The ansvvere of Master Isaac Casaubon to the epistle of the most reuerend Cardinall Peron. Translated out of Latin into English. May 18. 1612

To the fourth Instance concerning the inuo∣cation of Saints.

COncerning the inuocation of Saints, his Maiesties an∣swere is the same with his former touching prayers for the dead. From a small beginning (as all men know) it grew to such greatnesse, that in former ages (and I wish it were not so now in many places) Christian people haue put more confidence, and hope of present aide in Saints, then (ô hor∣rible impietie) in our Sauiour himselfe: who being in the * 1.1 forme of God, that he might bring saluation vnto vs which were his enemies, did emptie himselfe by taking the forme of a seruant, and humbled himselfe being obedient vnto * 1.2 death, euen the death of the crosse. And when this blessed

Sauiour, according to his neuer enough admired goodnesse and clemencie, doth inuite miserable sinners with these sweete words of his Gospell, Come vnto me all you that are * 1.3 wearie and heauie laden, and I will refresh you: yet some haue endeuoured by the peruersnes of their wit to frustrate this gracious inuitation: and painting Christ, who is our onely Aduocate to God the Father, alwaies terrible, and vnmer∣cifull, they would perswade poore soules that there is no way to Christ but through the mediation of many Saints. Moreouer, some others haue openly taught, that our Sa∣uiour Christ hath reserued the seueritie of iustice vnto him∣selfe, but indulgence and mercie he hath granted to the bles∣sed Virgin. Againe, how haue they distributed offices, and powers of healing amongst the Saints with wonderfull cu∣riositie, or rather detestable superstition? And heretofore their suffrages only were desired, that being gracious with God almightie they would make intercession for men: but afterwards, the world was filled with bookes concerning the proper seruice of this, or that Saint, and peculiar formes of prayer to be made vnto them. Wherefore in place of that diuine booke of the Psalter, which the ancient Chri∣stians neuer laid out of their hands; which was the solace of men and women, yong and old, rich and poore, learned and vnlearned, there haue succeeded the Houres of our La∣die, and Legends; or rather impious, and doting fables (I speake not of the true histories of Martyrs) and such vile stuffe. And yet further, as if it were not iniurie enough to robbe Christians of so necessarie and diuine a booke, one of your men hath turned all the Psalmes to the honour of the blessed Virgin, attributing vnto her (as if there were no difference betwixt the creature and the Creator) whatsoe∣uer was prophecied concerning the onely Sonne of God. His excellent Maiestie doth extoll the happinesse of the most glorious virgin mother of our Lord, affirming that she is eleuated vnto the highest degree of honour, which God the Creator could impart to any humane creature: he re∣ioyceth also that the Church of England vpon set daies in

the yeere doth solemnize the honoured memorie of that most blessed Virgin: but the Sophisters of these times can by no cunning euer perswade him to allow, or endure that Psalter of our Ladie. For as touching Cardinall Bellarmine, which hath lately defended it, his Maiestie is perswaded that he is distasted of your owne, as many as haue but any small sense of pietie. Considering then that the Church of Rome is almost deadly sicke of such inward diseases, his Maiestie wondred (most illustrious Cardinall) when hee read in your epistle that the inuocation of Saints, as your men doe now practise it, is the same which was in vse in the primitiue Church. Wherefore his Maiestie answereth in few words: First, it cannot be proued that in the begin∣ning of the primitiue Church, any other but the almightie God was inuoked: secondly, that there is no precept in the word of God for it, no one footstep of any example: God onely was adored, God onely was implored through the intercession of his onely begotten Sonne, the one and only Mediatour betwixt God and man. Afterwards was brought in the vse of praying at the sepulchres of Martyrs: then began the making of apostrophees vnto Saints, be∣sides the worship of God: then the making of vowes, and prayers, not primarily to pray them, but that they should pray God. Yet if these new examples had gone no further, his Maiestie would not greatly haue reprooued the custome of those times, at the least not so much condemned it as the abuses which hereupon ensued. For his Maiestie doth honour the blessed Martyrs, and other Saints which now raigne with Christ the head of both Churches, tri∣umphant and militant: neither doubteth he of their conti∣nuall prayers for the necessities of the Church, beleeuing stedfastly the benefit thereof: but hee confesseth ingenu∣ously that hee knoweth no reason whereby any man can promise or warrant vs that they heare our prayers, and that wee should account them as our household gods; and pro∣tectors. Wherefore hee exceedingly disliketh that which followed in after-ages. For by degrees it came to that

which I haue shewed, which the Church of England affir∣meth to be impious in the extreame. And if there bee ex∣amples extant in the Fathers of the fourth age for this inuo∣cation (as no doubt there are, neither doth the King denie it) yet this is a testimonie of the decay of ancient simplici∣tie, and of an euill then growing; but in no respect compa∣rable with that which in the Church of Rome at this day is openly practised, tolerated, and defended. Lastly, although the holy Fathers did allow the custom of that time amongst things profitable, or lawfull, yet they neuer accounted of it as a thing necessarie to saluation, which is the present ar∣gument of our speech. And thus much concerning the foure obiections against the English Liturgie.

Now his Maiestie commendeth your iudgement, that amongst all the things which you dislike in his religion, you haue made choice especially of those which concerne matters of Church assemblies, and diuine seruice. For the communion of the faithfull consisteth much in the publike exercises of pietie: and this is the chiefe bond of vnion so much desired by good men. Wherefore if Christians could but agree about this, why might not all Europe communi∣cate together? only, granting a libertie to schoole-Diuines with moderation to debate other opinions. Which were a thing much to be wished, and that foundation once laid, by the helpe of God, much hope might be conceiued of the rest. For this cause his excellent Maiestie greatly commen∣ding your iudgement herein, hath himselfe likewise heere deliuered, what things in your Liturgie he thinketh wor∣thie to bee reprooued. But if, for the want of these foure things in the English Liturgie, you think there is iust cause, that they which vse it should neither be accounted, nor cal∣led Catholikes: then consider, I pray you, what his Maie∣stie may pronounce of the Church of Rome, in whose Li∣turgie (for hee passeth other points of your religion) godly men haue obserued so many things manifestly repugnant to the word of God, and the ancient Catholike faith. Which things neuerthelesse the Pope had rather maintaine,

then reforme, when the truth now shineth so cleerely. And here although his Maiesty could easily rehearse many grie∣uous abuses in the Romane Liturgie; yet it pleaseth him to name only foure, which he opposeth to the other foure na∣med by you. The first is the vse of an vnknowne tongue, contrarie to the precept of S. Paul, and the practise of the primitiue Church, to whom in their assemblies nothing was dearer then the good, and edification of the hearers. Wherefore the Fathers prouided the translation of Scrip∣ture into all languages: and, as Epiphanius noteth in the end of his third booke, they had their Interpreters, who, if need were, did translate one language into another, in their * 1.4 readings, as hee speaketh, that is, when the Scriptures were read vnto the people. Surely, that the things read were ge∣nerally vnderstood, this alone is sufficient proofe, that in most of the Homilies of the Greeke and Latin Fathers, wee meete with these words, vt audistis legi, or, vt hodie lectum est: as you heard it read, or as it was read to day. Which if your preachers should say, were it not ridiculous? when the poore people vnderstand nothing that is read out of the Scriptures, notwithstanding they haue more need then the people of old time. For the ancient Doctors vrged euery one to reade the Bible diligently in their houses, which now vnder paine of excommunication they are forbidden to touch; vnlesse they obtaine a dispensation. So that the sacred word of God (I tremble to speake it) hath now the first place in the catalogue of bookes prohibited. His Ma∣iestie knoweth that amongst you there may be found some Bibles translated into vulgar languages: but the English Priests at Do way, which turned the Scripture into English, haue taught him thus much, that you were constrained a∣gainst your willes to make those translations, importunitate haereticorum, by the importunitie of the heretikes, as they of Do way speake. For it is heresie with these men to be de∣sirous to reade the word of God with sobrietie, and reue∣rence. Neither is his Maiestie ignorant, when Renatus Be∣nedictus Priest translated the Bible into French, how the

Popes of Rome troubled him for that fact, and how by their letters they commanded the Bishop of Paris to endeuour that all the French translations might be extorted from the people. Which without faile they had effected, if there had been no Protestants in France. His Maiestie hath read of late also in a booke of a certaine English Pontifician Priest, that prayers vttered in an vnknowne tongue haue a kinde of greater efficacie in them, then if they were vnderstood. Which senselesse dotage was an old heathnish conceit, and is not the singular follie of this Priest alone. So the Valen∣tinian heretikes did vse Hebrew names in their supersti∣tious mysteries, that they might amaze the ignorant mul∣titude: and, as Eusebius speaketh in the fourth part of his Historie, the more to astonish those that were initiated in their * 1.5 superstitions. The second abuse is, the diminishing of the holie Sacrament, contrarie to the institution of Christ, the example of S. Paul, and the practise of the Church, for the space of one thousand yeeres at least, as Cassander a learned man confesseth. In the third place are priuate Masses, where are no communicants. I haue said before that these things had their beginning from that peruerse doctrine concer∣ning the sacrifice in the Christian Church. Restore vs the ancient faith, and the ancient practise. In the fourth place his Maiestie obiecteth the present vse and adoration of Images. The Councell of Trent confesseth an abuse, and the Romane Catechisme giueth some profitable admoni∣tion on this behalfe. But what are we the better? the abuse remaineth, it is approued, maintained, and encreaseth daily. His Maiestie omitteth the adoration, and inuocation of Saints: which as it is now practised, neither can, nor ought to be excused. He omitteth also the religious adoration of reliques, which at this day is taught and commanded as a thing necessarie, or at least very profitable to saluation. Be∣side the intollerable absurditie: as when false or ridiculous reliques are obtruded, as the teares of Christ, and the milke of our Ladie, and such like. Hee omitteth the licentious boldnes of your preachers, when they stray from the word

of God; who ought to bee restrained from propounding any doctrine to the people as necessarie to saluation, which is not drawne out of the diuine oracles, and agreeable to the ancient faith. For that is the wholesome doctrine which the Apostle so often commendeth. If there were such a re∣straint, many things now practised in the Church of Rome, would fall downe of their owne accord. As the doctrine of Indulgences: as that foppish deuice of the intensiue paines in Purgatorie: by vertue of which intension many thou∣sand yeeres are contained in one minute: as those battolo∣giae, or idle repetition of heedlesse prayers, vnpleasing to our Sauiour, as he himselfe witnesseth. Then it would no longer be accounted great merit to repeate the Rosarie, or other prayers, and Psalmes twentie, or fiftie, or an hundred times. If these and such like impediments were remoued, religious men should peraduenture finde no iust cause to abstaine from your communion. There is another thing which his Maiestie thought good not to omit, which is written in the end of your Epistle: that you will be silent concerning the Pope of Rome, because it is manifest, to those which haue but meane skill in Ecclesiasticall historie, that the Fathers of the first ages, the Councels, and Chri∣stian Emperours in all businesse appertaining to religion and the Church, gaue him the preheminence, and acknow∣ledged him the chiefe. That this is all for this point, which your Church requireth to be beleeued as an article of faith, by those whom you receiue into communion. To this his Maiestie maketh answere: and, appealing to your owne vnpartiall minde, he desireth you to consider the actions of Romane Bishops for almost seuen hundred yeeres past. He is loth to stirre the remembrance of things noisome, yet gladly would hee haue you know, that hee is most certaine of this: that the late Bishops of that sea are so vnlike vnto the ancient Popes in sinceritie of faith, in manner of life, and in the whole course and end of their gouernment, that it is altogether vniust, things being in this state, to draw arguments from the former ages, and applic them to this

present time. Let the forme of the ancient Church be resto∣red, and many new lawes heretofore not heard of be abo∣lished. In briefe, let the Bishop of Rome declare euidently by his actions that he seeketh Gods glorie, not his owne; that he hath a care of the peace, and saluation of his people: then his Maiestie, as he hath protested before in his Moni∣torie Epistle, will acknowledge his primacie, and be willing to say with Gregorie Nazianzen, that he hath the care of the * 1.6 whole Church. But at this time what the Church of God, especially Kings and Princes, ought to thinke concerning that sea, his Maiestie dare referre it to your owne iudge∣ment to determine. For you know what a number of books come abroad daily from Rome, and almost all the corners of Europe, in defence of the Popes temporall power, or ra∣ther omnipotencie, his dominion, and monarchie ouer all the Kings, and people of the whole earth. You know that Cardinall Bellarmine hath of late written concerning that argument, and soone after the death of Henry the Great, hath been bold to publish that, which all honest men of your owne side doe detest. I say, all honest men: for the complices of that conspiracie doe heartily embrace, and to their power defend it as an oracle from the mouth of the Pope, which cannot erre. Wherefore the Iesuits of Ingol∣stade in a booke lately published against Master Iohn Gor∣don, the Deane of Salisburie, a man nobly borne, and very learned, doe cite testimonies out of this booke of the Car∣dinals, as if it were the constant opinion, and consent of all Catholikes. But I desire your Honour to consider whether the ancient Church euer did the like to this, and what will be the issue of this madnesse. Consider into what danger of vtter ruine they bring the Church of Christ, which doe ap∣proue, or suffer such things as are now practised, and taught. For, to conclude, as long as matters stand thus with you, and yet you denie that you haue been the cause of the di∣uision, it were meere doltishnes, and follie to imagine any reconciliation amongst the diuided mēbers of the Church. The last point in your letters was this: that you are able to

demonstrate cleerely what good consent there is betwixt the Church of Rome, and the seas of the other Patriarches in these points which are now in controuersie. But his Ma∣iestie thinketh that you may spare that labour. For hee knoweth, and so doe others that are desirous to prie into such matters, that not the West Church alone, but the East also, the Churches in the South and North parts of the world haue degenerated farre from the golden sinceritie of former ages, and peraduenture further then might seeme possible: but that the reuolting from the ancient faith must come to passe of necessitie, being foretold by the oracles of God. He knoweth also how those nations haue daily hea∣ped ceremonies vpon ceremonies, and how for more then these thousand yeeres superstitious men haue been too pre∣sumptuous in that kinde. But when wee treat of reforming the Church of God, the question is not what the East Church, or the Moscouites Church doe practise, or be∣leeue: but this is the question, what the Apostles haue taught from the beginning, and what the Catholike Church hath practised in her times, and in the ages next fol∣lowing. That, that, is the paterne which the King doth in∣genuously, and from his heart confesse that he would imi∣tate without all exception. Neuerthelesse, such as are skil∣full in Ecclesiasticall matters, they will not grant you this neither: that the doctrine of the Romane Church doth a∣gree in all points with that which is taught in the Churches of other Patriarches. For to omit your worshipping of Ima∣ges, your fire of Purgatorie, your precise obseruation of single life, and the infinite power of the Pope, euen aboue Councels: to say nothing of these, and other articles: yet it is manifest that in the celebration of the sacred Eucharist, the Grecians doe much differ from you Romanes. In so much that Marcus the Archbishop of Ephesus speaking of the Romane Masse, doth affirme that in matters of grea∣test moment it is contrarie to the word of God, and the an∣cient Liturgies. It is manifestly repugnant (saith he) to the axpositions and interpretations which wee haue receiued by

tradition, and to the words of our Lord, and to the meaning of those words. And of those which defend the Romane rites concerning this matter, the same Marcus pronounceth, that they deserue to be pitied both in regard of their double ig∣norance, and their profound sottishnesse. But thus much is e∣nough for this present. Now you haue heard (most Illu∣strious Cardinall) the reasons wherefore his excellent Ma∣iestie of great Britaine; after the reading of your letters, doth, neuerthelesse trusting in the mercie of God, beleeue, and maintaine that he, and his Church are Catholike. Who if he were not inflamed with an infinit desire of furthering the publique peace, or if he supposed that you were other∣waies affected, he would haue spared the labour of this an∣swere. Especially, because his Maiestie calling to minde the daily writings and practises of your men, is now (as I said before) stedfastly perswaded that through their dealings there remaine no meanes or hope of reconciliation. For they are resolued to defend all; and not to grow better, or by the serious reformation of things depraued to winne the mindes of the godly. In which resolution as long as they persist, and will not yeeld one iot to antiquitie, and truth, his Maiestie professeth once for all that he regardeth them not, neither will hee euer haue any communion with the Church of Rome. So his Maiestie humbly prayeth to our Lord Iesus Christ, that he would vouchsafe to direct those excellent gifts of minde, which he hath plentifully be∣stowed vpon you, to the honour of his name, and the benefit of his Church. And I humbly take my leaue of your Honour.

Notes

• * 1.1

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• * 1.2

  Philip. 2. 7.
• * 1.3

  Mat. 11. 28.
• * 1.4

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• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.