The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

The obiections of the Papists which vse inuocation and praier, vnto the Saints departed.

1 VNto God onely is due 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, adoration, which giueth vnto God an vniuersal and general power, pro∣uidence and dominion: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, veneration and honour, is due vnto Saints, wherewith we venerate and worship the Saints for their holinesse and merites. Aunswere. This is but a friuo∣lous shifting. For wee detract not, neither take away from Saintes, either liuing, or departed, such honour and woor∣ship, as is an agnising and celebrating of that faith, holines, and giftes, which God hath bestowed on them; and an o∣beying of that doctrine which they haue deliuered vnto vs from God; and an imitating and following of their life and godlines. But this honour, that they vnderstand and heare in euery place and time the groanes, thoughts and wishes or desires of them that inuocate, and relieue their necessi∣ties, is due vnto God only; and likewise, that through their intercession and merites is giuen vnto vs remission of sins, eternal life, and other blessinges from God, this honour is due vnto Christ onely; and therefore cannot be translated vnto Saintes without manifest sacrilege and idolatry, whe∣ther it bee called by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by any other name whatsoeuer.

2 Whom god honoureth, the same must we also honour. God honoureth the Saintes. Therefore we also must honour them. Aun∣swere. We graunt this concerning that honour, which god

giueth vnto the Saints: for therein inuocation is not com∣prehended, as beeing an honour due vnto God alone, who saith, Jsai. 42.8. That he wil not giue his glory to another.

3 God heareth vs by his owne power and vertue; the Saintes heare vs by grace, or by the vertue of God. Aunswere. God doth not communicate these properties vnto others, whereby he wil be discerned from others. 2. Chro. 6.30. Thou only know∣est the hearts of the children of men. And Actes 1. and 15. It is ascribed vnto God, as proper vnto him, to be the searcher and beholder of harts.

4 The Saintes haue by the grace of God wrought miracles, whereby also God is discerned from creatures. Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes, and by consequent the knowledge of the thoughts and affe∣ctions of al that praie vnto them. Answere. This reason is dou∣bly faulty. First, the consequence is not of force from a ge∣neral particularly, put vnto a certaine special. Wherefore it followeth not, that God hath communicated with his Saints a knowledge of harts vniuersally, or of the hearts of all that make inuocation, albeit it were true (which yet we graunt not to be true) that hee did communicate some of his prerogatiues or essential properties with the Saintes: except it may bee prooued by certaine testimony of Scrip∣ture, that amongest those some communicated preroga∣tiues this is also conteined. But the contrary hereof hath been already proued. Secondly, the proofe of the Antece∣dent drawen from the example of miracles, is of no force. For there is not any power of working miracles transfused by god into the Saintes, neither doe the Saints work these by their owne vertue, or by any vertue communicated vn∣to them by God, but are onely ministers of the external works, that is, of foretellinges, or tokens, which when the Saints do, god doth manifest vnto them, that he will by his owne vertue, not transfused into them, nor by the like ver∣tue created in them, but by his owne proper vertue beeing and remaining in himselfe alone, work those woonderfull woorks and proper vnto an omnipotent nature; and if wee speak truly and properly, he it is alone that worketh them. The Saints are said to work them, by a figure of speech, as being the ministers of the outward work, which god addeth

vnto the working of the miracle as a signe of his presence, power; and wil. Wherefore it doth not hereof follow, that either the infinite wisedome and vniuersall knowledge of hearts, or other essential properties & prerogatiues of god are communicated with the Saintes.

5 Ahijah knew the thoughtes of Jeroboams wife, 1. King. 14. Eliseus knew the thoughtes of the King of Syria, 2. King. 6. Peter knew the coosinage and fraud of Ananias and Sapphyra, Actes. 5. Therefore God hath communicated the knowledge of mindes and hearts vnto Saintes. Aunswere. A fewe extraordinary examples make not a generall rule. They knewe these thinges by the gift of prophecie, wherewith they were endued by reason of their office and calling, which they had and bare for the edifieng of the Church: neither yet did they know alwaies, neither the thoughtes of al, neither by any power within them to behold hearts and minds, but through a diuine reuelation from god they knew onely at such a time, and such things, as was requisite for the profite and vtilitie of the church to be reueiled vn∣to them. But hereof it doth not follow, that the Saints de∣parted also are endued with the gift of Prophecy; because there is no need thereof in the life to come, and they bear no longer that office, which they bare in this life: neither doth it follow, that they behold the minds and hearts of men, or vnderstand from god the thoughts, affections and necessities of al men.

6 Christ saith, Luk. 15.10. That the Angels of God reioice for one sinner that conuerteth. Therefore the Angels beholde the hearts of men. The same is likewise prooued of the Angels out of Daniel, cap. 9. and 10. Therefore the Angels beeing in hea∣uen, beholde repentaunce in mens heartes which are on earth. Aunswere. A cause is ill gathered and concluded of an effect, when that effect may come of other causes. For it is not necessary that Angels should know those things by the beholding of mens harts, which they may know either by effects, or by signes & tokens, or by diuine testimony & reuelation. For it agreeth not to the Angels onely, but vn∣to all the godly also on earth, to reioice for the conuersi∣on of one sinner; neither yet do they behold the hearts of men.

7 The soule of the rich glutton sawe from hell Abraham and

Lazarus being in heauen, implored Abrahams help, and knew the state of his brethren in this life; and Abrahams soule likewise did heare and see the soule of the rich man. Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth. Ans. First, they do amisse to take that properly, which Christ spake allegoricallie and by way of parable, in translating his speech from corporall thinges, vnto spiritual things, not thereby to shewe that these are like vnto them, but by applying his speech as might best fit our capacity, to aduertise vs of the state of the godlie and wicked after this life. For soules haue not either bosomes wherein to receiue one another, or eies to lift vp, or tonges to be dried with thirst, or fingers to dip into water, neither doe they vse any mutual parly or conference from hell and heauen. Christes purpose therefore is by these figures of words to expresse the thoughts, affections, tormēts, & state of the wicked abiding in paines after this life. Moreouer, were it so, that these things had been in such wise done, as they are reported, (against which yet the very words them∣selues are) yet could nought be hence prooued for the be∣holding of minds, neither yet for the knowledge of all ex∣ternal things. For neither Abraham, nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other, but to haue knowledge of them by speech. And Stephen also being on earth saw Christ being in hea∣uen; and Paul heard Christ speaking from heauen; neither yet doe al the Saintes see or hear, what is done in heauen, neither did Stephen and Paul see or heare these things at al times.

8 Christ according to his humanity maketh request vnto the Father for vs all, and therefore according to his humanitie hee knoweth the desire & necessities of them that cal vpon him in all places & at al times. Wherefore the saints also haue communica∣ted vnto them from God the beholding of harts, & the hearing of praiers. Ans. The example is vnlike. For the humane vnder∣standing and mind of Christ vnderstandeth and knoweth, and his bodilie eares and eies also heare and see al things, whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses, by reason of his godhead, which sheweth them vnto

his humanitie vnited thereunto, or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant. Neither yet is the force or wisedome of his humane nature infinite, as is the power and wisedome of the God-head, neither doth he know by any transfused vertue into him the thoughts of mindes and hearts. For of the measure of knowledge conuenient for his manhood it is said, Mar. 13.32. Of that day and houre knoweth no man, no, not the Angels, which are in heauen, neither the Sonne himselfe, saue the Father. Of the reueiling of the secrets of men vnto him by his diuinity, it is said, Mar. 2.8. When Jesus perceiued in his spirit, that thus they thought with themselues, &c. But nowe, that all things are reueiled vnto Angels and Saints, which are reueiled vnto the humane vnderstanding of Christ by his God-head, they will neuer be able to prooue out of the Scripture. For Christs humane nature dooth ex∣cell and surpasse in wisedome all Angels and men, both in respect of the personall vnion thereof, because it is vnited to his God-head, and also by reason of his Mediatourship, which office his humanity beareth & executeth together with his diuinity; yet so, that there is still kept in the ad∣ministratiō thereof the difference of both natures. Where∣fore this example of Christ doth not proue that the Saints know al things, either by beholding the things themselues, or by diuine reuelation from God.

9 Jn the diuine essence shine all the Jmages and formes of things. But the Angels and Saints departed behold the essence of God. Mat. 5 & 18. Therefore they behold in God al thinges, which we doe, suffer, and thinke. Aunswere. First, the Maior proposi∣tion, which they put, is doubtfull and vncertaine. For it is manifest that God knoweth all thinges, and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges: but whether that vnderstanding of things doth so shine in God, that it may bee also beheld of creatures, this verilie they haue not as yet prooued out of Scripture. Secondly, neither is the Minor true, namely, That the blessed behold the essence of God, whereof it is saide, No man hath seene God at any time. Lastly, albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge & an immediate manifestation

of God, whatsoeuer it is: yet wee are not to imagine, that they naturally know all things, that are in God. For then should their wisedome be infinite, that is, equal vnto Gods wisedome, which is absurd and flat against the testimonies of Scripture, whereas Angels also are said not to know the day of iudgement. Likewise, 1. Pet. 1. Jnto which the Angels desire to looke. And Ephes. 3.10. To the intent, that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God. They profit there∣fore and encrease in the knowledge of wisedome, and of the counsels of God, by the very exequution and contem∣plation of Gods woorkes. Nowe seeing that which they speake of, is no naturall, but a voluntarie glasse, or rather a diuine manifestation or illightening; that is, the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome, but God according to his good wil and pleasure, doth manifest & communicate vnto euery one such a part thereof as seemeth good vnto him, as it is said, No man knoweth the Father but the Sonne, and he to whom the Sonne wil reueile him; we affirme therefore the inuocation of Saints so long to want a ground and foun∣dation, & so to be superstitious and idolatrous; vntill they shewe out of the Scripture, that God would reueile vnto the Saints the knowledge of the thoughts & affections of them which call vpon them. For that inuocation which is not grounded on the certane and expresse word of God, is idolatrie.

10 The friendship and fellowship of the Saints with God and Christ is so great and so neere, that he cannot denie them this ma∣nifestation. Ioh. 15.15. Hence-forth call I you not seruants; for the seruant knoweth not what his master doth; but J haue called you friendes; for all thinges that J haue heard of my Father, haue I made knowen to you. Much more then doth Christ this in the hea∣uenlie life. Reuel. 14. These follow the lambe whither soeuer hee goeth. Aunswere. This cause is vnsufficient. For this friend∣ship and fellowship continueth, although god reueile not vnto them all thinges, or whatsoeuer they will, but onelie those thinges, which for them to knowe, is behouefull for their own saluation and happinesse, and for his glory.

11 Christ is the onlie Mediatour of redemption, or the Media∣tour

redeeming vs by his satisfaction, as beeing God & man: but the Saints are also mediatours of intercession praying for vs. Hence we thus reason: Mo intercessors hinder not the being of one onlie Mediatour. But the Saints are onlie intercessours or re∣questours. Therefore their intercession hindereth not, but that Christ maie be the onelie Mediatour. Aunswere. We denie the Maior or distinction of mediation & intercession, because the Scripture teacheth, that Christ our Mediatour did not only by once dying redeeme vs, and was in the time of his humiliation suppliant vnto the Father for vs. Hebr. 5.7.9. & 10. Ioh. 7. but that also hee continuallie appeareth and maketh intercession for vs in the presence of his father, Rom. 8.34. who is also at the right hand of God, and maketh request for vs. Hebr. 7.24. But this man, because hee endureth euer, hath an euer-lasting Priest∣hood: wherefore, hee is able also perfectlie to saue them that come vnto GOD by him, seeing he euer liueth to make intercession for them. 1. Ioh. 2.1. If anie man sinne, we haue an Aduocate with the Father, Iesus Christ, the iust. Wherefore both the merit or sa∣tisfaction, and the intercession is Christs alone, and by our confidence in him alone we are to approch vnto god, that is, we are to aske and expect his promised blessings. For the satisfaction and intercession of Christ onely is of that price and woorthinesse with god, that for his merit onelie god is gracious and fauorable vnto vs.

12 Against the former answere they reply with another distinction. Christ is the only Mediator & intercessor by the wor∣thines and vertue of his own merit & intercession; but the Saints are intercessors by the worthines & vertue of Christs merit & in∣tercessiō: that is, their intercession preuaileth with god for vs, tho∣rough the merit & intercessiō of Christ. Therfore that is not tran∣slated vnto them, which is proper vnto Christ. Ans. They cannot escape or auoid by this means, but that they must needs be iniurious vnto christ. For the Antecedent proposition hath no sufficient enumeration of those waies, whereby Christs honor is translated vnto others. For not onely they which by their owne proper vertue and worthines, but also they which by Christs vertue merit of god those blessings that are promised for the merit of Christ onely, are put in the place and office of Christ. For no man besides Christ is able to merit of god any thing, not so much as for himselfe,

muchlesse for others, by his owne obedience and interces∣sion: wherefore our aduersaries by this reply ouerturn their own Doctrine. For if the praiers of the Saints are accepta∣ble vnto god and are heard of him, through the force and vertue of Christs merit and intercession, they cannot bee accepted, nor obtaine any thing for vs, for their owne holi∣nesse and merits, as the papistes haue hitherto taught vs. For he that standeth in need of a Mediator and intercessor himselfe, cannot be the intercessour for other men, albeit he may pray for others. For he is here called an interces∣sour, who by the worthinesse and glory of his owne satisfa∣ction and petition, obtaineth grace and fauour for others.

13 Heere they reply. The saints pray for vs in heauen; be∣cause in this life they praie one for another, and in Heauen their loue is more feruent towards vs than in this life; and this maie be doone without anie iniurie vnto Christ our Mediatour, & with an assured perswasion of being heard either for their merits, or for the merit of Christ. Therefore we are to pray vnto them. Aunswere. The consequence of this reason holdeth not. Because the praying of one for another is no sufficient cause, for which he should be called vpō or praied vnto, who doth praie. We gladly yeeld and graunt, that the Saints in heauen do most earnestly desire of god the defence and deliueraunce of their brethren, namely, of the church militant on earth, & that their praiers are heard according to the wil and coun∣sell of God, whereunto they submit them-selues. And that this is the meaning & opinion of the ancient doctors, when they speak of the praiers of the blessed for the Church, the considering & conference of the places them-selues doth shew. But that the saints vnderstand & pray against the e∣uils & daungers of euerie one, & heare our petitions & re∣quests, we deny. Wherefore neither liuing in that heauenly felowship & society, neither conuersing in this life, are they to be called vpō or praied vnto without manifest Idolatry.

14 God saith, Ierem. 15.1. Though Moses and Samuel stoode before me, yet mine affection could not be toward this people. Ther∣fore the Saints departed pray for vs. Answere. This is a figure of speech representatiue, bringing in the dead praying, as if they were yet liuing; so that the meaning and sense is: Though Moses and Samuel were now liuing, and shoulde

pray for this wicked and reprobate people, they should not obtaine grace and pardon. The like place is in Ezechiel. cap. 14.20. Though Noah, Daniel, and Job were in the middest of it, As I liue, saith the Lord God, they shal deliuer but their own soules by their righteousnes. Heere Daniel, which was yet li∣uing, and Noah, and Iob, which were long since departed, are placed by the Prophet in the middest of the wicked, praying for them.

15 The Lord saith by Isaiah, 2. King. 19.34. I will defend the Citie to saue it for mine owne sake, and for Dauid my seruaunts sake, therefore wee are heard also through the merite and inter∣cession of the Saints. Aunswere. This protection and preser∣uing of the Citie is not promised in respect of Dauids me∣rite, but in respect of gods promise of the Messias which should be born of Dauids posteritie. Reply. The deliuerie of the Citie from the seege of the Assyrians is not promised & per∣formed in respect of the promise of the Messias, because this pro∣mise might haue been fulfilled without that benefit of deliuery, as also it was fulfilled after the taking and ouerthrow of the Citie. Aunswere. They er, that restraine Christs benefit to those things or promises only, without the performance where∣of the promise made vnto Dauid concerning the Messias could not haue beene kept. For all the benefits & blessings of god both corporall, and spirituall, both before and after the Messias was exhibited, as well those without which the promise of the Messias could, as those without which it could not be fulfilled, are all perfourmed vnto the Church for the Messias sake. 2. Cor. 1.20. For all the promises of god in him are Yea, & are in him Amen. And so doth the Scripture expound the like kinds of speaking, as 2. Kings. 13. & Deut. 7. Lastly, the benefits, which god also performeth vnto the wicked posterity of the godly are attributed vnto the god∣linesse of their godly parents, not of merit, but of mercy: & for the truth of gods promises. As, Exod. 20. & 32. & Deut. 4.16. Gen. 48.16. Iacob saith of Iosephs sons, Let my name be named vpon them, and the name of my fathers Abraham and Jsaacke. Here Iacob willeth himselfe and his fathers to be called vpon after his death. Therefore it is lawfull to call vpon the Saints departed. Aunsw. It is an Hebrue phrase, which signifieth an adop∣ting of Sons; so that the sense is, let them be called by my

name, or let them take their name from mee, that is, let them be called my Sonnes, hauing the dignitie & title of Patriarks, that two tribes of Israell may come therein The like phrase is in Isaiah. Cap. 4.1. In that daie shal seuen weomen saie to one man; Let vs be called by thy name; that is, let vs bee called thy wiues.

17 Iob 5. Call now, if anie will aunswere thee, and to which of the Saints wilt thou turne? Heere Elephas exhorteth Iob to craue the aid of some Saint. Aunswere. The words which go before doe shewe, that these wordes belong to a comparison of men with Angels, whom he saith so farre to excell men in purity, that they doe not so much as make aunswere or appeare being called by men. Wherefore this place doth more make against than pleade for the inuocation of An∣gels.

18 Iob 33. Jf there be an Angel, one of a thousand to speake for him, to declare mans righteousnesse, He will haue mercie vpon him, and will saie, Deliuer him that he go not downe into the pit: J haue found one in whom I am reconciled vnto him. Ans. Here the old translation speaketh vnproperly. For the woordes are thus; Jf there be an Angel with him, or an interpreter one of a thousand, to declare vnto man his righteousnesse; Then will hee haue mercy vpon him, and will say, Deliuer him, that hee go not downe into the pit; for I haue found a reconciliation. Now then albeit this were the sense, that Angels pray for men distres∣sed and in affliction; yet this made nothing for their inuo∣cation. But it is manifest that this is the sense; If a man dis∣eased or afflicted, be in his calamitie instructed of the will, iustice and goodnesse of god, either by an Angell, or by a Prophet, or by some teacher (for these also are called An∣gels) and repenteth him of his sinnes, and assenteth vnto the Doctrine and comfort ministred vnto him; him will God deliuer by their ministerie, by whom he doth instruct him.

19 Matth. 25.40. Jn as much as (saith Christ) ye haue done it vnto one of the least of these my brethren, yee haue done it to me. Therefore what honour of inuocation we giue vnto the Saints, the same is also giuen vnto Christ himselfe. Answere. That honour of the creature maie and ought to bee referred vnto God, which God willeth to bee done vnto him: but that honour

of the creature which God forbiddeth to bee giuen vnto the creature, is not honourable but reprochful and contu∣melious vnto god. Now the reason is sottish, whereas they wil seem to draw it from the words of Christ; when Christ speaketh of the duties of charitie, which god willeth vs to perfourme in this life towardes those, that stand in neede of our aide and help.

20 Jf the Angels vnderstanding our necessities praie for vs, and so are to be praied vnto, it is lawful also to praie vnto Saints: But that the Angels pray for vs, is confirmed by the woords of Za∣charie. 1.12. The Angel of the Lord aunswered and said, O Lorde of hostes, how long wilt thou be vnmerciful to Ierusalem, and to the citties of Judah? Aunswere. The Maior is not wholy to bee graunted, namely, that all the Angels vnderstand all the wantes and necessities of al men. For the calamities of Iu∣rie were open not onely to the sight of Angels, but also to the sight of men. 2. We denie the consequence, which they frame from the Angels vnto the Saintes departed. For vn∣to the Angels god committeth the care and protection of his Church in this life. Therefore they beeing also here on earth see and know our miseries, which the Saints see not, vnto whom this charge is not committed; & they pray par∣ticularly for many, which we cannot affirme of the Saints by any testimonies of Scripture. 3. There is another fault in the consequence, in concluding that wee must pray to them, because they pray for vs: because not euerie one who praieth for vs, is straight waies to be inuocated, as was before declared. The same is to be answered of the dreame of Iudas Maccabeus, 2. Macab. 15. Wherein hee sawe Onias the High-Priest, and Ieremias the Prophet praying for the people. As for that which is said in the booke of Baruch, cap. 3.4. Hear now the praier of the dead Israelites; the Israelites are there said to be dead, which were yet liuing and inuo∣cating on god in this life, but by reason of their calamities, like vnto those that are deade. Wherefore this sentence standeth true and certaine, that the inuocation of whatso∣euer thing, besides the true God manifested in the church, is idolatrous, and is repugnaunt vnto the honour of Gods name, which God in true inuocation will haue exhibited and done vnto him.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Iohn 1.
• Mat. 11.27:
• According to the old Latin LET THY NAME BE CALLED VP∣ON VS.
• This is transla∣ted according to the old Latin translation, the words whereof the Papists vrge.