∣nesse. Behold here gentle reader, how our late papists do wrest the holy scriptures, to build thereupon their superstitious and idololatricall adoration of stocks & stones. I say thirdly, that it [ 3] was Christ himselfe that appeared to Iosue in the likenes of a man, & therfore he both rightly required worship, and Iosue of duetie adored him religiously. This is euident in the verie be∣ginning of the next chap. with the last end of the former.* 1.68 I say fourthly, that albeit the worship which Nabuchadonosor yeel∣ded [ 4] seemed to deserue cōmendation, yet was it indeed very re∣prehensible,* 1.69 because he ioyned Gods honor with the Prophets. And if Daniel did not admonish him of his fault, (as it is verie probable hee did) he sinned grieuously. That which Abraham, Achior, the Sunamite, & the rest did, was meere ciuil adoratiō.

The replie.

* 1.70It is lawfull to adore holy things, as the temple, the arke, the bread of proposition, and the like: for the Psalmograph saith, adore ye his footestoole, because it is holy.

The answere.

[ 1] I say first, that it is not lawful to adore religiously any saint in heauen, no not the blessed virgin Marie the mother of God & man; much lesse is it lawefull to adore stockes and stones, and other like sensles creatures, as the papists would guileful∣ly,

enforce vs to do. Neither doe I barely say this of mine own head, but with the vniforme consent of the holy fathers. Thus writeth S. Epiphanius, Sed neque Helias adorandus est,* 1.71 etiam∣si in viuis sit, neque Ioannes adorandus, quanquam per pro∣prias preces suas dormitionem suam admirandam effecerit, imò potius ex deo gratiam acceperit: sed neque Thecla, ne{que} quisquā sanctus adoratur. Non enim dominabitur nobis antiquus error, vt relinquamus viuentem, & adoremus ••a quae ab ipso facta sunt. Infra, sit in honore Maria••pater, & filius, & spiritus san∣ctus adoretur. Mariam nemo adoret, non dico mulierem, imò ne{que} virum. Deo debetur hoc mysterium, ne{que} angeli capiunt talē glo∣rificationem: deleantur quae male scripta sunt in corde deceptorū: tollatur ex oculis cupiditasligni: conuertatur rursus figmentum ad dominum: reuereatur Eua cum Adam, vt deum colat solum, ne ducatur serpentis voce, sed permaneat in dei praecepto; ne comedes de ligno: & erat lignum non error, sed per ipsum lignum facta est inobedientia erroris: ne comedat quis de errore, qui est prop∣ter S. Mariam: nam etsi pulchrum est lignum, sed tamen non ad cibū: & si pulcherrima est Maria, & sancta, & honorata, at nō ad adorationem. Neither is Elias to be adored, though he be among the liuing: neither S. Iohn must be adored, though by his praiers his death was wonderful;* 1.72 yea hee rather receiued grace from God: but neither Thecla, neither any saint is to be adored. For the olde error may not ouerrule vs, that we forsake the liuing god and adore the works of his hands. Let Mary be in honor; let the father, & the son, & the holy ghost be adored; let no man adore Marie, I do not say the woman, but neither the mā. This mistery is due to god, neither are the angels capable of such glory: let such errors be blotted out, as are wickedly en∣grauen in the harts of deceiued soules; let the concupiscence of the wood be taken out of our sight; let the worke return again to the workeman; let Eue haue reuerence with Adam; let her worship onely God; let her not be seduced with the voice of the serpent, but let her abide in Gods commandement; thou shalt not eate of the wood: and it was wood indeede, not errour, but by the wood came disobedience of errour: let none eate of that error, which is for holy Mary. For though the wood be faire, yet is it not for meate: although Marie be most beautiful

and holy, and honoured, yet not for adoration. Out of these gol∣den words I note first,* 1.73 that in the time of S. Epiphanius, (who liued more then 370. yeres after Christ,) it was reputed great superstition and flat paganisme to adore any Saint or angel in [ 1] heauen; much more to adore men yet liuing on earth; and most of all to adore woode, stones, and sencelesse things. I note se∣condly, [ 2] that religious honour or worship is due to God alone; and that neither saintes nor images, nor the mother of God, is capable thereof. I note thirdly, that to thinke that Saintes or [ 3] Angels may be adored, is an old damnable error, receiued from the gentiles, wherewith some of the vulgar and common peo∣ple were deceiued, euen in the daies of Epiphanius. I note fourthly, that by the iudgement of this holy, learned, and anci∣ent [ 4] father, to teach vs to adore saints religiously (for ciuilly I graunt it may be done,) is to induce vs to erre with Eue.

S. Ambrose is consonant to Epiphanius, as who hath these expresse wordes;* 1.74 Age, numquid tam demens est aliquis, aut sa∣lutis suae immemor, vt honorificentiam regis vindicet comiti, cum de hac re si qui etiam tractare fuerint inuenti, iure vt rei dam∣nentur maiestatis? & isti se non putant reos, qui honorem nomi∣nis Dei deferunt creaturae, & relicto domino conseruos adorant, quasi sit aliquid plus quod reseruetur Deo. Go to, is any man so mad, or so carelesse of his life, that he will giue to a Lord, the honour of the king or soueraigne? when such as are knowne to deale in such a matter, are iustly condemned of treason? and yet these men doe not thinke themselues guiltie, who giue the honour of Gods name to a creature, and leauing God adore their felow-seruants, as though there were any thing els reser∣ued for God. Out of these words I note first, that S. Ambrose, [ 1] after hee had sharpely reprooued such as worshipped images, affirmeth them to forsake God, that adore his saintes their fel∣low-seruantes. [ 2] I note secondly, that such as adore Gods crea∣tures, be no lesse guiltie of treason against God, then they that rebel against their earthly prince. I note thirdly, that religious [ 3] worship, is so proper to God, as if it be giuen to his creatures, nothing is reserued for himself. S. Augustine agreeth iumpe with S. Epiphanius and S. Ambrose,* 1.75 and vttereth his minde plainly in these wordes; Non sit nobis religio cultus hominum

mortuorum; quia si pie vixerunt, non sic habentur vt tales quae∣rant honores, sed illum à nobis coli volunt, quo illuminante lae∣tantur meriti sui nos esse consortes. Let not the worship of dead men be our religion: for if they liued well, they are not of that account that they seek such honour, but they would haue vs to worship him, by whose inlightning they reioice that we be their fellow-seruants in well doing.* 1.76 The good Iew Mardocheus would not adore Haman the kings lieutenant, and that not of pride, malice, or presumption; but lest he should giue that to man which was due to God alone. I say secondly, that there is [ 2] great disparitie betweene the adoring of a footestoole, and ado∣ring before a footestoole: for your owne pope Gregorie the great, sharply reproued, and bitterly condemned the worship∣ping of Images, and for all that allowed prayer and worship done before the same.

I say thirdly, that the place truely translated is thus; [ 3] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the Hebrew; Bow downe your selues at the footstoole of his feet,* 1.77 he is holie: so that the sence is not to adore the temple, (which is meant by the word Footestoole) but to adore and worshippe God in his temple at Ierusalem, the place which God had ap∣pointed for his worship: and therefore it is not said, It is holy, but, He is holy. Yea, so is it also in the greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣cause he is holy. I say fourthly, that Saint Augustine and [ 4] Saint Hierome doe expound this text of Christs sacred huma∣nitie, which is as the footestoole of his diuinitie. These are Saint Hieromes expresse wordes▪* 1.78 Multae sunt de scabello opi∣niones, sed hic propheta corpus dominicum dicit, in quo maiestas diuinitatis tanquam super scabellum stat. There are many opi∣nions of the footestoole, but the prophet heere vnderstandeth Christs body or humanitie, in which his diuinitie standeth as vpon a stoole. Yea, S. Austen was so far from the opinion of our late Papists and Iesuites, that hee was troubled howe to vnderstand this text; and that for this respect onely, because it seemed to command him to adore some creature, which he durst not doe: these are his owne words;* 1.79 Terra scabellum pedum meo∣rum; anceps factus sum, timeo adorareterram, ne damnet me qui fecit coelum & terram••rursum timeo non adorare scabellum

pedum Domini mei, quia Psalmus mihi dicit, adorate scabellum pedum eius. The earth is my footestoole. I am doubtful what to doe, I feare to adore the earth, least hee condemne me that made both heauen and earth. On the other side, I feare not to adore his footestoole,* 1.80 because the Psalme saith, adore yee his footstoole. Loe, S. Austen found in the prophet Esay, that the earth was Gods footstoole, and hee knew well that it was not lawfull to adore creatures, and consequently neither the earth, (least he should be damned in so doing, as himselfe here saith;) and therefore was hee sore troubled, what to vnderstand by the word (footstoole) in the Psalme. But if he had been a Romish Iesuite, hee woulde neuer haue stumbled at any such thing. Whether therefore we interprete the word (footestoole) by the literall Hebrew phrase, or with S. Austen and S. Hierome; it will not follow thereupon, that any pure creature may be ado∣red. I say (anie pure creature) because Christes body or hu∣manitie is a creature, but not a pure creature. For the vnspea∣kable hypostaticall vnion, maketh it to subsist in the person of God; by which Christ is aswel God as man.

The fift conclusion.

The inuocation this day common in the Romish Church, is the selfe same which the Gentiles in old time did vse,* 1.81 when they did inuocate their false Gods. I prooue it, because they haue peculiar saintes for their seuerall necessities; to wit, S. Loy, for their horses. S. Anthonie for their pigges, S. Roch for the pestilence, S. Stephen for the night, S. Iohn for the day, S. Nicholas for their studies, S. George for their warres, S. Cosma and Damiais for their sores, S. Apolonia for their teeth, S. Agnes for their virginity, and others innumerable for the like end. They erect churches to their saintes, they frame images to them, they carrie their images about in procession, they cōsecrate altars to them, they dedicate holy daies to them, they make vowes in their honour,* 1.82 they offer presentes to their altars and images, they bestowe more y^t way in one houre, then on poore folkes in a whole yeare; they place lampes, tapers, torches, and lightes before their images, and thinke them the

most happie, that so bestow the most. They kneele downe be∣fore their images, they touch them, they embrace them, they kisse them, they speake vnto them, they intreate them as if they were yet liuing. Yea, they seeme to passe the folly and im∣pietie of the Gentiles: They ascribe their saluation to their saintes, and to such saintes, as of whose sainthood wee may well stand in doubt. They inuocate Campion, Sherwin, Bal∣lard, Hart, Nelson, and the rest of that seditious faction. Al∣phonsus the Iesuite, and late rector of the Englishe Colledge in Rome, caused the organes to be sounded, and all the Stu∣dents to come to the Chappel, and himself hauing on his backe the white Surplesse and the stole about his necke; sang a col∣lect of martyrs; so after his maner, canonising a rebellious subiect for a saint. Such is the seditious impudencie, of newly hatched Romish Iesuites. And least any other Iesuite or pa∣pist shall denie, that they ascribe their saluation to saintes (for they vse to say,* 1.83 that they make them but mediatours of inter∣cession, and not of saluation and redemption,) I will prooue it flatly out of their owne bookes, and church seruice, which I wish the reader to marke attentiuely.

In the praier which the church of Rome readeth publickly, vpon Thomas Beckets day, sometime the Bishop of Cantur∣burie, I finde these wordes; Deus, pro cuius ecclesia gloriosus pōtifex Thomas gladiis impiorum occubuit, praesia quaesumus,* 1.84 vt omnes qui eius implorant auxilium, petitionis suae salutarem consequantur effectum. O God, for whose church the glorious bishop Thomas was put to death, by the swordes of the wic∣ked; graunt wee beseech thee, that all which desire his helpe, may attaine the effect of their petition to saluation. Out of these wordes, I note first, that Thomas Becket is pronounced a glorious martyr, albeit the disobedience of his lawfull prince, [ 1] was the cause of his death.

I note secondly, that the Romish church seeketh for saluati∣on, [ 2] euen through his merites.

I note thirdly, that the papistes make him a Sauiour, yea such a Sauiour as is equall with Christ; and consequently, that [ 3] they make him another Christ. For as S. Paule truely recor∣deth, Christ redeemed the church with his owne bloud. And

yet doth the Romish church teache, (as yee see) that Thomas Becket shed his bloud for the church of God. Since therefore the proper and onely badge of Christes mediatorship, is giuen to Thomas Becket; what remaineth for him to be, if not ano∣ther Christ? And least we should not fully vnderstand how our redemption is wrought in the bloud of Thomas, they deliuer this mysterie more cleerely in another place, in these wordes; Tuper Tho. sanguinē quē pro te impendit▪* 1.85 fac nos Christe scan∣dere quò Thomas ascendit. Thou O Christ cause vs to come thither where Thomas is, euen by the bloud which hee shedde for thy sake. Loe Thomas Becket died for vs, and shed his bloud to bring vs to heauē, as the papists teach vs; therfore by their doctrine hee is our redeemer, and mediatour, not on∣ly of intercession, but also of redemption.

In their praier bookes, deliuered to the vulgar people (which God wote they vnderstoode not,* 1.86) they teache the peo∣ple thus to inuocate their proper Aungels; Angele Dei quicustos es mei pietate superna, me tibi commissum salua, defende, guberna. O Aungell of God, who art my keeper by supernall pietie, defend mee, gouerne mee, and saue my soule.

* 1.87To S. Paule they teache vs to pray in this maner, O beate Paule apostole, te deprecor vt ab angelo Sathanae me eripias, & à ventura ira liberes, & in coelum introducas. O blessed A∣postle Paul, I pray thee that thou wilt take me from the angel of Satan, and deliuer me from wrathe to come, and bring me into heauen.

* 1.88To Saint Iames in this maner; O foelix Apostole mag∣ne martyr Iacobe, te colentes adiuua, peregrinos vndi{que} tuos cle∣mens protege, ducens ad coelestia. O happy Apostle and migh∣tie martyr Iames, helpe thy worshippers, defend courte∣ously thy pilgrimes on euery side, and bring them to heauen∣ly ioyes.

* 1.89To Saint Martin thus; Caecis das viam, mutisque lo∣quelam; tu nos adiuua, mundans immunda; qui fugas daem••∣nia, nos hic libera. O Martin, thou causest the blinde to see, and the dumbe to speake; Helpe vs and purge the vncleane; thou that castest out diuels, deliuer vs here. But for breuitis

sake, I wil wittingly and willingly superseade many particu∣lar praiers made to meaner saintes, and come to the blessed Virgine.

The Papistes teache vs to inuocate the holy virgine Mary thus; O Maria gloriosa, in delitiis delitiosa,* 1.90 praepara nobis gloriam. O Mary glorious, in dainties delicious, prepare thou glory for vs.

Againe in another place thus;* 1.91 Maria mater Domini aeterni patris filij, fer opem nobis omnibus ad teconfugientibus. O Mary, the mother of our Lord the sonne of the eternall God, helpe vs all that flie for helpe vnto thee.

Againe, in another place thus; Maria mater gratiae,* 1.92 ma∣ter misericordiae, tu nos ab hoste protege, & hora mortis suscipe. O Mary the mother of grace, the mother of mercie, defend thou vs from our (ghostly) enemie, and receiue vs at the houre of death.

Againe, in another place thus; Solue vincla reis,* 1.93 profer lumen caecis, mala nostra pelle, bona cunctae posce. Monstra te esse matrem, sumat per te preces qui pro nobis natus tulit esse tuus. Loose the bandes of the guiltie, bring light to the blinde, driue away our euils, require all good thinges for vs: shew thy selfe to be a mother, let him receiue thy praiers that was borne for vs and suffered to be thine.

Againe in another place thus; Veni regina gentium,* 1.94 dele flammas reatuum, dele quod cunque deuium, da vitam innocen∣tium. Come O Queene of the Gentiles, extinguishe the firie heate of our sinnes, blot out whatsoeuer is amisse, and cause vs to leade an innocent life.

Againe, in their olde Latine primers,* 1.95 the people are thus taught to pray; In extremis diebus meis esto mihi auxi∣liatrix & saluatrix, & animam meam, & animam patris mei, & matris meae, fratrum, sororum, parentum, amico∣rum, benefactorum meorum, & omnium fidelium defun∣ctorum ac viuorum ab aeterna mortis caligine libera; ip∣so auxiliante quem portasti Domino nostro Iesu Christo fi∣lio tuo. O glorious Virgine Mary, bee thou my helper and Sauiour in my last dayes, and deliuer from the mist

of eternall death, both mine owne soule and my fathers soule, and the soules of my mother, brethren, sisters, parents, friends, benefactors, and of all the faithfull liuing and dead; by his help whom thou didst beare, our Lord Iesus Christ thy sonne.

Againe, after two or three leaues in this maner; Vt in tuo sancto tremendo ac terribili iudicio in conspectu, vnigeniti filii tui,* 1.96 cui pater dedit omne iudicium, me liberes & protegas a pae∣nis inferni, & participem me facias coelestium gaudiorum. I beseech thee most mercifull and chaste virgine Mary, that in thine holy, fearefull, and terrible iudgement in the sight of thine only sonne, thou wilt deliuer and defend me from the paines of hell, and make me partaker of heauenly ioyes.

These praiers if they be well marked, will prooue my con∣clusion effectually; as which conteine euery iote, of power, right, maiestie, glorie, and soueraignty whatsoeuer, is, or ought to be yeelded vnto our Lord Iesus Christ. Yea, these two last praiers make the virgine Mary, not onely equall with Christ, [ 1] but farre aboue him. For first, the virgine Mary, is desired to [ 2] defend vs from the tortures of hell. Secondly, to bring vs to the ioyes of heauen. Thirdly, the last iudgement is called her [ 3] iudgement. Fourthly, she is called our sauiour. Fiftly, she is [ 4] requested to saue father, mother, brother, sister, friendes, bene∣factors, [ 5] the quicke and the dead, by the help of Christ her sonne. Now by the first foure, she is made equall with Christ; and by the last, farre aboue him. For she is the sauiour, and hee the in∣tercessor: which I gather out of these wordes, (ipso auxili∣ante, &c. By the helpe of our Lord Iesus Christ.) For by these wordes and the rest afore going, the virgine Mary doth saue vs, & Christ is but the instrument that helpeth her, in the worke of our saluation: which howe intollerable blasphemie it is, let the reader iudge; I haue said.

The sixt conclusion.

To inuocate Saintes as the papistes doe, and to beleeue that they heare their praiers, is to make a pluralitie of Gods. I say (as the papistes doe) because to inuocate saintes at cer∣taine times, in certaine places, and for certaine respectes, doth

not make them gods. I proue this conclusion, because to heare all prayers at all times in all places, for al things; is a thing so proper to God, as it can not possibly agree to anie,* 1.97 but to God alone. For his knowledge is infinite, and so not communicable to any creature; marke well gentle reader, what I say; for this reson is such, as few seem to haue cōceiued y^e same. But certs, no learned papist can indeed denie it to be tru. For which cause their great learned D. Aquinas telles vs two truths, the one,* 1.98 that God can not communicate the power of creation, to any creature liuing, either on earth or in heauen: and he proueth it out of Saint Augustine, who saith that neither the good nor the bad angels can be the creators of any thing. And why so? because that kind of worke requireth power infinite, whereof no creature is or can be capable. The other,* 1.99 that none but God is or can be infinite; and his reason is euident, because to be in∣finite, is against the nature of that which is made.

The first obiection.

The Saints in heauen may heare & vnderstand our praiers on earth, and yet haue limited & not infinit knowledge, ergo the proofe of your conclusion is not good.

The answere.

I say first, that God hath reuealed to his seruants on earth, [ 1] the secret cogitations and externall facts of others farre distant from them.* 1.100 For hee reuealed to Ahias that Ieroboams wife would come disguised to him, and told him what he should say vnto her. He reuealed to Elizeus all the secret dealing of Gie∣zi, which he had with Naaman the Syrian:* 1.101 he disclosed to Pe∣ter the falshoode of Ananias and Saphyra his wife: and so may he at his holy pleasure reueale to his saints in heauen,* 1.102 the prayers that on earth are made in some places at sometimes vnto them. Euerie thing is proportionable, no contradiction is implied therein.

I say secondly, that there be sundrie things which God can∣not [ 2] do, as I haue proued in my booke of Motiues, not for that there is any want in God, but because there is defect in the thing that shoulde bee doone: and so is it in this present case, of popish inuocation.

I say thirdly, that Gods apostles and prophets knewe but some special things, which seemed good in Gods wisedome to be so reuealed. Neither did they know such things by any in∣herent qualitie, but by signification from aboue, and that onely at such time, as the necessitie of the church did require. Which I proue by these words of Elyzeus to Gihezi,* 1.103 Let her alone, for her soule is vexed within her, and the Lord hath hid it from me, and hath not told it me: as if the prophet had said, God re∣uealeth not al things, to his deare and faithfull seruants at all times: but some things at some times, as seemeth best in his [ 4] diuine wisedome. I say fourthly, that popish inuocation requi∣reth infinite knowledge, because they pray for all matters, at al times, in al places; so that y^e saints must perforce be som∣time ignorant what they pray for, vnles their knowledge be in∣finit.

The first replie.

As the saints cannot haue infinite knowledge, because it is not communicable to any creature; so neither can anie liuing of limited power, make any infinite request vnto them.

The answere.

[ 1] I say first, that there is exceeding great disparitie, betweene the persons that pray, the things praied for, and the saints prai∣ed vnto: for the things prayed for, are without end and mea∣sure. They that pray are innumerable & multiplicable into in∣finit in potentia, and yet must euery saint seuerally for himself, haue the distinct notice of al them that pray, and of all things that are prayed for: for otherwise, many shall pray at manie times, and not be heard, which is the thing that I contend to proue. For example, al papists in al countries pray to the vir∣gin Mary at al times for all things, and so hir knowledge must extend to al persons al places, and al desires at al times, and so be infinite; or certes she must be sometime deceiued, not know∣ing [ 2] what is required of her. I say secondly, that it is proper to God alone, to know our hearts and cogitations; and conse∣quently our prayers.* 1.104 Therefore is it saide in the Acts, thou Lord, which knowest the hearts of all men, shewe whether of these two thou hast chosen.* 1.105 God saith S. Peter which knoweth the harts, beare them witnes. Salomon saith, thou only know∣est the hearts of the children of men.* 1.106 He (saith S. Paul) that

searcheth the harts, knoweth what is the meaning of the spirit. Thou O Lord of hosts (saith Ieremy) iudgest righteously,* 1.107 & triest the reines and the hart. And yet must the saints know our hearts and thoughts, if they heare and know our prayers: for doubtlesse the sound of our words, can not reach vp to heauen.

The second replie.

Both Angels & saints are present here on earth and knowe our affaires, and therefore it is a vaine cauill, to say that the sounde of our wordes cannot be heard to heauen.

The answere.

I say first, that neither angels nor saints can be in many pla∣ces at once, but are definitiuely in one onely place at one time. [ 1] And this their owne angelical doctor Aquinas,* 1.108 doth witnesse with me in these words; Nam corpus est in loco circumscriptiuè, quia commensuratur loco: angelus autem non circumscriptiuè, cum non commensuretur loco, sed definitiuè, quia ita est in vno loco▪ quòd nō alio Deus autem neque circumscriptiuè, neque de∣finitiuè, quia est vbi{que}: for a body is in a place circumscriptiue∣ly, because it is measured with the place; but an angel is not in place by circumscription, for that hee is not measured with the place, but definitiuely, because he is so in one place, that he is not in another: yet god is neither circumscriptiuely nor defini∣tiuely in place, because he is euerie where.* 1.109 And Damascenus agreeth with Aquinas, affirming that angels while they are in heauen, are not on earth. I say secondly, that the angels (as S. [ 2] Paul saith) are indeed Gods ministring spirits, sent forth for their sakes which shalbe heires of saluation.* 1.110 And the angels (as Moses saith) went vp and down by Iacobs ladder, which rea∣ched from earth to heauen;* 1.111 & that the angels (as Daniel wri∣teth) are defēders of y^e church vnder Christ;* 1.112 & for that purpose are sent vnto vs. But neuerthelesse, they are but in one onely place at once; & while they see what is done in one place, they are ignorant what befalleth to another; for they passe to & fro, from affaires to affaires, from place to place, from person to person, from heauen to earth, and from earth to heauen again, according to their appointed seruice; so that no one angel doth or can know, the hundreth part of our petitions, much lesse the saints in heauen, who haue no such appointed ministerie.

The third replie.

* 1.113The saints are equall to the angels; and are the sons of god, since they are the children of the resurrection: therfore they are present and see our affaires, euen as doe the angels.

The answere.

I answer, that the time by Christ named is after y^e resurrec∣tion; neither is the equalitie he speaks of, general, but particu∣lar; to wit, in that y^e saints shal haue no more need or vse of ma∣riage, then y^e angels. But that the saints shalbe sent as the an∣gels, for y^e seruice of the church & the ministerie of the faithful, it is nether recorded here, nor in any other place of y^e scripture. For Christ here only answered to the captious Saduces, who denying the resurrection asked whose wife she should be in y^e re∣surrection, that had bin maried to 7. brethren, al dying without issue.

The 4. replie.

* 1.114The angels in heauen reioyce, when sinners repent heere on earth; which they could neuer do, if they did not vnderstand our affaires, our prayers and our penitent hearts.

The answere.

[ 1] I say first, that Saints in heauen do not know what we doe on earth; for as the Prophet recordeth, Abraham was ignorant what the Israelites did,* 1.115 and Iacob knew them not. I say se∣condly, [ 2] that the text doth not say, that the angels in heauen re∣ioyce, but simplie that the angels reioyce; and so the reioycing which the text speaketh of, may bee vnderstoode to bee done on earth while the angels are present. I say thirdly, that the an∣gels [ 3] which are appointed for our seruice on earth, and thereby know our affaires on earth, may make relation thereof in hea∣uen, and so the whole companie of angels in heauen may re∣ioyce thereat together; or it may please God sometime to re∣ueale the conuersion of some sinner, to the saints or angels in heauen. But hereupon will it neuer be concluded, that either the saints or the angels do knowe the secrets of our hearts, or our petitions vniuersally, as is alreadie said.

The fift replie.

To do myracles is as proper to God, as to know the secrets of our hearts, therefore since God hath communicated the one to his seruants, so may he without contradiction do the other.

The answere.

I say first, that God himselfe did euer worke the myra∣cles, [ 1] and did onely vse the ministerie of his apostles and ser∣uants, in the externall act. I say secondly, that God can & hath [ 2] de facto reuealed the secrets of mens hearts, euen to his holie prophets, yet hee neuer did that generally, but in measure, at certaine times to speciall persons, for the good of his church.

The sixt replie.

Although God cannot giue anie inherent qualities to the saints in heauen, by which they may knowe all the desires and prayers of the liuing heere on earth, because no creature is ca∣pable thereof; yet may God from time to time, reueale all such prayers to his Saints.

The answere.

I say first, that it is not impossible for God so to doe, though God should be so driuen without need to worke innumerable [ 1] miracles, & that almost euery houre. I say secondly, that thogh god shuld bestow such reuelations on his saints, yet would ma∣ny [ 2] absurdities folow therupon. For first, these reuelatiōs must [ 1] follow the prayers, and not goe before them; and so my con∣clusion is still in force. Secondly, thus to require myracles at Gods hands, were to tempt God grieuously. Thirdly, such [ 2] prayers should be a flat mockerie in Gods sight, because God [ 3] must first reueale the prayers to his Saints, then must he giue eare to the saints while they inculcate the same prayers: & last∣ly, he may grant thē if he list. Fourthly, in this maner of pray∣ing [ 4] they leaue God, whom they should inuocate, & they run to thē at whom they should not come. Fiftly, they do al this of in∣fidelitie, because they haue no warrant from God so to make [ 5] their prayers.

The 7. replie.

Yee cannot denie but that the liuing may pray one for ano∣ther, and also desire one an others prayer;* 1.116 therefore since the faithful departed loue vs as much as before, & are as mindful of vs as before, and are as deare in Gods sight as before; we do no more iniurie or dishonour to God in praying now to them, then when they were liuing here among vs.

The answere.

I say first, that we haue cōmandement, promise, & examples [ 1]

to pray one for another while we are yet liuing on earth, but we haue no such thing in the holy scriptures, neither in the olde nor in the new testament, concerning the inuocation of saints departed. I say secondly, that if the saints departed could heare [ 2] and vnderstande our prayers as the liuing do; then might wee without dishonour and iniurie to God, desire them to pray for vs as wee doe the liuing; neuerthelesse such kind of praying should be in vs great temeritie and presumption, because wee haue neither cōmandement nor example in gods word so to do. I say thirdly, that if the liuing should desire the prayers one of [ 3] another, as the p••pists desire the prayers of saints, they shoulde not onely derogate greatly from Christs holy mediatourship, but withal commit flat idolatrie. For the papists desire (as is alreadie proued) to be saued by the merites and blood of saints, for the cōplement wherof, I wil here adde a memorable testi∣monie. The vsual practise of the papists, especially of the Ie∣suites, is to adde in the ende of their absolution these words; Passio D.N.I. Christi, merita B.V. Mariae, & omnium sancto∣rum & quicquid bonifeceris vel mali sustinueris,* 1.117 sit tibi in re∣missionem peccatorū tuorum in augmentum gratiae, & praemium vitae aeternae. The passion of our Lord Iesus Christ, the merits of the blessed virgin Mary, and of al saints, & all the good thou shalt do and punishment thou shalt suffer, be to thee for the re∣mission of thy sins, for increase of grace, & for the reward of e∣ternal life. I say fourthly, that to inuocate saints departed, be∣leeuing [ 4] that they can & do heare our praiers, is to make them gods. And euen so shuld we make the liuing, gods, if we did in that maner cal on thē in their absence. I may therfore wel con∣clude, that though the one kind of praying be godly and imita∣ble; yet is the other damnable and flat idololatricall; for God is zealous,* 1.118 and wil not giue his glorie to another.

The second obiection.

The soule of the rich man in hel, knew where Abraham was, as also the state of Lazarus,* 1.119 and of his brethren then liuing: therfore much more do the saints in heauen, know our state on earth.

The answere.

[ 1] I say first, that parables and allegories are not sufficient, to establish any new kind of doctrine; for by this parable (as Ire∣naeus

recordeth) Christ meant nothing els, but to declare the co∣gitations, torments, & state of the wicked after this life.* 1.120 Iusti∣nus is of the same opinion, & hereupon flatly denieth purgatory▪ I say secondly, that if this were granted to be a true history, & [ 2] no parable; yet would it not follow therupon, that the saints in heauen knew our thoughts and praiers here on earth; for as S. Austen grauely writeth, though the dead knowe not what is done here on earth, while wee doe it; yet may they afterwarde know what is done, either by the dead that go from hence,* 1.121 or by the angels that are present when the things are done: and this knowledge had Abraham by the relation of the dead, and no o∣therwise, as witnesseth the same S. Austen in the same booke.

The third obiection.

S. Austen, Ambrose, Gregory, Cyprian, and the ancient fa∣thers generally, vsed to inuocate and to pray vnto the saints, and therfore it is neither any new thing, nor any vnlawful act.

The answere.

Better answer cannot be giuen to the fathers then that which is truely gathered out of the works of the same fathers. I ther∣fore say first with Cyprian, that we must heare & attend what [ 1] Christ alone saith, in whom God is wel pleased. We must not regard what others think shuld be done,* 1.122 but what Christ who was before al, wold haue to be done: for we must not folow the custom of man, but the truth of god, so saith holy Cyprian. To which I may adde with S. Ierome,* 1.123 that y^e multitude of them that erre, bring no patronage to the error it self: & with Augu∣stine, that neither what I say, nor what thou saiest,* 1.124 but what Christ saith, ought to be regarded: & with Tertullian that that is tru, whatsoeuer was first; & that coūterfeit, whatsoeuer came after. I say secondly, that thogh the papists glorie greatly of [ 2] y^e fathers in this point; yet when their sayings are duly conside∣red, they wil make litle or nothing for their purpose. And that the reader may with perspicuitie, behold the force of their doc∣trine in this point, which hath kept my selfe long in suspence; I purpose in God to deliuer the sum thereof, by these plaine and briefe canons.

The first Canon.

The visible Church (as writeth Egesippus) remained a virgin, free from all heresies, and corruptions,* 1.125 during the

life of the Apostles, that is, about one hundred yeeres after Christ, to which time S. Iohn the euangelist was liuing. But after the death of the apostles, errors by litle and little crept in∣to the church, as into a voide and desart house. Which assertion is doleful inough, but yet profitable against the papists; as who are not ashamed impudently to auouch that after so many hun∣dred yeres from Christs ascension, there hath been no errour at all in their whorish Babylon. And a great cause of these errors is this, for that many without due examination, receiued the doctrine of him that went before them. So writeth Eusebius, that Papias a man of no sound iudgement,* 1.126 was the Author of the Chiliastes; as who first grossely inuented, that there should be 1000. yeres after the resurrection. To which error though most palpable, Irenaeus and others, otherwise wel learned, gaue place, onely for antiquitie sake. This imitation without time or reason, was, is and wil bee, the cause of many errors, which sundrie of the learned papists, haue profoundly considered. For this cause did Canus oppose himselfe against al the Thomists & Scotists,* 1.127 the old and latter papists: for this cause did Caieta∣nus [ 1] in his literall exposition of Genesis, and other bookes, con∣demne the multitude of former commentaries:* 1.128 for this cause said their learned Victoria, that he reputed nothing certaine, al∣beit al writers agreed thereunto,* 1.129 vnlesse he could finde it in the holy scriptures: for this cause their sound canonist Nauarre, did roundly reiect the common opinion,* 1.130 when it seemed not grounded vpon right reason: for this cause grauely said Saint Austen, that he reputed no mans writings free from errours, but onely the writers of the holy scriptures:* 1.131 for this cause said their owne Roffensis, that it is lawful to appeale from Austen, Cyprian,* 1.132 Hierome, and al the rest; because they are men, and do not want their imperfections. I (saith S. Austen) do not re∣pute S. Cyprians writings as canonical, but iudge them by the canonicall; and whatsoeuer doth not agree with the scriptures, that by his leaue do I refuse.

The second Canon.

Many of the ancient fathers haue not only many waies erred, but withall committed to the view of the worlde in printed bookes, that which this day is reputed and generally confessed

of al, as wel papists as good christians, to be a notorious here∣sie. The heresie is this, to wit,* 1.133 that the soules of the faithful de∣parted out of this life, doe not see God clearely till the day of doome. This opinion held Iustinus Martyr, Irenaeus, Orige∣nes, Chrysost. Theodoritus, Hilarius, Ambrosius, Augusti∣nus, Lactantius: yea, these latter writers were of the selfesame resolution, Theophilactus, Oecumenius, Euthymius, Arethas,* 1.134 and others. And to the great comfort of our Iesuits and other pa∣pists, their owne sweete S. Barnard singeth the same song, these are his words;* 1.135 Aduertistis ni fallor tres esse sanctarum sta∣tus animarum, primum videlicet in corpore corruptibili, secun∣dum sine corpore, tertium in beatitudine consummata; primū in tabernaculis, secundū inatriis tertium in domo dei. Infra▪ in il∣lam beatissimam domum, nec sine nobis intrabunt, nec sine cor∣poribus; id est, nec sancti fine plebe, nec spiritus sine carne; Ye vnderstand I weene, that there be three states of holy soules; to wit, the first in the corruptible body; the second, without the bo∣dy; the third, in perfect blisse: the first in tabernacles, the second in courts, the third in the house of God. Into that most blessed house, they shall neither enter without vs, nor yet without their bodies: that is, neither the saints without the common multi∣tude, nor the soules without the flesh.* 1.136 Again in another place the same Bernard hath these words Interim sub Christi humanitate foeliciter sancti quiescunt, in quam nimirum desiderant etiam sancti angeli prospicere, donec veniat tempus quando, iam non sub altare collocentur, sed exaltentur super altare. In the meane season, the saints rest happily vnder Christs humanitie, which doubtlesse the holy angels desire to behold, vntil the time come,* 1.137 whē they shalbe no longer hid vnder the altar, but exalted aboue the altar. So then, not only the ancient fathers, but holy and de∣uout Bernard with others of late yeres, were and continued in this grosse error, to wit, that y^e souls of the faithful dying in the Lord, shal not be admitted to the vision and fruition of God, to the sight of his diuine essence, clearely to behold his deity, vntil the general resurrection of our bodies. Further thē this (which is a scourge to the papists,) Pope Iohn the 22. of that name, professed this heretical doctrine,* 1.138 and commanded al the diuines in Paris, to teach the same. His wordes with all the due cir∣cumstances

thereof, are cited at large in my booke of Motiues These two Canons well marked, will serue for many good purposes; and especially at this time, to prooue that the opinion of the fathers, are of no more force for the inuocation of saints, thē for these other important matters already in these Canons named. For as we ouerrule them in these pointes by Gods sa∣cred word; so must we still ouerrule them by the same word; if at any time they swarue from it, either for the inuocation of saints,* 1.139 or for praying for the dead, or for marriage of priestes, or for whatsoeuer els. And so to ouerrule them, is consonant to their owne doctrine, as is already prooued.

The third Canon.

The primitiue church for the space of two hundreth & thirty yeares after Christ,* 1.140 liued vtterly destitute and vnacquainted with the merites, suffrages, intercession, and inuocation of the saintes in heauen; after which time this cacozeale by degrees proceeded, till it became perfect and consummate idolatry, as this day is seene in the church of Rome. For before this time, the papistes cannot alledge any one authenticall writer, for the inuocation of saintes in heauen.

The first obiection.

Irenaeus, who liued within one hundreth and nintie yeares after Christ,* 1.141 affirmeth expressely, that the virgin Mary was the aduocate of the virgin Eue.

The answere.

I answere, that S. Irenaeus had a farre other meaning, then such popish friuolous collection would enforce vpon him: which I prooue first indirectly,* 1.142 because the virgin Mary was not born or conceiued; much lesse a saint in heauen, for the space almost of foure thousand yeares, after the virginitie of Eue; and so doubtlesse, Eue neither did nor possibly could, inuocate the ho∣ly virgin Mary. Neither will it helpe to say, that though Eue could not then inuocate the holy virgin Mary, yet did the holie virgin pray for her, and so became her aduocate. For besides that the virgin Marie is there said, to be Eues aduocate when she was a virgin, at which time Marie the virgin was not born; the same Eue was either a Saint in heauen as soone as the virgin Mary, or a damned soule in hell. Againe, I prooue it

directly, because Irenaeus compareth the virgin Mary with the virgin Eue, to insinuate vnto vs, that we receiue no lesse good by the virgin Mary, in that she bare Christ; then euill by the vir∣gin Eue, in that she transgressed Gods holy lawes. For thus doth Irenaeus interpret himselfe, in another place in these words, Sicut Eua inobaudiens facta, et sibi & vniuerso generi humano causa facta est mortis;* 1.143 sic & Maria habens praedestinatum vi∣rum, tamē virgo obaudiens; & sibi & vniuerso generi humano causa facta est salutis. As Eue being disobedient, was the cause of deathed her selfe and to all mankinde, so Mary hauing a pre∣destinate husband, and withal an obedient virgin, was the cause of saluation both to her selfe and to all mankinde, (in that shee bare Christ, the true and only sauiour of the world.)

The second obiection.

S. Iames in his Masse (which the sixt general councel hol∣den at Constantinople admitteth) teacheth vs to inuocate the virgin Mary and all Saintes,* 1.144 and to hope for mercie by their praiers and intercessions.

The answere.

I say first, that that councell of Constantinople saith indeed, [ 1] that S. Iames did de••iuer a certain form of the masse, in which hee shewed the custome of mingling water with the wine; but of praying to Peter or to Paule, it hath not one worde at all.

I say secondly, that pope Gregorie (who liued well neere [ 2] an hundred yeares before that councell,) either knewe no such masse deliuered by S. Iames, or at least reputed it for a coun∣terfait and forged thing. For the same Gregory auoucheth (as shalbe prooued when I come to speake of the Masse,* 1.145) that the Apostles did celebrate the holy communion, onely with the Lordes praier: and their owne deere frier Carranza witnes∣seth the same, while he confesseth that there is no such traditi∣on extant, as that whereof the councell speaketh. Whereby it well appeareth with what intolerable burdens and counterfaite bookes, the papistes doe this day oppresse and seduce the sim∣ple people. For this disholy Masse is currant euery where, and my selfe haue one of the bookes.

The fourth Canon.

In the daies of Origen, (who liued about the yeare of our Lord 233.) the first seede of the inuocation of Saintes began to be sowen.* 1.146 Which seed so sowen by Origen, was but a step or degree to popish inuocation. For besides that Origen onely taught this, that saintes in heauen doe pray for vs, and not that we on earth should pray to them; this his doctrine was not de∣finitiue and resolute, but doubtfull, opinatiue, and disputable. This Canon Origen himselfe hath deliuered to vs,* 1.147 whose ex∣presse words are these. Sed requiris qui sunt isti qui pugnant, & quae est illa pugna quam illi gerunt. Ego sic arbitror, quod omnes illi qui dormierunt ante nos patres, pugnent nobiscum, & adiuuent nos orationibus suis. Ita namque etiam quendam de se∣nioribus magistris audiui dicentem. But thou requirest who they are that fight, and what that battaile is, which they fight. I am of this opinion, that all the fathers which are before vs and are dead, doe fight with vs, and doe helpe vs with their praiers; for so I heard one of our old maisters say. Againe, in another place thus;* 1.148 Sed & omnes sancti qui de hac vita decesserunt, habentes adhuc charitatem erga eos qui in hoc mundo sunt, si dicantur curā gerere salutis eorum & iuuare eos precibus suis, atque in∣teruentu suo apud deum, non erit inconueniens. But also all saints which are departed hence, and haue still charitie towards them which are in this world, if wee say they haue care of their saluation, and help them with their praiers and intercession be∣fore God, it shal not be a thing inconuenient. Out of which say∣inges [ 1] of Origen I note first, that he speaketh only of the prai∣ers which saintes in heauen make for vs, and not one word of our praying to them. I note secondly, that to holde that the [ 2] saintes in heauen doe pray for vs, is not a constant position in Origens doctrine; but only an opinion and disputable question. I proue it, because he saith (arbitror, I think.) Again, because he saith; non erit inconueniens, it shal not be incōuenient. Third∣ly, because he saith (audiu•• ita dicentem; I heard one say so.)

The fi••st obiection.

Origen in his book de paenitentia saith, y^t he will fall prostrate on his knees, and inuocate all the saintes in heauen, that they will helpe him, because he dare not pray to God for himselfe.

The answere.

I say first, that this assertion fathered vpon Origen, will confute it selfe: for how could Origen or anie faithfull christian, [ 1] be in feare humbly to inuocate our most mercifull God,* 1.149 who willeth all to come to him that are in distresse; who promiseth to heare all those that in their trouble call vpon him. Who graunteth to vs whatsoeuer we aske in his sonnes name, who hath appointed his sonne, to make intercession for vs. I say se∣condly, [ 2] that this booke alledged in the obiection is not Origens, but a plaine counterfeit. And I prooue it effectually,* 1.150 because their owne pope Gelasius hath so resolued.

The 2. obiection.

Origen saith,* 1.151 that the fathers of the churche appointed the feast day of the holy Innocentes, and that by the will of God, that so their intercession might profite their parentes.

The answere.

I say first, that if all this were graunted, it could but at the most proue, that the saints pray for vs, which in a good sense [ 1] may be admitted. For I willingly graunt that the saintes in heauen doe in generall maner and termes pray for vs; that is, that they wishe vs to perseuere in the true faith and feare of God,* 1.152 and y^t in the end we may be partakers with thē of eternal glory. I say secondly, that sundry learned men doe thinke these homilies (from whence this obiection is taken) not to be any [ 2] part of Origens workes. I say thirdly, that if Origen doe make that a constant doctrine in one place, which he graunteth to be [ 3] a disputable question in another place; what remaineth, but to thinke his opinion therein to be of no force. I say fourthly, that [ 4] the papistes (as their Ruffinus recordeth,* 1.153) will admit nothing in Origen, which disliketh them; but reiect all such stuffe, as in∣farsed into his workes by the heretickes. Let them therefore giue vs leaue also to reiect in Origen, if in any place he seeme to approoue inuocation of saintes, as that which is infarsed by the heretickes: specially because in other places, he teacheth the contrary doctrine.

The fift Canon.* 1.154

About 20. yeares after that Origen had doubtfully disputed

the praying of saintes for vs; S. Cyprian and S. Cornelius set down that point resolutely, as standing no longer in doubt ther∣of; to wit, that the saintes in heauen doe pray for the liuing here on earth. For they made this couenaut, that whether of them soeuer should die the first, should pray for his brethren and sisters yet liuing.* 1.155 These are S. Cyprians owne wordes; Et si quis istinc nostrum prior diuinae dignationis celeritate praecesse∣rit, perseueret apud dominum nostra dilectio, pro fratribus & sororib apud misericordiam patris noncesset oratio. And if either of vs shall through Gods mercie die before the other, let our loue continue still in Gods sight; let vs not cease to desire the fauour of God for our brethren and sisters yet liuing. Thus saith S. Cyprian. Out of whose wordes, I note first, that to [ 1] be established in his time, which was but in opinion and doubt∣full case, in the daies of Origen. To wit, that the saintes in [ 2] heauen pray for vs here on earth. I note secondly, that the in∣uocation of saintes in heauen, was neither established in saint Cyprians time, neither once called into question. I note third∣ly, [ 3] that popish inuocation of Saintes, sprung vp by little and little, from one degree to another.

The sixt Canon.

* 1.156About an hundreth yeares after S. Cyprian, (which was about 350. yeares after Christ) some of the fathers by rhetori∣call apostrophees, did applie their orations to the dead, as if they had been liuing. Of which sort were S. Basill and saint Gregory Nazianzene,* 1.157 who though they did but inuocate the saints figuratiuely, and of a certain excessiue zeale, yet did such their inuocations minister occasion to the papistes, of all their superstition in that behalfe. These are the wordes of S. Gre∣gory Nazianzene; Audite populi, tribus linguae, homines om∣nes cu••usuis generis & aetaetis, quicunque & nunc estis, & exi∣stetis Infra, audiat quoque Constantini magni anima, si quis mortuis sensus est, omnes{que} eorum qui ante eum imperium tenue∣runt, piae Christi{que} amantes animae. Heare O people, kinreds, tongues,* 1.158 nations, ages, whosoeuer are now liuing, or shalbe borne hereafter. Let also the soule of Constantine the Great heare, & all the christian godly soules of the Emperors before him, if the dead perceiue any thing at all. And againe in another

place, he thus writeth; At ô pascha, magnum inquam & sacro sanctum pascha, totiusque mundi piaculum! te enim quasi vita praeditum alloquor. But O Passeouer, the great I say, and sa∣cred Passeouer, and the purgation of the whole world. For I call vpon thee, as if thou hadst life. Thus writeth Nazianzene, by whose wordes we may measure both the rest of his sayings, and of the other fathers. First therefore I note, that hee doth [ 1] inuocate aswell senselesse thinges, as reasonable soules. Se∣condly, [ 2] hee calleth vpon the soules of all the people in the world, whereof some were damned in the bottome of hell, and so could not heare, as euery learned papist will admit. Third∣ly, he inuocateth those that are yet vnborne. Vpon these sandie [ 3] foundations, are built all popish superstitious inuocations.

The 7. Canon.

Catholique doctrine is that, (as Vincentius Lyrinensis,* 1.159 who liued aboue a thousand yeares agoe, defineth it;) which hath been receiued constantly, of al the faithful, at al times, and in all places. Which Vincentius is, and euer was of great reputati∣on, with and amongst al learned papists; and consequently, since popish inuocation of Saintes, neither was constantly receiued of all the faithfull, neither in all places, neither at al times,* 1.160 (as which was not heard of for many hundreth yeares after Christ) it cannot be, deemed catholicke doctrine, no not by popishe pro∣ceeding. This Canon ought to be well remembred, as which of it selfe ouerthroweth al Romish religion.

An obiection.

S Chrysostomes Masse, which was generally vsed in the Greeke church, maketh expresse mention of the inuocation of Saintes, and the same doctrine is taught in sundry places of his workes.

The answere.

I say first,* 1.161 that in S. Chrysostomes time (which was more then 400. yeres after Christ,) this superstitious inuocation had gotten deepe roote in the heartes of the vulgar sort. For which cause S. Chrysostome did zealously in many sermons, induce them wholly and solie to inuocate the liuing God. One or two places I will alledge, for the better satisfaction of the Reader.

thus therefore doth hee write; Dic mihi mulier quemadinodum ausa es cum sis peccatrix & iniqua,* 1.162 accedere ad eum? ego, inquit, noui quid agam Vide prudentiam mulieris; non rogat Iacobum, non obsecrat Ioannem, neque pergit ad Petrum, nec intendit A∣postolorum chorum, non quaesiuit mediatorem; sed pro omni∣bus illis paenitentiam accepit comitem, quae aduocati locum impleuit, & sic ad summum fontem perrexit. Propterea, in∣quit, descendit, propterea carnem assumpsit, & homo factus est, vt & ego ei aude••m loqui. Tell mee O woman, howe thou being a great sinner darest come vnto God? I, saieth she, know what I haue to doe. Behold the wisdome of the wo∣man: she desires not Iames, she praies not Iohn, shee goes not to Peter: shee neither respected the companie of the Apo∣stles, nor sought for a mediatour; but in steed of them all shee tooke true repentance for her fellowe, which supplied the place of an aduocate, and so she came to the chiefe fountaine. For this end (saith shee) did Christ descend; for this end did hee take our nature vpon him, and was made man, that I may boldly speak vnto him.* 1.163 Againe in another place, the same S. Chrysostome saith thus; Sin vero sobrie agemus, etiam per nosmetipsos istud valeamus efficere & multo magis per nos quam per alios. Nam & Deus gratiam non tam aliis rogantibus pro nobis▪ quam nobis vult donare; quo & fruamur libertate Deum compellandi, & emendemur, dum ipsi studemus deum reconciliare sic Chananaeam illam aliquando miseratus est, sic etiam meretrici donauit salu∣tem, sic latronem nullo patrono, nullo mediatore intercedente. But if we will deale soberly, wee may dispatche that by our owne selues, and a great deale better by our selues, then by o∣thers. For God will giue vs his grace, not so muche for the praiers of others, as for our owne sake; that so wee may haue libertie to call vpon God, and to amend our liues, while wee seeke to bee reconciled to him. So had hee mercie on the wo∣man of Chanaan, so gaue hee remission of sinnes to the adulte∣resse, so did hee saue the theefe without any patrone, without any mediatour. Thus saith Saint Chrysostome. Out of whose [ 1] wordes I note first, that hee greatly commendeth those, who will immediately call vpon God, and neither seeke to Peter, nor to Paule, nor to anie mediatour but Christ Iesus. I

note secondly, that hee greatly reprooueth all such, as are [ 2] afraid to call vpon God by reason of their sins, te••l••••g thē that a penitent heart, is the chief patron before God. Thirdly, that [ 3] Christ Iesus tooke our nature vpon him for this end, that sin∣ners may boldly call vpon him. I note fourthly, that God wil [ 4] sooner heare our selues thē other for vs. I note fiftly, that whē [ 5] we cal vpon god immediatly, we confirm our christian libertie.

I say secondly, that the masse which goeth abroad vnder the name of S. Chrysostome, is a meere counterfeit: for first there [ 2] be diuers copies and diuerse translations, whereof neuer one [ 1] agreeth with another. Againe, if S. Chrysostome had written a∣ny such masse, he should be contrarie to himselfe in sundrie pla∣ces [ 2] of his works. Thirdly, because if S. Iames, S. Basil, & S. [ 3] Chrysostome, shoulde euerie one of them haue made a masse,* 1.164 as popish printed bookes tel vs, it must needes follow, (which the papists will not wel like of,) that the bishop of Rome hadde in those dayes smal authoritie. For now a dayes nothing may be done without the popes consent, but then bishops made masses at their pleasure, and the pope made none at all. Fourthly, be∣cause in this supposed S. Chrysost. masse, there is often repea∣ted [ 4] this blasphemous prayer: Saue vs by the prayers of thy saints. Fiftly, because prayer is there made for pope Nicholas [ 5] and for the Empereur Alexius, who both liued long after S. Chrysostomes death; the one 500. yeares: the other 800. yeares.

I say thirdly, that the other places of S. Chrysostom are euen [ 3] like to his masse; and whosoeuer thinketh otherwise, must say that he is contrarie to himselfe, as is alreadie proued.

Notes

• * 1.1

  Aug. cont. Faust. libr. 22. cap. 27 tom. 6.
• * 1.2

  Ambr. de parad. cap. 8.
• * 1.3

  Genes. 48.16▪
• * 1.4

  The grandfather Iacob made Io∣sephs children his by adoption.
• * 1.5

  Esa. 4.1.
• * 1.6

  Hier. in 4. cap. Esaiae.
• * 1.7

  Iere. 7.14. Esaiae, 44. v. 5
• * 1.8

  Gen. 48. v. 16.
• * 1.9

  Gen. 31. v. 1••.1••
• * 1.10

  Gen. 28. v. 14.18
• * 1.11

  Iob. 5. v. 1.
• * 1.12

  Iob. 42.2. Gen. 17.1. Num. 16.31. Deut. 4.••4. Iac. 1.17.
• * 1.13

  I••••. 1. verse 5. 1. Ioan. 2. v. 1. Psal. 49. v. 15
• * 1.14

  Luc. 11. v. ••. Math. 7. v. 7. Mar. 11. v. 24. Ioan. 16. v. 23. 1. Ioan. 5. v. 14.
• * 1.15

  Iob. 42. v. 78.
• * 1.16

  Iob. 42. v. 7.
• * 1.17

  Gene. 18.32. Psal. 10••. v. 23. Acts 27. v. 34.
• * 1.18

  1. Tim. 2. v. 1. Iac. 5. v. ••6.
• * 1.19

  Ambr. in cap. ad Rom. p. 177.
• * 1.20

  Mat. 11. v. 28.
• * 1.21

  ••ere. 15. v. 1.
• * 1.22

  Moses & Samuel not then in hea∣uen by popish doctrine.
• * 1.23

  Ezech. 14. v. 14
• * 1.24

  Ioan. 1. v. ••••. 1. Ioan. 2. v. 1. 1. Tim. 2. v. 5
• * 1.25

  Heb. 5. v. 9 10 Heb. 10. v. 12 14 Act 4. v. 12. Ioan. 16. v. 23 Rom. 5. v 1 2. Cor. 5. v. ••1.
• * 1.26

  Gen. 32. v. 9.11. Deut. 9. v. 27. Psal. 132. ver. 10.4. Reg. 19. v. 34.
• * 1.27

  Exod. 32. v. 13. Deut. 26. v. 3.
• * 1.28

  3. Reg 8. ver. 23.••4.
• * 1.29

  Gen. 26. v. 3.
• * 1.30

  ••. P••r. ••1. v. 5••
• * 1.31

  Esai••. 42. v. ••.
• * 1.32

  Rom. 10. v. 1••▪
• * 1.33

  August. de ver•• religione, cap. 55. tom. 1.
• * 1.34

  August. de c••uit. lib. 22. cap. 106 tum. 50
• * 1.35

  Euseb hist. lib. 4. cap. 15.
• * 1.36

  Mat. 4.10. Apoc. 22.8, 9.
• * 1.37

  Mat. 19.28. Ioh. 15.14, 15.
• * 1.38

  ••••char. 1.12.
• * 1.39

  Baruc. 3.4.
• * 1.40

  2. Mach. 15.12.
• * 1.41

  Apoc. 5.8.
• * 1.42

  Apoc. 5.9, 10. Apoc. 8.4. Iren. libr. 4. ca. 33
• * 1.43

  Mat. 4. verse 10. Apoc. 19.10.
• * 1.44

  August. de ciuit. lib. 10. cap. 1.
• * 1.45

  Ludou. in com. de ciuit.
• * 1.46

  〈◊〉〈◊〉 vbi sup.
• * 1.47

  〈◊〉〈◊〉 Lud. Viu. ••bi sup.
• * 1.48

  Matth. 4.10.
• * 1.49

  Apoc. 19.10.
• * 1.50

  Deut. 6.13.
• * 1.51

  Luke. 16. vers. 1•• Rom. 16. verse. 8.
• * 1.52

  1. Thes. 1. vers. ••
• * 1.53

  Apoc. 17. v. 1
• * 1.54

  Apoc. 5.
• * 1.55

  Apoc. 1. vers. ••.
• * 1.56

  ••poc. 19. vers. 10
• * 1.57

  ••poc. 22. ver. 8.9.
• * 1.58

  ••ugust. de vera ••••ligione cap. vit. ••••m. 1.
• * 1.59

  Apoc. 3.9. Heb. 11.21. Gen. 18.2. Num. 22.31. Iosue. 5.14. Dan. 2.46.
• * 1.60

  Iudith. 14.7.
• * 1.61

  4. Reg. 4.37.
• * 1.62

  4 Reg. 2. vers. 1
• * 1.63

  Apoc. 3. vers. ••▪
• * 1.64

  Heb. 11. vers. 2
• * 1.65

  Gregor epist. lib. 9. cap. 9.
• * 1.66

  ••••gust. q. 162. ••p. genes. tom. 4.
• * 1.67

  ••opish paltrie ••doration is fond 〈◊〉〈◊〉 imagined.
• * 1.68

  ••ofue. 5. vers. 14. ••ap. 6. vers. 2.
• * 1.69

  ••an. 2.46.
• * 1.70

  ••sal. 89. vers. 5.
• * 1.71

  Epiphan. haer. 79. cont. Collyti.
• * 1.72

  ••opish adoration confuted and confounded.
• * 1.73

  Anno. Dom. 370.
• * 1.74

  Ambr. in cap. 1. ad Rom. prope finem tom. 5.
• * 1.75

  August. de vera religione. cap. 55. ••om. 1.
• * 1.76

  Hest. 3.5. cap. 13.15.
• * 1.77

  Psal. 99. vers. 5.
• * 1.78

  August. & Hier. in hunc locum.
• * 1.79

  August. vbi supr. in Psal. 98.
• * 1.80

  Esai▪ cap. 66. v. 1
• * 1.81

  The Romish ma∣ner of inuocation
• * 1.82

  The multitude of Romish pa∣trons.
• * 1.83

  The saintes are made mediators of redemption and saluation.
• * 1.84

  In Rom. breni••••. in festo Tho. B••cket.
• * 1.85

  In hymno Tho. Cant.
• * 1.86

  Oratio ad angel. prop••ium.
• * 1.87

  Oratio ad S. Paul▪ doct. gent.
• * 1.88

  Oratio ad S. I••c.
• * 1.89

  In translat. S. Mart.
• * 1.90

  In antiph. B. Virg.
• * 1.91

  In natiu B. Virg.
• * 1.92

  In concept. B. Virg.
• * 1.93

  In annuntiar, B. Virg.
• * 1.94

  In visitat. B. Virg.
• * 1.95

  Deuotissim•• ora∣tio ad B. Vir Ma∣riam. fol. 118.
• * 1.96

  Ibid. fol. 111.
• * 1.97

  Note wel what is here saide▪
• * 1.98

  Aqu. p. 1. q. 45. ••. 5.
• * 1.99

  Aq. p. 1. q. 7. 〈…〉〈…〉
• * 1.100

  3. Reg. 14.5.
• * 1.101

  4. Reg. 5.26.
• * 1.102

  Act. 5.3, 9.
• * 1.103

  Reg. 4.27.
• * 1.104

  Act. 1.24.
• * 1.105

  Act. 15.8.
• * 1.106

  ••. Par. 6. ver. 30. Rom▪ 8.27.
• * 1.107

  Ier. 21.••0.
• * 1.108

  Aqu. p. 1. q. 52. ar. 2. Corp.
• * 1.109

  Damasc. l. 2. cap. ••
• * 1.110

  Hebr. 1.14.
• * 1.111

  Gen. 28.12.
• * 1.112

  Da. 10.13, 20, 2••
• * 1.113

  Luc. 2••.36.
• * 1.114

  Luc. 15.10.
• * 1.115

  Esai. 63.16.
• * 1.116

  Rom. 15. Colos. 4. Iac. 5. 1. Tim. 2. Iob. 42. Gen. 20. vers. 7.
• * 1.117

  Polanchus de modo a••d. con∣fess.
• * 1.118

  Esa. 42.8.
• * 1.119

  Luc. 16.25.
• * 1.120

  Iren. lib. 4. cap. •• Iust. q. 60. ad or∣thodox.
• * 1.121

  August. de cura pro mort. cap. 14 15. tom. 4.
• * 1.122

  Cypr. lib. 2. ep. 3. Epist. 63. apud Pa.
• * 1.123

  Hier. in 9. c••. Ier. Aug. de vnit. ec∣cles. cap. 3.
• * 1.124

  Tertull. adu. pra••. in initio.
• * 1.125

  Egesippus apud Euseb. hist. lib. 3 cap. 32.
• * 1.126

  ••usebius hist. lib. 3. cap. vlt.
• * 1.127

  Can. de locis lib. ••. c. 5.
• * 1.128

  Caieta. in Gen. 5. •• br. Mos.
• * 1.129

  Victor. de Sa∣cramen.
• * 1.130

  Nau. in enchir.
• * 1.131

  August. epist. ad Hier. 19.
• * 1.132

  Roffen. Ac. 32. aduers. Luth August. cont. Crensc▪ lib. 2. cap. 32.
• * 1.133

  Iust. q. 60. Iren. lib. 5▪ cap. vlt. Orig. hom. in Le••uit. Chrys. in. 1. Cor. hom. 39. &c.
• * 1.134

  The margent can••not containe th•• quotations of al••
• * 1.135

  Bernard. in serm. 3. de omni∣bus sanctis
• * 1.136

  Serm. 4. vbi sup••
• * 1.137

  The old fathers shew themselues to be men 〈◊〉〈◊〉 not Gods.
• * 1.138

  The heresie of Pope Iohn.
• * 1.139

  Euery truth must be tried by the scripture.
• * 1.140

  230. yeares after Christ.
• * 1.141

  Irenaeus lib. 5. c. 1
• * 1.142

  Irenae. lib. 5. c. 1. in fine.
• * 1.143

  Irenae. lib. 3. c. 33
• * 1.144

  Concil. Constan∣tinop. 6. Can 32
• * 1.145

  Carranza in an∣not. 6. conc. Con∣stant.
• * 1.146

  Anno Dom. 233
• * 1.147

  Orig hom. 16. in cap. 13. Iosue.
• * 1.148

  Idem ••n cantic. hom. 3. circa med.
• * 1.149

  Mat. 11. v. 28. Psal. 49. v. 15. Ioan. 14. v. 13.14 Hebr. 7.25.
• * 1.150

  Gelasiu•• dist. 15. cap. sanct. Ro.
• * 1.151

  Origen. hom. 3. in diue••sos.
• * 1.152

  The maner of praying of saints for vs.
• * 1.153

  Ruffin in apolog. pro Orig. in fine.
• * 1.154

  Anno Dom. 250
• * 1.155

  Cypr. Epist. 57. lib. 1. ep. 1.
• * 1.156

  Anno Dom. 350
• * 1.157

  Na••ianz. orat. 1. ••n Iulian, in initio, tom. 2.
• * 1.158

  Nazianz. orat. 2. in Pascha, in ipso ••••ne.
• * 1.159

  Vincent. Lyrin. aduers. haeres.
• * 1.160

  The Romish reli∣gion not catho∣licke.
• * 1.161

  Anno. Dom. 400.
• * 1.162

  Chrysost. hom. 16 ex var. in Mat. lo∣cis, tom. 2. col. 1181.
• * 1.163

  Chrysost. hom. 5. in cap. 1. Mat. tom. 2. col. 56.
• * 1.164

  I haue these three masse•• i•• print.