A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

ANSVVER. [ A]

Our Argument is, All religious worship is due to God onely: Pa∣pists yeeld to Saints some religious worship: Ergo, Papists yeeld to Saints some worship due to God onely.

The Iesuit pretendeth to answere by distinction, out of S^t. Augustine a, saying, That religious worship, is either simply Di∣uine, and founded vpon infinite and increate excellencie, called Latria; or else superhumane, founded vpon Grace and Glorie, which is an excel∣lencie finite and created. [ B]

Papists yeeld the latter kinde of religious worship to bles∣sed Saints and Angels, but not the former.

To this Answere, Protestants replie, saying, That there are no other kindes of worship, than there be Tables of the Mo∣rall Law. But there are onely two Tables of the Morall Law, the former whereof teacheth Diuine Worship, and the second humane, ciuile, or of speciall obseruance b. And if there be a [ C] mixt worship, partly Diuine, and partly humane; so much there∣of as is Diuine, is proper to God, and may not be imparted to any Creature, Esay 42.8.

But against this, they obiect, That to euery kinde and degree of excellencie, there is a worship due, proportionall to that excellen∣cie. But blessed Saints and Angels, haue a speciall kinde and degree of excellencie, superiour to theirs which liue vpon earth: Therefore a speciall honour, proportioned to their excellencie, and superiour to hu∣mane, is due vnto them.

It is answered, That granting in blessed Saints and Angels, [ D] an excellencie of Grace, and Glorie, and Honour, due in respect of the same: this prooueth not, that they are to bee adored with religious worship, for then holy persons vpon earth may bee worshipped with religious worship. But the vertue of Religion (according to the Tenet of the Schoole) re∣specteth immedately increated excellencie, and Latria, and Religion, are all one c: and if Saints and Angels may be wor∣shipped with religious worship, they may bee serued with the

worship of Latria. And if they answer that worship of Saints [ A] is a materiall action of religion, this answer is confuted by the schoolemen themselues, who also affirme, that the worship of Saints, &c. is an act of Dulia a, and not of Religion or Latria.

The place obiected out of S. Augustin. c. Faust. Manich. li. 20. c. 2 1, is made to speake that (by the Aduersarie) which the [ B] holy father intendeth not: for he tearmeth not the honour ex∣hibited by the true Church, to the persons of Martyrs, religi∣ous: but he saith onely, Populus Christianus, memorias martyrum religiosa solemnitate concelebrat, Christian people celebrate the memorials of Martyrs, with religious solemnitie. And then ex∣pounding himselfe in the progresse of the chapter, he deliuers two things:

First, that Christians honour Martyrs, with the honour of loue and societie, as holy men of God are honoured in this life b: But Saints in this life are not worshipped with vowes, fastings, and religi∣ous [ C] prayer.

Secondly, he distinguisheth betweene the solemnities or fe∣stiualls of Martyrs, and the persons of Martyrs: vpon the fe∣stiualls of Martyrs religious seruice was performed to God, the Lord of Martyrs, but not to the persons of Martyrs: S. Augu∣stine affirmeth not this latter.

The totall honour which the sacred Scripture, and after it, S. Augustine requires to be yeelded to holy Saints, Martyrs, and Angels, respectiuely, may be reduced to foure heads: First, the [ D] honour of loue c, and desire of societie. Secondly, recognition and prayses of their vertues and excellencie: Thirdly, imitati∣on of their vertues, and godly examples: Fourthly, reuerent comportment to Angels, when they appeared, and were present as Gods messengers. But none of these actions are the formall or elicitiue actions of Religion: therefore the honour of Saints and Angells, (according to proprietie of speech) is 〈◊〉〈◊〉 religi∣ous worship. Now then I subsume, no religious worship (pro∣perly taken) is due to Saints, by the confession of learned Pa∣pists [ E] d. Inuocation of Saints is religious worship properly taken. Rom. 10.14. Ergo, Inuocation is not due to Saints.

Notes

• a

  Aug. c. Faust. Manich. lib. 20. cap. 21. Populus Chri∣stianus memorias Martyrum Religio∣sa solennitate con∣celebrat & ad excitandam imitationem & vt meritis eorum consocietur, atque orationibus 〈◊〉〈◊〉, ita tamen vt nulli Martyrum, sed ipsi Deo Martyrum, 〈◊〉〈◊〉 in memorias Martyrum constituamus Altaria.
• b

  Aquin. 22. q. 102 ar. 1.2.3. Dulia est quaedam species obseruantiae. q. 103. ar. 3.
• c

  Vasq. d. Ador. l. 1. Disp. 6. c. 1. n. 168 Cum Religio circa cultum Dei solum versetur, cultus & honor, qui proxime Sanctis defertur, adipsam non poterit referri, alioquin si esset Actus Religi∣onis, [ E] Latriae quo{que} diceretur, Latria enim & Religio idem sunt. Ib. c. 4. n. 180. Religio quae est peculiaris virtus, non potest ipsis honorem 〈◊〉〈◊〉, quae solum increatam Dei excellentiam, non autem creatam proxime respicit. Ibid. Disp. 8. c. 2. n. 200. Cum proximus terminus cui exhibetur adoratio, sit excellentia, quam in se res habet, quamuis ad aliam referatur superiorem 〈◊〉〈◊〉 ex ea tamen cultus, & adorationis natura pensanda est, etiamsi propter 〈◊〉〈◊〉 tanquam remotum terminum exhibeatur.
• a

  Bonav. 3. ar. 2 q. 4. Alius est mo∣dus adorandi creatorem, & alius adorandi creaturam, & alia ratio motiua, & ideo alia virtus directiua in hac & in illa. Aquin. 22. q. 103. ar. 3. 〈◊〉〈◊〉 est quaedam species obseruantiae, quia per obseruantiam honoramos quascunque personas, dignitate prae cellentes. Albert 3. Dist. 9. ar. 6. Richard. ib. ar. 3. q. 1. Palud. ib. q. 2. Suares. d. 〈◊〉〈◊〉, li. 2. c. 10. n. 8. Orationem quam ad sanctos 〈◊〉〈◊〉, non esse actum a virtute Religionis 〈◊〉〈◊〉 per se loquendo, sed a virtute Duliae, quam esse, distinctam a Religione, supra ostensum est.
• b

  Colimus Mar∣tyres 〈◊〉〈◊〉 cultu di∣lectionis & socie∣tatis, quo & in 〈◊〉〈◊〉 vita, 〈◊◊〉〈◊◊〉 Dei homines.
• Sacrificare 〈◊〉〈◊〉 sacrificare Deo, in memorijs Martyrum.
• c

  Aug. c. Faust. Man. l. 20. c. 21. Co∣limus ergo Mar∣tyres, eo cultu di∣lectionis & socie∣tatis, quo & in hac vita coluntur san∣cti homines Dei, quorum cor ad ta∣lem pro Euangeli∣ca veritate passio∣nem, paratum esse 〈1 line〉〈1 line〉, post incerta omnia superata, quanto etiam fidentiore laude praedicamus, iam in vita foeliciore 〈◊◊〉〈◊◊〉 mista 〈◊◊〉〈◊◊〉 pugnantes.
• d

  〈◊〉〈◊〉. 22. q. 83. ar. 〈1 line〉〈1 line〉, a quo quaerimus obtinere quod 〈◊〉〈◊〉, quia in hoc 〈1 line〉〈1 line〉 autem 〈◊〉〈◊〉 quos requirimus 〈◊〉〈◊〉, inter pellatores nostros 〈◊〉〈◊〉 Deum.