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[ 1] GENES. 48.16. Let my name bee in-called vpon them, and the name of my fa∣thers. Hence (saye they) wee see an invocation, not onlie of GOD, but of Saynctes departed.
Answere. This Text proveth no such thing: For it sayeth not, Let my name bee in-called vpon by them: but, bee named vpon them. That is, Let them from
hence-foorth bee called and ac∣counted as my sonnes: Even as it is cleare by a-lyke forme of speach, ISAI. 4.1. and ANOS 9.12. Where-vpon sayeth Ribera, The Name of GOD is named vpon anie people, when they are called GOD'S peculiar people. And there-fore Fonseca, Pintus, and other Popish Interpreters, agree, That this is a phrase peculiar to the Hebrewes, to saye, That the name of anie man is named vpon another, for to bee named after such a one; as is cleare, (say they) out of ISAI. 4. and DAN. 9. The Rhemistes also so translate this place, bee my name called vpon them: and affirme onelie, That this importeth, That they were made participant amongst the Trybes, of the Blessinges of Abra∣ham, Isaac, and Iaakob; for whose sake the LORD would blesse them.
Which sorte of speach Iaakob vsed heere, (sayeth LYRA) be∣cause
they were to bee called, the adoptiue sonnes of Iaakob, and heads of two Trybes. Therefore sayeth Vatablus, This is the mea∣ning, Let them heere-after be cal∣led my sonnes, and the sonnes of Abraham and Isaac. And by which wordes, (sayeth their owne Fe∣rus) hee meaneth none other thing, than that they shoulde bee called his sonnes, even as his other sonnes were called: For, by this speach, hee adopted them to bee so. So sayeth Emmanuell Sa, Let my name bee named vpon them: that is, Let them bee called my sonnes, and of Abraham and Isaac. And so sayeth Mariana, in the same wordes.
[ 2] IOB 5.1. Call nowe, if anie will aunswere thee: and turne thee to some of the Saynctes. Which Text, (saye the Rhemistes) showeth the common fayth and practise, of invocating Sayncts, in that tyme.
Answere. The wordes, (as their owne Arias Montanus translateth) contayne not a direction, but a question, saying, To whom of the Saynctes wilt thou turne? The meaning where-of, their owne LYRA expoundeth to bee this, That Eliphaz telleth Iob, that seeing GOD aunswereth him not in his affliction, to whom other can hee haue recourse? For thou shalt not haue the Saynctes (sayeth hee) to bee thyne Helpers, seeing Hee an∣swereth not. And so this Text is rather agaynst anie such invoca∣tion, than with it.
Cardinall Cajetane also affir∣meth, That heere by Eliphaz would showe to Iob, that his in∣nocencie, which hee mayntayned so, was so bad a cause, as he would get none to defende the lyke: no, not the holiest, who would pleade such innocencie as he did. Or, as Ferus and Mercerus saye, who would approue his speaches.
More-over: It is a wonder, that
they would bring anie such place, to prooue invocation of Saynctes vnder the Olde Testament: see∣ing Eckius, and other Romanistes, giue this as the reason, why anie such was not; Because the Patri∣arches, and Saynctes, then, were in LIMBVS PATRVM, and heard not the Prayers of the living: ac∣cording to that of ISAI. 63.16. Abraham did not know vs, &c.
3. ROM. 15.30. S. PAVL prayeth the ROMANS, to pray to GOD for him: Therefore, (say they) if wee may praye the living; why not much more the Saynctes departed, to praye for vs, seeing their charitie is grea∣ter?
Answere. Saynct PAVLL did pray them; that is, Christianlie desire them: but did not praye to them; that is, religiouslie worship them. So that the one is a lawfull action, warranded by the Word; the other, as S. Augustine sayeth,
is a Religious Adoration, done by Religions Rites; illicite, and con∣trarie to the Word, to bee given to anie creature.
Lyke-wyse, INVOCATION, (as the Papistes acknowledge) is an acknowledging of a Superioritie, in those whome they in-call. But I hope they will not say, That the Romanes, whome PAVLL reque∣sted, had anie Superioritie over him, beeing an Apostle. Nor yet, That altho our SAVIOVR be∣sought the Samaritane Woman, to giue Him a draught of Water, that there-fore Hee invocated her.
Nor will it follow, Because wee put vp our Requestes to men, for anie good wee stand in neede of, who are alyue, and haue mutuall commerce with vs, hearing vs, and knowing our necessities; That there-fore wee may religiouslie invocate them, when they are dead. When that commerce ceas∣seth, they heare vs not, nor know our particular condition.
Besides: They make the Sayncts in Heaven, not only joint-Petitio∣ners with vs, (as those on earth) but joynt-Advocates with CHRIST, to pleade, by their merites, for vs. There-fore, sayeth LOMBARD, setting downe their Doctrine, We pray to the Saynctes, to intercede for vs: that is, (sayeth hee) that their merits may helpe vs. Where∣as S. Ambrose, and with him Au∣gustine, doe teach, That this is so proper to CHRIST, as nothing is more proper.
4. 2. PET. 1.15. And I will doe my diligence, you to haue of∣ten, after my decease also, that you may keepe a memory of these thinges. Signifying, (saye the Rhemistes) that his care over them should not ceasse by death: mea∣ning, of his Intercession for them.
Answere. 1. The Text is corrup∣ted, which sayeth, I will ende∣vour,
that you may bee able af∣ter my deceasse, to haue these thinges allwayes in remembe∣rance: to wit, as verse 13. by his frequent stirring them vp, and ex∣hortation, so long as hee was alyue. 2. Yeelding to their trans∣lation, yet the same, as also their exposition, should proue onlie PE∣TER'S care over them, and inter∣cession for them; which is nothing to this question, of our praying to Saynctes; and not of their Inter∣cession for vs. And 3. AQVINAS giveth this as the true meaning, saying in the person of the Apo∣stle, Because I am shortlie to de∣part, I will endevour: to wit, so long as I am alyue, by admoni∣shing you, not onelie once, but often tymes, and diligentlie, That yee may haue these thinges in re∣memberance. So also doeth Car∣dinall HVGO, CAIETANE, CAR∣THVSIAN, and their late ESTIVS, expound: where also hee noteth
the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doeth not agree to the Saynctes in Blisse.
Fon∣seca, in no∣tis ad Cajet
Eckii Enchi rid. c. 15 D. Bai∣mes, in 2 a 2 a q. 1. art. 10. Salm. in 1 Tim. 2. disp. 8.
Phil. 4.2.3
Rom. 10.14
Lomb lib. 4. sent. dist. 45. See Psal. ter. Virg. Psal. 78. Amb. in Psal. 39. Et Aug. in Psal. 64.