Immediate addresse vnto God alone First deliuered in a sermon before his Maiestie at Windsore. Since reuised and inlarged to a just treatise of inuocation of saints. Occasioned by a false imputation of M. Antonius De Dominis vpon the authour, Richard Montagu. Montagu, Richard, 1577-1641. 1624 Approx. 400 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A07647 STC 18039 ESTC S112845 99848088 99848088 13165

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Early English books online. (EEBO-TCP ; phase 1, no. A07647) Transcribed from: (Early English Books Online ; image set 13165) Images scanned from microfilm: (Early English books, 1475-1640 ; 1146:11) Immediate addresse vnto God alone First deliuered in a sermon before his Maiestie at Windsore. Since reuised and inlarged to a just treatise of inuocation of saints. Occasioned by a false imputation of M. Antonius De Dominis vpon the authour, Richard Montagu. Montagu, Richard, 1577-1641. [16], 227, [1] p. Printed by William Stansby, for Matthew Lownes and William Barret, London : 1624. Printer's name from STC. Running title reads: A treatise of the inuocation of saints. Reproduction of the original in the British Library.

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eng De Dominis, Marco Antonio, 1560-1624 -- Controversial literature -- Early works to 1800. Prayer -- Early works to 1800. Christian saints -- Cult -- Early works to 1800. 2005-05 Assigned for keying and markup 2005-07 Keyed and coded from ProQuest page images 2005-09 Sampled and proofread 2005-09 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

IMMEDIATE ADDRESSE VNTO GOD ALONE.

Firſt deliuered in a Sermon before his MAIESTIE at Windſore.

Since reuiſed and inlarged to a juſt Treatiſe of INVOCATION of SAINTS.

Occaſioned by a falſe imputation of M. ANTONIVS DE DOMINIS vpon the Authour, RICHARD MOVNTAGV.

LONDON Printed by William Stansby, for Matthew Lownes and William Barret. 1624.

TO THE RIGHT REVEREND FATHER IN GOD, AND RIGHT HONORABLE LORD, JOHN, Lord Biſhop of Lincolne, Lord Keeper of the great Seale, of his Majesties most Honorable Priuie Councell, Viſitor of the Collegiate Churches of Windſore and •• on. Right Reuerend in Chriſt, Right Honorable,

IT is now three yeeres, and more, that preaching at Windſore, as my courſe then fell, before his Majeſtie, I tooke my Text, Pſal. 50.15. which that Sunday was verbum dici in die ſuo, Read in the publike Seruice of the Church, according to directions in the Booke of Common prayer. In Pulpits, and in popular Sermons, J nor like it in others, nor Practiſe it my ſelfe; to meddle much or far with any Point of abſtruſe, or controuerted Diuinitie. For common capacities, are made and fitted for matter of meane and ordinarie apprehenſion. Preaching is appointed to make men better in practique knowledge; and ſo was euer vſed of the Ancients: not acute and ſubtile for diſcourſe and ſpeculation, which is the ordinarie pietie of theſe times. But as then it fell out, ſuch was the Auditorie, ſo extraordinarie The wordes, as they fell in proceſſe of handling that Pſalme, and of that importment, Call vpon me in time of trouble; So direct and plaine for addreſſe vnto God: vnto Him alone: for Immediate acceſſe without aſſiſtance or mediation, J could not well waue the Caſe of Inuocation, Aduocation, and Interceſsion of Saints and Angels, ſo much perſwaded, vrged, practiſed, and abuſed, in the common vſe and cuſtome of the preſent Church of Rome. (And yet not ſo, as to dwell vpon it wholly, or to make it 〈 in non-Latin alphabet 〉 , altogether.) Concluding it a point of plaine folly, if no more, for any man to implore the Helpe of others, to vſe Aduocates and Aſsiſtants vnto God, in any exigence, time of neede or neceſsitie, who is ſo directed, counſelled, and inuited by God himſelfe, to immediate acceſſe without mediation, in, Call vpon me. Of folly and ridiculous abſurditie, as it is by them conceiued, taught, and laid downe: euen by the moſt learned, judicious, and aduiſed amongſt them; though J know, in point of practice and performance, the ſimple vulgar people, not acquainted with, nor capable of Scholaſticall niceties, or difference in termes, of Inuocation and Aduocation, Helpe originall, and deriued; goe to it down right with direct addreſſe indeed, vnto flat Impietie againſt God, and Jdolatrie in their ordinarie deuotion vnto the Creature. J was as Concluſiue againſt this cuſtome, as I could be, as directly oppoſite vnto their Doctrine of Aduocation as Contradiction could make me; and yet Right Honorable, I haue beene vouched, for an Abettor of their practice, at leaſt in part; I am ſure, ſlandered in my Opinion and Preaching. There was preſent at my Sermon, that infamous Ecebolius of theſe times, Religion is deſultor, Archbiſhop ſomtime of Spalata, then Deane of that Church, Marcus Antonius de Dominis. This Man and Runaway from Religion (a man, if any other of his Coate and Calling, apt enough to be circumciſed and denie Chriſt Jeſus, if the Grand Signior would but make him chiefe Muftie, ſo much would Ambition and Couetouſneſſe, his boſome infirmities, ſway with Him) in his late impudent, leud, ſhameleſſe Recantation, in which he profeſſeth and proclaymeth himſelfe vnto the world a Knaue in graine, a man of a cauteriſed Conſcience, and proſtituted Honeſtie vnto all, euen Ciuill, conuerſation; as without all modeſtie, he belyeth that Church in generall, which my ſelfe haue heard him often publiquely and priuatly commend and admire: As he ſpareth not Particulars, of moſt Eminent place: ſo alſo, amongſt others, hath he belyed me; as if J concurred with himſelfe now, in opinion; or auowed that ridiculous Romane Doctrine and Practice of Praying vnto Saints and Angels, in time of need. For, He heard with great delight and content, as he ſaith, one of his then Canons of Windſore, preaching before the Kings Maieſtie, maintayne, That there was no cauſe why euery man might not turne himſelfe vnto his Angell keeper, and ſay, Holy Angell keeper, Pray for me. Hee nameth me not in this paſſage, I graunt, but wrappeth vp a certaine quendam in generall and in doubtfull termes. And had J not my ſelfe profeſſed, En adſum qui feci, J well and quietly had reſted blameleſſe, y a nameleſſe aſperſion, and left them to gheſſe at randon, or ſhoot at Rouers, who would happely haue faſtned it otherwhere. But nothing was ſaid, why I ſhould ſhunne the Charge, or diuert the Imputation vpon any. And becauſe the firſt notice that euer I had hereof, being from (though at ſecond hand) your Lordſhip, I could not poſſeſſe my Soule in patience, without giuing your Lordſhip intimation, how vntruly, an aſperſion of ſiding that way, had by him, ſo looſe a Lozell, beene caſt on that ſociety, whereof himſelfe ſometimes had beene, and my ſelfe am yet, through his Majeſties Grace, a member: the rather, becauſe wee haue all vnder his ſacred Maieſtie, eſpecially in Caſes of this condition, a Reference vnto your Honor, as our Viſitor. May your Lordſhip then be pleaſed, to take notice of his dealing, conformable to the reſt of his leuder actions, in his turne-coating from ſide to ſide. He ſtileth me, One of his Canons of Windſore: as if, for That, my dependance had beene vpon Him, or my ſelfe, and the reſt of my Brethren there had beene his by appropriation. What the courſe is in the Court of Rome, J know not, where Places of ſuch qualitie are bought and ſold. But here J am ſure, He was but one of vs, The fundamentall Statutes running thus, De tredecim Canonicis, quorum vnus Cuſtos, vel Decanus exiſtat. The Deane, and Prebends there, being no mans Canons, but his Maieſties: who by Right Originall, is, in his Royall Predeceſſors, Founder and Patron of that College. Secondly, he doth not bl ſh to write, that he heard me with great delight and content. Whereof He nor was, nor could be capable. For in his owne intent and meaning to heare, is to vnderſtand and apprehend. This he did not: this he could not doe. For I preached in Engliſh, vnto an Engliſh Auditorie, though compoſed then of Royall and Noble preſence. Engliſh, hee might heare; but could not vnderſtand, except carptim and ſparſim, now and then, here and there a word, or halfe a ſentence. And yet I know he Read, for I was preſent: and ſubſcribed (he ſaith ſince, againſt his conſcience, the more Knaue he) to injoy a good Benefice, for I was a witneſſe thereto, the Articles of 1562. in Weſt-Ilſly Church in Barkſhire. But Reade I can that which J vnderſtand not: Vnderſtanding and Reading are two things. And yet, this honeſt man, as if he had vnderſtood my Sermon from point to point, ſhameth not to ſay, he heard me. Which chiefly and thirdly is falſe for the mayne. The wordes, he putteth on me, I profeſſe before God, I ſpake not. I nor did, nor doe hold the purport of them, Certum & de fide. The moſt that himſelfe, who muſt now ſay, what they at Rome will haue him, is this, and no more, Peraduenture, or, it is Probable, quòd ſic. But that which he did heare and vnderſtand is this, for theſe wordes J ſpake in Latin, not in Engliſh, Sed de Angelo cuſtode, fortaſsis ampliandum. No moe, nor fewer wordes then ſo, this way. How theſe wordes, ſo ſpoken, ſhould affect him with ſuch content, J cannot tell. I am ſure, and can make good, they are farre enough remooued from abetting or maintayning; that ordinarie courſe of Inuocation or aſsiſtancy of Saints and Angels: euen of Angels Guardians, that continually attend vs, as farre as reſolution is from doubting. But howſoeuer, I reſolued, euen inſtantly vpon firſt notice of this defamation, to ſay ſomewhat in the Caſe. And thereupon, repayring vnto my Papers, ſo ſoone as I could finde any leiſure, out of my briefer Notes, for J wrote not my Sermon verbatim, J drew into a forme, the ſubſtance, J am ſure, of all which was then deliuered: and enlarged it with much acceſſe, of more then I could well deliuer, or did ſpeake within the compaſſe of an houre, eſpecially, or rather wholly in that Eriſtical part and oppoſition which is inter partes litigantes, about Mediation in Jnuocation. Which I thought it my dutie to offer vnto the view and cenſure of your Lordſhip, in regard of that Reference, which, as a Canon of VVindſore, I haue vnto your Honor, our Ʋiſitor. But much rather in reſpect of priuate obligation, in conſideration of my owne particular. For, let the world take notice, if it may concerne any, your Honor is He, vnto whom, next vnto his moſt ſacred Maieſtie, my moſt gracious Soueraigne and Maſter, J owe more, then to all the world beſide, though I confeſſe my ſelfe very much obliged vnto ſome of your Lordſhips Reuerend ranke. So that, I could not anſwere it vnto God and Man, if any act of mine, voluntarie and direct, ſhould iuſtly giue your Lordſhip any diſtaste of my carriage or diſpoſition in this kinde. And becauſe your Lordſhip hath beene pleaſed to finde ſo much leiſure, euen in your manifold diſtractions diuerſly, and very great employments euery way, both in Church and State, as to reade it ouer, and approue it in your moſt able iudgement, and giue it your Honorable warrant to the Preſſe; I could not but make it your owne in publike, both out of dutie and diſcretion; profeſſing vnfainedly, in the word of a Prieſt, Feciſti vt viuam & moriar, ingratus. Jn which Profeſſion, and Proteſtation J reſt, recommending your Honors long health and happineſſe, in my daily prayers, as J haue good cauſe, vnto God Almightie, and my ſelfe vnto your Honors ſeruice and deuotion

Moſt obliged, RI. MOVNTAGV.
A TREATISE OF THE INVOCATION of SAINTS. PSAL. 50.15.

Call vpon mee in the time of trouble, ſo I will heare thee, and deliuer thee, and thou ſhalt glorifie mee.

IT is read and remembred, Act. 2.37. that they who were pricked at the heart with S. Peters Sermon,As we vſe to doe it. being ſtreighted, and not knowing what courſe to take, doe inſtantly, as men in perplexitie vſe, fall in with 〈 in non-Latin alphabet 〉 ; Men, ſay they, and Brethren, what ſhall wee doe? Thus they make demurres, vpon that preſent exigent, out of cuſtomary practice, in courſe of kind. For ſo it is: The man that is in miſerie, will make his moane. Hee that is diſtreſſed, will ſoone enough complaine. Set hee neuer ſo good a face vpon the matter, wittingly, perhaps, at leaſt vnawares we may, take it vp, dropping from his mouth, What courſe ſhall I take? What ſhall I doe?

In this Caſe, vpon this Quaere, What ſhall I doe? Euery man will anſwere, each mans heart and motion will ſuggeſt, and reply: What? but, Sit not ſtill: caſt about: looke abroad: ſeeke out for ſome ſuccour, and reliefe. At leaſt goe Call and Cry for helpe, if that (peraduenture) there be any nigh at hand, that will Stay, Conſider, Heare, and giue Succour in Diſtreſſe.

It is not euer vſuall, nor a common practice with God,So it is not with ut good reaſon to call for helpe in time of trouble. which was ſometime affoorded extraordinarily by him, Open thy mouth wide, and I will fill it. Or, Stand ſtill, and expect Saluation of the Lord. But the God who at firſt made vs, without our owne helpe or Concurrence, will not Saue, nor deliuer vs, without our owne indeauours, and Cooperation.

Our Creation, and our Being we haue from Him alone: who ſo wiſely diſpoſed of vs afterward, that in point of Preſeruation, wee are not more paſſiues and dependants. To Deliuer, is his Act, in time of trouble: But to Call, and that formerly, is vpon our part to be performed firſt. And indeed, hither Nature addreſſeth vs, in Extremitie; as being euer Sui Conſerua ri s, deſirous to preſerue our Being in State. And therefore, Liue of our owne welfare, affecteth our Good, and well Subſiſting. Skin for ſkin, and all that a man hath, will he giue for his life, if it bee in hazard, was ſpoken vpon no other but this ground. Therefore Senſe is apprehenſiue in extremitie. Vnderſtanding is quick and operatiue vpon ſmart, hurt, loſſe, or danger. The Powres and Faculties of Soule and Bodie, are as ſoone ſummoned ſo ſtanding readie in pr cinct , to doe their Deuoyre, in whatſoeuer they may, for Eaſe, Relaxation, Helpe, Deliuerance; if it may bee had. Dauids practice in this point was not particular. Hee fell vpon a common courſe of kind, When, He called and cried, hee looked round about, to ſee if any would comfort him. Pſal. 142.4. If any man cared for his ſoule. So that, What ſhall I doe, in Time of trouble, is a Caſe ſoone reſolued of on all hands. What but this, Looke vp: looke about. But the queſtion is vnto. For Men are not ſo readie to helpe, as to pitie. Seeke out for ſuccour: Call, and alſo, Cry for helpe. But vnto Whom ſhall I goe and complaine? vnto whom with good Succeſſe, may I make my moane? or tender my humble Supplication? The beſt reliefe to be gotten, or expected, was long ſince reſolued to haue beene this, Omnes miſcerentur. Nemo ſuccurrit. Alas my Brother: God helpe the man, and the like are Almes, Seneca. and Charitie very ordinarie, becauſe they runne at a low rate, and may largely bee conferred without much expenſe. But it is a matter of greater charge, and coſt, to powre Wine, and Oile into wounds. It will ſtand vs in much more then ſo, to take care with the Samaritane for recuring, of the languiſhing wounded man; if he lie vpon our hands for his recouerie.

Wee haue heard of, no doubt, and ſometime commiſerated peraduenture, his complaint, who in the anguiſh of his agonized ſoule, and in the ſore extremities of his vnknowne paines, had cauſe enough to lament his owne, not to be expreſſed Caſe and Sorrowes thus, Haue you no regard, O all you that paſſe by the way, Lament. 1.12. As being diſrepected; not regarded, much leſſe comforted, of thoſe, who ſaw with their eies, which remorſleſly, they ſlighted ouer in their affections. Dauid in the dayes of his indurance, though, hee Called and Cried too, as himſelfe profeſſeth: though, he looked vpon his right hand, and vpon his left; yet, if we beleeue his one relation, found no place to flye vnto: and no man cared for his Soule, Pſal. 142.4. Wee are commonly to ſeeke, and vnreſolued vpon this Quere, Vnto whome ſhall I make my ſupplication?And tha in a 〈…〉 re pect.

The Reſolution herein is not eaſie: For two Reſpects. Firſt, for Diſabilitie, of Power to performe. Men cannot doe Euermore what they would doe, their meanes are not anſwerable vnto the good wils and deſires.As not able. As not willing.

Secondly, for Diſproportion, in the will vnto habilitie: Few are ſo well diſpoſed as to doe what they can. For there is, if not, a Lion in the way: yet a Reaſon of profit to withſtand. It will Coſt more to Succour, then to Commiſerate. Agar for examples ſake, would with all her Heart haue relieued Iſmael; being readie to Dye for want of drinke, Gen. 21.15. Motherly Compaſſion did whatſoeuer was to bee done for the Childe: yet the poore woman wanted to relieue him. The Caſe was otherwiſe with the Prieſt and Leuite, both of them might, it was in their Power, haue ſhewed more Mercie vnto the wounded man, had their good Inclination beene as well fitted, as their meanes and abilitie were conſorted. Gallio Deputie of Achaia, could haue taught the Iewes, with authoritie, better manners; and freed Soſthenes from their outragiouſneſſe. But his affection was not at all that way. Gallio cared not what they did, Acts 18.17. If Will or Power, or both be wanting, wee may long looke and hope, and Call, and Cry, for helpe, but all in vaine, Non eſt, qui curet, None are nigh, to take notice of our Caſe or indurance.

Now I would bee loth in Deliquio, Therefore, ſpecially in time of trouble, it is good to find out ſome other vpon whom to Call. when my Life is fleeting: when Soule and Bodie, ſcarce can hold together, at ſuch a time, in ſuch a pinch, 〈◊〉 place of Bezoar water, Aqua-vitae, or ſome ſuch infuſion to reuiue the ſpirits, haue only cold water caſt vpon my face, which may weat the ſurface, not releeue the trance. So vpon an exigent of extremitie, Court holy water is but ſmall comfort refreſhing, the which, but actiuated with Aurum potabile, worketh ſcarce ſomewhat, without that ingredient, no great effect at all. I would be loth, being to leape a Ditch for my Life, relie my ſelfe vpon a broken Pole, a rotten Stay, a Reed of Egypt, which not only faileth, and layeth me in the Ditch, but the diſhiuered ſplinters runne into my hands, and wound me ſore. I would bee loth being naked, cold, hungry, to meet with no better repaſt and refreſhing, then, Depart in peace; bee warmed; bee filled: and yet nor meate, nor drinke, nor clothing giuen mee. The Almes and Charitie of the Hypocrite, Iames 2.16. Miſerable Comforters are all theſe: as good, no better, then Iohs friends. Therefore in Extremitie, when my life is at a lift, or my ſtate ſet vpon a deſperate Caſt, I will hold him my very friend indeed, and acknowledge his Benefit with gratefull recognition of his Loue and Kindſhip, who not onely, doth affoord mee, the helpe hee can Himſelfe, and commeth to the reſcue with all his Power and Poſſibilitie: But him alſo, that aduiſeth, or addreſſeth me, when I may be ſure not to faile of aſſiſtance in time of need: to meete with the man, That both Can and Will releeue me. When, He that hath Power, doth not want Good will, his Client, his Petitioner in diſtreſſe, needeth not at all deſpaire, or bee much diſmayed, for Non caret effectu quod voluere duo. He is ſure to be heard, if theſe two conſpire, and to be deliuered in the Day of trouble. But ſuch a Friend is not euery where to bee found like good Corne caſt into bad ground, Thicke ſowne, but thinne come vp: Nor can euery man tell who, or where is He.

I haue ſeene a man ſometime neere drowning, and readie to ſinke vnder the water,And better to vſe one ſure meanes, then to try a great many vncertaine. catch at euery Bul-ruſh that ſwimmeth by: lay hold on each Sedge or Reed that groweth in, or floateth on, the water willing to ſaue by any meanes, if it might be, his life, yet not knowing how or in what ſort to aſſure it. In Extremities and Exigences, ſo it falleth out, men multiply deuices many wayes: haue many proiects in hand, and purpoſes in minde, and alſo peraduenture ſundry aſſayes on foot? We haue read in the Prophet of ſome that, Sacrifice vnto their Nets: of others that, Digge Pits as deepe as Hell. Many make friends of the wicked Mammon. And, By our owne tongues, ſay diuers, wee will preuaile. Some put their trust in Princes, the Sonnes of men: Runne to Phyſicians for their health. Thanke Tobacco happily for their Life: the Prince in State, for their Liuelihood and their meanes. Great men and ſuch, as ſway with authoritie, need ſeeke for no ſupportance otherwhere. For they like to a boyſterous whirlewind, beare all before them, and carrie downe whatſoeuer they vndertake. As for that, ſ r defence indeed, The name of the Lord, vnto the Righteous, it commeth very ſeldome within the Verge of their thoughts; much leſſe to the Centre of their Actions themſelues being a long from God in Life and Conuerſation: and therefore running Circular, vp and downe, into many Imaginations and ſpeculations what to doe.

But ſee the difference in euent, 〈 in non-Latin alphabet 〉 . The Fox had many waies to eſcape, the Cat but one way and no moe. In effect it is that reſolution in the Prouerbes, The riches of the Rich man are his confidence: But the name of the Lord is a ſure defence indeed, the Righteous runneth thether and is ſafe. The Caſe was once, as is imagined, That the Cat and Fox were in deepe diſcourſe, which way beſt to make eſcape when the hunt was vp. Reynard diſcourſed of this and that. For he had deuices his Budget full. The Cat had but one way, but it was a ſure one, and worth, in Concluſion, all his plots and policies, to climbe a Tree, or get vp into an Houſe, which ſtood her in good ſtead when Reynard failed. As they ſtood thus diſcourſing, they heard the Cry, the Dogges came vp hot vpon the ſcent: The Cat lightly leaped into a Tree and eſcaped: the Foxe was caught and torne in pieces, for all his policies: None of his deuices ſtood him then in ſtead.

This vncertaintie in all humane things.We reade in the Prophets much to this purpoſe. Their turning of deuices proſper not, Are they not eſteemed as the Potters clay? Into the Pits which they digge, themſelues are fallen. Their Nets are broken: the Birds eſcaped vpon the wing: Nay, oftentime it commeth to paſſe, that the Fowler is caught in his owne ſnares. Their tongues taught to talke at randon againſt God, cleaue, at moſt need, vnto the roofe of their mouthes. Riches and Princes faile both at a pinch: and Friends runne away in the time of trouble. All humane abets, are well compared vnto Summer Brookes and water courſes in the Wilderneſſe: dry without water in time of drought and extremitie, running ouer in Winter, when water needeth not. The Trauellers to Tema, were deceiued in their hopes: the Carauans of Sheba in their expectations: finding no water there to drinke, died with thirſt in the Land of Deſolation. He ſaid well, that had ſeene much in his time, and was as Potent as any in his daies: An Horſe is but a vaine thing to ſaue a man: and to deliuer by his great ſtrength. Who profeſſed againe to purpoſe vpon his owne particular, I will not truſt in my Bow, It is not any Sword that ſhall helpe me. And ſemblably gaue counſell, to the well aduiſed, Put not your truſt in Princes, nor in any child of man: For why; there is no helpe in them. Samſon, we reade was ſurprized when his great ſtrength failed him The Riches and Wiſdome of King Salomon, could not ſecure the ſtate of Rehoboam, nor yet free his owne times from ſome troubles. Achitophels Head-piece, ſo working and practique, brought his necke vnto the halter. Aman that great Minion of the Perſian Monarch, was disfauo rited in a moment: and yet lifted vp to looke higher then hee did before. In the vſe and cuſtome of the World, Reaſon of ſtate for common courſe of management, calleth Reaſon of Religion vnto Counſell ſeldome: as if God were not intereſſed in the affaires of men, but ſtood and beheld, what, and not wherefore, a farre off. But yet 〈 in non-Latin alphabet 〉 , at a pinch indeed, the profoundeſt Politician is often at a ſtand:In God it is not. the greateſt States man is to ſeeke, and at a loſſe: there is No helpe for him but in his God. God muſt ſtand in procinctu: put himſelfe into the breach, and come on luſtily to the reſcue, or elſe 〈 in non-Latin alphabet 〉 ,For two reaſons. What ſhall we doe? for all is loſt. Therefore, Call vpon him, haue addreſſe to his aſſiſtance in time of Trouble.

For firſt he is of Power, to make good his partie, againſt the Deuill and all the World beſide: Who hath reſiſted the will of the Lord? His power. Who can ſtand with Him? or ſtand before Him? much leſſe can any ſtand againſt Him, or hinder his purpoſes to take effect. As hee is Elſhadai, The Almightie, the Lord and commander of both Heauen and Earth. So is Hee Emanuel, God with vs alſo: Our God of old; the God of our Fathers, and of their Children. And from Him Our God, Compaſsion doth plentifully flow. 〈 in non-Latin alphabet 〉 where theſe two concurre, a man may ſet vp his reſt, and, ne quid vltra, for aſſurance reſt contented.

Now of his Power there is no Queſtion, but Hee Can. No Chriſtian: no reaſonable humane Creature, doth doubt of this, or make ſcruple of it, that the God, and Lord of all things is Almightie. But aſſure me hee will doe it, and then I reſt aſſecured:His willingneſſe. Power and will both concurring in One, giue full reſolution to all doubts, and ſatisfaction, which any way ariſe for point of performance. Let mee haue his Promiſe that Hee will, and I reſt ſecured for Performance. God is not a man that He ſhould lye, nor as the Sonne of man that Hee ſhould alter the thing that is gone out of his lips.

And we haue his Promiſe,Who hath promiſed to heare That faithfull God and true: I will heare and deliuer thee. To Heare, is to Regard, in Gods Dialect and phraſe of ſpeech both aſcendendo, In whoſe Dialect to heare i to regard. from Earth to Heauen in due Obedience, when man is to doe what God will haue him, as Heare my Law O my People: Pſal. 78.1. In effect, the ſame with that which followeth, Incline thine Eares vnto the words of my mouth; As alſo Deſcendendo, from Heauen to Earth, The Lord heare thee in the day of Trouble: the ſame with that which followeth by Interpretation. The name of the God of Iacob defend thee. So at Preſent, in this paſſage it is inſtanced here, and per omnia in effect the ſame. He maketh no ſtop, at, I will heare: And who ioyneth hearing & deliuering ſo cloſe together. but commeth in inſtantly with, And deliuer thee. Accept both thy Perſon and Petition. In gracious Acceptance, Heare and Regard: In reall Performance, Deliuer thee. Firſt ſo: then thus: For Pitie muſt goe before Performance. It is impoſſible for any to regard: that heareth him not Cal, or Crie, Sue, Petition, or make his caſe known, whom He doth regard: and Deliuereth, vpon regard. Vpon regard had, aſſiſtance doth inſue. For Pitty runneth ſoone in gentle heart. Can God behold vs, his, in Miſery & heauines, and not ſoone compaſſionate our diſtreſſe. This Text is to the contrary moſt pregnant, if wee were once reſolued of the Parties therein, Mee and Thee, which indeed, are Indefinite, no way determined: and ſo wee may aske the Eunuchs queſtion, Of whom ſpeaketh the Prophet in this place?

Ye , before we call it is good to be reſolued of both the parties, Mee, and Thee.Aske wee may; but if we will bee ſoone reſolued, of that doubt and ſcruple from the Text. For though the Parties intereſſed, Me and Thee, are not expreſſed directly in the paſſage, they are neceſſarily inferred from the premiſes, and ſo concluded to bee no other, then the Creator and Creature; God and Man whom God hath made; The Lord and his people whom hee hath redeemed. And that this intercourſe and Negotiation, for ſo it is, and ſeemeth to be, is betwixt theſe two, Me, and Thee, appeareth by Collation of ver. 7.Which refer to the euenth Verſe. Heare, O my people, and I wil ſpeake, I my ſelfe will teſtifie againſt thee, O Iſrael: for I am God, euen thy God. There firſt beginneth this Commerce to be ſet on foot, and here they hold on in the ſame termes. So that the Premiſes conſidered, it cannot bee queſtioned, but that To Call, in time of trouble: to Heare and deliuer out of Diſtreſſe, are actions interchanged, betwixt God and his Choſen, Mee and Thee.

Wee beleeue an honeſt man vpon his word;All theſe things being conſidered, we may take it vpon his word, that Heare and Deliuer will follow one another. ſuch a mans Word, ſooner then ſome mans Bond; and ſhall wee make doubt of the God of Truth? Him, ſo Righteous in all his wayes: ſo holy in all his workes? Challenge him who can for breach of Promiſe, for forgetting his Couenant and ſtipulation. Hee made a Couenant with Abraham, for Himſelfe, his Seed. Ero Deus tuus, & ſeminis tui. And did hee not renue it vnto Iſaac for a Law: and confirme it vnto Iacob for an euerlaſting Teſtament? Becauſe hee ſaid in his Holineſſe, I will not faile Dauid: Are we not often put in mind what things, how great he did for Dauids ſake? Is it not yet vpon record, to ſtand for euer, that they were The ſure mercies of Dauid. Whom he loueth once, he loueth euerlaſtingly on his part; his Gifts and Promiſes, are all 〈 in non-Latin alphabet 〉 without Repentance, as much as appertaineth vnto Him. If man breake not Couenant in, Thou ſhalt bee my People; God will not faile on his part, I will be thy God, and the God of thy ſeed.

Men ſo intereſſed, are moſt what,It hath beene the confidence of all the faithfull ſo to take it. many of them, well perſwaded for the point. It was a ſtrong Confidence & ſtrange reſolution of ſome, Pſalm. 46.2. We will not feare though the Earth be mooued, and the Hills be carried into the middeſt of the Sea. In effect, though the Fabricke of the World bee out of frame; though Heauen and Earth, and all thoſe mother Elements of the World, bee blended, ſhaken, and vpon point of diſſipation; Why? Vpon what ground are they ſo confident? The Lord of Hoſts, this is the reaſon, is with vs, the God of Iacob, is our refuge. The Lord of Hoſts: Who can reſiſt him? The God of Iacob; who need doubt of him. God Almightie, can doe what hee will: God of Iacob, will doe what hee can. Anſwerable to his promiſe of old, Ero Deus tuus, & ſeminis tui, Thy God I am, and the God of thy ſeed after thee for euer. Our God now, this is their reſolution, As our Fathers God, in time of old. At hand to helpe vs, in time of trouble, as hee hath beene Good and gracious vnto all our Kinne. Hee that is I am: can not become, I haue beene, or I will be hereafter. Therefore Verſe 7. as in Proprietie, I am God; ſo in Appropriation, I am thy God. Mine and Thine are poſſeſſiue Relatiues, each hath deepe intereſt in other. So that, My God, thou art Holy: my Soule, thou art happy, in hauing ſo good a God, as is our God, ſo readie, ſo willing to doe thee good.

To come home to the purpoſe; Hee that can diuert or preuent a miſchiefe, will not ſit ſtill and look on in the ruine of his houſe, nor irrelentleſly ſee the deſolation of thoſe, who are indeed, & are called, Pſalm. 83.3. 〈 in non-Latin alphabet 〉 , the hidden, ſecret, the receiued ones of God, nor the vtter deſtruction of his deereſt friends. The Deuill indeed will no doubt, antiquum obtinere, ſuggeſt in extreamity to diſmay and driue vs into deſpaire, There is no helpe for him in his God. But Loquitur è proprijs: who bad him ſay ſo, or put this word into his mouth? God neuer did it: Hee ſpeaketh it onely of himſelfe: and himſelfe, was a Lyer from the beginning. Abſit enim vt credat aliquis, cuilibet minimo quicquā d futurum in confeſsione nominis conſtituto. Beleeue not him therfore, who is the Father of lyes. Beleeue his word rather, who is truth it ſelfe; who keepeth his promiſe better then Princes doe, and could neuer yet bee challenged for non performance of what hee had ſaid. Beleeue his Promiſe, I will heare and deliuer, who is and continueth Truth it ſelfe for euer: and could not yet be challenged for non performance.

Beleeue his Promiſe, and for farther aſſurance,And it may be further perſwaded by his extraordinary affection vnto his. take in by the way the deere affection he beareth vnto His owne: the Partie intereſſed; more then ordinarie, becauſe themſelues are more then of the common ſort, Diliguntur alieni, this is the aſcent of Loue, magis proximi: maximè proprij. Which is Tranſcendent, becauſe it is Gods. For Perfect are the workes of the mightie God, intimated to vs, as wee can conceiue of them, at ſome extent indeed, though not their owne largeneſſe, onely thus Far, and to this End, that wee may perceiue how they doe excell; Deus ſu •• Nobi noſtra alutis amorem ſignificaturus, ſaith Chriſoſtome, gallinarum charitatem, Patrum curam, matris affectum, ſponſi amore •• praeſefert; which are the greateſt affections named amongſt men. Non quia tentum duntaxatam t, but becauſe wee doe not vſually apprehend or conceiue, any greater inſtances of Loue then theſe. Could we imagine greater, yet would his ſurmount; as exceeding in proportion whatſoeuer is, or is named great. For as the man is, ſuch is his ſtrength, as is the agent ſuch the action. The greateſt and largeſt ſized Loue on Earth, is the affection of a Mother to the Sonne of her Wombe. Can a mother forget her child, ſaith God, and not haue compaſsion vpon tht Sonne of her wombe? Naturall affection, in tenderneſſe of compaſſion, and embowelled pittie wil ſay no. She cannot But were it poſſible; could ſhee doe ſo; yet would not I forget you, ſaith the Lord. The Reaſon is not only from his being Great, that hee is Paramount in all Perfections, by himſelfe communicated to his Creatures; as hauing and enioying that without meaſure, which in meaſure proportioned hee hath imparted vnto vs: But alſo and rather, quia Nos mamus neceſſario. If wee Loue, it is becauſe wee cannot chuſe but doe ſo; and often know no reaſon why wee doe ſo, or ſhould doe ſo. Neceſſitie cauſeth vs to doe as wee doe either that of Nature, or Conueniencie. But de merâ voluntate diligit Deus, There is no other moouer of Him, then his Will. Meere gracious goodneſſe in Himſelfe, without motiue on our part maketh him for to doe as hee doth, being diſpoſed to doe good. Motus à ſe miſericordiam facit, à Nobis motus facit iuſtitiam. In no caſe let it once be imagined of man, that God hath now at laſt forgotten to be gracious, or ſhut vp his louing kindneſſe in diſpleaſure. Make no queſtion, hee hath not, but is the ſame hee was euer. His Promiſe is paſt and vpon record, I will heare thee and deliuer thee. And his words and meaning euer went together. Had hee not purpoſed and fully reſolued, To heare and Deliuer in Time of Trouble: Hee would neuer haue Inuited vs to Call: nor Directed vs to Call on mee. For what, and to whom, wee had beene yet to ſeeke: left to follow, and to wander in our owne wayes: and take vs to our owne Imaginations: and then by all likelihood and probabilitie wee had balked the right way,Otherwiſe our addreſſe had rather been to ſome other. not fallen vpon Him, who is willing and able only to relieue vs. Rather had our addreſſe beene vnto Any other, then vnto Him: and that principally in two regards; for Diſproportion,And that in two regards. then for Diſaffection betwixt Mee and Thee, God and Man, to which two, adde Ignorance to know and to vnderſtand what is for our good, and auaile in the day of trouble. Which like the three deſtroying bands of the Philistines, 1. Sam. 13.17. conſume all good indeauours in the Land.

I may wel ſay, Inuited, nor directed: for ſo it is;But contrariwiſe it is only vnto him. By way of direction. Cal vpon me, as addreſſed from God, as it ſtands in this paſſage conſidered here, is indeed by way of Direction and Inuitation. Conſider Me, in reſpect of Thee alone, and goe no farther then Inuoca me, Call vpon me, that is, reflect vpon the Souereigne command God hath ouer man: the neceſſa ••• dependance, man hath vpon God, in Eſſe ſimply to haue his Being: and in Bene eſſe alſo, all Good things from him, ſo Call vpon mee is a ſtrict iniunction, ab Imperio: no gentle Inuitation, à Conſilio. Nay by way of command indiſpenſible at all 〈◊〉 . A precept tendred vnder that high commanding forme, Doe this and liue, the ſtile of the ſtatutes of the Lord of Hoſts, in which all thoſe eternall morall Duties are tendred, which binde vs ſemper habitually, albeit not ad ſemper Actually.Specially, if by Calling vpon God, wee vnderſtand the worſhip of God. So conceiued, and ſo vnderſtood, Call vpon me, is Honour me, Worſhip me, Feare my name Loue, ſerue, and obey me. So, How ſhall they call on him whom they haue not knowne, is, how ſhall they ſerue and worſhip Him as they ought? And this is a Dutie indiſpenſable, at all times, not that of trouble alone: An Honorable reſpect incommunicable not to be imparted vnto any Creature: not to be ſuſpended at our pleaſure. Thus, in all places, at all times, vpon all Occaſions, Call vpon me, by way of eternall Obligation. And in this ſenſe and meaning, vpon None but Me. Such Honour is due vnto God alone.

It is confeſſed vpon all hands, by the parties diuided in point of Pietie, that This Honour is Gods peculiar due. Latria, is for none but only God. That as Authour originall of Deliuerance that as Donor of euery good gift indeed, God is alone to bee called on, hee will not part ſtakes with any other.But here the paſſa •• 〈…〉 , and ſo rather a kind Inuitation. Had he ſtayed here at, Call vpon Me, and gone no farther, I would haue reſolued it a ſtrict Iniunction of a morall and eternally binding Dutie: But becauſe the Paſſage is of larger extent, and taketh in withall, The time of trouble, I ſuppoſe it a tendry of kindneſſe rather, a Gentle Inuitation, to come and Call: with a needfull Direction, vpon Me.

The time of trouble is not euery Day.For it takes in withall the time of trouble, which is not euery day. A day of Compunction, Pſal. 69.18. and therefore alſo, of Anguiſh, and Coarctation, Eſay 37.3. A day of darkneſſe and of blackneſſe, Ioel 2.2. Fire, ſword, ſtorme, tempeſt: waters, many, raging, deepe and roaring. Threatned, imminent, preſſing oppreſſing, ouerwhelming and ſweeping deſolations. When ab intra from within, as great or greater, doe adde vnto the bitterneſſe of that Day, and agrandiſe the heauie weight of trouble. When friends are farre off: Conſolation not neere: Counſell is to ſeeke: Inuention at a ſtand. 〈 in non-Latin alphabet 〉 Thy ſelfe and Thine at point to periſh, to bee vtterly vndone and caſt away for euer, Then, at that time, in This day of trouble call vpon me, and I will heare. As much as kindeſt kindneſſe can offer.

So wee are directed to informe vs firſt,And this direction may well amend our ignorance. and amend vs in our Ignorance and want of Direction, that are much to ſeeke, and naturally inſtantly haue addreſſe vnto quò me vertam, What ſhall I doe? which is 〈 in non-Latin alphabet 〉 , the voice of amazed admiration: but properly 〈 in non-Latin alphabet 〉 , the word of one at gaze and at a ſtand; not knowing what to doe, how to reſolue, which way to take, or turne himſelfe in thoſe ſtreights. Ignorance of good, of right, of behoofe, is the Naturall diſeaſe of the ſoule of man: euen ſince that great Light of ſupernaturall Grace, from the Sunne of Righteouſneſſe, then verticall in man the little World, was vtterly extinct in the fall of Adam. Ignorance ſince then, is the Cauſe of thoſe Curſes which we indure or incurre, in the courſe of our Life any way. Had not Samſon loſt his Eyes, he had not left his Life ſo, with the price of his own bloud vpon the Philiſtines: no Man ſo dearely payed the pawnage of folly in his ſeparation from the God of his life, the Death of his ſoule, and loſſe of indowments of Grace. Remooue this Ignorance in the vnderſtanding, and eftſoones the formes of things appeare as they are, crooked, ſtreight, miſhapen, entire. Vpon ſight of Errours, Confeſſion is Inſtant, Non putâram, I was not aware: I did it of Ignorance: I wiſt not what I did: agnizing the Originall of our miſcariage. Hence our Deſignes and Conſultations conſequent are, Quò me vertam, how may I mend that which is amiſſe? Thus being dazeled, wee are to ſeeke groping, as the men of Sodome, at Lots doore: or as Elymas, to find a guide, wandring elſe as men do in a Maze. Our tongues teach our hearts, what they thinke or ſhould; God helpe the man thus wrapped in Errours; and loſt in the Labyrinth of deuices. And God doth helpe him: by Direction,For it le des vs to call vpon him. Call vpon mee. Which leaueth no plea for farther Ignorance: but vs inexcuſable, if wee goe wrong, and Call vpon any elſe but Me. It is formerly obſerued, what is the Courſe of kinde, men multiply deuices many wayes: The reaſon is euident, they know not the way; nor had euer hit vpon it but by Direction of this or ſome ſuch as this, Call vpon me; from God.

And yet 〈 in non-Latin alphabet 〉 , we muſt haue ſomewhat more then ſo.It aſſures vs of a hearing. In a Caſe of wrong and Iniuſtice done by ſome great Grantorto, I know my Recourſe for Redreſſe muſt bee vnto Him, that can ſet all right, The Prince in State, Gods Lieftenant for that purpoſe, To helpe them to right that ſuffer wrong: to which end and purpoſe hee beareth the Sword. Yet vnleſſe I finde that fauour to bee Heard in my Requeſt and humble Petition, I were as good, nay better, poſſeſſe my ſoule in Patience, ſit ſtill and indure whatſoeuer indignities rather after that ancient rule in Tacitus, Iniurias ferre & gratias agere, Say I thanke you Sir to Him that doth mee wrong, leaſt ſtirring and ſtorming to no purpoſe, if I cannot haue due redreſſe in time, I exaſperate his oppreſſing humour the more, and ſo draw vpon my ſelfe needleſſely greater grieuances, indignities, and vexations. So in Caſe of addreſſe vnto, and Interceſſion with God, when we ſtand in need of his helpe and aſſiſtance, to bee heard and deliuered in time of trouble, that our Suites bee not quaſhed; our ſelues not diſheartned, our Prayers may come into his preſence, we muſt be aduiſed two wayes. Firſt that we ſtand in no tearmes of diſgrace, nor out of fauour with Him. Secondly, that wee want not meanes of Addreſſe and free acceſſe vnto him.It takes away the two ordinary impeachments of helpe and aſſiſtance. Which is in reſpect of Diſaffection to our Perſons: In reſpect of Diſproportion to our ſtate. Two ordinarie empeachments of Helpe, aſſiſtance,Both which hinder vs in the Court of men. and redreſſe, in Courſe of Ciuill common cariages amongſt men.

For Diſproportion firſt in point of State, in regard of awfull Maieſtie in the perſon and Condition of Princes aduanced 〈 in non-Latin alphabet 〉 , high vpon the ſteps and ſtaires of Honour, the Petitioner doth and is to keepe Diſtance, in his Cariage and Decorum: not to preſſe or preſume into his Princes preſence, nor hand ouer head neere vnto his Perſon, without good warrant and incitement. For God, it may ſeeme ſemblably of like Condition, that we ſhould not preſume to come ſo neere him,And this diſproportion ſhould make vs alſo ſtand at diſtan e with the Almightie. nor thruſt our ſelues forward to importune him, or indeed at all to petitionate Him, who is the God of glorie, in ſtate of Maieſtie: who dwelleth in Light, that is in Excellencie vnapproachable: attended about his Throne in his Palace Royall, by Angels and Archangels, Thrones, and Dominations, thoſe Mightie Executioners of his will, and moſt glorious Miniſters in his managements abroad, who beeing, as they are, ſo tranſcendent vnto men, are admitted no farther into his deſignes and purpoſes reſerued vnto Himſelfe then only 〈 in non-Latin alphabet 〉 , to haue a certaine glimmering of his glorie, to behold him, as it were, behind a trauerſe, as light at a crany of a windore, or hink of a doore. But now, What is man? who is The Son of man? to come ſo neere vnto his Maker, or preſume to approach his Preſence Royall. Take him in his Naturals, Duſt and aſhes. Take him in his beſt ſtate, no better then 〈 in non-Latin alphabet 〉 , in all his Royaltie, though on equall tearmes with Salomons, but a Clod of Clay gilded ouer, as well ſaid Epictetus in Arrhianus. In point of good manners and ciuilitie, ſuch an One may and muſt Fall off, ſtand at diſtance, and not dare come neere to petition God, in Perſon at the leaſt, but only if need bee, by Seconds and Mediators. Suppoſe it hee may, to be ſpoken vnto him, which indeed is in an other caſe, and vnto perſons of other Condition, Eſay 65.5. Stand aloofe: by thy ſelfe: Touch me not: come not neere mee, for I am Holier then Thou.

Nay more, ſo Hee muſt, ſtand off and at diſtance with the Almightie,And that by Gods owne direction inſinuated here in the kind of Inuitation, Call. by very direction of God Himſelfe inſinuated here. His very warrant of addreſſe in this his kind Inuitation, telleth him tacitely ſo much, and aſſigneth him his ſtation for his ſtate, in letting him know his Condition, by the carriage and conduct of his Petition. Had hee not beene inuited to doe So, firſt, what is Hee that durſt preſume, and Call vpon this Mee, The God of Iſrael, the glorious God which ruleth in Sion? Being inuited out of Grace and Goodneſſe, hee is yet further limited and ſtinted to his Cariage, and quouſque, which putteth Him in remembrance, who and what is Hee; where, and vpon what termes is his ſtation. For to Call is not peculiar vnto Euery man: nor indiſtinctly ſpoken To, or Of any man. We know it is the proper Act of thoſe, that are à longè, farre off, and at diſtance when they Call. We vſe not to Call vnto Him that is nigh, at hand, faſt by vs, in the ſame roome. We only ſpeake to him, and moſt what alſo ſummiſſa voce, To come and helpe vs, to lend vs the hand, to relieue our Neceſſities, and doe for vs in our wants that ſurcharge vs ſore. Inferre then wee may from Gods intent in this direction, out of the nature and manner of his Inuitation: that God and Man ſtand at diſtance, are not in proximo or propinquo, but parted and diſſeuered aſunder farre.

Which may be aggrauated from the degree of diſproportion here.In regard of Diſproportion of State, Nature and Condition: this hath beene touched vpon alreadie: No ſuch diſtance inter duos, betwixt any two other, as God and his Creatures. The firſt and laſt of Things that are and haue reference each to other. For what Diſproportion is elſewhere, is inter ſubalternos, only betwixt them, that haue ſome equalitie and combination, of Nature, Eſſence, Condition of kinde, which hold no Concurrence or Correſpondence here. Vpon this Remoouall ſo farre in Nature, inſueth a ſecond, in ſite and place; For locus and locatum in Natura rei, hold tearmes of Proportion neceſſarily. Now as farre as Heauen is from the Earth ſo farre apart is His Maieſtie from vs. Wee dwell beneath on Earth, in houſes of Clay, and haue our Habitation in the Duſt: His aboade is on high, farre aboue our reach, wee cannot aſcend thither if we would; though it were granted that wee knew the way. Locally wee cannot, by approximation, as Bathſheba came to Salomon hauing a ſuite vnto Him, or as Hester vnto Ahaſhueroſh. Which ſhall hereafter bee qualified. One day wee ſhall haue that Honour and aduantage alſo: yet thanke him for it, or we neuer ſhould: when this Corruptible hath put on Incorruption: and this Mortall hath put on Immortalitie. But that One day, is not Any day: is not euery day, is not this day, that is Mans day, while yet wee haue need and cauſe to Call vpon Me, in time of trouble. Then, in that day, no Trouble is, ſhall, or can be nigh, to make vs Call for reliefe, and redreſſe, when Peace and ſecuritie haue met together: height of ioy and gladneſſe kiſſe each other, embracing Perpetuitie for Companion for euer, in full fruition of Eternall bliſſe foreuermore. Interim, wee are not ſo caſt off, ſo ſhut out, or kept off at diſtance, as hauing no Acceſſe to the Royall Maieſtie of Heauen, nor meanes to come neere his Perſon, or into his Preſence at all.

Much we haue and many,And is here in ſome mea ure, ſpecially by the aſcent of Prayer; implied in theſe words, Call vpon Me. very effectuall and ſufficient: all 〈 in non-Latin alphabet 〉 in one word here, Call vpon me. That is in other tearmes, Pray vnto mee, Prayer is 〈 in non-Latin alphabet 〉 , An Aſcent, as they define it, and going vp vnto God, of thoſe that are at diſtance, and remooued in ſuo vbi, of Naturall poſture Locally: of Hereditarie incumbrances affectedly, of which alſo in loco, and anon. An aſcent: but what manner? in what faſhion? How? yet wee are as farre to ſeeke as before, How ſhall I come before the Lord, or approach vnto my God? This is chiefly the aſcent of the minde. They adde, 〈 in non-Latin alphabet 〉 , vnto the forme Deſcription, an Aſcent, not of Bodie, but of the minde to God: The Soule is intereſſed in this Action, that noble and actiue part of man. The Soule, a Subſiſtance of a large capacitie, not any Thing on Earth can fully giue ſatisfaction to it: No not all things, but God in Heauen and Earth; ſo is it a Subſtance of very ſtrange agilitie. Ou nis ſpiritus ales eſt: It is a Spirit, as Angels, euiternall to the Image of God, that Eternall Spirit: and Spirits all of them, are of a quicke diſpatch. An ancient Adage it is, 〈 in non-Latin alphabet 〉 , ſo ſwift as thought doth imploy; the dexteritie of this noble part of man, and ſtrange agilitie, with which, in a moment of Time, in imperceiued time, it paſſeth with ſpeed from Eaſt to Weſt, Walketh the rounds of North and South. Nor height nor depht, no lenght or extent, no force of oppoſition, or reſiſtance, can bound it in, or exclude it out. Anima eſt vbi amat, non vbi animat, nor only where it liketh there it liueth, but where it worketh, there it walketh, giuing Life and motion to the Bodie: is not yet bounded within the Bodie. The Soule of man liuing vpon Earth, aſcendeth farre aboue all Heauens and heights: approacheth with quicke and eaſie ſpeech and pace, vnto that Throne of Maieſtie, and yet of Grace in Heauen, and there tendreth Petitions by Calling vpon Mee, our God that hath promiſed to heare when we call, and to deliuer vs in time of trouble. To him 〈 in non-Latin alphabet 〉 , by Deprecation of euill to come, and feared: 〈 in non-Latin alphabet 〉 , in Deſire of whatſoeuer wee would haue, making our wiſhes and deſires knowne vnto Him affectionatly: 〈 in non-Latin alphabet 〉 , in Interceſſion for our friends, that would be remembred by vs in our Prayer. Or laſtly, 〈 in non-Latin alphabet 〉 , giuing him thankes, that hath wrought and ſent Redemption vnto his people, that hath not denied vs the requeſts of our lips, but Heard and deliuered vs in our trouble. It is not the bodies Act by locall motion: it is peculiar to the ſoule, by mentall exaltation, to approach, and come neere, to Call vpon God, as being onely ſeruiceable for that imployment.

And yet it muſt be granted, it can not be denied, but that 〈◊〉 is Incident to the whole man. More then Incident: very conuenient: yet farther, requiſite: and ſo, in ſome ſort at leaſt, of neceſsitie urgents. Prayer is an Aſcent of the minde:But ſo that the aſcent of the voice may ſeeme alſo to be implied. ſo is oo the voice, or elſe why here, Call vpon mee, ſayth God, in time of trouble, ſeeing Call is an act of the outward man, performed by thoſe organs of ſpeech and motion?

The dutious reſpects we owe vnto God: thoſe Human performances we doe for God: our ſeruice of Pietie performed vnto Him: our Actions any way intereſſed in him: all paſſages of Negotiation and Commerce interchanged with Him, are all of Condignitie or Co gruitie. Such as cannot but be done by vs: or ſuch, as being done, it is the better for vs. Such, as muſt needs bee done in this ſort: ſuch as being thus done, are the better done by vs euery way: or would not otherwiſe be ſo well done as ſo.With this difference, that the heart is required of abſolute neceſſitie. The Heart is required, of Abſolute neceſſitie. God hath chalenged it for his owne part and portion: My Sonne giue me thy Heart. No Pagan but thought it euer due vnto God. Therefore, Optimus animus pulcherrimus cultus, was aſſigned in the ſtate of meere Nature without Grace, as moſt well pleaſing vnto and accepted of God. If that be wanting in our deuotions, our beſt performings are but the ſacrifices of fooles: wee offer, but the calues of hypocriticall lips. The voice of conuenience. The voice is not neceſſarie abſolutely. Wee finde them ſometime ſingled, and that cum effectu: Moſes at the red Sea, cried amayne vnto God: yet Moſes was not heard to ſpeake one word. Hannah prayed feruently, with a troubled ſpirit; yet her tongue went not at all: her lips ſcarcely moued; yet both of them Called, and Cried too: both of them were heard, and that to purpoſe. But D uid Called, and Cried, and Rored too: he lift vp his voice vnto an high ſtreyne, and was heard and deliuered often times. Not then Call vpon mee, with thy voice, as if the heart were not ſufficient: but becauſe the voice is very conuenient,As in the time of trouble: but ſpecially in time of publike Diuine Seruice. As it helpes. eſpecially in the Time of trouble. Conuenient then: and expedient elſewhere, in publique Seruice and communion of the Church, met together for that purpoſe.

1. To make vp 2 part.Man is conſidered two manner wayes; his Occaſions to call, are ſo many wayes diuerſified: as he is Himſelfe, conſiſting alone: as hee is, a member of, and maketh vp a part in a ſocietie. Time of trouble accrueth, and is incident vnto Him either way. When many call together, Call with the voice is of abſolute Neceſſitie, in the vſuall and ſet Seruice of the Church. No man of ſenſe or reaſon will queſtion this, that the prayers of the Church muſt be vocall: as Dauid ſang luſtily, and with a Courage, when he praiſed God in the great congregation. Not of abſolute neceſſitie for him that is alone, whoſe priuate wants and vrgences ſet him on worke: but yet of Conueniencie for him alſo, if I be not miſtaken, many wayes.

The voice,2. To raiſe vp the affections. ſet to call vpon a pitch and a loude ſtreyne, ſerueth as a bellowes, naturally to kindle and inflame the feruor and eleuation of the heart to raiſe it vp the eaſier, and ſend vp the affections thereof ſooner vnto Heauen. Marke this who ſo pleaſeth; the voice in ſuch heauenly occupations as this, giueth life and motion vnto deſires: vigour and actiueneſſe vnto affections, Attention and intention more bent and reſerued, and inforced vnto our words and purpoſed ſupplications. Their wits goe not a wool-gathering, nor yet their thoughts on wandering, that bee thus throughly bent and buſied in and vpon Call on me. The voice, not alone, or by itſelfe: for the Heart muſt helpe and carie it vp. Nor yet the Heart ſo actiuely ſet on ſeruent deuotion, as when the voice doth enlarge it otherwiſe contracted, and moſt what ſhrunke vp. Aaron and Moſes were imployed vnto Pharaoh: fratres animo, as well as vtero: to impart Gods will and directions vnto him. Heart and Voice, are our Interpreters and Interceſſors vnto God, to implore his helpe, and impart our neceſſities vnto him. The Voice in Call, is as Aaron vnto Moſes, ſpokeſ-man to Pharaoh: interpreter to God. The Heart to the Voice, as Moſes vnto Aaron, to direct, aduiſe, and put the words to be ſpoken into the mouth. Both vnited in Combination, as Elias and his fiery Chariot, in which he aſcended into Heauen. Nixus Cordis, that we call. Partus Oris, what we call. He that ſingleth either vpon ſingularitie, whether impairing in point of congruitie: or elſe parting points of condignitie, doubleth with God in Deuotion and Pietie, and depriueth himſelfe of ſucceſſe and ſuccour in Neceſſitie. For he calleth not as he ſhould, and therfore diſtaſteth in his call: and can he looke for acceptance, with diſtaſt? That which God hath ioyned, let not man preſume to put aſunder. God made both, and appointed both, Heart and Voice, vnto one purpoſe.And (call) being here read indeterminatly, maketh both (that of the heart, and the other of the voice) liable to performance. Call is not here, that wee can reade or finde, confined and limited vnto either, Heart or Voice: we haue it indefinitely: we reade it indeterminatly, call vpon mee, without adiection at all. So, or thus, a ſigne that both are liable to performance vpon occaſion: and Hee that is directed and inuited to Call, left vnto his Libertie, or Neceſſitie, as his publike exigences, or priuate neceſſities ſhall imploy him. It is an infallible ſigne, I ſuppoſe, when no one nor other, heart or voyce is excluded, that Call vpon mee is a ioynt Act of either, but left vpon indifferencie, to Place and Perſon, Need and occaſion, as Diſcretion and employment ſhall thinke behoouefull: yet Call, verbum oris, a word that importeth an externall Act, the performance of the tongue, not of the heart is vſed, I ſuppoſe, to inſinuate, that for this time of Life, the ſeruice of God in our beſt endeauours, muſt bee conformed vnto what wee can doe, as mortall men, not what wee ſhould doe, as perfect men, or ſhall performe hereafter, at Home in Heauen; as Angels rather then mortall Men.

The voyce is not neceſſarie in ſome miſconſtructions; becauſe, forſooth,Yet ſome would be too ſpirituall, in excluding the voyce. Gods ſeruice is ſpirituall: and we muſt meerely become intellectuall. So ſighs, and groanes, as many as you will; and eyes gloyted vpward, God knoweth why, or whether; but Call with the voyce, is too Carnall, an Angelicall conformitie would better fit vs. Nay, will, perhaps, hereafter; will not now, or yet: we muſt doe as we may, and Call as we can; which wanting not deuotion appertaining, will not want effect or acceptance that is expected. There neuer was but one amongſt the ſonnes of men, whoſe Actions are and euer were abſolute rules of imitation; Hee that ſaith in the Goſpell, Learne of mee. It was a Call to purpoſe, a loud one indeed, in which hee commonly did commence his ſuits vnto his Father. Wee are ſure it was then, when as the Apoſtle telleth vs, 〈 in non-Latin alphabet 〉 hee was heard to purpoſe by the God of his Life, and deliuered from the danger of that hee feared. Hee cryed and called as loud as might be, with a great voyce, wee read it in the ſtory of his paſſion, 〈 in non-Latin alphabet 〉 ſtrong Cries, in Saint Pauls relation of all that euer were, Hee leaſt needed ſo to lift vp his voyce: a more ſummiſſe tone would haue ſerued his turne: yet this was his cariage in commencing his petitions: None euer Called ſo loud as Hee. I read not any mentall Prayers of his related, though he, if euer any, prayed continually. Hee did this for Precedent vnto vs, not ſo much for Practice in Himſelfe who was not tied to ſo, or ſo; but freely might follow his owne wayes, and counſels at pleaſure.

But peraduenture it may ſeeme 〈◊〉 diſparagement,They might better vrge a diſaduantage in the vſe of it, being eaſily tired, if it bee continued. at leaſt ſome diſaduantage to Call with the voyce, though Dauid vſed it often: becauſe, as it is truely obſerued in Naturall courſes and Occurrences, Nihil violentum eſt diuturnum Nothing violent can long bee permanent: Thoſe that in Calling vpon Mee, God at ſome diſtance in time of trouble, doe raiſe their Call vnto ſo high a pitch, in ſtrong cries vnto God, and ſupplications, cannot long continue in the ſelfe ſame tone, nor yet goe through in their Deuotions, vnleſſe that ſometimes they breake off, and fetch breath; and rally themſelues now and then vpon a Pawſe, to be heard the ſooner, to be heard the better, to enforce the more effectually their Calling vpon God; reenforced a new by a Freſh ſupply, as it were, of forces; that, as Tertullian ſpeaketh, Doe lay ſiege vnto Heauen. And what of that, if they ſo make ſome ſtops and breakes in their Meditations? Much more, I ſuppoſe,But that will rather prooue an aduantage, if they often breake it off by ſhorter ejaculations. it will be for their aduantage euery way. A line Drawne out in length, both in Art and Nature, is the weakeſt of all Dimenſions or Figures whatſoeuer. The longer Drawne out, ſo much more the weaker, where each part ſuſtaineth the peiſe alone, hath no helpe nor ſupportation from another part. A line redoubled is the ſtronger; the more redoubled and ioynted, ſo much more the ſtronger. Wee ſee it veryfied in an Arch, and rounded building, where each ſtone buckleth into another. As in Art and in Nature, ſo likewiſe in Grace. Our hearts are like vnto Moſes hands; heauie of themſelues: their affections extended, as a line Drawne out; weake and feeble in extenſion; the longer extent, the more feeble, eſpecially vpward, againſt Courſe and kind. For Aſcent is not Naturall vnto heauie Subſtances: Violent motion muſt ſo enforce them, which cannot long hold out in ſtatu quo. Affections in this Caſe are all in all, and they thus conſidered are as a Bow, which ſtanding long bent prooueth but a ſlug, ſtriketh the marke very ſeldome: rather indeed ſendeth not the Arrow home. So farre from drawing bloud, or making a deepe wound, that hardly ſtringit, it doth raze the ſkinne. Interchanged reſ with motion, is ſo Naturall and Neceſſary, that nothing can ſubſiſt without it long. Perpetuall Action and Motion doth empaire the ſtate of that, which is continually mooued, and in moouing weareth, though ſenſ mſ nt ſe ſ , not ſo ſoone perceiued by the ſenſe.

For ſo ou prayers are truely made Cal , as they are in my text.In this regard I cannot but much commend thoſe Prayers which are indeed, and truely Calls. Vbi multi dantur ad Deum reditus. Many breakes, and returnes vnto God are vſuall; letting downe and ſtretching vp the ſtrings of our affections, from and vnto their fit and iuſt proportion and meaſure.And that was (ſuch Caſſian) the meaning of the Monkiſh deuotion in Egypt. Inſ i ut. L b. 2. c. 10. Antiquitie named theſe, Iaculatorias Orationes, Prayers ſhot forth with ſome bent of Affection; the vſe and profit of them is thus expreſſed by Caſsian, ſpeaking of the Monkes in Egypt in his time, who much & often vſed them in their rigid and moſt exact Deuotions. Vt frequentiùs Dominum deprecantes jugiter eidem coharere poſsimus: & vt inſidiantis Diab lijacula, quae in ligere nobis tum praecipuè inſiſtit, cùm oramus, ſuccinctà vitemus breuitate. No ſmall profit, to preuaile againſt the Deuills aſſaults, to put by his temptations, and ſuggeſtions that incumber our affections in their performings. No better meanes to put them by, then by ſuch jaculatory Prayers as theſe, which preuent him in his attempts, and are ſooner diſpatched then he would thinke them begun. Say Cauilling Cathariſts what they can to the Contrarie, it is a Manifeſt, that the Prayers of the Church, in our Common Liturgies, authoriſed and in vſe, are very well thewed and compoſed for the nonce, to fit the diſpoſitions and affections of men. Short and effectuall, 〈 in non-Latin alphabet 〉 , none ſo potent or likely to preuaile with God. Collect , they are called;And it is the meaning both of the name, and vſe of our Church-Collects. Epiſt l 1 1. and ſuch they are; Collected and ſhut vp into a narrow roome and ſcantling: and ſo Conſtipatae, are more effectuall and forceable, As vis vnita fortior, ſuch are they combined. Saint Auguſtine ſeconding that relation of Caſsian, giueth the ſame reaſon of that Deuout Practice. Ne illa vigilanter erecta qua oranti plarimum neceſſaria eſt, per productiores mor s euaneſcat atque hebetetur intentio. For long continuall beating in, and plodding on the ſame, Dulleth the edge and Liuelineſſe of the Agent. Therefore Mother Rebekah, out of her Diſcretion and experience, knew how to Dreſſe a Diſh for Father Iſaac, that ſo a bleſſing may Deſcend vpon the head of Iacob her ſonne.

There are that glory much in very long Prayers; That looſe themſelues often, and their Deſires in their Deuotions; and may very well goe blow the ſeeke for them; that Can not tell why they came to talke with God. Say they know not in Diſcourſe with God; and hauing long babbled, and battalogiſed with God, immannerly enough, and to no purpoſe at all, after all this much adoe, and his ſo long Patience to heare them talke idlely, may well bee queſtioned with, what would the good man ſay? Abſit ab Oratione multa locutio, ſed no abſit multa precatio. Miſtake not my meaning, as if I meant to condemne or preiudice long and feruent Deuotion.Yet doe I not c nd mne 〈◊〉 praying, but much 〈◊〉 nor many prayers but many words. In Prayer, Pray much and feruently, a Gods name; but take heed of talking and ta ling much, Sic ſi feruens perſeueret intentio. The longer men continue in familiar Diſcourſe with God, the more Honor, ſo redoundeth Doubtleſſe to the Diſcourſer. The more and more many waies they make their Caſes known; the more inſtant and vrgent men are with God, the better at all times welcome to Him, and more likely to preuaile. As Intention is no way to bee blunted, if ſo bee the edge bee both ſharpe and Durable; and will not be broken nor taken off: So if it bee keene, and yet ſoone blunted, giue new quickneſſe, by whetting it once, and often. Many Words, but no many Prayers, are frequent and vſuall in our Ordinary Talkers of Deuotion. To ſpeake and talke much, is with wordes ſuperfluous and more then needeth, to priſe the obtaining of that which is not very behoouefull, whereas were men well and rightly Diſpoſed, ſome ſighs and ſalt teares, might diſpatch all. Plus gemitibus, indeed, quàm ſermonibus agitur: plus fletu quàm affatu. Multum precamur, in how few words ſoeuer, cum ad Eum quem precamur pià cordis excitatione pulſamus. To excite and ſtirre vp, to hold on, and hold out the well ſettled and reſolued Deuotion of the Heart, nothing more potent nor preuailing, then voce clamare, to Lift vp the voyce, and Call vpon God: Call and ſpare not,For (Call) 〈◊〉 an extent, being a word of degrees. Chryſoſt. as long as may be; as loud as can be. Call hath an extent; it is a word of Degrees: 〈 in non-Latin alphabet 〉 written not with many Letters, yet of great employment in Preuayling Deuotions euery way.

With this Condition, if yet farther we Call and Ceaſe not: but Call and Call; Call and Cry aloud ſo long, Donec miſereatur noſtri: at laſt let him not goe without a bleſſing. Call is but once, I grant it, in the Text. But yet Call and no more is not ſufficient. Nor is it intended wee ſhould Call but once. But Call and Call, againe and againe, vntill hee attend vnto our Prayer. I inforce not the Direction, beyond purpoſe, I ſuppoſe, and intent. The words themſelues giue it. If not Call; which is ſingle: yet Call vpon; which employeth 〈 in non-Latin alphabet 〉 , Once and againe: Call, and Call: often, inſtantly, now,Neither is it Call in a ſingle word, but Call vpon, which implies it to be inſtant. then anon: that is, Call vpon God; giue him no reſt; as Himſelfe ſaith vnto Moſes in an importune ſuit, Let him not alone: nor Let him goe. God loueth and approoueth importune Suitors: Such as will not ſoone, nor bee eaſily put off; ſuch as will take no Deniall. With men in Ciuilitie it is held good manners, Si ter pulſanti nemo reſpondet, abit . Knocke thrice, if none anſwere, then bee gone. In Courſe of Life and Friendſhip it is good Fauour, to Doe a good turne once and haue Done for euer. And therefore ſuch wiſe men as well vnderſtand the world, are carefull to husband vp, and not to ſpend fauour. But with God it is otherwiſe: No good inducing argument with him, I come not often: I am not like to trouble thee againe in haſte. Nay, nothing more ha ſh or Diſtaſting vnto Him, then, I neuer did till now trouble thee with ſuit, nor am I likely to doe it againe in haſte. But Call vpon mee, toties quoties, when, and as often as thou wilt:And at all times inſtant. The more often the better welcome. Be inſtant, vrgent, giue not ouer. Pray continually, at any time. Offer vp Pure hands, and an honeſt Heart in any place: Vpon any Occaſion: For any thing. The Day of trouble, in the Text,Specially in the day of trouble. is not Excluſiue, So, as if not at all but then. Not Definitiue, So, as if onely then. It is indeed the fitteſt, but not the onely time. And not the fitteſt neither for it Selfe; or in regard of any Diſpoſition in God: but onely in regard of Mens Diſpoſitions,In regard of our better diſpoſitions then. then rather fit, then at other times. Otherwiſe any time is alike vnto God; for Mens Priuate Prayers and Deuotions. In the Day of trouble, Men are of all other times moſt Senſible, moſt apprehenſiue of want of Comfort, of Reliefe and Deliuerance; and ſo moſt willing and well diſpoſed to Call vpon mee; whom otherwiſe, at other times, they are well enough contented to let alone, as if God were Diſquieted, with Petitioners and Suits. It is a Courſe obſerued in Iſrael of old, In their affliction they did ſeeke the Lord: whom ſtill in Proſperitie they forſooke when they were full. Seldome Doe wee ſay, God helpe mee; or, What ſhall I doe; but when wee are pinched with ſome Extremitie. God knoweth our humor and Diſpoſition, that the beſt and fitteſt time to deale with vs, is, The day of trouble.

Therefore hee leaueth Goades in the Iſraelites ſides: therefore 〈 in non-Latin alphabet 〉 : a ſtub in the Fleſh, with Saint Paul: therefore coarctat, hee narroweth & ſtreighteth vs at home. 〈 in non-Latin alphabet 〉 , ſaith Saint Baſil, not delighting to trample on vs. It is Childrens play, to build houſes of Reeds and Bulruſhes, and ſtreight to Demoliſh them againe. God will no ſuch paſtime as this. But, as I haue ſeene, a Nurſe Suffer her Foſter child to take a knocke, with a Fall, that hee may become more wary, and not wander at randome as otherwiſe hee would, but be the more fond of her, for want of whoſe readie aſſiſtance hee fell: So I know, that God, to haue our Company the oftner; to enioy it the longer; to ſecure vs vnto himſelfe the better; ſuffereth the Day of trouble to ouertake vs, for our good: that ſo drawing neere him, wee may bee ſafe without Scruple of Diſproportion otherwiſe: which may happily put vs off farre enough from Him.Beſides thee, which we haue ſaid of diſproportion: there is a ſ cond impeachment in regard of diſaffection.

In reſpect of Diſaffection yet farther remooued from Him. For who can looke for Helpe at his Enemies hands? For good Reſpect there, and for gracious acceptance, where hee hath beene euer at oddes, and ad oppoſitum? For aduancement or Reward from his Prince; who in Iuſtice might take his head for a Traytor? It is moſt Certaine, God and Man, in effect Prince and People, Subiects and Souereigne haue Anciently beene at oddes vpon many great Differences Diuerſly; vpon high termes of Diſunion ſundry wayes. And therefore no Cauſe for Him, to looke to bee heard at his Call in time of trouble. Adam, at firſt, inſtantly vpon the breach betwixt God and Himſelfe, did Diſcouer this affection vpon guilt of Conſcience, in Himſelfe, Which may well fright vs from comming to call vpon God: it frighted Adam from comming to Gods call. and His; Gen. 3.10. I heard thy voyce in the Garden, Calling Adam, where art thou, and was afraid. Afraid to Come at Gods call: much more afraid to come and to Call on God; in time of trouble and affliction.

True indeed, and good Reaſon for it. Therefore Euery one that Calleth is not heard. Nor is Call on mee, directed indifferently: but vpon ſuppoſall of ſtatus alteratus, But, indeed we haue had a better call ſince Adams: and ſo wee may alſo the better call to him, and hop to be heard. Men becomming new men; by Submiſſiue Reconciliation. The Perſon is firſt accepted, then the Petition granted: as the gift elſewhere is gratefull for the Giuers ſake: God had reſpect to Abel and to his gift. God heard Abraham, for hee was his friend: deliuered Iacob, who was his Seruant. Here, not ſinguli generum, are directed to Call; euery man, euery where, at any time; nor genera ſingulorum, at all aduentures: but only ſuch as be remembred, Verſ. 15. That heare the Lord firſt, Iſrael Verſ. 7. The people whom hee choſe. For there are ſome concerning whom he hath reſolued and ſet downe, They ſhall call vpon mee, the very cariage of theſe, and tearmes heere vſed;But with a double diſtinction. but I will not heare: they ſhall ſeeke mee early, but ſhall not find mee, Prou. 1.28. So then Diſtingue perso ••• , put difference to the Perſons, and Scripture ſeeming contrary, will bee well accorded. This Intercourſe is not left at large: the Negotiation is not betwixt Any and any, this man or that: Call, and I will Heare, paſſeth betwixt two,Of the perſons implyed in the words, Thee and Me. Mee and Thee, God and Gods choſen. The Redeemer of Iſrael, and the People whom hee hath bought: his Beloued Ones, becauſe his Faithfull Seruants. Faithfull, truſting in him, aſſured of Him: and Faithfull alſo to Him, that deceiue Him not Fides is dictorum factorum que , they ſay, and truly, conſtantia at que veritas, and theſe keepe touch with God, and ſtipulation per painte, and punctually, I may ſay Couenant. For in all and euery Gods promiſes of Grace, there is an Indenture drawne betwixt God and man, for performing of Couenants on either part. The Conditions are reduced to theſe parts,For there are Conditions drawne betweene them both. Walke thou before me and be vpright: So, I will be thy God, and thou ſhalt bee my people. Theſe euer expreſſed or ſuppoſed, muſt bee ſuppoſed Performed before we come to Call vpon Him, that is able to Deliuer vs in time of trouble. Wee haue the ſame inſtanced in this preſent paſſage. For the Promiſe and Direction, is vpon Condition: the Illatiue,And, in this preſent paſ ſage; the promiſe runnes vpon a condition. And call, is in effect thus, And ſo: or, then call, and not before. So there lyeth a Incumbrance vpon this Promiſe of Aſſiſtance and Inuitation. I will heare, there is a Condition to keepe touch with God, which muſt be formerly and firſt performed:Th •• Verſe being •• ferred vpon the former Verſe. Pay thy vowes, in the Verſe preceding this, then come and Call in the day of trouble. Pay firſt the old Debt, then goe on with a new ſcore. No reaſon to Heare him when hee Calleth vpon God, that is, challengeth Performance of Gods Promiſe for aſſiſtance, that hath not Himſelfe kept touch with God firſt.Not without good reaſon. For can Promiſe-breakers expect Performance? or Hee challenge an other that is falſe himſelfe? Ioſhua had a Promiſe at his firſt entrance into State, As I was with Moſes, ſo will I be with Thee. A Charter ſealed from the Almightie, No man ſhall ſtand before thee all the dayes of thy life. And yet not many moneths after the enſealing, Iſrael fell before the men of Ai. Senſit hic peritus Dux, that all was not as it ſhould be, expoſtulating with God, he found the Cauſe was breach of Promiſe on Iſraels part, The People had not payed their vowes to the moſt High. Vpon Inquiſition had it appeared by Confeſſion, and Euidentia facti, that A han had commited Sacrilege, in Interuerting the Conſecrated thing, and Prophaning that which was Religious. Therefore Iſrael fell before their Enemies, as beeing guiltie of a roaring Sinne, Theft and Roberie againſt God.

Rar antecedentem ſceleſtam, deſeruit pede poena claudo. Marke who liſt, and then make this obſeruation, If Sinne march before, then will aſſured Vengeance be in the Rere. If Iudgement enſue, it is moſt certaine, Iniquitie hath beene found in Iacob. Had Zimri peace that ſlue his Master? Achan eſcaped not with his Sacrilege. The Sinne of Achan is a Ranger in the World. Many Hunters haue Taken and diuide the ſpoyles of the Sanctuarie, neuer determined for ſuch Prophane hands, nor appointed for ſuch vngodly vſes, as they are conuerted and ſerue vnto: The true Cauſe alone, if well aduiſed on, why ſo many mightie Nimrods in the World miſcarie, they and their Poſteritie, at leaſt in the third Generation, marke it who liſt, being ſwept away and gone-out of Gods houſes by them deuoured: out of his Inheritance, which they and theirs had diſmantled and laid waſt. Goe therefore, Solue vota, pay what thou oweſt, diſcharge thy Promiſe, make peace with a good Conſcience, bee at one with God, this Inuitation is warrant enough, to Call, and be heard in time of trouble. Call then and Challenge Him if hee doe not Heare. It is made a Booke Caſe, and fitteth well the purpoſe, Malach. 3.10. Prooue mee now if I open not the windores of Heauen, and powre you out a bleſſing without meaſure. As great an Obligation as can be entred into, I will powre you out a bleſſing without meaſure. See the Condition, on their parts to bee performed: without which no ſuch bleſſing at Gods hand. Bring all my Tithes into my Store-houſe, that there may bee meate in my houſe, ſaith God there vnto them. Iſrael, hauing robbed him, in his owne reſerued portion, were iuſtly plagued for this their Sacrilege, and not heard, nor deliuered, vpon their Call, in time of trouble; vpon amendment, certainly aſſured, that A bleſſing without meaſure, ſhould bee giuen them: that God would ſet open the windores of Heauen vnto them.

And this is euer God his manner of dealing with vs. Vpon condu ••• , but very eaſie.God dealeth as it were vpon trucke and exchange. He ſelleth indeed his Fauours, as in bargaine and ſale; though he ſell them at an eaſie rate. Not for Money, nor yet money-worth, that is diſclaymed by Proclamation, Eſay 55.1. Come buy without Money, or money-worth. Not at ſuch rate that men be thereby vndone: as if a man ſhould ſ ll his Patrimonie, to buy a Biſhopricke, or Office, and dye ſoone after: or ſome other Preferment at Steeple-faire. Or take vp Sinne from the Deuill vpon Bond, the Intereſt whereof will at length eate them out; God meaneth no ſuch Vow or Promiſe as this. No ſuch Peace Offering that may vndoe the Sonne of thy Bodie, for the Sinne of thy Soule. It is eaſie enough Payment, by thy Selfe conditioned, and therefore iuſtly by Him exacted, Walke before me, and bee vpright. Then Call and Spare not: Call and Doubt not, but veniens veniet: hee that ſhall come will come and not tarie long, if in Calling thou Double not: that is, Single Him that which alone will not Content Him, Call with the mouth, not with the heart. Giue him voice enough: but ſparingly or nothing of the Inward man. Inuocare, is, intus vocare. The Mouth is but Midwife to the Heart; our Inward parts then ſhould bee employed, that ſo we may bee 〈 in non-Latin alphabet 〉 , attend that only which we doe: not, as the Prouerbe was ſometime, Caſtra in Hiſpanijs aedificantes. Diuine actions, require the whole man. God will not be ſerued by halfes; nor will he part ſtakes with any other in that which is his peculium and peculiar.

Here then as Perſonas, ſo diſtingue tempora. As Euery man is not alike with God,Of the times. nor in the ſame Degree of Regard with God: ſo alſo, in jſdem, diſtingue tempora. The ſame men are not euer conſidered in the ſame ſtate, nor yet accompanied with the ſame attendants, and therefore haue not euer the ſame ſucceſſe.For we muſt not euer expect the like ſucceſſe, though we bee intereſſed in the promiſe. There are different affections, and varying Diſpoſitions in the the ſame men, to Call, at ſundry times. Nor doe they come alike prepared euer. So now, as anon: or as they did at other times. Nor yet ſo qualified as they ſhould be. The beſt are not alway and euermore heard, and deliuered when they call. No not, when they Call out and Cry, with the whole heart: nor though they Cry aloud, and lift vp their voyce, and Roare for diſquietneſſe of their ſoules, as Dauid hath obſerued in himſelfe. And it is moſt certaine, it cannot be denied, Practice and Experience in common courſe of Life, doth auerre and make it good, that euen in the beſt; thoſe that Pay their vowes, and keepe touch with God: that are of Iſrael according to Adoption and Grace; the Secret, the Hidden, the Reſerued ones of God: that Call and Cry aloud; that double not with God: that Pray with the Heart and Vnderſtanding alſo: Are not euer heard, when they Call. I adde, becauſe wee muſt bee inſtant in Calling, and, in Calling vpon, continue calling; that is, be Feruent and inſtant in Prayer, thoſe that Call and Ceaſe not, Expect and doubt not, yet are not euer anſwered in their earneſt deſires, nor haue a fiat vt petitur, aſſigned to them: They Call, and Call, and yet are not heard. Paul auoucheth his owne Caſe and Example to this purpoſe. Thrice hee beſought the Lord, and was not heard, the Angell of Satan continued buffeting of him, the Stub in the fleſh was not remooued from Him. Of Eſaus Calling and Crying, calling often and with teares, the Caſe is plaine and auouched by Saint Paul vnto the Hebrewes, and many more inſtances might be giuen. But for Eſau and his Compeeres the Caſe is plaine, the anſwere expedite, Hee was not of the Tribe of Populus meus. A Stranger from God, and the Word of his Grace. Hee had then no part nor portion in that Promiſe, I will heare: Hee was not intended in that Inuitation, Call vpon me. Paul was a man of an other making indeed, caſt in the mould that God would haue him. And yet 2. Cor. 12.9. for all that, he Called thrice and was not heard: where then is the Truth of his Promiſe in Performance, Call vpon me and I will heare, ſeeing Paul the partie intereſſed, was, if euer any, of the ſtocke and kindred of Populus meus, intereſſed in the Promiſe for Performance, I will heare and deliuer: and alſo called, if euer any did, with due obſeruation of Conditions?

Now that God may be cleered, when he is queſtioned for performance of his Promiſe:Since God may heare vs two wayes. and our hopes ſecured, when they reſt affianced on his Word, I will heare and deliuer: thus it is; A man is heard at Gods hand, two manner wayes. Firſt, ad voluntatem, In his very deſire according to his will: which is not euer ad ſalutem, 1. Ad voluntatem. for and to his good. Or, hee is heard ad ſalutem, 2. Ad ſalutem. for his good and his auaile, as he ſhould and would intend, if he vnderſtood himſelfe aright: though not ad voluntatem which was irregular, enormious and damageable. Saint Paul was heard, as he deſired. Not indeed according to the errour of his opinion, And our opinion may often miſdeeme that to bee good, which is not. by which hee miſdeemed it good for him, to be free from that buffeting of the Deuill: but heard as hee ſhould bee, and as hee would deſire, according vnto his better iudgment, in that which was more auaileable and for his greater good. I put the Caſe: a man of Seruice in Church or Common-wealth is a Suitor to his Prince of whom he well deſerueth, hauing ſpent in his Seruice much time and meanes, for ſome Penſion of one hundred Crownes per annum: and vpon ſome Reaſon of Profit, or ground of State, is denied his Suite in that Particular: but ſo, that in lieu thereof he hath an Office of Honour, of a thouſand pound a yeare paſſed ouer to him inſtantly. Or ſay that a Petitioner for a poore Parſonage, miſſing that, as formerly diſpoſed of, were rewarded with a Deanerie of good Corps and value: no man will or can ſay otherwiſe, but, that both they ſped well, and were heard to purpoſe, according to deſire, though denied in their prime intended Suite, according to the letter. For by their Petition, intentione primâ, their purpoſe and proiect was this, to doe themſelues good, by procuring meanes and maintenance: to which end, vpon a ſecond intention, they pitched and reſolued on this or that particular; which in their Opinion, lyable to miſconceit and errour, was a Suite of Conſequence to doe them good; though in Iſſue and Concluſion they miſſed of it: and if they had obtayned it, as they deſired, their Caſe and ſtate had beene much worſe then it fell out to be otherwiſe. Paul was not heard ad voluntatem, as hee would and wiſhed: becauſe hee wiſhed what was not then ſo expedient for Him. But yet ad ſalutem, hee was heard abundantly, My Grace, ſaid God vnto him, is ſufficient for thee; this Grace was imparted to him plentifully. The Deuill himſelfe on the other ſide, was heard ad voluntatem, when he ſued to become Iobs Tormentor. To goe into and deſtroy the heard of Hogs. When they are permitted to poſſeſſe, afflict, ſeduce men vnto Sinne, they haue then their deſire at their owne wils. But better it were for them not to bee heard ſo at all. It maketh for their greater condemnation, to aggrauate the weight of their eternall puniſhment, and fill vp the meaſure of their Impietie. They are not, nor ſhall they euer be heard ad ſalutem. 〈 in non-Latin alphabet 〉 . For God hath ſworne vnto them in his wrath, they ſhall neuer more returne vnto his reſt. Their Iudgement is ſealed, whatſoeuer ſome Mercifull ones doe dreame and doate, their Damnation ſure: The ſentence paſſed againſt them is Irreuerſable, not to be trauerſed by Writ of Errour: So that all things worke together vnto their Confuſion: euen the grant of their deſires, by God.

For Gods Children and Beloued,At the leaſt it is not ſo good as we apprehend it. it is a ruled Caſe in Nature, and holdeth true in Grace, No man euer did, no man euer can or will, deſire his owne proper hurt and damage intentionally. That which He knoweth and is aſſured to bee euill, that no man euer did or can deſire as euill.

For, malum ſub ratione mali, nor is, nor can bee die peculiar Obiect adaequatum of our Wils and Deſires, but malum only, ſub ratione boni. The Euill which wee would not, that indeed wee doe, that wee deſire and procure alſo to our ſelues: wee Call, and Cry, and ſue, and ſeeke, an Labor often earneſtly with God, to procure it to our ſelues: but out of Opinion and Miſconceit, that it will be for our good and great aduantage: Bonum vtile or delectabile; In point of pleaſure or of Profit. Now the Caſe ſtandeth thus betwixt God and his Children, Hee loueth them dearely with tender Compaſſion, and with Mercie euerlaſting hee doth embrace them; and therefore of Himſelfe, and from Himſelfe, hee wiſheth, willeth, worketh, and procureth, that which is Good, and euer Good, and onely Good for them. Man is much and often his owne Foe, in Willing and Procuring his owne hurt and loſſe, which hee doth not directly as intending ſo, but out of Ignorance and vnwittingly, as taking things to bee what they are not: miſtaking much the Formes and Faſhions, Euents, and Conſequents, the Cauſes and Occaſions of things Contingent, yet in their Cauſes, not in Act, and ſo, Vnſeene, Vnknowne, and Vndiſcerned what they will bee. The Will is Chiefe Monarch of the Soule,The Wil being not rightly informed by the vnderſtanding. ordering and diſpoſing authentickly. The Vnderſtanding is Chiefe Counſellour of State, 〈 in non-Latin alphabet 〉 , The Kings Eye. Much is done amiſſe, becauſe commanded ill; yet the King is blameleſſe, beeing ill aduiſed: Informe him aright, all ſhall bee well: for hee diſpoſeth, as Hee is informed, by him that moſt what miſtaketh the marke, calling Bad good, and good bad: ſuggeſting, as conuenient, which is no way competent. Now God farre otherwiſe doth diſpoſe: Actually, intuitiuely, ſimul, ſemel, he beholdeth and diſcerneth all things as they are. For paſt or to come there is nothing with Him, who ſeeth from euerlaſting to euerlaſting: knowing what will bee before it is. To purpoſe, when wee Call, hee knoweth and is aſſured, that were our deſires granted vs, as wee wiſh, it would ſort vnto our hurt and vtter vndoing. And thereupon his Wiſdome out of his Loue denieth vs the requeſt of our lips, the earneſt and affected deſires of our hearts: though with ſtrong Cries and Supplications, with feruent affection, yea with teares: as knowing it better to be denied, then by hauing them granted to be vndone. Not any man, I ſuppoſe, that hath had to doe with God, but either hath or might haue made this reall obſeruation vnto Himſelfe in his owne experience. I appeale in this particular to their owne Priuitie,And therefore God may be aid 〈◊〉 to heare vs, when hee ſeem s to denie vs. who or can or will remember it, whether God in not granting them many their deſires, hath not in that very particular done them good: and made manifeſt his Care and Loue enlarged vnto them? For they find, or may ſo finde it vpon after-experience, that had they obtayned it, they had beene vndone: being denied it, they were made men. So that wee may bee Heard very well vnto a purpoſe, when wee are not heard, nor deliuered as wee would bee. And God is iuſt of his Promiſe, true of his word, when hee doth not heare vs at Call, in time of trouble: but putteth vs off, putteth vs by, or plainly denieth vs our requeſt.

This giues a further rule to our Call. When we call, not to preſcribe the time or meanes, or ſubiect of our deſiresTherefore Call but preſcribe not, So or So: Now or then, as the men of Bethulia did, by ſuch a day if hee ſaue vs not, wee will render vp the Citie vnto the Enemie. Leaue God vnto his Libertie, for When, How, and What to doe. The Time, the Meanes, the Subiect of our deſires, which ſhall reſt in his beſt diſpoſition for our aduantage,Which is often croſſed for many Reaſons. many wayes: whether prorogued, precipitated, or denied. In Particular, there are Reaſons to mooue and perſwade vs yet farther in the point.

As for Humiliation of our Hearts;For our Humiliation. apt enough to ſwell vp bigge with ſelfe-conceit of our owne worth, vpon opinion of ſome, the leaſt Grace and Fauour with God: expreſſed in Saint Pauls caſe 2. Cor. 12.7. Leaſt he might be puffed vp, he was beaten by that Angell of Satan.

Secondly, For triall of their Faith, and fidelitie to their Maſter,For triall of our Faith. that it may appeare the Deuill was a Liar, when he affirmed, Iob ſerued not God for naught, that he did it 〈 in non-Latin alphabet 〉 , hee had need of him; and to leaue him, hee could not tell where to bee better. It was a ſigne of Fidelitie indeed, Though thou kill mee, yet will I loue thee.

Thirdly, For Augmentation of their Loue, much more indeared by hauing need of God.For Augmentation of our loue. I will loue thee dearely, ſaid he in the Pſalme, becauſe hee had beene his, Refuge in time of his trouble.

Fourthly, For Declaration of his worth: which as Gold in the Fire,For declaration of our worth. ſo is manifeſted by tribulation; and the more tribulation, the greater manifeſt thereof. Ille latebat & fallebat. Iob was not diſcouered, till hee was put vnto it. Hee was reputed as other men, till he was tried and found Faithfull.

Fiftly, For Exaltation of their reward; 〈 in non-Latin alphabet 〉 : For exaltation of our reward. The more we endure for Gods ſake in Earth, the greater ſhalbe our reward in Heauen. Call then and murmur not, Call, deſpaire not, Call and expoſtulate not with God, for being not heard inſtantly, or not at all, when thou Calleſt for Deliuerance, according vnto Expectation; A greater ſuit is granted, when a ſmaller is denied, which alſo would turne vnto apparant loſſe; and ſo what breach of Promiſe, I will heare and deliuer, in theſe Caſes?

So that it is no preiudice, to be de erred, or denied.Theſe muſt bee remembred, leaſt that, as it happeneth very often, Wee being not heard, nor yet Deliuered vpon requeſt and Call, according to Expectation: but differred a while, adiourned, put off vnto a farther day, bee ſoone diſcouraged, diſheartned, and finally put by that aſſured aſſiſtance, which wee looked for, and otherwiſe might haue from our God. Men ſoone grow weary of wel-doing: more ſoone in actions of Pietie; moſt, when they faile though neuer ſo little of Expectation: which as it is not regular, nor yet well directed; ſo it holdeth not ſtanch any long time; a little diſaſter will quite diſmay it; a ſmall Croſſe or rub in the way quaſh it. In truth,For, God euer hath his reaſons of loue why he doth it. Deus vt iterum venias pau a dat: vt frequenter adeas difficulter dat. God doth not lauiſh out his Graces, though aboundantly hee could doe it all at once, but giueth indeed ſparingly, and with a ſtreightned hand. It is not for niggardiſe that hee doth ſo: It is to haue thee come the oftner. He heareth, giueth, deliuereth not vpon the firſt motion, at preſent ſuit; it is not for any ſiniſter intent; it is to haue thee Come and Call the oftner. The oftner, the better welcome. Vnto Himſelfe without Mediation: thou by thy ſelfe without Deputation. 〈 in non-Latin alphabet 〉 it is a Perſonall Intercourſe, Call, I will heare, betwixt Mee, and Thee. So wee cannot pretend diſproportion. It is not to be thought there is diſaffection.

Had wee not beene inuited to Call firſt:Therefore, whether we conſider the manner of his hearing, or of his inuiting vs to call, we may put off all thought of diſaffection. vpon Conſcience of Deſert, wee peraduenture might haue Caſt in ſome ſcruple of Diſaffection. It is more then Manifeſt, hee hath put vp all, paſſed by all, pardoned all, that ſo kindly inuiteth to Call vpon mee. Wee find not any Suit in the Premiſes commenced; no Petition exhibited for acceſſe or Fauour. The firſt thing wee heare of independantly, is Call vpon mee. Thus Grace preuenteth with the bleſſing of Goodneſſe, thoſe that in Neceſſitie had need of God. Had wee not beene preuented by Inuitation, 〈 in non-Latin alphabet 〉 in his owne Perſon; wee might haue put in excuſe for our ſelues thus, By what warrant is this Inuitation? Wee muſt not preſume; wee dare not come at him vpon ſo great termes of diſproportion. But being inuited ſo, By Himſelfe, though there bee no proportion betwixt Him and vs; the Maieſtie of Heauen, and Mortall men on Earth:But, we muſt not put off our duty of calling, it is no manners to refuſe the offer and gift of a Superior. No pretence of Diſproportion can bee auaileable, if that God doe condeſcend to ſuch termes of Proportion. If God doe condeſcend to talke with Abraham, Abraham may be bold, though Duſt and aſhes, to diſcourſe with God, and importune him for the Sodomites, as wee know hee did. The more immediate Mandate,The rather; being his own immediate mandate, that we ſhould call. the greater reſpect due vnto it from the Subiect. The more immediate Promiſe, euer the ſurer hope from him that hath euer bin his words maſter. The word of a Prince, is a Royall engagement, and graund aſſurance. Noblemen were wont not to breake their words hauing ſpoken vpon their Honors. Which, as it challengeth a greater reſpect And in Verbo Sacerdotis hath beene held a ſurer tye, then a Corporall oath is for a Prieſt: And ſhall wee admit any quarrell againſt God, as if hee meant not truely, that we ſhould haue acceſſe vnto him, and aſſiſtance from Him? A Princes Inuitation by Himſelfe in Perſon, giueth greater aſſurance then by meſſage. This Call vpon mee, is as immediate as may bee: Nothing poſſibly can bee more. God with his owne mouth, in his owne perſon ſpeaketh and inuiteth, not by delegation, by another mans. And wee are inuited to Come as hee calleth, not by delegation, but our ſelues: immediate Inuitation, for immediate acceſſe. No one ſteppeth in betwixt Mee and Thee in this negotiation. No Interloper in this Intercourſe and Commerce. No Interceſſor, to bee heard and deliuered in time of trouble. Either of Himſelfe, without warrant, comming in motu proprio, vnrequeſted: nor: by appointment in Subordination from God, by intreatie or atonement from our Selues, or others.

Thus effectually to deliuer,So, it cannot but produce a ſurer hope, and greater confidence. and that at a pinch, and but vpon Call, in Exigence of trouble, ſhould aduance our indeauours, euen extremum potentiae, by all meanes poſſible to bee thankfull. Si totum me debeo pro me facto, quantum rependam pro me redempto? A maine part of thankefull Dutie vnto God, and recognition of his Loue, is to beleeue his Promiſe, and build vpon his word; to Follow his Directions, Come at his Inuitation; not to ſtand, as in doubtfull ſuſpence what to doe, or what Courſe to run in time of Trouble: Seeing hee that is Able, doth declare himſelfe willing to Heare and Deliuer, at our Call, by Immediate warrant from himſelfe, without helpe or mediation, or Suit of others.

And yet the Church of Rome, The practiſe of the Church of Rome farre otherwiſe. hauing loſt her firſt Loue, and long ſince made forfeiture of her Honor, hath proſtituted her Deuotions, euen 〈 in non-Latin alphabet 〉 : As a common ſtrumpet, giueth entertainment to any Commoner promiſcuouſly; So hath ſhee alſo diuided her Call, in her Deuotions, to euery one that paſſeth by: Each Saint hath a part, as it happeneth, as men are diſpoſed, or occaſions are preſented. 〈 in non-Latin alphabet 〉 ; as the Foxe in the Fable, Shee hath many addreſſes vnto many Mediators, For Acceſſe and Audience: For Diſpatch and Riddance at Gods hands, to bee heard and deliuered in time of Trouble, few or none immediate To, or By himſelfe.

Many Mediators of Interceſſion onely: For I ſay not,For though ſhee be wiſe enough in confeſſing God the donor, & principall author. I cannot, I muſt not ſay that the Church of Rome denieth Call vpon mee, to hold in good Obedience, or in Diuinitie. For Certainely Shee addreſſeth Te ad me, Man vnto God, vnto none but vnto God, to be heard and deliuered by him alone, out of tribulation in the Day of trouble: as Author and Originall of all helpe and Grace, deduced and deriued meerely, wholly, and totally from Him. Freely profeſſing, willingly acknowledging, as truely beleeuing as any doe or can doe whatſoeuer, that, Euery good gift and perfect giuing is, 〈 in non-Latin alphabet 〉 , the worke of God, and 〈 in non-Latin alphabet 〉 ſent of God. It is true, and muſt not bee denied, The Romane Church in her Doctrine (for, and concerning Practiſe; it is otherwiſe) doth not impaire, or impeach the Sure, firme, and faſteſt Meditation, the Peculiar worke of Chriſt Ieſus, or appoint Propitiators in his place, who alone, as all ſufficient in himſelfe payed the price of our Redemption, and made vp without aſſiſtants or Concurrents, the alone, abſolute atonement, by his Reall and perfect Satisfaction, betwixt God and Man. Willingly they acknowledge and profeſſe together with vs, that, None but Chriſt: none but Chriſt. In Earth they haue none beſide Him, and in Heauen not any to bee compared to him: who onely through the Dignitie of his Perſon: and alſufficiencie of his Deſert, meritoriouſly obtaineth what wee can deſire, or what wee Call for at Gods hands. It is falſe which is imputed, if yet it bee imputed, and layd vnto, their Charge, That they haue many Gods, or many Lords. That they Call vpon Saints, as vpon God to helpe them: That they mention not Chriſt, but Saints in their Deuotions. They doe not deny Call vpon mee. In their Doctrine and Opinion, Inuocation is peculiar vnto God alone, as a part of that Eternall Morall dutie, which man euer doth owe vnto God, his Maker and Protector in all his wayes, Inuocation I meane, in a proper Senſe: it is Aduocation and Interceſſion onely which they giue vnto Saints; which Act is ſometime called Inuocation in a large extent, as it paſſeth and is directed from man to them. Their helpe, with Dauid, onely ſtandeth in the Name of the Lord, who hath made both Heauen and Earth. For Gratiam & gloriam, ſay they, dabit Dominus, It is the Lord alone that Giueth, becauſe it is in his power to giue, both Grace and Glorie. Therefore the great Dictator of that ſide layeth downe this Propoſition, as reſolued vpon on all hands by his Partie, It is not lawfull to deſire or requeſt of the Saints, that as Actors of Diuine good things and Benefits, they grant vnto vs, glory, or grace, or any other meanes vnto eternall happineſſe. For why: Our helpe ſtandeth in the Name of the Lord, that hath made Heauen and Earth. And he addeth, That the Saints are no immediate Interceſſors for vs with God, but whatſoeuer they obtaine for vs at Gods hands, that they doe obtaine by and through Chriſt. And it is for ought I know, the voyce of euery Romaniſt, Non ipſi Sancti, ſed eorum Deus, Dominus nobis eſt. So it muſt not be imputed, which is not deſerued, were they worſe then they are. It is a Sinne, they ſay, to belye the Deuill: a Shame to charge men with what they are not guiltie of, to make the breach bigger,Being in this, as ſhee is in other opinions, ſomewhat 〈◊〉 us. already too wide. Concerning Saints departed, thus they teach. Firſt, that according vnto Scripture and Faith of the Church, They liue and ſubſiſt in their better part. That, their Life is hidden in Chriſt with God; whoſe Preſence they now enioy in Glory in Heauen. That there, they reſt from their Labours, and magnifie his Mercies inceſſantly, who hath ſent ſuch Redemption vnto their ſoules; That there they forget not their brethren vpon Earth, but remember the Church Militant vnto God. And ſure, if there bee a Communion of Saints, and a Fellowſhip betwixt thoſe two maine parts of the Tolu , the Church of the Redeemed by the blood of Ieſus, Triumphant in the Heauens, and yet Militant heere in Earth: Orant pro Nobis ſaltem in genere; thoſe that enioy the Fruit of their Labors now with God, are not Forgetfull of their brethren behinde, and not conſummate in the Fleſh. I inſiſt not on this, it is not now queſtioned by the Oppoſites.

But farther, they teach that the Saints in Heauen, make alſo Particular Interceſſion for vs: that is, Some of them, for ſome of vs here, which is, in my Opinion, though no point of Faith for which I would burne, yet true and certaine in all Credibilitie. But how it is limitted or to bee enlarged: how and in what ſort and ſenſe it is true, may appeare more particularly vpon the Proceſſe, Thirdly, that Saints and Holy Angels in Heauen, may bee ioyntly or ſeuerally prayed vnto: Many by many, by one, or ſome: One, by any one, or by many, which accordingly their People put in frequent practiſe, Chaunting it euery where, Ora pro me. The Councell of Trent, that Oracle of the Romane Faith and Religion, reſolueth thus. Sanctos Orationes ſuas pro hominibus De offerre. Bonum eſſe atque vtile, ſuppliciter eos Inuocare. Ad eorum Orationes, opem, auxiliumque confugere. In ſome Generalities, as their manner is, leauing way and libertie for diſputes abroad.

And in this point not better to be anſwered, then; by taking away the ambiguitie of the word Inuocation. For better Euidence in this point, the Queſtion controuerſed, inter partes, may be limitted, or rather explained thus. Inuocation, as was touched, is a word of ambiguous ſignification; as moſt words are, becauſe there are more things then words, Subſiſtances, then names to Call them by, It is taken ſpecially for to Call vpon mee, as him vpon whom we abſolutely relye: at leaſt vltimatè in that kind. It is alſo vſed for to Call vnto, as to Helpes, Aſſiſtants, or Aduocates in ſuite, when in Time of Trouble and Neceſſitie, wee haue Cauſe to come and Call on God, directing our Prayers euer, primâ intentione vnto him. When therefore wee talke of Inuocation of Saints, and diſpute concerning praying vnto Saints, wee muſt vnderſtand Inuocation ſo, as directed vnto them onely, as Aſſiſtants, and Mediators onely of Interceſſion; and therefore not to be Inuocated, or Called vpon in the ſame ſenſe and termes as God Almightie is, the Author and Donor of euery good giuing: nor to bee implored as Chriſt Ieſus is, the onely Mediator of Redemption, and Meritorious Aduocate of Interceſſion. Therefore, hauing occaſion and Cauſe, to Call vpon mee in time of trouble, they imploy not Te ad Me, Man vnto God immediately, but doe it ſecundariè, and by Mediators. This is not vnlawfull in it ſelfe. It is no excluſiue, Call in thy owne Perſon. For warrant and practiſe is for the Contrary. Orate pro Inuicem: is a Precept. The Church prayed for Peter, there is practiſe. But ſuch Mediators they vſe in this Caſe, as are ſuppoſed not to bee, apti nati: not accommodated to the purpoſe; not fitted or diſpoſed to bee employed in, and therefore incapable of that office of Interceſſion. Who if they were ſuch as they take them to bee, and it could appeare plainely that ſuch indeed they were, might very well bee imployed as Interceſſors, none ſooner, none better, or with more aduantage then they euery way: and happy ſuch as could intreate their aduocation, in regard of that great Grace & Fauor they ſtand in with God: as alſo that affection they beare vnto their brethren, & apprehenſion they haue more then holy Angels haue, or can haue, through their owne experience, of Tribulation.

The Church of Rome is thus perſwaded of them; therefore they vſe in all exegincies, and times of trouble, in all their addreſſes vnto God for helpe and ſuccour, to vſe the aſſiſtance of holy Saints and Angels: to haue recourſe into them, the bleſſed Virgin, Saint Peter, Saint Paul, that ſo they may finde fauour and acceptance at Gods hands, to be heard and deliuered the ſooner in time of trouble. Herein they are perſwaded that they doe well and wiſely, and with great aduantage to obtaine their deſires. I am not yet ſo perſwaded of this their vſe and practiſe: I ſee no reaſon yet to ſubſcribe vnto their doctrine; I may hereafter peraduenture be of their minde, to ſay Sancta Maria ora pro me, though it be vnlikely, and I doe not thinke I ſhall, If any Romane Catholike, or all the Romane Catholikes liuing, can euict by any one conuincing demonſtration: or bring but one irreſiſtable argument, from Reaſon, Nature, or from Grace, Can proue it by Scripture ſo expounded by the Church, for fiue hundred yeares after Chriſt, So dogmatically concluded, by caſes ſo ruled, by rules ſo giuen in general Counſels: or in Prouinciall or Nationall confirmed by General; By generall conſent and practice, ſo expreſſed and at full, in the vſe and euidence of that auncient Church to the determination and end of the Councell at Chalcedon, about fiue hundred and fiftie yeares after Chriſt: Finally, to giue a little more aduantage, by any one Father of credit amongſt themſelues, that dogmatically reſolueth it, vt certum & d fide, and I will ſubſcribe, and ſay together with them, Orate pro me. Hee or they that dare and can, vndertake this taske, performe it, and I ſubſcribe. Till then, my Reſolution is and muſt be, 〈 in non-Latin alphabet 〉 , as I haue receiued ſo will I hold:Yet ſhe is more ca telous, then Wiſe, to goe about for Aſſiſtants, when ſhee may goe a neerer way without them. It is not to bee taught as a point of Faith, nor to bee vrged vpon any with obſeruation: nor to be tendred with Anathema to the gainſayer, nor to bee practized neceſſarily. That it is builded vp out of meere coniectures, and vncertainties; what they can doe, and how farre preuayle: and therefore it is folly for mee or any man ordinarily to haue recourſe vnto the Angels of God: or vnto Saints at reſt with God, ordinarily and in point of Pietie and Deuotion: to vſe them as Aduocates and Mediators in my ſuites, to Call vnto them to Call vpon God: when my Selfe that am then intereſſed principally, may commence my owne Suites, commend my owne Caſe, follow my owne buſineſſe, and effect my owne purpoſes perſonally, beeing graciouſly inuited to doe it my ſelfe, and immediately directed vnto God by himſelfe, in Call vpon me in time of trouble.

I ſay it is Folly, and ſo it is, in extremitie;Her opinion in this and many other points is not ſo farre from Atheiſme as her practice is neere vnto folly. to Call vnto them in ſuch ſort as is accuſtomed, in common ſenſe of Reaſonable men. For leſſe adoe by much would ſerue, then is made, in imploring this Saint and that: a ſurer and a more warranted courſe might be taken, then to goe about, when wee may goe the neerer way. Wee are not certaine at the beſt, what they doe or can doe for vs in theſe caſes, that are ſo employed and implored by vs. I will not, I dare not be ſo harſh and rigorous, as to condemne them of Impietie for Calling vnto them. For though more bee done vnto them, then is, fit or conuenient: and more beſtowed on them, at leaſt by Conſequence, then can conſort with the Condition of their Creation: yet nothing is detracted there from the Creator, in giuing them that they are not capeable of.

It is no generall rule of neceſſarie Conſequence, They take from God, who ouerlauiſhly giue any thing vnto men. Thus it ſtandeth in Caſe betwixt vs and them, if we take them in the lumpe, at whole ſale in their Doctrine, as it were. I cannot ſay it doth ſo, for their Practice, as if that alſo were ſo gently to bee handled. In this, as in many other; if not in all points of Practique Pietie, Practice and Precept, their Doctrine in Schooles, and Diſcipline abroad, Coelo & Solo diſparantur, are ſo much at oddes in ſo many particulars, as if the one had not to doe with the other: or they that did the one, were not the men intereſſed in the other. In their Doctrine of defrauding the People of the Cup in the holy Sacrament of the Altar, they plead it, and conclude it in Schooles and Councels, that the Cup muſt not bee giuen vnto the Laitie: the People are to receiue but in one kind. And yet their Practice is now, of what ſtanding I know not, to giue them alſo of the Wine, as I haue beene aſſured by ſome Roman Catholikes I can name, my Neighbours, and it hath beene auerred by their Prieſts.

Mary marke their iuggling, and obſerue them conuicted of foule Forgerie: the Laitie drinke not of the Chalice, though they drinke of the Wine of Conſecration, powred out of the Chalice into a Glaſſe, which peraduenture altereth, in their opinion, the Propertie of the bloud of Chriſt, and euacuateth the power, and efficacie of the words of Conſecration. Whether this bee ſo or not, I cannot ſweare, I haue nothing but heareſay: that I haue, and can name my Authors.

In their Doctrine of Images they diſclayme Idolatry indeed: and take the imputation with great offence, and as the moſt part of them doe teach in their Bookes the vſe of Images, I ſee no cauſe to ſtile them Idolaters. But ſure the Peoples practice is 〈 in non-Latin alphabet 〉 next doore vnto it: very like it, if not the ſame. A man, one of their owne for his Profeſſion,Catholike Moderator. a man of good account for his Experience, confeſſeth, that the vulgar, the greater part of men who vnderſtand no Greeke, nor can tell what Latria or Dulia meaneth, comprehend not any other Mediocritie, then to Adore right downe, or elſe not at all goe to it bonâ fide; and with as much deuotion adore our bleſſed Ladie and other Saints now with God, as they doe God Himſelfe But be this, as it is, in their common Cuſtome, it is grand Impietie, ſo confeſſed on both hands, to inuocate any, beſide Me. For it is a part of that Diuine Honour, whereof God hath ſaid, No man ſhall haue it, becauſe it is not Communicable to any Creature with or beſide God. It is as good Blaſphemie as can bee committed in point of Practice, to Call vpon, ſtill I ſay vpon, not vnto, any other at all beſide Me. For to Call vpon any, emplyeth them to be the Authours Originall, and Donors Principall (ſo much is intended by that Phraſe) of the good implored at their hands. But to Call vnto, that is to vſe in their Suits, vnto God, in their Neceſſities and Exigences, beſide God, Aſſiſtants, Aduocates, and Mediators, Proctors vnto God, Procurers from God of good things vnto themſelues; though it bee not 〈 in non-Latin alphabet 〉 flat impietie, yet is it 〈 in non-Latin alphabet 〉 plaine downe right Folly. To beate the Buſh while they may catch the Bird; To goe about, when they may walke the neere way home, to vſe much adoe, when little helpe will ſerue, to imply Mediators when they need none: to pray and intreate the Porter for entrance, when they may goe freely vnto the Cloſet of the great King: to bribe a Seruant to deliuer a Petition, when the Lord doth Call for it out of their owne hands. A plaine Caſe, he may well bee begged, that will runne ſuch an idle and wandring courſe.

They ſuggeſt to perſwade it from vſe and Congruitie thus. In the Faſhion and Practice of the World ſay they, Poore men that are Petitioners to Prince, or Potentate, to Iudge or Iuſtice, muſt be faine, and are inforced, that they may procure Fauour and haue good ſucceſſe, to make meanes, and ſo commonly to make Friends, and by their mediation come to ſpeed, that otherwiſe might long enough attend, and it may be, returned without effect.

They vrge, that Kings haue their Maſters of Requeſts: their Cabinet Counſellors, Minions and Fauourites in State, who preferre at their pleaſure whom they pleaſe, and keepe backe whomſoeuer they doe not affect; that they vſe to beſtow Graces, and Offices by Recommendation. Great men moſt commonly attend not Diſpatches in Perſon themſelues, but turne Suiters ouer vnto others: bid them come againe to morrow, I haue no leiſure to day, goe to my Man, giue him your Petition, and at conuenient leiſure I ſhall peruſe it. Anſweres immediate are not ordinary with Perſons that keepe ſtate, and ſtand vpon tearmes of Diſtance and Diſproportion. And what ſo great Diſtance or Diſproportion ſay they, any where as here, in Caſe of intercourſe betwixt God and Man; where is no common medium to make a mutuall Commerce betwixt them? Thus they doe plead plauſibly, and make ſimple people beleeue much. As if it were and needes muſt bee ſo with God as Man.

And, it ſeemes, they are willing to be foole themſelues, i vs they cannotBut in this Faire ſhew and cariage of compariſon, our great Maſters aut fallunt aut falluntur; wittingly and willingly they would deceiue: or ignorantly they erre not remembring the Nature and Practice of God: not conſidering his intimations of his will and good pleaſure to vs reuealed. Firſt, the Practice they produce, vpon which they inſiſt to perſwade, is not 〈 in non-Latin alphabet 〉 ſo generally true,For, how weak is that, which they falſly vrge as a perpetual practiſe with earthly Princes? ſuch a receiued ruled Caſe, as hath not ſuffered at all, contradiction. There are and haue beene alway ſuch as vſe it not. And no maruell, it is no Naturall courſe of kind, that ſo it ſhould paſſe for an vniuerſall Practice. It came in by abuſe from the State and Pride of the Perſian Monarchs, from the looſe licentiouſneſſe and Socordia of thoſe Eaſterne Nations very Imperious in their Grandees, and men of authoritie, moſt ſeruile and abiect in their Peaſants; With the Romans, an ingenious and Free People: with the Grecians, a ciuill and well diſpoſed Nation, it was long ere this Seruile Courſe came into pactice. Auguſtus Caeſar, vpon occaſion was requeſted of an old Souldier of his to affoord him his Preſence at hearing of a Cauſe he had; the Prince replyed, he would depute one for him: which the Souldier, not vſed to ſuch tearmes of putting off, or if you will, of Diſtance, anſwered him ſtoutly, But I ſent no Subſtitute, O Emperour, to fight in thy quarrell at Philippi: I went my Selfe, and aduentured my life in Perſon, and am I put ouer to a Proxie? which Auguſtus acknowledging, with ſome bloud in his face, went himſelfe as he requeſted, and did not aſſigne a Subſtitute to doe it. In the Graecian Storie it was as ſtoutly replyed by one to Philip of Macedon, if I remember aright, who making this anſwere to a Petition, I haue no leiſure, receiued as free a returne from the Petitioner, Noli ergo regnare, What doſt thou with the Kingdome, or with a Crowne, if thou haue no leiſure to diſpatch and heare ſuites? And not to goe beyond the ſurroundry of foure Seas, wee haue a Precedent amongſt our owne Kings, that Princes giue not all: nor yet diſpatch euery thing by mediation. He amongſt our Kings, Qui coniunxit Roſas, that both knew and practiſed rights and points of State, as well as euer did any ſince his time, gaue his Offices of Church and Common-wealth ſo freely and abſolutely of himſelfe, that Hee only tooke and deſerued thankes if hee gaue them: Himſelfe had the Benefit and Profit if hee ſold them. Mediators were not much in requeſt in his time, not much employed, nor many things done by them as it ſeemeth. So this practice is not ſo certaine.

But to admit it an Eternall truth and vniuerſall Rule,Which if it were granted perpetuall with them, would be no Argument to proue it ſo with God. That interceſſion muſt bee made, by Abettors vnto great men and Mediators, that Princes neuer giue diſpatch but by deputation, as is pretended in the Perſuaſion: yet might they not hereupon inferre by any good ſequell or conſequence, that thereupon, it hath beene and muſt bee ſo with God. For what are we vnto Him, to inuert the Argument? What is our Modell vnto his Making? The e is and hath beene euer, as Himſelfe hath auowed it, a mayne diſproportion and diſſimilitude betwixt vias meas, and vias veſtras: the wayes of God, and the by-walkes of man. My wayes, ſaith the Prophet, are of an other faſhion. If then by ſo good warrant there bee auouched ſuch diſſimilitude,There being ſo great diſproportion betwixt them. and diſproportion betwixt God in his courſes of communication, and man in his cariage to his Neighbour: wee had need of as good a warrant to conclude this particular, Men doe ſo, therefore it is Gods courſe: or elſe, Tu quis es, What art thou O man, and where is thy Commiſſion, that thus vpon bare Preſumption and no more, doeſt amuſſitare, ſquare and rule out, the perfect and abſolute proceedings of God in Grace, by the Leaden and Lesbian Rule of humane vſe and practice? let him that can, ſhew me forth his Warrant to doe ſo: if none can, as I know none can, I dare not ſo ſlight nor vnder value this Direction and Inuitation of his owne,Therefore it is better to follow Gods direction vpon good ground in the Verſe: then theirs vpon none at all. Call vpon me. It is true, to diſable Me, the Partie inuited, is but Dust and Aſhes: No more was Hee that was called Gods friend, and admitted to familiar conuerſation with Him. I confeſſe with Gedeon, My Father is a poore man in Manaſſes, and I the leaſt in my Fathers houſe. But what of that, if God do not diſregard me? if hee be pleaſed to haue it, as is premiſed? Awfull regard preſumeth not boldly, nor hand ouer-head into the preſence of a Prince, neere vnto the perſon of Him that is Verendâ maieſtate conſpicuus: But if a Prince bee pleaſed to condeſcend ſo farre, it is ſcarce good manners then to keepe aloofe. Vnleſſe Adam did well to hide himſelfe, when God called for him, Adam, where art thou? Sure it had beene no wiſedome nor diſcretion in Heſter, to ſay no more, when Ahaſhuerus held out the Scepter to inuite her approach, to haue kept off, fallen backe, or interceded with Aman to ſpeake for her vnto the King. If this be not folly, tell me what is? For I know not.

It is ſaid, men may, and I know that oftentimes many doe,For, as there may be reaſons giuen, why it ſhould be ſo with men: ſo this Verſe may furniſh vs with as good reaſons, why it ſhould not bee ſo with God. waite long and attend for diſpatches in Courts of Honour and Iuſtice, that haue not good Meanes and Mediators for acceſſe, and diligent Sollicitours for diſpatch. For State, for Conueniencie, for Neceſſitie, for Multiplicitie of buſineſſe, immediate acceſſe, immediate audience, immediate and quicke diſpatch is not ordinarie with men. But God, as hee is the Authour of our good: So is hee the Promotor thereof Himſelfe. Call vpon mee, without mediation: I will heare thee my ſelfe, without Delegation. The Action is perſonall: the Inuitation proper. No Subſtitute, Aduocate, or Atturney. No Suite commenced from hand to hand, which often miſcarieth in the cariage. I am ſure no Petitioner will apply himſelfe to meanes, who can haue immediate diſpatch: will addreſſe himſelfe to Seruants though of chiefeſt ranke, as thoſe of the Bed-chamber to the King: or to the chiefe Fauourite in the State, that toties quoties, may haue free and perſonall acceſſe, without any Sir Oliuer to impeach him: Who can haue cheerefull countenance at approach, without any Secondary to aſſiſt him: Gracious audience in petitioning, willing acceptance vpon audience, and without long tarrying or much adoe, good, expected, and quicke diſpatch. Hee that may doe ſo, will not; if he vnderſtand himſelfe aright, or his owne ſtrength, relye vpon promiſe or performance of another, 〈 in non-Latin alphabet 〉 , vnleſſe hee haue a Priuiledge to weare a Fooles Coate, but in perſon proſecute his owne Cauſe.

There is much in this Inuitation Call vpon me, to giue ſatisfaction vnto this Obiection,It contaynes enough to ſatisfie all our deſires, and all their obiections in this caſe the moſt in vſe, and moſt frequent in the mouthes of the multitude. Wee doe not obſerue any pauſe in the paſſage betwixt this Call, and I will heare. As if time would bee required to anſwere Petition, as in courſe of Law vpon Bill of Complaint; and a ſpace, of Neceſſitie or of Courſe, paſſe on betwixt Performance and Supplication; as if it could not be anſwered the ſame day. No Verſe interlopeth twixt Heare, and Deliuer, as if The King would aduiſe firſt what to doe: Whether Heare when we Call: or giue no Audience, or Heare, giue Audience, but not Deliuer, denie diſpatch. In exigent need, when we are at a pinch, at a ſtand, to aduiſe and deliberate what to doe, is a kind of denyall. Bis dat, qui citò dat, in extremities. God keepe me from Scepticke in my neceſſitie. Now in Gods inuitation and Direction in the point, there is only Actus continuatus as it were, Call, heare, deliuer, with a breath. And no maruell. Such is his courſe, his cuſtome ſuch. Neſcit tarda molimina Spiritus ſancti gratia. When he commeth to deliuer in time of trouble, hee commeth on luſtily, not gradu teſtitudineo. Can a man wiſh better ſucceſſe, or quicker ſucceſſe then Abrahams Seruant had, who went immediately to the God of his Maſter Abraham? Goe ſeeke, enquire, returne and come, it will appeare true vpon Search made, that neuer was hee aſhamed, becauſe neuer deceiued that tooke this courſe. Hee need not incumber himſelfe with Atturneyes: Bee at great coſt and charges to fee Pleaders at Barre: or entertayne Sollicitors with expence: but Himſelfe in Perſon may become his owne ſpokeſman that dealeth with God, his owne Mediator and Interceſſor for Chriſts ſake. What ſoeuer is pretended in the courſe, vſe, and practice of the World: It is folly and madneſſe in ſome degree at leaſt, to entertaine as they vſe, Neceſſitie with Delayes, or dally out Extremities, when we may be heard by God without more adoe inſtantly, by our ſelues.

Secondly, they would perſwade to ſay Sancta Maria ora pro me, and inuocation to bee vſed vnto Holy Saints with God, becauſe Angels haue beene prayed to as Mediators, and that without taxe, rather with approbation. So that the perſwaſion ſuppoſeth as true, and taketh it as giuen, that whatſoeuer accrueth vnto the Angels, is competible alſo with the Spirits and Soules of the bleſſed Dead; of the Liuing with God: of the Righteous. And then proueth it factum by euidence of Text, that Angels haue beene called to in Deuotions. And firſt concerning that ſuppoſition, the equall indowments of men and Angels.

In this Queſtion of Inuocation, it is to bee obſerued, that our great Maſters in Iſrael, In this Queſtion of Inuo ation, one main Fall •• re is, that they ioyne Saints and Angels indifferently together. of the Church of Rome, ſuggeſt vnto vs and put in the plea, Saints and holy Angels, indifferently, in diſtinguiſhedly, as if they were two words of one ſignification: as if there were no difference in the choice, to addreſſe our ſelues vnto one or other indeterminately; at any time, in any place, vpon any exigent or occaſion, both whom, and when, and as wee pleaſe, as particular deuotion, or ſome more priuate reſpects and affection ſhall lead vs.

So we find it ruled with negligence enough by the Maſter of Controuerſies to our hands. Sancti ſiue Angeli, piè & vtiliter inuocantur: the very deciſion of the Oracle of Trent. So they diſpute without any ſcruple: as if there were no difference for the employment, nor any diſtinction of condition for the engagement:Not obſeruing how much they differ both in employment, and condition. when as Saints and Angels differ many waies: and Angels are ſet vp 〈 in non-Latin alphabet 〉 in regard of men. For the Excellencie of their nature, Nobilitie of kinde, Extent of their •• dowments. Vſe of their Employments, and worth of their Atchieuements, many waies, aboue and beyond the Sonnes of men. They are called Angels, from their Employments: and are Agentes in rebus, vpon Earth vnto God, vpon courſe in kind ordinarily, and extraordinarily. Angels Liegiers, Angels Keepers, of men and Countreyes; Angels Meſſengers vpon occaſions. Saints in Paradiſe are nor ſo nor ſo, ſent, employed at any hand. They haue their Habitacula, their 〈 in non-Latin alphabet 〉 Manſions: not Free among the dead, to goe and walke at libertie as they will: to performe Seruice in attendance vpon Gods Employments, except peraduenture vpon peculiar Diſpenſation, ſome one or other, at ſome one time or other,Vnleſſe vpon peculiar diſpenſation of employment. hath beene diſpenſed with for egreſſe è receptaculis, and for ſome extraordinarie Diſpenſation: as Moſes and Elias, at the Interuiew with Chriſt vpon Mount Tabor. One in a Million, in long tract of Time happily hath had ſuch vnuſuall Employment: whereas Angels are meſſengers ordinarily, by prime inſtitution in their kind. So that the Caſe being different betwixt theſe two people: Holy Saints and Angels, not in one allotment; were it commanded, were it lawfull or expedient to Call vnto Holy Angels in time of trouble; yet can it not ex aequo bee inferred, we may therefore Call vnto Holy Saints as well, and in ſemblable ſort.

To prooue the ſuppoſition of Equalitie betwixt them euery way,Which ſpoyles that concluſion out of Matth. 22. it is alleaged out of Matth. 22.30. that by euidence of our Sauiour Himſelfe, the Saints are 〈 in non-Latin alphabet 〉 , equall with Angels euery way: goe hand in hand with thoſe bleſſed Spirits, ſo many waies Tranſcendent in Nature and Employment.

Thus it is alleaged by the Maſter of Controuerſies as well as by others to this purpoſe and intent,Or rather the colluſion out of that Text. but falſly and with much Colluſion. For the Text is no way to the purpoſe of any ſuch equalitie of Saints and Angels.

Firſt, there is a meere diſagreement in time. Our quaere, is onely de praeſenti. What,In regard of the diſagreement in time. and in what ſtate the Saints are at preſent, not yet reunited vnto their Bodies: It is not queſtioned, it is not to purpoſe, what they ſhall bee hereafter in Time to come. It is queſtioned what Power they are of for Interceſſion now, when wee doe, or may ſtand in need of Aſſiſtance, to bee heard and deliuered in time of Trouble. What is it to our purpoſe what they ſhall bee hereafter, when wee ſtand in no need of their Aſſiſtance any more, nor of Recommendation vnto the Maieſtie of Heauen? We with them, and they with vs alike intereſſed in God, and both alike partakers of that bleſſed ſtate, which ſhall neuer bee changed, not ſo much as accoſted, with any time of trouble. The Power they are of; the Profit to be had by them, is for time of this Life, and Gods diſpenſation with vs in this preſent world, wherein our neceſſities are often very great and vrgent, and ſore extreamities are vpon vs many waies. It muſt needs bee then an idle diſcourſe in them: an halting and a lame Concluſion, nothing to purpoſe, not able to perſwade, that diſputeth and proceedeth from what Shall bee hereafter in Time to come, after Iudgement, to that which is now in vſe, and being in the olde World. Many things are now, which ſhall not bee then, when as all things ſhall become new; and what is now ſhall not be then, when we, and all ſhall be changed. So that, Firſt the place of Scripture is not to purpoſe in regard of Time.

Secondly, leſſe in reſpect of Subiect: It is another thing of a different Nature,In reſpect o Sub ect our Sauiour himſelfe 〈…〉 that 〈◊〉 to the preſent 〈◊〉 . which there particularly is inſiſted on. Our Sauiour in that paſſage doth preciſely and punctually direct his ſpeech vnto the Sadduces, thoſe Iewiſh Atheiſts and Epicures, that denied the Reſurrection of the dead; and to prooue their impious aſſertion, Put a Caſe, as they imagined, of abſurd Inference, if there were granted a Reſurrection: A woman there was that had ſeuen husbands in her life: to whom ſhall ſhee appertaine at the Reſurrection? It is anſwered, To none of them as wife. For in that other world, is no more man or wife, marrying, or giuing in marriage, but Men are like Angels. Then like Angels. At the Reſurrection, the Saints of God become 〈 in non-Latin alphabet 〉 , then, and not before, equall to the Angels. So preciſely hee ſpeaketh of the Time to come: theſe perſwaders alleadge it for the preſent. Secondly, not then alike, per omnia, point per point, no not in the Kingdome of God in glorie. Our Sauiour nor ſaid, nor yet meant ſo. Amongſt men ſhall continue Male and Female, in diſtinction of Sexe as now; Angels nor are nor ſhall bee Male and Female. Men ſhall neuer become Spirits, as Angels are: nor Angels haue fleſh, and bones, and be clothed with their ſkin, as men ſhall be. For then there is no Reſurrection of the dead, if Bodies raiſed vp out of their duſts to Life, be not the ſame againe which ſometime they were. Different Natures, Men and Angels, muſt neceſſarily haue diſtinct Naturall Proprieties. Accidents doe follow the condition of thoſe Subſtances in which they are. In qualities and Indowments of kind, as well as in formall being and Subſiſting; Men and Angels ſhall differ, and bee diſtinguiſhed after the Reſurrection. Therefore not 〈 in non-Latin alphabet 〉 like Angels in euery point; and if not ſo, how in this of Indowment, vnleſſe peculiar warrant can bee ſhewed? To conclude, our Sauiour limitted that 〈 in non-Latin alphabet 〉 , Equalitie of Holy Saints, after the Reſurrection vnto Angels, vnto one thing only, and no more; one particular alone and no moe: that whereof the preſent quaere then was, marrying after the Reſurrection, or remaining man and wife. Euen in this particular not being married, not giuing, or being giuen in marriage; Saints ſhall bee then, but are not as yet equall vnto the holy Angels. So, the iſſue is:So that the equalit •• is many wayes nothing to the purpoſe. They are like in one thing onely, not in all: that One thing is not, hath nothing to doe with, this thing. Nor are they yet alike in that one thing they ſhall bee hereafter, are not now. And we muſt be anſwered for now, not then: for the Preſent, not the Future, or to come. So the Euidence is 〈◊〉 and ſpeaketh not to purpoſe, neither for Particular, nor for Time.

Thou 〈◊〉 was of 〈◊〉 purpoſe falſified by the Controuerſor.Faultie, and falſified alſo voluntarily. The Controuerſor for readeth the Text thus, Sunt aequales Angelis, are equall at preſent vnto the Angels: whereas the Goſpel hath it, as our Sauiour ſpake and meant it, de futuro, of the Time to come: Erunt aequales Angelis, are the words of the Text, Shall be equall vnto the Angels. That he meant to corrupt it, appeareth by his Gloſſe,A appeareth b his gloſſe there. a notorious lye, Imprimis nihil deeſt eorum quae Angeli habent, quantum ad hoc munus. They want not now any thing at all, wherewith Angels be endowed, as much as appertaineth to this employment. An aſſertion moſt falſe in it ſelfe, and directly croſſed, by a contrary aſſertion of Himſelfe, and his Complices in this very point of Inuocation. For in point of Information, wherby Saints departed come to vnderſtand our Needs and Neceſſities, our Caſes, and States, when wee implore their helpe and aſſiſtance vnto God, this is one, that the Angels, Agentes in rebus, in the Church on earth with men, as ordinary Agents, or emploied occaſionally, doe informe and giue knowledge thereof vnto Saints.Which himſelfe elſewhere contradicts. Which ſuppoſall of ſuch Information from them, be it true or falſe, vaine and imaginary, or reall and indeed, I diſpute, I queſtion, I care not, doth of neceſſitie inforce a diſproportion and, 〈 in non-Latin alphabet 〉 of the Saints vnto the Angels; againſt the reſolution, of our great Maſter here,(As his faſhion is.) whoſe cuſtome is to ſerue himſelfe for the preſent purpoſe, to put by the thing that preſſeth him, hee careth not how: and ſo that he may ſerue his turne then, and rid his fingers of preſent trouble, reſpecteth not what hee hath ſaid elſewhere, or what will enſue vpon his aſſertions, then and there. In common ſenſe and Reaſon hee that informeth anothers ignorance, and giueth him to vnderſtand what he vnderſtood not, is ſuperiour, at leaſt in point of Information; and ſo,Granting the Angels ſuperiour, in point of information. Aliquid eis deeſt eorum quae Angeli habent, quantum ad hoc munus, preciſely: the flat Contradictory to his Poſition. Saints and Angels are not equall, no not in this: and therefore alſo the Queſtion is ill ſtated by Him and his, touching Inuocation of Saints or Angels; as if there were no termes of inequalitie or diſproportion betwixt them at all.

We may eaſily 〈◊〉 why it 〈…〉 wi h him, both to contradict himſelfe,I wonder not at this Contradiction: For mendaces are ſeldome memores: Forgers and Faulſers cannot carry things ſo cleanly, but at ſometime or other they will diſcouer and betray themſelues. For as in Truth, one part is Comportable and Compliable with another, ſo falſhood euer doth daſh againſt it ſelfe, hewing hoofe againſt hoofe. They agree not long with and amongſt themſelues, that conſpire together againſt God and Truth. But let them be lumped or conſorted as they would haue it, as they pleaſe, let holy Saints and Angels, euen now at preſent, before the Reſurrection, goe hand in hand together, paſsibus aequis, in all points: or if yet they will let Saints in ſome ſort bee Superiour vnto Angels, to further the Caſe of Inuocation: That is, both being apt and diſpoſed, and fitted to pittie and compaſſionate, to helpe and relieue our neceſſitie and needs: let Saints haue this Prerogatiue, to commiſerate ſooner, and aſſiſt readier, and helpe effectualler, as they plead for them, becauſe they are more neere vnto, and conioyned with vs then Angels are, as being members together with vs of Chriſt, fleſh of his fleſh, and bone of our bone. As hauing felt themſelues, being yet in the Fleſh, thoſe miſeries of Mankind, whereof Angels had neuer experimentall knowledge or triall: let it be granted that therupon in theſe regards, they are more likely to put to for our aſſiſtance, extremum potentiae, the vtmoſt extent of their beſt indeauours, according to that well knowne and approoued ſaying in the Poet, Non ignara mali miſeris ſuccurrere diſco. Let it be added, that what they intreate for, they ſhall obtaine it at Gods hands; God will not deny them, whom hee heareth alway when they Pray vnto Him: yet are all theſe but faire Pretexts and pretences, and Circumductions; nothing materiall to the point in Queſtion:And to oaue from the Queſtion. only brought in to make a ſhew, to dazle the gazer with imaginations: and ſo to lead men off from that which indeed is to be prooued,As appeares in this particular. to pitch vpon things that are not queſtioned, as will appeare in particular more preciſely. The Queſtion is, Whether Saints may bee called vnto, to Call vpon God for vs in diſtreſſe. The reaſon is; It is doubted whether they can heare when wee call. The maine to bee proued will bee this, They can, and that ordinarily, at any time, in any place, any men or man. Hic Rhodus, hic ſaltus: theſe are to bee made good, and then wee yeeld. Prooue them, and I will ſay as well as any Romaniſt, Sancta Maria, ora pro me. But becauſe they doe wander whom wee muſt follow;

Therfore, ſince we can 〈◊〉 follow them the right way into the Queſtion: let vs hu t them out of their by paths. And firſt for the practiſe of praying to Saints.

In Iacobs practiſe they can nei h r find Inuocation,

haue after them in their by-paths whatſoeuer: and firſt vnto Praying to Angels, in Practice, and vpon Record, as is ſuppoſed in holy Writ, for practice long agoe, before the Law.

Iacob lying on his death-bed praied to an Angell, Gen. 48.16. Angelus qui eruit me de cunctis malis, benedicat pueris iſtis. Hic apertè S. Iacob Angelum inuocauit: ſaith Bellarmine in the point; The Angel that deliuered mee out of all euill and aduerſitie, bleſſe theſe children. Here it is apparent that holy Iacob inuocateth the Angel. Not ſo apparent, I wis Sir, as is ſuppoſed, either for Inuocating in generall, or for Inuocating an Angel by holy Iacob. Not for Inuocation, we find no Ora pro iſtis, heere by way of addreſſe, or directed Supplication: not 〈 in non-Latin alphabet 〉 , ſo much as any termes of Compellation, Thou Angel which haſt kept mee Preſerue them; or aſſiſt them with thy helpe, furtherance, and praiers: which ſhould haue beene if it were to purpoſe: For ſaith the Maſter of Controuerſies himſelfe, Non debere peti à Sanctis, niſi vt orent pro Nobis, All wee can, or muſt aske of Saints is, That they would pray for vs. And therefore it is profeſſed and proteſted by the Perſwaders themſelues, that they neuer goe beyond degree of Compellation thus, Sancta Maria, ora pro Nobis: and herein they ſay right; they ſhould not goe farther, moſt what they doe not: at leaſt their meaning is no more but ſo. Secondly, this paſſage of Iacob is not to the Angel, it is concerning him:Nor Inuocation of an Angel. 〈 in non-Latin alphabet 〉 meerely by way of wiſh and deſire, not 〈 in non-Latin alphabet 〉 by way of Supplication. Iacob relateth what the Angel had done for him all his life time: and wiſheth he would doe as much for them his graund children, Ephraim, and Manaſſes, the ſonnes of Ioſeph. A wiſh or deſire, that ſuch, or ſuch a good thing, and happie ſucceſſe may bee, is no Praier vnto the thing that it would be ſo. Vnleſſe wee imagine, and as well wee may, that Balaam praied vnto his owne Soule, when in the Selfe ſame forme that Iacob wiſheth here, hee deſired, Moriatur anima mea morte juſtorum. Let my Soule die the death of the righteous, and let my latter end be like vnto his. Or Dauid praied vnto the Angel, when hee ſaith, Let the Angel of the Lord perſecute them. Hee praied that it might be: not to him to doe it. No more doth Iacob in this place.

Thirdly, had it beene an expreſſe and direct praier, Let it be read,Vnleſſe of ſuch an Angel, which onely may be prayed vnto. Thou Angel which haſt deliuered mee, bleſſe them. Yet our Perſwaders are neuer the neerer, but out of the way. For this Angel might be praied vnto, and yet not euerie Angel ſo: nor yet Saints inuocated accordingly. For howſoeuer Saints are vnto other Angels, this Angel is paramount to them, infinitis paraſangis: and tranſcendent vnto all Angels beſide. He is Angelus foederis, that Angell of the Couenant in the Prophet. Not Angelus Domini, an Angell of the Lord: but Angelus Dominus, The Lord that Angel, Chriſt Ieſus himſelfe; no Created Angel, that Iacob meant and intended here; who indeed had preſerued him in all his wayes, and kept him ſafe in his going out, and returning home, from Eſau his Brother; Laban his Vncle; in his owne Countrie, and in a forraine Land. That found him in Bethel, and ſpake with him there: Oſe 12.4. That Angel mentioned formerly, Chap. 31. Verſ. 11. and explained, Verſ. 13. I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow vnto mee. Thus the Fathers of old vnderſtood that Scripture,As the Fathers alſo of old vnderſtood it. from the firſt Infancie of the Church: not of any Created Angel, Custos; but of Chriſt, God, Creator of Men and Angels. 〈 in non-Latin alphabet 〉 . Hee, Page 71. an Angel, God and Lord, ſaith Iuſtine the Martyr, diſputing with Trypho the Iew, appeared vnto Abraham in humane ſhape; was ſeene of Iacob in the Forme and Figure of man. Wreſtling with him, as is recorded, in his returne from Meſopotamia, at ſuch time as hee met with his brother Eſau, and at his going vp to Bethel. And more preciſely comprehending all other apparitions, 〈 in non-Latin alphabet 〉 , it was hee, the ſame, and no other, who was ſeene of, and appeared vnto the Patriarkes of old. God, and alſo Lord of all, howſoeuer called Angel there. Thus that holy Writer, Vir Apoſtolicorum temporum, who pricked faſt on vpon the Apoſtles time, if hee did not know ſome of them in the Fleſh. Athanaſius hath a diſcourſe vnto the purpoſe, and therein is peremptorie, that Hee was Chriſt. 〈 in non-Latin alphabet 〉 &c. Orat. 4. 〈…〉 . 260. If ſo bee that the Patriarke Iacob, in bleſſing his Nephewes, Ephraim, and Manaſſes, ſaid thus, The Angel that deliuered mee out of all aduerſitie, and nouriſhed mee from my youth vp, vntill this day, bleſſe theſe children: yet he doth not there couple or compoſe any one Created and Naturall Angel with God, Him that was Creator of all Angels. Nor doth he forget and by paſſe him, of whom he had beene nouriſhed from his youth vp vntill then, that is God, and deſire a bleſſing for his Nephewes from an Angel. But in phraſing it thus, That hath deliuered mee out of all aduerſitie, hee plainly ſheweth, that hee did not intend any Created Angel, but inſiſted vpon the ground of the Word of God, whom hee coupleth with the Father in praying vnto Him, By whom God deliuereth whom he will deliuer, knowing that he was, as ſometime he called, The Angel of the great Counſell of the Father. Iacob profeſſeth it was Hee, and no other beſide Him, that had deliuered Him out of all aduerſitie, and had hitherto deliuered Him, and bleſſed Him alſo. Nor was it his meaning, by Prayer to obtaine a bleſſing for Himſelfe at Gods hand, and to put ouer his Nephewes to bee bleſſed by Angels. But he prayeth vnto him to bleſſe his Nephewes, vnto whom Himſelfe had ſometime ſaid, I will not let thee go except thou bleſſe me, and without all queſtion this was God, as himſelfe profeſſeth and affirmeth plainly, I haue ſeene God face to face. It may ſeeme this Champion of Chriſt vndertooke his Maſters cauſe in this, as hee did in the maine, againſt ſome Angel adorer in thoſe dayes: ſo fully he diſcourſeth vpon the point, at this day denied by Victorellus and others, Beu-pleaders for Inuocation and worſhip of Saints & Angels ſo frequent with them: For after other diſcourſes hee concludeth thus, 〈 in non-Latin alphabet 〉 . It was therefore none other, but the Lord God himſelfe that appeared and ſaid vnto him; Loe I am with thee, I doe keepe thee, and preſerue thee in thy way wherein thou walkeſt continually. I could father enlarge vpon the point out of others, but I write not Commentaries, nor Common-places. In opinion of Antiquitie and ſenſe of the Church, Chriſt Ieſus was that Angell that Iacob meant: and it is apertè falſe, and a forgery, which Bellarmine auoucheth, Hic apertè Sanctus Iacob, inuocauit Angelum. In opinion of Antiquitie, as in Euidence of truth, this Angel was no Created Spirit, but God Himſelfe. Laſtly, at leaſt if He were an Angel, Hee was not any other but his guardian Angel: For the words in the Text doe imploy the office of his Angel guardian; The Angel that hath kept mee from my childhood; vnto whom now, being to goe the way of all fleſh, hee might intend to put ouer his two young Nephewes, the Sonnes of Ioſeph. Miſtake me not, I ſay not he, meant his Angel guardian; For I am fully reſolued with the old Fathers, Hee meaneth Chriſt: but to ſuppoſe and grant Hee was an Angel, he could then be no other but his Guardian Angel, which will not pleaſure the Perſwaders in their plea at all. For in this preſent queſtion touching Inuocation, the Caſe of Angels Guardians is peraduenture different, much and many wayes, from the condition, and employments of them at large. The concluſion is then, Iacob did not emplore the helpe or patronage of any Angell here, Iacob then cannot helpe the purpoſe. nor haue we any Precedent in Iacobs practice for our addreſſe in neceſſitie or other wayes, in point of aſiſtance by Inuocation vnto Saint or holy Angels whomſoeuer. Nor is this Text of Scripture to the purpoſe.

I 〈◊〉 they will 〈…〉 .They proceed and produce the fift of Iob, Verſe 1. for an Inſtance, or Precept for Inuocation. Call now if there bee any to heare, and vnto which of the holy Saints and Angels wilt thou turne thee? Thus they enlarge vpon the Text, adding for explication, and Angels, which is not there. For by Saints they tell vs, Saint Auguſtine there vnderſtandeth Angels. A needleſſe allegation of Saint Auguſtine howſoeuer: for if Saints were only men and not Angels, yee if the allegation bee as they would perſwade, the Text is to purpoſe, I deny not. The reſolution beeing laid downe once for all, that in this queſtion Angels and Saints goe paſsibus aequis for Inuocation. But ſo and not ſo it mattereth not: Nor Saints are able, nor yet Angels to relieue Him, or to vnderſtand Him when hee calleth in time of Trouble. Siquis eſt qui reſpondeat, For, it rather make 〈◊〉 againſt them, and 〈…〉 . is as much in effect, as Nemo eſt qui reſpondeat. There is no helpe for thee in any one of them: therefore if thou call, it is to no purpoſe: as good an inducement as may, for Call vpon Me, Turne thee vnto them. Call vpon them, though neuer ſo loude, ſo often, ſo effectually, it is in vaine, They can neither helpe nor heare. The man that doth this, may take vp that ſaying to himſelfe, Iob 19.14 My familiar friends haue forgotten mee, and well take vp that ſaying. For if that ſpeech of Iob 19.21. Miſeremini mei amici mei, Haue compaſſion vpon me my friends, becauſe it runneth out in tearmes of Inuocation, muſt bee vnderſtood of the Angels of God, as our great Maſters doe pretend; then Angels, thoſe very Friends by Iobs owne verdict, are to no purpoſe called vpon. For Verſe 19. hee complaineth againe, All mine inward friends haue abhorred me. Such vnfortunate Vndertakers are theſe great Maſters in Iſrael, that contrarie to Rules in their owne Schooles, doe for want of better euidence in a deſperate Caſe, make ſpeeches metaphoricall argumentatiue, and deriue demonſtrations from Similitudes, which may indeed illuſtrate and explicate, but prooue 〈◊〉

But to grant which is not proued,Nay, ſuppoſe thoſe words of Iob vnderſtood as they would haue them: yet was it, if any at all, but a diſpenſatorie action. were Sancti Angeli in this paſſage, did God actually counſell and aduiſe Iob, or permit him only to make ſome Angell his Mediator; yet what of that? It was by way of diſpenſation. A paſſage not vſuall, but permitted vnto him extraordinarily. And courſes of that kind, extraordinarie, and diſpenſatorie actions are not for vs. Therefore nothing is prooued by any of them. Vpon that ſuppoſition it might bee (I ſay not it was ſo, I am perſwaded otherwiſe) that ſome Angell in particular might repaire vnto Him, conuerſe with Him, vnto whom Iob then might, why not, vſe ſuch words of Inuocation or Interceſſion, as to his Friend, deſire his helpe and aſſiſtance thus or thus, which aduanceth the vſe and approbation of Inuocation, then Moſes and Elias apparition in Glorie vpon Mount Tabor, the lewd and loud Lyes that are coyned daily in the Church of Rome of apparitions by the bleſſed Virgin at Lauretto, Sichem, to Ignatius Loyola, or ſuch like; or the Miracles of Eliſeus doe iuſtifie, the ſuppoſed Forgeries, Miracles I ſhould ſay, of that grand Impoſtor the Pampelonian Souldier Loyola, enrolled of late in the Kalender of Saints, more likely by farre, to be a firebrand in Hell.

And as they proue nothing from the practice of Iacob and Iob: neither can they from any other.I conclude, Shew mee it written in the Scriptures of the houſe of Iſrael, Old or New, that I ſhould, I may addreſſe my ſelfe by Prayer or Interceſſion vnto any Angell: point mee out any practice, though practice bee 〈 in non-Latin alphabet 〉 very tickliſh in point of Pietie to goe further, ſo vſed or ſo ſuppoſed to bee vſed, by any one Writer for the time prefixed, viz. to the Councell of Chalcedon, & herbam porrigam, I will yeeld and ſay, Sancte Angele ora pro me. If not, if none be, or can bee alleaged Poſitiue to the point in queſtion, 〈 in non-Latin alphabet 〉 . Adiew Angels interceſſors to bee inuocated, it is but ſopperie which is pretended. I would not willingly tranſgreſſe the Ancient bounds, nor violate the precincts and limits Antiquitie hath ſet. I know not any that practized this part of Pietie to make holy Angels their Mediatours, and ſaid in their Deuotions with allowance, Sancte Angele ora pro me.

But yet De Angelo cuſtode fortaſsis ampliandum. But whatſoeuer we denie for other Angels, perhaps they would plead more pro Angelo cuſtode. Where a little to enlarge and expreſſe my ſelfe in this, being charged publikely and in print, for I confeſſe, I am the partie intended though not named, by that infamous Ecebolius of theſe times, and impious Renegado, I ſpeake what I know, the vnworthy Archbiſhop of Spalato, in a publike Audience, and that before his Maieſtie at Windſore, to haue affirmed expreſly in a Sermon,And hope to euince it out of my owne mouth. That there was no cauſe why euery faithfull man ſhould not turne himſelfe vnto his Angell Keeper, and ſay, O holy Angell Keeper pray for me. I doe auouch in verbo Sacerdotis, that thoſe words neuer paſſed the hedge of my lips, I neuer ſpake them as I know, and haue beene aſſured, his moſt ſacred Maieſtie can well remember. And who is this vncircumciſed Philistine to be beleeued before the Lords Anoynted? The truth is this, Preaching at Windſore vpon this preſent paſſage, Call vpon me, being then my courſe in that Church, and the words, Sermo diei in die ſuo, read in the Church at Prayer that day, which is and ſhall be my cuſtome moſt what to preach vpon, as the Ancients vſed, to take ſome Text of the day, and ſomewhat enlarging by occaſion vpon this practique part of that Romane Faith, and Tridentine preſcription for Inuocation 〈 in non-Latin alphabet 〉 to ſhew the folly thereof, In proceſſe, falling on Angelicall intimation and aſſiſtance in the point, I vſed theſe very words, nor more nor fewer,Which was neuer opened to that purpoſe. De Angelo Custode fortaſsis Ampliandum. Which ſo ſpoken the man might vnderſtand well enough, For I ſpake them in Latine, and hee was preſent, whatſoeuer elſe was ſpoken was in Engliſh, which, I am ſure, hee vnderſtood not at all, vnleſſe his Angell Keeper, or Deuill attendant, did expound them to him.

Nor could it make any thing to their maine purpoſ if it were ſpoken,Had I then ſo concluded touching Angelum cuſtodem: yet Quid hoc ad Iphicli boues? The Angell Keeper is not to bee remembred vpon equall tearmes with Angels of Commiſſion extraordinary. Nor turning vnto Him with Pray for mee, vnto imploration of their aide, who haue no ſuch commiſſion ordinarie as hee hath, but are all vpon employments extraordinarie. Nor any more affinitie with the buſineſſe in queſtion, then Alexander the Copperſmith that wrought Saint Paul much vexation, had with Alexander of Macedon who ſo much troubled the whole World. It is an opinion receiued, and hath beene long that if not euery man, each ſonne of Adam, yet ſure ach Chriſtian man regenerate by water and the holy Ghoſt, at leaſt from the day of his Regeneration and new birth vnto God, if not from the time of his comming into the World, hath by Gods appointment and aſſignation, an Angell Guardian to attend vpon him at all aſſayes, in all his wayes, at his going forth, at his comming home. Who though hee goe inuiſibly, and aſſiſt inſenſibly, as his Nature is, yet is ſuppoſed to attend vpon vs, to bee preſent with vs continually: Parum eſt feciſſe Angelos tuos, fecisti & Cuſtodes paruulorum, who Continually behold the face of their Father in Heauen. This being ſuppoſed to bee ſo:So that it were alſo rightly vnderſtood. It being reſolued that hee doth not leaue vs at all, the time of our life: it being beleeued, that he is euermore preſent at hand, and neere vnto vs: vnder correction, to ſay now, which I ſaid not then, I ſee no abſurditie in Nature, no incongruitie vnto Analogie of Faith, no repugnancie at all vnto ſacred Scripture: much leſſe impietie for any man to ſay, Sancte Angele cuſtos ora pro me. This in priuate diſcourſe I might ſay vnto him, talking vpon this, as wee did vpon many other particulars, diſputed of betwixt the ſides of Proteſtant and Romane Catholikes. It is no impietie, it can be no foolerie thus to reſolue, only vpon the former ſuppoſition. For as to my Brother, or to my Friend at hand, neere vnto me, I may ſay, Good Friend, or good Brother, let mee haue your good Prayers vnto God for me: ſo good Angell Keeper pray for mee, ſuppoſing him preſent, and alway at hand, as, if he be Guardian perpetuall he muſt be. And therefore Caluine obſerueth againſt this Romane tenet of Inuocation,Nor if wee granted Inuocation for all Angels, as well as this, would th t 〈◊〉 the Inuocation of Saints. that the caſe is not the ſame betwixt Angels and Saints, becauſe Angels are appointed, which Saints are not, and deputed to protect vs, though in particular hee grant no Angell Custos. It is true, that Inuocation of Saints is a point of Foolery, it being, at leaſt vncertaine, whether they are, and in what manner they can be, acquainted with our wants, ſeeing their condition is not to attend vs, and they are remooued farre aboue our reach and Call,Though for them we grant not: for the Angell Guardian we might better grant it. though wee call vnto them neuer ſo often or ſo loude: but the caſe of Angell Guardians is farre different, being euer in procinctu, nigh at hand vnto vs, continually, and neuer abandoning vs all our dayes. If my ſelfe, at London ſhould ſay vnto a friend at Conſtantinople or in the Indies, Sir helpe me, I might be laughed at deſeruedly for my folly. This caſe commeth home to their practice of Inuocation. But if I ſpeake vnto him that is preſent with me, ſtandeth by me, to helpe and aſſiſt mee, I commit no abſurditie in Reaſon, nor in Pietie. And this vpon ſuppoſall of Angell Keepers, which I vrge not as a point of beliefe or Pietie,Wee doe not vrge 〈◊〉 certaine truth. the caſe it ſelfe of Angel Keepers is not ſo reſolued: but only mention, as of congruitie, becauſe it is moſt probable there are ſuch Keepers. If thus my ſelfe reſolued, doe inferre, Holy Angel Keeper, pray for mee, I ſee no reaſon to bee taxed with point of Poperie or Superſtition, much leſſe of abſurditie or impietie. But bee this as may be: Salus Reipublicae non vertitur in istis: a man may goe to Heauen that vſeth it, and he that denyeth it may goe thither alſo, as likewiſe they may, hoc non obſtante, goe either of them the contrary way, to the contrarie place; through breach or obſeruation of things of an higher nature, and greater allay tendred vnto vs vnder that ſtrict forme, Beleeue this and liue.

But to returne to our Perſwaders for Prayer vnto Saints,But, whatſoeuer we grant or denie, they are eloquent Orators, for the Inuocation of Saints too. they vſe to tell vs many long and plauſible Diſcourſes, of the happie and bleſſed eſtate of the Saints in Heauen: of the fruition and enioying of his preſence in Glorie, with whom is the fulneſſe of ioy, at whoſe right hand is pleaſure for euermore. They diſcourſe of their Charitie and good affection vnto vs their Brethren militant in the Church vpon earth, the great deſire they haue to doe vs good: their readineſſe to helpe and to aſſiſt vs at need: The grace and fauour they are in with God, and the poſſibilitie they haue to bee heard in their deſires, and to haue whatſoeuer they aske granted to them. As if it were queſtioned at all by vs, whether quoad ſtatum they did ſee God or not: or were as yet, quoad locum, in Heauen with God or no. Some haue doubted of both in the Church of Rome I grant, eſpecially for ſtatum more materiall of the two: as Iohn 22. and that Renegado, a man of no Religion, as appeareth by his owne Profeſſion, nor Conſcience, who publikely taught little leſſe then this, not by way of Probleme, but Poſition, as I am more particularly aſſured of it, who diſſwaded him from doing ſo, but he would not heare mee. Wee make queſtion of neither Place or State, but in Faith and full aſſurance hold them partakers and poſſeſſed alreadie of that ſtate of happineſſe and glory with Chriſt Ieſus,Vrging what we doe not denie de oco, & ſ atu, who in the higheſt Heauens, ſitteth at the right hand of God in Glorie, which winneth infallibly, leadeth indeclinably, holdeth inſeparably vnto and with God. Foelix anima, as Saint Augus;tine meditateth vpon this ſtate and condition of the Righteous: Quae terreno corpore reſoluta, libera Coelum petit, ſecura eſt, & tranquilla: Non timet hostem ne que mortem. Habet enim praeſentem, cernit que indeſinenter Dominum Deum pulcherrimum, sui ſeruiuit, quem dilexit, & ad quem tandem laeta & glorioſa peruenit. But what is this to purpoſe,But to no purpoſe. their being with God, enioying God, preuayling with God, louing vs? to the purpoſe of ordinary power to aſſiſt vs: & practice of Interceſſion to mediate for vs? What is i to mee what another is in himſelfe, if it be not otherwiſe ad me, that I receiue ſome benefit or aduantage? Not any of theſe, nor all theſe indowments and atchieuements come home to the point of power and poſſibilitie, ordinarily to heare the Petitions of any, at any time, in any place, neceſſarily required, and to bee aſſured before I can ſay; Ora pro me.

Nor is it to purpoſe or for aduantage, that they come in vpon the Seconds with a faire Diſcourſe vnto Nouices and their Proſelytes, of that loue and deare affection which they beare vnto their Brethren. And therefore doubt not,And, with as little ſucceſſe, diſcourſing of their deare affection to vs. ſay they, as if this were queſtioned, or to the purpoſe, but they wiſh, and will, and what they can moſt readily procure, quantum in ipſis, as much as they can, and they can doe much, whatſoeuer in God may ſtead them or doe them good. They loue vs indeed, no queſtion of that: and ſo conſequently, according vnto the nature of loue in the effects thereof, will, and wiſh, and ſeeke the good of thoſe whom they loue. Their loue is now greater being in Heauen, vnto man, then euer it was or could bee when and while they liued vpon Earth. For Charitie is tranſcendent in thoſe celeſtiall Citizens. And therefore no queſtion they pray for men vpon earth. But how? and for whom? All Chriſtians in generall: their Brethren as yet in great tribulation: the Church militant vpon the face of the Earth. This they know: the ſtate of theſe, and their neceſſities are knowen to them in Heauen: and vpon knowledge they doe commiſerate them: and Commiſeration procureth Interceſſion, elſe were there no Communion of Saints: no bond betwixt the militant and triumphant Church. In ſpecie, for thoſe Churches whereof themſelues were parts, noble and liuely members yet being in the fleſh: as more intereſſed there then otherwhere. For if charitie bee ordinate here vpon earth: diliguntur alieni, magis proxi •• i, maximè proprij; It cannot be imagined to bee diſordinate, it is not ſure irregular in Heauen: where order is moſt of all eſpecially regarded, as the Place and Perſons, where and by whom Gods will is performed ſo abſolutly, as that by the Doctor of Iſrael in his perfect patterne of Prayer, wee are thither addreſſed for imitation, thus, Thy Will bee done in Earth as it is in Heauen. But ſo for thoſe ordinarily and of common courſe, as that which they pray for is the generall good of all, not the particular intereſt of any one. Thus Gregorie Nazianzene was perſwaded himſelfe, but did not preſſe others to beleeue it, that his deceaſed Father then with God did ſpecially intercede for his particular flock. Orat. 19. pag. 288. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . I am verily perſwaded and beleeue that my Father now with God, and the rather becauſe hee is with God, doth by mediating and interceding with God for you, doe you more good, and ſtand you in greater ſtead by his prayers, then hee did while he liued amongſt you by his Doctrine. This is the common voice with generall concurrence, without contradiction of reuerend and learned Antiquitie, for ought I euer could reade or vnderſtand, and I ſee no cauſe or reaſon to diſſent from them touching Interceſſion, in this kinde.

I adde in particular yet ſomewhat farther.(To which we had rather adde then detract from it.) Thoſe with God, may and doe recommend vnto God in their celeſtiall Prayers, their kindred, friends, and acquaintance vpon Earth, whom they knew, in whoſe loue and familiaritie they had intereſt yet being in the fleſh, & with whom they had conuerſed more reſeruedly. But no other ſort and manner for them then onely for ſuch inſtant and exigent neceſſities.But, in reference to what they vvere here acquainted withall. For ſuch cauſes, occaſions, and employments, as being yet in viuis, and conuerſant with them, they knew of, vnderſtood, and were acquainted withall or intereſſed in, and haue not forgotten being Reſiants in thoſe heauenly habitations, and all teares wiped away from their own eyes. For the Soule of man ſeparated from the Body by Death, and ſubſiſting alone in all freedome,Which they cannot but retayne in memorie. happineſſe, and content with God, cannot bee thought to empaire or ſuffer loſſe in any indowment naturall or acquiſite, which tend to perfection of ſtate and being: and I ſpeake and intend this of thoſe indowments formerly had in time of life. For, as concerning thoſe newly acquired, accruing in, and to the ſtate they then enioy with God, ſpeake they that can tell, if yet they can tell what they ſpeake. Nor is it ſo ſtrange. For if that thoſe who are reſtored againe by Chriſt, and rayſed vp from the duſt of the earth, to liue with him in glorie, in the day of reſtauration of all by Chriſt and retribution of the Righteous, ſhall perfectly know, and take notice of, thoſe whom they neuer knew nor ſaw, perchance nor heard of in the fleſh, as being poſt-nati vnto them ſo many hundreds or thouſands of yeeres: If they ſhall know Adam, Seth, Enoch, Noah, Abraham, all the Patriarchs, Prophets, Apoſtles: how can they forget the names and notions of them, with whom they conuerſed ſo many yeeres? From whoſe ſocietie and companie they ſo lately departed? vnto whom they imparted of their owne ſecrets, and with whoſe counſels they were acquainted? with whom ſo long they liued together ſeruing one God together as friends? Diues in Hell, where the Soule, if any where,Since euen the ſoules in hell can doe it. loſeth her indowments, knew Abraham whom he had neuer ſeene in Earth, and acknowledgeth him to be the Author of his ſtock and people the Iewes. Diues in Hell, had not forgot the number and condition of his Brethren on earth, and was alſo carefull and mindfull of them, leaſt they ſhould come into that place of torment. Whether it bee an Hiſtorie, as Tertullian and many other ſuppoſe, or elſe a Parable, as others rather thinke: yet euen ſo it will come home to purpoſe. For parables are not Chimaraes, or ſpeculations meerely: but deduced from condition of things that bee. Hee ſaw him as hee could, with his vnderſtanding; he tooke notice of him, with his vnderſtanding: Hee loſt not the memorie of the things hee had; who acquired the knowledge of what he had not. Had he loſt what he had, it had beene in vaine for Abraham to haue ſaid, Sonne remember, Ex hac parabola diſcimu , well reſolueth Euthymius, quòd in futuro ſaeculo non ſolùm peccatores vident bon s, & boni peccatores, ſed g •• ſcunt etiam igrotos. Nam Diues ab Abraham c g oſc tur, & Lazarus à reprobo epulons, ſaith Gregory. Nor will, nor effects of will are extinguiſhed in them: either Naturall, in good things, as the rich man deſired his Brethrens good, or Deliberatiue in bad, as being immutable vnto good. And doubtleſſe if in Carcare, it be retained, much more it is eminent in palatio. The Saints in glory haue a greater portion, Glory being the Perfection of Grace, and Grace the aduancer of Nature, then the Reprobate in Hell can enioy, of the acts and perfections of the Soule.

Vpon this ground and perſwaſion of the Soules indowments, Celerinus in Cyprian, writeth vnto Lucianus, a man readie to be offered vp in perſecution, thus: Rogo itaque Domine & peto per Dominum noſtrum Ieſum Chriſtum, vt caeteris Collegis tuis fratribus mejs & Dominis referas & abijs petas, vt quicunque prior veſtrûm coronatus fuerit, iſtis Sororibus noſtris Numeriae & Candidae tale peccatum remittant. I intreate and beſeech you ſir, by our Lord Ieſus Chriſt, that you ſpeake vnto the reſt of your Collegues, and Fellow Confeſſors, my Brethren and Maſters in Chriſt, and intreate them that whoſoeuer ſhall firſt obtain the Crowne of Martyrdome, aske and procure forgiuenneſſe of this Sinne, vnto our Siſters Candida and Numeria. This indeed Cyprian hath by way of Relation, remembring the practice of another man: but He himſelfe in another place out of his owne iudgement, maketh this requeſt for himſelfe; Mementote tunc mej, cum in vobis virginitas honoratur. And hee maketh this agreement and compact with Cornelius, Biſhop of Rome, and holy Martyr That whether of them twain ſhould depart this life firſt, ſhould remember his companion left behinde, and recommend his eſtate vnto God in Heauen. In his 57. Epiſtle thus. Concordes atque vnanimes vtrobique pro nobis ſemper oremus: preſſuras & anguſtias mutuâ charitate releuemus. Et ſiquis iſthine noſtrum prior diuinae dignationis celeritate praeceſſerit, perſeueret apud Dominum noſtra dilectio pro fratribus ac ſororibus apud miſericordiam Patris non ceſſet Oratio. And anſwerable to this, out of the ſame perſwaſion is that of Hierome, where he putteth Heliodorus in mind, what hee would haue him doe for him after death. Tunc & parentibus eiuſdem ciuitatis ſciſpetes, & pro me rogabis qui te vt vinceres induxi. Hee prayeth not to him being dead, but aduiſeth him what to doe when hee is dead; Remember his Friend vpon Earth left behinde, and Recommend his Cauſe vnto the Almightie: which is nothing to the Romane Inuocation of Saints (if yet Saints) altogether vnknowen and vnacquainted with any of vs in their Life time.

Thus farre wee may goe peraduenture ſafely, in Negotiation betwixt the Saints dead and aliue, and that through euery ſpecies and kinde of Prayer and Supplication. Interceſſion for good to bee obtained.Neither doe we onely grant this memory: but, if they wil a more peculiar care, and charge of their friends here. Deprecation of euill to be auoyded; giuing God thankes for good obtained and receiued. I adde yet further, peraduenture ſome Saint or Saints departed, may haue more ſpeciall care of, intereſt in, charge ouer, ſome men or man, Country, or Countries, then is vſed ordinarily, or others commonly haue by vſuall diſpoſition; out of ſome ſpeciall diſpenſation, peculiar deputation, out of ardent affection, religious deuotion, or ſome like other regard beſt knowen and approoued vnto God, in his ſecret counſell and purpoſe, in ſome extraordinary courſe. Leo had this opinion of Saint Peter, as appeareth in his Epiſtles in ſundry places; as ſpecially ſuperuiſing and patroniſing the Church of Rome. Nos experti ſumus, ſaith hee, & noſtri probauere majores, Serm 1. de S. Petro & Paulo. credimus & confidimus inter omnes labores iſtius vitae, ad obtinendam miſericordiam Dei ſemper nos ſpecialium Patronorum orationibus adjunandos. And it may be admitted, that, as opinion hath beene, ſome certaine Saints haue more ſpeciall Care, and a peculiar Patronage, Cuſtodie, and protecting Power, as Angels alſo haue, ouer certaine Perſons and Countries by eſpeciall deputation. Not for employment, to bee ſent è tabernaculis beatorum, the Office of Angels in their Miniſtery, but for aduancement of their good, in generall interceſſion for the Bodie, not in ſpeciall mediation for any part or member occaſionally: Examples hereof are frequent and many. Saint George is accounted the Patron of England: And this alſo, as we did the other, de Angelo Cuſtode, we doe but grant, we doe not vrge, de fide. Saint Andrew of Scotland: Saint Iames for Spaine; others for other People and Countries anciently choſen and deputed. It needs not bee tendred or held as de fide; it is no point of neceſſitie to Saluation; it may bee true, there is no Impietie in beleeuing ſo or ſo: nor doth this opinion of a generall Protection, inferre any ſpeciall Interceſſion. This I am ſure, the Ancients ſuppoſed it, and were of opinion, yet neuer ſaid to any ſuch Patron Saint, Ora pro Nobis, or Pro me. Leo had that opinion for Saint Peter ouer Rome. Nor doe we thence inferre Interceſſion. Baſil imagined the like for thoſe fortie Martyrs of Caeſarea. Nazianzene relateth a ſtorie done, whereby the moſt bleſſed Mother of God, may ſeeme to haue ſpeciall Care of holy Virgins: De Cura pro mort. Cap. 16. And S. Auguſtine ſuppoſeth not much differently. Deus ſuorum merita Martyrum vbi vult, quando vult, quomodo vult, maximè per eorum memorias, quoniam hoc nouit nobis expedire ad aedificandam fidem Chriſti, pro cujus illi confeſsione paſsi ſunt bonitate mirabili & ineffabill commendat. So Saint Auguſtine opined, and I ſee nothing to the contrary, but ſo may wee. For no ſupport is hence, no direction, no colour at all for Call vnto them ordinarily. Incident occaſions newly ariſing euery day, haue no dependencie vpon, nor correſpondencie with theſe Precedents. Though Cyprian and Cornelius might ſo agree in time of Life, while ordinarily they could ſpeake or intimate their Neceſſities one vnto another: though hee that dyed firſt of them two (Cornelius was the man, firſt martyred) might, and doubtleſſe did recommend Saint Cyprian, left behinde him, vnto God in his prayers, and ſo ſtrengthen his Faith, confirme his Loue, aduance his deſires and deſerts in ſuffering, and that, according vnto compact, and promiſe betwixt them two in Earth; yet was this no warrant for Saint Cyprian, remaining behinde ſome yeeres after him, to direct his addreſſes vnto Saint Cornelius, for after occaſions not knowne vnto him before his death. Nor did hee euer after put him in minde of his promiſe, or commend his Caſe vnto him, with Sancte Corneli, ora pro me. For how could hee giue him notice thereof, which is in this Caſe, all in all? And though it may bee, for wee are not aſcertained, nor can ſo bee, nor euer were any ſo reſolued, that the Martyrs had ſome intereſt in ſome occaſions, in ſome places, toward ſome perſons extraordinarily, that ſome Saints haue peculiar diſpenſations: yet I ſay with Saint Auguſtine in the place before remembred, Ista diuinitùs exhibentur: longè aliter quàm ſe habet vſitatus ordo ſingulis Creaturarum generibus attributus: as euen the oppoſites muſt confeſſe.Becauſe we are to bee ruled by ordinary courſe; not by extraordinary diſpenſation. And we are to be regulated and directed by that Ordo in rebus vſitatus, not to addreſſe our ſelues for Practice, vnto vnuſuall courſes of extraordinary diſpenſation. Non omni quia in vinum aqua cum voluit Dominus repentè conuerſa eſt, ideo non debemus quid aqua valeat, in Element rum ordine proprio ab iſtius diuini operis raritate, vel potiùs ſingularitate, diſcernere. Nec, quoniam Lazarus reſurrexit, iccirco mortuus omnis quando vult reſurget: aut eo modo exanimis à viuente, quomodo Dormiens à vigilante excitatur. Alia ſunt, rerum humanarum limites, alia diuinarum ſigna virtutum: alia ſunt quae naturaliter, alia quae mirabiliter fiunt. In effect theſe paſſages are not to purpoſe for our Deuotion, who are left vnto ordinary courſes of kinde, and not directed to incertaine, extraordinary, dependant diſpenſations.

Therefore wee put in Ordinarily, and it muſt not in any caſe bee left out. For Ordinary, and Reuealed things are for vs, Secret, and reſerued, for God. Reaſon in Nature, Illumination in Grace, from Reuealed Intimation, muſt bee the pole-ſtarre of our paſſage in practice: eyther Lex ſcripta, or onnata: What wee haue read, or are aſſured of. It may bee peraduenture by ſome ſpeciall diſpenſation and indulgence, vpon ſome Reaſon beſt knowne and reſerued vnto the Maieſtie of Heauen,And we are not to conclude a general out of ſome particulars that Some one holy Saint, or alſo many holy Saints, may in ſome certaine caſes, take ſpeciall notice of ſome men, bee eſpecially informed in ſome particulars, and giue thereupon particular helpe and aſſiſtance, at ſome time, vnto ſome perſons, in ſome places, as Saint Auguſtine relateth of the Reliques of Saint Stephen: and Ambroſe, of Protaſius and Geruaſius. Yet this particular, theſe many particulars, cannot make a Generall in true Art and Reaſon: and therefore the rule tendered as Generall thereupon muſt needs bee faultie. God is not tyed vnto Courſe in kinde; nor neceſſitated by the Law, which Himſelfe hath propoſed and appointed in Nature. And therefore, though according vnto Order, and Courſe eſtabliſhed, the Soules of the Righteous in the hands of God, haue no commerce at all any more,As, on the other ſide, we muſt not confine God, or limit his Saints from particular diſpenſations. or Conuerſation with men, ſo farre, as to bee acquainted with their ordinarie affaires and proceedings, or to take notice of their Courſes, which is the true meaning of Caluin in that place; Lib. Inſtit. 3. Cap. 20. Sect. 24. belyed by Bellarmine, ſo farre as if the man denyed an Article of the Creed, the Communion of Saints: yet extraordinary diſpenſations are not thereupon denyed, or thereby taken away at all. For Moſes and Elias, came forth of Paradiſe actually, and were ſeene vpon Mount Tabor, talking with Chriſt Ieſus in Glory. For Potamiaena remembred her promiſe after her death made vnto Baſilides in her life, and in a Viſion ſet a Crowne of Gold, in aſſurance of Martyrdome, vpon his head: related by Euſebius, in his ſixth Booke, and fifth Chapter. And ſo Chriſt Ieſus might meete Saint Peter at Rome Gates, though Heauen muſt containe him till the End of all: and Mercurius wound Iulian the Apoſtata to death by ſpeciall diſpenſation. So ordinarily, though when the Soule is departed out of the Bodie, and the bodie returned into duſt, not to bee reſtored againe to life till the Day of Doome and Conſummation of all: yet contrary to this courſe of kinde, ſome haue beene raiſed againe to life by Diuine Power, extraordinarily, as we are aſſured: and ſome peraduenture vnto eternall Life, not to returne againe vnto their duſt, as thoſe that roſe at our Sauiours Reſurrection, and were really diſcerned and ſeene of many, the firſt fruits with the firſt begotten of the dead, Illos non tumulos certum eſt repetiſſe ſilentes, Ampliùs, aut terra retineri viſcere clauſos. as Tertullian is peremptorie and the moſt of our Writers old, new. But Olle quid ad te! theſe Diſpenſatorie Singularities of Gods will and power vnto ſome particulars, are no Rules for our Actions, or Expectations. Reuealed things, and ordinary only are for vs,Though wee muſt not regulate our actions by them. and to be our directions in practice of Pietie and Deuotion. Wee are not to relye vpon what God can doe, nor what he ſometime hath done: but only vpon that ordinary courſe, which vnleſſe he ſhall thinke fit otherwiſe to diſpoſe of, hee hath appointed to bee alway kept and done. Whatſoeuer he will doe, I know hee can doe. If once it be 〈 in non-Latin alphabet 〉 gone out of his mouth, it is not impoſſible: it ſhall come to paſſe. Vnleſſe we haue very good warrant indeed, and where it may bee had ſpeake thoſe that can tell, ſuch ſpeciall Acts of peculiar Diſpenſations build not vp our Faith towards ſauing of our Soules, no yet ſquare out our practice any way. Can wee finde it aſſured vs by good warrant vnqueſtionable, that Angels and Saints, both or either, attend vs in our courſes at all aſſayes? If wee can, ſay and ſpare not, Holy Angell, holy ſuch, or ſuch a Saint pray for vs: If no ſuch aſſurance, then I ſee no warrant ſo to ſay: Their will is good, no doubt,Wee conclude then, that there is no queſtion, whether they are affected to vs, but how they are informed, of our wants. for what they can doe. No man will doubt of their good affections, vnto their Brethren, who knoweth their Charitie is inlarged. Their Power is great, no queſtion, to doe much which they will doe. Much indeed, but not yet all they would doe. Whatſoeuer they aske at Gods hands for Chriſts ſake, they obtaine it, without controuerſie. God denieth them nothing. Nor any on Earth ſo ſoone as Saints in Heauen, 〈 in non-Latin alphabet 〉 , haue God ſo ad placitum, and command in a ſort that I may ſo ſpeake, as they: being powerfull with Him to preuaile for all their deſires. But yet as Ignoti nulla cupido, No man affecteth that whereof hee neuer heard: So no man doth commiſerate, the partie and caſe hee neuer knew. The Heart, wee ſay, rueth not, what the Eye ſeeth not. Can they then intreate for mee, or for any, without Information wherein or for what? How ſhall I informe them for my eſtate, or bee ſure I am heard when I ſupplicate thus, Sancta Maria ora pro me? Shee is in Heauen: I vpon Earth, 〈 in non-Latin alphabet 〉 , a great Gulfe is betwixt theſe two places. She is there by Definition, or Circumſcription, as the Soule ſeparate can be determined and confined. Shee neuer knew mee or mine in the fleſh: had no correſpondencie with any of my Kinne, beeing gathered to her Fathers in ioy with her ſonne, long before my ſelfe was borne into the World, or had any thing to doe, amongſt the ſonnes of men. I know the ſaying is that, Kings haue long eares, their 〈 in non-Latin alphabet 〉 , Agentes, in rebus and many Informers giue them notice of paſſages euery where. And yet not ſo long, but that many great Rumours of great ſound and noyſe neuer came within the compaſſe of their Eares. But whether Saints in Heauen haue ſuch long Eares or not, Bellarmine cannot reſolue Caluin, I am ſure, though hee traduce him for vſing the Phraſe, as if hee would embaſe the glorie of Gods Saints, who meant only to ſhew the folly of theſe Perſwaders in this particular.

Pag. 156. de al era vita. It is childiſh and ridiculous that Pinello the Ieſuite hath, Abraham was heard praying for Abimelech, when hee liued vpon Earth: Hee will therefore bee much ſooner heard of God, being now in Heauen, for thoſe that he commendeth vnto Him. Ridiculous: For this is not the Queſtion, whether hee ſhall now bee ſooner heard or no: but, whether hee can as well recommend any now vnto God, as hee did the Caſe of Abimelech, beeing with Him. Can hee as well heare and vnderſtand thoſe men that deſire him now to recommend their cauſe vnto Chriſt, as he could Abimelech when he requeſted him to pray for Him? If hee can ſo well, and eaſily vnderſtand their Caſe, I grant hee ſhall as ſoone, nay ſooner be heard. See how toyiſhly theſe great Maſters play with their owne fancies, making much adoe, with that which need not trouble their enquiries, but balking the maine of which moſt men doe doubt, and yet this is that Achilles for the Catholike Cauſe, that vnanſwerable Argument, forſooth, which the Maſter of Controuerſies boaſteth of could neuer be anſwered nor aſſailed. We reade, ſaith He, in both Teſtaments Viuentes, à viuentibus inuocatos: his meaning is, that men yet liuing haue deſired the Prayers of their Brethren yet liuing alſo, as for inſtance, Rom. 15. the Apoſtle intreateth thus, I beſeech you Brethren aſsiſt mee with your Prayers vnto our Lord, therefore, Licebit etiam nunc eoſdem Sanctos cum Chriſto regnantes inuocare. Euery Child can giue a non ſequitur to this fooliſh Reaſon, Therefore it is lawfull to inuocate the ſame Saints now with Chriſt. Lawfull for Saint Paul I ſuppoſe, meaneth he not ſo? Sure the Argument concludeth for Him, if for any, as though Saint Paul now ſtood in need of the Romans Prayers. If lawfull for vs to doe now that which Saint Paul did then: and this bee his meaning as it is, but that I know him a man of extraordinary Learning, I would ſuppoſe him ſcarce a Smatterer in common ſenſe and reaſon; ſo that needs, Roſcius noluit agere, aut crudior fuit: the man was not himſelfe in this childiſh diſpute, their ſtate being different, their conditions diuers, much and many alterations interuening euery way. Were there but ſome circumſtances not the ſame, it were ſufficient to alter the ſtate of the Queſtion. But ſaith He, the great Controuerſer, thus.And therefore that they plead in vaine for Inuocation, If wee may not much more and rather inuoke them now, then Saint Paul might then ſpeake vnto them, it is either becauſe they will not intermediate for vs, and this is falſe: Or becauſe they cannot: and that is falſe: Or becauſe it is not ſitting they ſhould as being an iniurie done to Chriſt, vnto whom alone all our Addreſſe ſhould bee. The firſt hee prooueth, becauſe their Loue is inlarged, and vpon the improouement of their Charitie, their deſires much greater to doe vs good. The ſecond, becauſe their Power is much larger now then it was then. The third hee ſaith, cannot be ſuppoſed, for then Chriſt was alſo wronged in his Office, if liuing men on Earth deſire their Brethren, in priuate or publike to pray for them. Indeed I grant Chriſt is not wronged in his Mediation, It is no impietie to ſay as they doe, Sancta Maria, ora pro me: Sancte Petre, ora pro me. and ſo no wrong vnto Chriſt Ieſus, to vſe mediation of Interceſſion vnto Him. As it is taught, I adde in their Schooles: by their Doctors: reſolued by that Oracle of Trent. But not as is practiſed in their vſe and cuſtome, where ſimple men inuoke Saints as they doe God: goe to their Deuotions vnto the bleſſed Virgin, not only far more frequently then to Chriſt Ieſus: but without any difference at all goe to it downe right, as to the Authors and Originals of the things they deſire, hauing them in their power to beſtow or not. They haue power much more then they had on Earth. Not to giue, but to intreate, to preuaile with God, now ſooner, in the ſtate of bliſſe and immutabilitie, then in the ſtate of Subiection vnto Sinne and Miſerie. But admit it not Impietie, as I thinke it is not, It is flat and egregious foolerie at the beſt.

Peter might ſay to Paul at Antioch, Vnleſſe, they could proue them acquainted with our affaires, when they liued together; and Vice verſa, Paul vnto Peter, Pray for mee, without ſcruple, or doubt, or queſtion at all. But what need for one to ſay ſo now to either, when neither needeth Interceſſion of other? I cannot ſay now to either one or other without incongruitie, or touch of Foolerie, Pray for me. Were I with Them: could I come at them: or certainly enforme them of my eſtate, without any queſtion or more adoe, I would readily and willingly ſay, Holy Peter, bleſſed Paul, Pray for me: Recommend my caſe vnto Chriſt Ieſus our Lord. Were they with mee: by mee: in my kenning, I would runne with open armes, and 〈 in non-Latin alphabet 〉 , fall vpon my knees, and with affection deſire them to pray for me. But ſeeing it is nor ſo, nor ſo: at leaſt I cannot bee reſolued ſo, nor all Saint-inuocators in the World can prooue it ſo: I would gladly ſee and know, by what warrant I on Earth ſo vncouth and therefore vnkiſt, ſo vnknowne vnto them altogether, for ought can bee proued, ſo farre remoued from all ordinarie meanes of intimation to make my caſe knowne, can ſay vnto them, Holy Peter, bleſſed Paul, pray for mee. Let their great Grace and Fauour with God alone: of which I make no queſtion. Their loue and entire affection vnto their Brethren alone, of which I am as well perſwaded as all the Romane Catholikes in the World are. And in both theſe reſpects, their more then probabilitie to preuaile in whatſoeuer they ſhall petitionate God for mee. All this is nothing, to no purpoſe, if they cannot tell who nor what I am: what I would haue or deſire them to ſollicite for, or whether I ſpeake vnto them, implore their aſſiſtance, or recommend my ſuite vnto them or not. For I muſt needes in common reaſon, make him acquainted with what I would haue, whom I meane to employ in that I would haue. Knowledge is the firſt moouer in all humane actions whatſoeuer. Vltimus actus intellectus practici, eſt primus voluntatis: The Will willeth not, but that which is ſuggeſted by Vnderſtanding. Knowledge is 〈 in non-Latin alphabet 〉 all in all in this preſent queſtion and diſpute of Inuocation of Saints, which ordinarily they ſeeme not to haue of themſelues, nor yet poſſibilitie to be informed thereof.Or ſhew how they ſhould be acquainted vvith them. Prooue mee this, that they haue or may haue notice thereof, and proue all. I will no more contend againſt their Interceſſion, if any Papiſt liuing, or all the Papiſts liuing can prooue that I may make my neceſſities knowne vnto them ordinarily; but inſtantly ſubſcribe without more adoe. I grant they know much, and that ordinarily of themſelues, their owne indowments, or elſe by infuſed, or reuealed knowledge. Know all they doe not, no not what is neceſſary and required in this caſe; and what they know, or how much, none but themſelues, or God can relate: which was neuer yet diſcouered, that I could find. To make them omniſcious wee know, is to giue them that of God, which is Incommunicable to a Creature. Bellarmine rightly deteſteth this, and complaineth that Melanthon doth iniuriouſly caſt this aſperſion vpon their Church. Wee are told, and haue heard much talke, of their morning and euening knowledge, of their Naturall power and free diſpoſition; of Diuine ſupernaturall diſpenſation; of Angelicall information; of Almightie reuelation. But all theſe and other, bring forth no better or ſtronger iſſue, then ſome things, at ſome times, ſome of them, wee know not who: by ſome meanes or other wee cannot tell what; may attaine vnto, God knoweth how much: and ſo leaue vs vncertaine wee know not where, to relye vpon ſome helpe, wee know not from whom, what, or how farre. The great Canuaſer of Controuerſies, for all his confidence, was faine to fall off with a flat Ignoramus, touching their knowledge reſolued on by himſelfe for a ſtay: and caſt vs off at aduentures, with this reſolution irreſolute euery way; Vnde ſciant Angeli conuerſionem peccatorum, pro qua tantoperè gaudent in coelis, vt dicitur, Luc. 14. Indè ſciunt Sancti noſtri, noſtras preces. The queſtion was asked by one in good earneſt, How the Saints in Heauen may come to take notice of our prayers: his anſwere is, In that very ſort as the Angels come to know the conuerſion of a Sinner, for which they ſo much, and ſo greatly reioyce. But, good Sir Confuter of Caluin, reſolue vs of fellowſhip, vndè is it that Angels know that? and then peraduenture we may bee ſtill as farre to ſeeke for anſwere, as hee is ſaid to bee, vnto this indiſſoluble argument of Interceſſion of Saints departed; becauſe men liuing are employed as Mediators vnto God by Prayer, therefore the Saints may be ſo employed.

Whether by Intuitiue knowledge, or communication.But to come to the point: Whatſoeuer thing or Subſtance hath, or can haue a knowledge of the ſtate and condition of another, muſt haue it originally, or by Meanes and Communication. Originall knowledge, is Plenary and Intuitiue, peculiarly proper vnto God alone, who is intimi r vnto euery thing, then the thing is or can be to it ſelfe: And vnderſtandeth more and more perfectly, then that Thing doth by, or of it ſelfe. For he only hath knowledge comprehenſiue. The knowledge that Saints and Angels haue, (For in this Queſtion as is ſpecified, they are not diuided by the Perſwaders to their Interceſſion) is Communicated, not originall; they being not Creators, but Creatures. Communicated from God two wayes, as is auouched. In Himſelfe: without Himſelfe. That Supernaturally to Saints and Angels: by which they that beholde his Face in glory, doe withall, in him, as in a glaſſe, behold infinite Formes of things and beings. The other naturally proceeding from the Power of that indowment, wherewith Saints and holy Angels are indowed, quatenus tales, in that their bleſſed eſtate. Antiquitie, taking vp the phraſe from a paſſage in Saint Auguſtine, hath named theſe two different degrees and kindes of knowledge in Men and Angels, Matutinam & Veſpertinam cognitionem: Their Morning and Euening knowledge. That which they know in beholding of God, moſt perfect and pure, by way of Reſultation from his alſufficiencie. That which reſideth in themſelues, and proceedeth from themſelues, not ſo eminent, excellent, nor ſo far extended as the other. Whether by effluxe and emanation out of themſelues, by ſpecies congenitas, which is not probable: or elſe, which is moſt likely, though themſelues are not perſwaded, nor yet reſolued of it, by ſp cies abſtractas, from the Creatures. Concerning their Morning knowledge more anon, when wee come to take a view of their glaſſe of the Deitie.

But as touching their Euening, or Naturall knowledge,For, their knowledge may be ſtrict enough. ſeeing it is vncertaine whence, and what it is, or how farre it extendeth; who can determine? or of what Capacitie and Efficacie it is. For either wee muſt determine of it from the Effects; or conclude of it by the Cauſe. The Cauſe is vncertaine; becauſe vnknowne. The Effects vncertaine; becauſe vnapprehended. Who can ſay how far it extendeth? Who can meaſure or bound it out, that neuer yet ſpake with any Saint or Angel to be informed, and take thence reſolution? And for any experimentall knowledge thereof, it is abſolutely without the verge of mans walke. How little, how much ſoeuer it bee, it is put downe by themſelues as a ruled Caſe: Their Naturall diſpoſition, or vnderſtanding, doth not reach home to ſuch a Power or abilitie, as neceſſarily muſt concurre, and is required abſolutely vnto Inuocation, but is of an aſſiſe, by much ſhorter and more curtayled then will ſerue: as thus. The Prayers, Petitions, and Deſires of Men, vpon any occaſion, at any time, are either Conceptus animi, meerely Mentall, and not expreſſed by voyce: or withall Vocall, thereby made knowne vnto ſuch as are within diſtance. Mentall Prayers meerely they apprehend not, nor vnderſtand at all. For how can any Vnderſtand the Spirit of man, the thoughts of the heart of man, but the man whoſe thoughts they are, who is priuie to his owne minde? Onely God, who made and faſhioned the Heart: Who vnderſtandeth all things long before they come to paſſe: Who ſeeth from euerlaſting to euerlaſting, intuitiuely, knoweth the ſecrets, diſcouereth the boughts and turnings of the heart, becauſe hee is intimior, neerer vnto man, then man is or can be to Himſelfe. Vocall prayers they cannot, being out of diſtance, not preſent with, or neere vnto them that call. Now in caſe of Petition and Inuocation, it often ſtandeth thus: Men in diuers, and thoſe remote and diſtanced places, farre aſunder, may, and often doe, at one and the ſame time and inſtant, Call, and Cry out for helpe and aſſiſtance in their exigent neceſſities. How ſhall they helpe, who cannot heare? How can they heare, that are not preſent, or neere, either actually, or virtually, by Contiguitie, or Continuitie, vnto and with thoſe that Call? As Saints in Heauen, and men vpon Earth, nor are, nor can be ſo preſent each with other ordinarily: except perhaps, and but alſo perhaps, by ſome particular diſpenſation. I grant, that the Soule is a Subſtance of exceeding quick diſpatch, and of wondrous agilitie euerie way: eſpecially ſole, it ſelfe intire, ſeparate from the incumbrances of the Bodie. And yet, vltra poſſe non eſt eſſe. The actiueneſſe of it is not indetermined, or vncircumſcribed. The Soule is a Subſtance confined To, where it is, and worketh determinately. If heere, not there: if in one place, at inſtant not in another, and though mooueable, yet how, in what faſhion, with what diſpoſition who can ſay, or determinately reſolue?

It is an Idle, as are many moe in him, ſpeculation, that I ſay not Prophane, which Pinell s the Ieſuite hath, Lib. 1. ca. 17.. de alterâ vita. How farre ſoeuer the Ieſuite ſeemes to extend it, that the Soules of the Righteous, now in Heauen with God: of all the Righteous, and euery one of them: euen the loweſt and leaſt in the Kingdome of Heauen, doe behold in verbo, or in Eſſentiâ diuinâ, the formes and faſhions, the ſeuerall natures and kindes of all things whatſoeuer, that were done, procured, or brought forth in the world. The frogs and lice of Egypt. The gourd of Ionas: the haire that Abſolon ſhaued and weighed in the ſcales: him weighing it in the ballance hauing beene poled. And why ſo? Ratio est, and it is worth the marking, quia omnes beat naturale quoddam habent deſiderium ejuſmodi res cognoſcendi; The Soules of the Righteous haue a Naturall propenſe inclination and deſire to ſee and know all ſuch things as theſe: all the things that are in God, and, an Actuall deſire, nor is, nor can bee fruſtrate for euer. In effect this is, to ſee and know as much as God himſelfe ſeeth or knoweth; not onely what may or can bee imparted vnto them from God. Which deſire, if any ſuch hath beene, or is, is too very much extrauagant and exorbitant. Lucifer did no more. His deſire was to be equall with God; and in knowledge, at leaſt,Beyond all reaſon. like vnto the moſt High. But whatſoeuer the man childiſhly imagineth of them, their deſire is limitted, and muſt bee ordinate. It is at all times conformable vnto Gods wil, & euermore ſubmitted, ſubiected vnto his good pleaſure. More then hee will diſcouer they muſt not know: they cannot; they doe not deſire to vnderſtand. And that this in queſtion was of that kinde, hee ſhould haue prooued, and not haue brought in, what no man denieth, Hee fulfilleth all their deſire. Proue that this is a part of their Deſire. It is no part or portion of; it belongeth not to, the Eſſence of their happineſſe or Perfection: though it belong vnto Perfection, and is a principall part thereof. But Perfection of God, and not of man. Of Diuine perfection whereto it is conſequent: Not of humane, to which it is not appendant, nor hath any relation thereto at all. Now it is not the Diuine, but humane Perfection, that is their inheritance. Farther, their indowments are not extended,Neither doth the deniall of that knowledge, argue 〈◊〉 imperfection in them. Perfectum eſt, cui nihil deeſt, ſecundùm modum perfectionis ejus. Not ſimply and abſolutely, Cui nihil deeſt: Such is the Perfection of God alone; who abſolutely is alſufficient to Himſelfe, and w nteth or ſtandeth in need of nothing: But ſuch Perfection, as whereof the thing is capable, according vnto kind, and in degree of poſſibilitie which it hath to receiue ſuch endowments ordinarily. Now it is the reſolution of their owne Schooles: Non eſt de ratione beatitudinis eſſentialis, vt noſtras orationes, aut alia facta noſtra matutinâ cognitione in verbo videant. It doth no way appertaine to the Eſſence, and condition of the felicitie of Gods choſen in the land of the liuing, that they know our Deſires, or vnderſtand our Prayers, by beholding of them in God. So Gabriel Lect. 31. in Canon: Miſſae. And it is not certaine, ſaith the ſame Gabriel, whether it be incident to their felicitie accidentall. The one Certaine, quod non: it is not at all any part of Eſſentiall happineſſe: The other Vncertaine, An ſic, whether it concurre to Accidentall happineſſe or no. Then what Certaintie is there for the Inference, they doe know; Or for the Preface, they Deſire to know; when all their Deſire, as it is ordinate, ſo doth it make for their happineſſe one way or other, Eſſentiall, or Accidentall. Therefore for the mayne, Gabriel concludeth, That the Saints with God, doe not by any power of their owne: by any Naturall or Euening Knowledge whatſoeuer, vnderſtand our Prayers Mentall or Vocall, Nullas Orationes noſtras, peremptorily, ne que mentales, ne que vocales cognoſcunt. They are not then Idonei auditores of vs, when wee Call, though wee Call, and Cry, and Roare; though 〈 in non-Latin alphabet 〉 with ſtrong Cries and Supplications wee lift vp the voice.

For his Reaſon is to purpoſe, vnanſwerable, vndenyable, They are too farre remooued out of diſtance. They and wee are diſparted ſo farre aſunder, it is not poſſible there ſhould be Relation at all. And yet in point of Inuocation it will appeare, and hee confeſſeth as much, that their Naturall or Euening knowledge only is that which we muſt truſt vnto: as being alonely in their power to vſe and to diſpoſe: and of ordinarie diſpenſation. Therefore Gregorie ſaith himſelfe, as Bellarmine confeſſeth, that Iob is peremptorie againſt Naturall knowledge where he ſaith, Vnto which of the Saints wilt thou turne thee? And ſo hee there putteth ouer all vnto the glaſſe of the Deitie which alone in concluſion muſt beare all. But becauſe it is the laſt hope and refuge they haue, wee adiourne it vnto the laſt place, and take in ſome other vncertainties by the way.

But the Patrons of this cauſe, confirme their knowledge further by Angelicall Reuelation.As in point of Irreſolution men fleete vp and downe, catch ſometime at this, ſometime at that: ſo they retyre, being beaten off from Naturall knowledge of Saints, vnto Angelicall Reuelation. So by Intimation and Miniſterie of the Angels, Mens Actions, Petitions, States, and Neceſſities, ſay they, are imparted and made knowne vnto the Saints in Heauen, who, as they are charitable abundantly, doe inſtantly addreſſe themſelues to intreate the Almightie for reliefe. To make this good, Saint Auguſtine is produced; Who indeed in his Booke, De Curâ pro Mortuis Cap. 15. amongſt other peraduentures and vncertainties, as himſelfe profeſſeth them to bee, falleth vpon this of Angelicall Intimation. Poſſunt & ab Angelis, qui rebus quae aguntur hic praeſto ſunt audire aliquid mortuj, quod vnum quem que illorum audire debere iudicais, cui cuncta ſubiecta ſunt. In which paſſage not to purpoſe, it is plaine and euident, that Saint Auguſtine doth not relie vpon it: inſiſteth not on it at all, as certaine. Poſſunt audire, It may be they doe heare, is all hee will ſtand vnto, and that neither is but aliquid, which hee ſo propoundeth, and that aliquid, yet limited with a iudicat. So in concluſion, Saints may peraduenture, and peraduenture not, Heare and know ſomething from Angelicall Relation, if hee will and permit, and no otherwiſe: and as hee permitteth and willeth both, whoſe Abſolute Will is the Rule of all: who diſpenſeth euen this alſo as hee pleaſeth. Is not this good aſſurance for Inuocation? But admit it more certaine then as yet we can find it; The Propoſers of this May be this ſo vncertayne Propoſition, doe firſt of all in the Aſſertion croſſe, and fall foule with their owne Poſition; that Saints in this diſpute, and to this purpoſe are euery way equall vnto the Angels.Which mainly oppoſeth the foreſaid equalitie of Saints and Angels. For equalitie ſuppoſeth the ſame tearmes vbique. And Saints haue it no otherwiſe then vpon retayle, at ſecond hand. For the Angels make it knowne vnto them, who elſe had beene Ignorant, and that inuincibly, of the particulars. Secondly, if they vrge Angelicall Reuelation,At the leaſt, if that Angelicall Reuelation may be granted. then that vnanſwerable Argument of the Controuerſer is but as a Shaw foule, in a Corne field, Vndè ſciunt Angeli conuerſionem peccat rum, indè ſciunt Sancti noſtras prec s. Falſe, and falſly alleaged of him, out of his owne mouth, by the verdict of his Aſſociates. For Saints know them no otherwiſe then by Information from Angels. Angels know and vnderſtand the Repentance of Sinners and their Conuerſion, by Naturall or acquired knowledge, as being then preſent ſome of them, when Peter, for inſtance wept bitterly: or Nineueh repented in Sackcloth and aſhes. Angels are all of them, Saints are none of them, ordinarily, without any exception or priuiledge, of Hierarchicall Order, Miniſtring Spirits, as their very name importeth, Gods Agents employed in the Church, in Defenſiue ſort, to protect his Friends, in Offenſiue actions to oppugne his Foes, generally vſed and employed for their good, who ſhall bee heires of the Promiſe. Now as is their Employment in Deſtination: ſuch their Execution, in putting it to practice, as they ſhould: to viſit, take notice of, aſſiſt, inſue, protect, prouide for: and that either Ordinarily, as Leiger Angels doe; for their particular and peculiar charge being Cuſtodes paruulorum, by ſpeciall aſſignement: or extraordinarily, as doe Angels at large, where and when God ſendeth them vpon ſpeciall ſeruice.

Or, beeing granted if it make a compleate information.The men that Moſes ſent, to ſearch out and to view the Land of Canaan, made report at their Returne of their Obſeruations there. In like ſort, bee it granted that Angels at their Returne home into Heauen from their Agencie on Earth, impart what they find, and haue obſerued in their Agencie abroad, either one to another, Saints and Angels, as it were of courſe and in full Aſſemblies: or occaſionally in particular as it hapneth. Neither is certaine, neither aſſured. Beſide, as much to ſeeke are wee, Whether all they know, haue met with and obſerued in lumpe, or what may concerne each ones particular to whom they doe impart it: as to Saint Peter that which toucheth the Romane State and Papacie, to Saint George of England, Saint Iames of Spaine, Saint Denis of France, what is for them to know, in and touching thoſe Countreyes ouer which they are deſigned or reputed Patrons. Whether ſo or otherwiſe, ſpeake thoſe that can tell: if yet they can tell what it is they ſpeake. Luke 15.17. There is ioy in Heauen amongſt Angels for the Conuerſion of a Sinner. And it is, I grant it, a Neceſſarie inference, Therefore they knew it firſt: or elſe they had not reioyced for it. They did know it without all queſtion: nor doe I, nor need I, diſpute the queſtion, or enquire the manner how they came to know it. Angels, and Saints alſo without queſtion know and vnderſtand much done vpon Earth,For a compleat and generall knowledge can not be proued by one particular. which yet doth nothing further Inuocation. One Swallow maketh not Summer, no more then one Woodcocke doth Winter. The Granting of one Act, though ordinarily, neceſſarily (and yet it cannot bee ſaid here, So, or ſo) doth not in any good Logicke inferre a Generalitie. Becauſe they know the Conuerſion of a Sinner, Mary Magdalen, ſuppoſe it, or Zacheus, a thing notorious in it ſelfe, and done in the view of Men and Angels; doth it inſue, that therefore neceſſarily they know all the deſires, thoughts, wiſhes, and Prayers, nay I will ſay publike Actions of the one or other? much leſſe doe they ſo vnderſtand all things of all men in all places whatſoeuer. The Conuerſion of a Sinner is a particular: and no particular doth conclude a Generall. Elſe, becauſe Eliſeus knew the Secrets of the King of Aram, and the packing of Gehezi with Naaman; there was done in Iſrael nothing but he knew it, which wee know to be otherwiſe by his owne confeſſion, in the Shunamites Caſe, Shee is troubled, and the Lord hath not reuealed it vnto mee.

Secondly, that particular is of a mayne conſequence,Specially from that particular: of the conuerſion of a Sinner. The bringing home againe of the loſt Sheepe. An Action of ſuch Nature and employment, as toucheth the Communion of Saints. And ſo the ſooner, and rather, imparted vnto thoſe, that are intereſſed as members are all, more or leſſe, in the Collaterall mayne Actions of another member. Therefore wee reade that a Feaſt was made, and publike ioy frequented, at the Prodigals returne home vnto his Father: not vſuall in matters of another Nature. And it muſt not be ouer-paſſed heere, that our Sauiour doth not ſay, The Conuerſion of a Sinner is knowne in Heauen, by which might bee employed an ordinarie courſe, for the Conuerſion of euery Sinner: but thus, At the Conuerſion of a Sinner there is ioy in Heauen. As if it had beene ſaid, Then when it is made knowne vnto them: as if it were not ordinarie or Naturall for them to know it, but vpon Information. Howſoeuer, we are yet but vpon, Vncertainties. Peraduentures, are our greateſt, and vtmoſt Reſolutions. Wee are directed for common courſe of Life againſt common ſenſe and reaſon, vnto extraordinarie paſſages, and addreſſes. To relie vpon ſome ſtay: wee cannot tell what. Bid goe call vpon ſome Angell, to the purpoſe, that Hee may impart our petition vnto ſome Saint: which Saint doth communicate it to the bleſſed Virgin: and ſhe obtaine it by intreatie, though once it was by command of her Son. A long Circumduction with much adoe: before all can be diſpatched, I may bee vndone. I may periſh, before my caſe come to knowledge or ſcanning, whereas, Call vpon me is a ſhorter way, I am ſure: a ſurer courſe, I dare auow, where inſtantly I may be heard and deliuered at my Call, if not ad voluntatem as I would: yet ad ſalutem, for the beſt, in time of trouble, and my moſt and ſureſt aduantage.

From hence they go on,Therefore, ſince this will not ſerue, from Angelicall they flye to diuine Reuelation. to haue moe ſtrings vnto their bow, vnto diuine Reuelation, that God imparteth vnto the Saints in Heauen, the neceſſities and extremities, the Prayers and Deſires of men vpon Earth, at that very inſtant, in which men make them in any vrgency any way. No otherwiſe then the Prophets vnderſtood things to come: or knew the thoughts of men, and ſecret actions, otherwiſe vndiſcernable becauſe performed in priuate, and vpon the abſence of the parties made acquainted with them. This is not apertiſsima ſententia Auguſtini, as Bellarmine fableth. For then he ſhould reſolue for it and pitch vpon it, which hee doth not, Lib. de Cura pro mortuis, cap. 15. but only reciteth it, one amongſt other probable and coniectural means, wherby Saints departed may be ſuppoſed to come to vnderſtand ſome of the actions of the liuing. Poſcunt etiam ſpiritus mortuorum, A thing both vncertaine, aliqua eorum quae hic aguntur, quae neceſſarium eſt cos noſſe, & quae neceſſarium non eſt eos non noſſe, non ſolùm praeterita vel praeſentia, verumetiam futura, ſpiritu Deireuelante cognoſcere. The ſoules of the dead 〈◊〉 alſo vnderſtand ſomewhat that is done amongſt vs on Earth, which it is neceſſary they ſhould know, and not be ignorant of, not only things that are paſt or preſent, but alſo what is to come. He ſaith no more but poſſunt, They may peraduenture, and Aliqua ſomethings, we know not what, which is nothing to our Prayers certainly, where, or whenſoeuer we do make them vnto Him. Such things as Predictions Propheticall, and other ſuch like extraordinary Donations, are to ſome only: at ſome times: in ſome caſes: to ſome ends, to men and Angels: to men by Angels; as Saint Auguſtine doth affirme, and that apertè in this paſſage. Non omnes homines, ſed Prophetae, dum hic viuebant, cognoſcebant. Nec ipſi omnia, And weake ſed quae illis eſſe reuelanda, Dei prouidentia iudicabat. A very weake ſupport to beare ſo great a weight as doth follow Inuocation. Vnleſſe in this caſe it be particularly auouched, that God muſt diſcouer all things in heauen and in earth, vnto men departed, and to Angels ordinarily at all times in all places without priuiledge or exception. So that, as Pinellus auouched for the formes of all things, they haue knowledge omniſcious with this alone difference;And abſurde. Saints & Angels are omniſcious, but by communication: God is originally, and not from others. A thing abſurd in Diſpenſation, if it were true otherwiſe, God communicateth perfections, his perfections vnto his Creatures: but it is only de ſuis: a part and portion befitting the condition and proportion of the Donee, not anſwering the abilitie and ſufficiencie of the Donor. It is not ſua: All that he hath: All Power, all Wiſdome, Knowledge, and Vnderſtanding of all things to all purpoſes. For nothing doth or can communicate to other, Extremum potentiae, all it hath. But were it fit, conuenient, or poſſible for the Donor ſo to indow; yet it is not poſſible for the Donee ſo to receiue. For it is a ruled caſe in Nature and in Grace both, Quicquid recipitur, ad modum recipientis recipitur, as the Donee, can receiue it: not as the Donor could conferre it. They follow the Lambe whitherſoeuer bee goeth. So they may be of his Court, not of his Counſell. Amici ſunt agni: They are indeed and muſt be eſteemed the Lambes friends. But neuer was any Friend ſo entire: Neuer yet Fauourite had that Intereſt, as to reuerſe that Dictate of Reaſon, Wiſdome and State, Secreta mea mihi, Reſerued Secrets are for my ſelfe. Many Secrets were hid euen from the Angels: and not made manifeſt, but by the euent, in & by the Church euen vnto them: And are they not yet in ſtatu quo? for ordinary knowledge howſoeuer: for extraordinary is not to purpoſe, will not ſerue the turne. Or if it were, and would; yet then all things muſt bee the obiect of this extrauagant vnderſtanding: or how come theſe into Interlope alone, Our Prayers and Petitions vnto the Saints!

It is not, it cannot bee reſolued how by any Reuelation from God ordinarily this is or can bee a ſetled truth.And yet if it cannot ordinarily be done: they fly fur her to the glaſſe of the Deitie. Nor how by any Naturall Power or abilitie in themſelues, they may bee raiſed vp vnto ſo high a pitch: therefore laſtly as Ad anchoram ſacram in tempeſtate, they haue recourſe vnto their Morning knowledge in verbo, in the Eſſence of God, in the Glaſſe of the Deitie which muſt beare all. The Glaſſe of the Deitie a quaint and very plauſible conceit. Qua cognoſcitur verbum, & relucentia in verbo, the very Deſtina of this Doctrine according to the practice in the Church of Rome: Qui videt videntem omnia, is videt omnia, is the Poſition: in which God is made and ſuppoſed a glaſſe, by way of reſemblance, as repreſenting vnto the beholders view, ſomewhat no doubt: but what, or how much wee cannot ſay; nor they aſſure vs. But to the point: In things of God,For ſo they 〈◊〉 our knowledge in Heauen being of an higher ſtreine then the Capacity of man, we muſt not talke at randome, according to our owne Fancie, nor meaſure the Almightie in himſelfe, as wee pleaſe, or in his Actions, according to the poore ſcantling of humane paſſages, or abilitie. Therefore Quo Warranto, doe they talke thus of God, or repreſent vnto vs the glaſſe of the Deitie? Who taught him to ſpeake ſo that ſpake ſo firſt; Gregorie, or who euer was the author of it? In the language of Aſhdod, they may babble ſo: but they talke not in this manner in the tongue of Canaan. The Glaſſe muſt bee in this World, if any bee at all. Men liuing looke into the Glaſſe, if any doe. For here wee beholde as in a glaſſe: There, and then, our Beholding is reuealedly, When men on Earth doe rather behold as in a glaſſe. and Face to face; vnleſſe a glaſſe bee no glaſſe: or Saint Pauls oppoſition of Termes and Times bee falſe, or not to purpoſe.

Secondly, the condition of a Glaſſe is, wee know,Neither can it agree with the condition of a glaſſe: which repreſents all before it. to expreſſe and repreſent vnto the beholder, All, whatſoeuer is before the Glaſſe. But Gods Perfection is ſuch, that in Him are comprehended 〈 in non-Latin alphabet 〉 , What Is, Was, or Shall bee hereafter. So that Videns videntem omnia videt omnia. It cannot bee otherwiſe, but that Hee who ſeeth God, ſeeth whatſoeuer is in God. Say you ſo? And that Eſſentially, and comprehenſiuely? Then man is made like vnto the moſt high: God ſeeth from euerlaſting to euerlaſting, and ſo by this rule muſt all his Saints ſee. In which regard,Since ſomething in that 〈◊〉 is 〈…〉 all the Angels, I wonder Saint Paul durſt auow, That the myſteries of our moſt holy Faith, were not knowne vnto Angels from the beginning, but by reuelation from the Church. And yet thoſe myſteries were euer in that Glaſſe, as being reſolued on in the purpoſe and counſell of God, not ſecret, from the beginning. And the Angels, from the firſt inſtant of their Creation, eſpecially confirmed in Grace, did euer indeclineably, Behold the face of God in glory. And how can this Concluſion of Chriſt Ieſus ſtand firme, But of that day and houre, the day of Doome, knoweth no man, no not the Angels in Heauen: it being to bee receiued as an Eternall truth, That hee who ſeeth him, that ſeeth all things, doth alſo in and with, and by Him ſee all things? For, is the Day reſolued on in his Counſell? Doth God Himſelfe know when it ſhall bee?No can it without abſurdi i and 〈◊〉 be granted, that all things are 〈◊〉 . Why then Saints and Angels are therewith acquainted, that read and behold in Him, as in a glaſſe, whatſoeuer is Reconditum, in his moſt ſecret thoughts.

I adde, it is abſolute abſurditie, nay flat impietie, to tie God Almighty, and therefore moſt free, vnto a fatall concatenation of Cauſes. Thus they doe in this caſe, or elſe, nor do they, nor ſay they any thing to purpoſe. There is a twofold glaſſe, if yet they needs will inſiſt vpon, and prattle of a Glaſſe: at leaſt all things are, which in effect is the ſame, to the ſame purpoſe, in a twofold difference and diſpoſition. Naturall, and ſo neceſſitated: or voluntarie, and ſo free Agents are they all. Naturall Agents worke, and cannot chuſe but worke alwayes, at all times, in the ſame ſort, being not diuerſly applied vnto Patients. The Sun being riſen, giueth light, and cannot chuſe but giue light vnto the world. The Fire burneth alway, and cannot chuſe but burne combuſtible matter put vnto it.For, if they make it a voluntary glaſſes nothing is reuealed but at his pleaſure. But voluntary Agents not ſo. They Can and Cannot worke at pleaſure. They ſuſpend their Actions, if they will: and diſpenſe and diſpoſe them according vnto Time, Place, Occaſion. It was a prophane Paganicall conceit, 〈 in non-Latin alphabet 〉 , Calaber. that God was alſo ſubiect vnto fatall neceſſitie and decrees, and hiſſed out, with indignation by the wiſeſt of them. For wee know, and are aſſured, not only Chriſtians, but euen men indued with common ſenſe and reaſon, that God of all Agents, is moſt free: As being abſolute of himſelfe alone, 〈 in non-Latin alphabet 〉 , no way depending vpon any; no way beholding to another. He can then ſuſpend his Actions as he will, in reuealing and concealing what he pleaſeth: To, and from whom he will and pleaſeth. What he doth conceale: how much he doth diſcouer of Himſelfe vnto others, they muſt firſt aſſure, that from the Morning knowledge of Saints & holy Angels, in the glaſſe of the Deitie, goe about to perſwade vnto Inuocation, and to eſtabliſh Interceſſion of Saints. Vnleſſe, and vntill they can doe this, it is idle to talke of the glaſſe of the Deity, in which all Gods Counſels and Actions are beheld: or the Saints looking and prying into that glaſſe, in which they may view and ſurueigh all his counſels. Eſt enim verbum ſpeculum voluntarium, ſaith Biel moſt truly, oſtendens, videnti ſe, quantum voluerit, non autem quantum relucet. And Thomas farther, 1. par. qu. 12. artic. 8. Cum nullus intellectus creatus illū comprehendat, non poteſt in ipſo videre, omnia quae facit vel facere poteſt. Sed vel plura vel pauciora, ſecundàm quod perfectius vel imperfectius eum videt. Enough to breake in pieces this fancie of a glaſſe.

And, if they make it a naturall glaſſe: ye , who ſhall giue the beholder, as ſufficient capacity, 〈◊〉 glaſſe is of continen •• .And yet farther, to condeſcend to that which muſt not be granted, becauſe it is abſurd, falſe, and impious, that God is not a Voluntary, but a Naturall glaſſe: yet euen then, and ſo, are they neuer a whit the neerer by looking into, or ſtaring vpon that glaſſe, to vnderſtand whatſoeuer may concerne this caſe, vnleſſe that Obiectum be adaequatum, the Beholder be of as great capacitie, as the Glaſſe is of continencie, which He beholdeth. Suppoſe a glaſſe as wide, large, and ſpacious as all Europe, which naturally may and doth repreſent all that part of the world; yet what is that to mee for my information, for buſineſſe of Spaine, Norway, or Conſtantinople, vnleſſe my ſight, not able to reach in plano, vnto all parts of Europe, nay not of England, a point of Europe, could take a perfect, and thorough view of each part and corner of the glaſſe, ſo much more large and ſpacious, then that one not very big Country is; Each finite Subſiſtance, hath a quouſque, for magnitude, durance, and perfection; thither it may come, but go no iot farther. In the Glaſſe of the Deitie, if there bee imagined ſuch a glaſſe, there are Actus, and ordines Hierarchici, and of Subordination, according to capacitie, capabilitie, merit, diſpoſition: or elſe the bleſſed Virgin hath but an equall portion with ordinary people: S. Paul no more aduancement in Glory, then he whoſe Acts burne, and is himſelfe ſcarce ſaued by fire. And yet wee know there are vix ſaluati: there are Porters at the houſe of God; and ſuch as are admitted, ad menſam, ad dextras, ad ſiniſtras. But thoſe that haue moſt, and deepeſt inſight, greateſt ſhares, all come ſhort of that large and immenſurable dimenſum, to be made partakers of all the ſecrets of God, nay to know the thoughts or praiers of men, which they muſt vnderſtand, and that ordinarily too, or how can a man ſay to them, Pray for mee? Nay, vnleſſe I doe know their nice dimenſum, how can I, or any one ſay, Pray for mee? It may be that Saints part and portion whom I implore, vnto whom I make Petition, is not ſo large, of ſuch capabilitie nor extent, as is requiſite, as anothers is. 〈 in non-Latin alphabet 〉 . The Angels behold what they can behold and ſee, and Archangels as much as they are capable of, each according vnto his owne meaſure and ſcantling;For the Angels may ſee mu h: al hey cannot. but euery one, and all ſhort of this degree and meaſure, to know and vnderſtand all things ordinarily. Bellarmine in this point, hath brought an argument, that, nor Himſelfe, nor any for Him, haue or will euer bee able to anſwere. If the Saints need at any time any new Reuelation, and haue not the Abilitie and Sufficiencie at once from God, & that at the inſtant of their admittance into Glory, the Church were too bold, ſo hand ouerhead, to implore them all, or ſay vnto any one of them, Ora pro me. but firſt in Reaſon and Congruitie ſhould Call vpon God, to reueale and make knowen our Prayers vnto them. Vpon which wee inferre, They are too old. For the Church is vniuſtly made acceſſory therto: For their Abilitie is not abſolute at the firſt, but receiueth an acceſſe euer day by day, vntill the Conſummation of all by Chriſt.

If for inſtance, the glory of Saint Paul doth increaſe daily in heauen, as by meanes of his workes remaining to poſterity, the glory of God, the effects of his grace, the bounds of the Church are increaſed daily. The reward of Saint Paul muſt be anſwerable to it, and receiue an addition, as their owne Schooles doe determine euery day. Nor had hee his dimenſum, or portion at firſt. So then, 〈 in non-Latin alphabet 〉 . Adieu fine fiction of the Glaſſe of the Deity, it is but a prety toy to play withall. Adieu no leſſe inuocation of Saints, eſpecially built vp frō that fiction, a foregery inuented to delude men withall, to teach them to rely vpon a reed of Egypt, and loſe faire and ſure poſſibilities, nay certainties ſure otherwhere. A fiction caſt off, if I well remember, for at this inſtant I haue not the book by me, by Hugo a Victore, long agoe.

Can that be ſure or well built for others to relye vpon, and flie vnto, where the Maſter builders of Babel, not to ſay Bezaleels, are confounded, and in diſtraction among themſelues? the Schoolemen I meane, one with another. Cognitio is all. Saints Interceſſors muſt firſt know, and be acquainted with our neceſſities, before they can giue vs helpe or aſſiſtance. And before they can know it, wee muſt acquaint them with what they muſt know. Now, de modo quo cognoſcant How and in what ſort, theſe holy Saints and Angels, albeit they behold, and that indeclinably Gods face in glory, doe ſee alſo and know other things beſide God, Non conuenit inter omnes, ſaith Pinello. And yet it muſt conuenire, and inter omnes too, or we muſt goe ſeeke for Patrons in aduerſitie,And if wee doubt whether they can ſee our wants: we may well doubt whether they can helpe them. hauing no ſcriptum eſt for our warrant, and what is tradition not accorded? In Gods Precepts and Tendries of beleefe, I will ſubiect, and captiuate my enquiring into plaine beleefe, and be content though I can but know 〈 in non-Latin alphabet 〉 that ſo it is: becauſe he hath ſaid it: though he hath not diſcouered 〈 in non-Latin alphabet 〉 what it is, nor I can reach vnto 〈 in non-Latin alphabet 〉 , wherefore it is. But in that which is not tendred vnder ſo high commanding forme, as Beleeue th s and true, it is good wiſedome to play the Sceptick a while, and to enquire, An, & curſit, before Aſſent, conſent, and full approbation bee yeelded thereunto. Pinellus relateth it, vpon his word I take it, that Occam, Gab el and Iohn Maior, doe poſitiuely affirme that Saints departed and with God,And how many be there that doubt of that 〈◊〉 . behold no creature at all in verbo per viſionem beatiſicam: Much leſſe in all probability, the needs and neceſſities, the votes and petitions, the cryes and complaints and ſeuerall deſires of men vpon earth, to be manifeſted and made knowne vnto them, but by other, I know not what, notions, meanes, and reuelations. Catetan, Soto, and Durand hee ſaith, Flye for ſati faction, vnto particular reuelations. The glaſſe of the Deity they vtterly deny, affirming it aſſuredly, and tantum non de ſide, that Saints behold nothing at all in the diuine Eſſence. Bellarmine caſteth off theſe their reuelations as incredible and improbable. Scotus and Occam will not be beholding vnto that imagined glaſſe wee ſpeake of: becauſe, as Gabriel Biel relateth it of them, they are naturally indowed, Diſtinctè & intuitiué cognoſcere cogitationes aliorum: That is, they are ſet downe in the throne of God himſelfe, Almighty and Omniſcious, who was wont to challenge it as his owne peculiar, Ego Dominus ſcrutans renes: and had it giuen him without all contradiction, 2 Paralip. v . Tu ſolus noſti corda filiorum hominum. And againe, hee ſeeth from euerlaſting to euerlaſting, and vnderſtandeth our thoughts long before. The gloſſe vpon Eſay 63. reſolueth it, that Mortui etiam ſancti, neſciunt quid agunt viui: etiam ipſorum ſilij: The dead, though Saints in heauen, and liuing there with God, vnderſtand not at all, what men that liue vpon earth doe. No, not, though they be their owne children, of whom they haue, in all probability, a more ſpeciall care. Thus he: expounding that ſentence of the Prophet, verſ. xvj. Doubtleſſe thou art our Father, though Abraham know vs not: and Iſrael take no notice of vs. Which expoſition, there the Author of that Gloſſe, Biell telleth vs, did borrow, as indeed he did from Saint Auguſtine. And laſtly, let them conſider what conſequence will inſue vpon this reſolution of Saint Thomas: in 1 par. queſt. 12. ar. S. in reſponſ ad 4. Inuocatio eſt de rebus ſingularibus. Sed talia non faciunt ad perfectionem intellectus Angelici vel beati. Non ergo illum ntellectum habent. This is no obiection but his owne reſolution. Where ſuch diuerſity and inconſtancy is, what aſſurance can men haue to relie vpon the interceſſion of Saints, not yet determined how, or whether it may be had and obtained or not?

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Saint Auguſtine in his fourth Tome. Lib. de Curâ pro mortuis cap. 13. diſcourſeth vpon this point at large. Si rebus viuentium intereſſent animae mortuorum. If the ſoules of the departed were preſent with, or intereſſed in the affaires of the liuing: and if they did really and indeed diſcourſe with vs, then when we behold them in our ſleepe: my moſt deere and louing mother would in no caſe leaue me now, who in her life time followed me vp and downe, by Land and Sea, to the intent ſhee might liue with me continually. For God defend, that ſhee now in bliſſe, ſhould be more auerſe or cruell then when ſhe liued. Beleeue me, were I greeued at any time, or perplexed: it cannot enter into my thoughts otherwiſe, but that ſhee would viſit and comfort her diſtreſſed ſonne; whom ſometime ſhe loued with ſuch tender affection, as ſhee could not indure to behold him heauy. But queſtionleſſe it is true which the holy Pſalmiſt ſaith, when my father and my mother forſooke me, the Lord tooke me vp. If ſo bee then our Parents forſake vs in death, how can they bee preſent or intereſſed in our cares or affaires, any way? And if our Parents haue then no ſuch intereſt in vs, who are the dead beſide that can tell what wee doe? how, or wherewithall we are diſtreſſed? The Prophet Eſay ſaith, For thou art our Father, though Abraham know vs not: and though Iſrael take no notice of vs. If ſo great and famous Patriarchs, as Abraham and Iacob, did not vnderſtand, how the world went with their poſterity, the people that came from their loynes, how can it be that men deceaſed ſhould at all take any notice of the ſtate, or intermeddle with aſsiſting men aliue on earth? Thus that learned and moſt iudicious Auguſtine diſcourſeth to the point. Who yet farther enforceth the truth of this poſition from the promiſe made by God vnto that good King Ioſias, viz. That he ſhould be gathered vnto his fathers in peace, and not ſee the deſtruction of Ieruſalem, nor the plagues that were to come vpon that people. Which promiſe had beene to no purpoſe at all, as hee well inferreth, Si poſt mortem ſentiant, quaecum que in vitâ humanâ calamitates contingunt. Bellarmine he anſwereth nothing to purpoſe: nor doth himſelfe, I ſuppoſe, know what, viz. That the meaning of S. Auguſtine is; The Saints departed, do not conuerſe with men here naturally, that is, as hee expoundeth himſelfe, ſicut faciebant, cum hic vinerent. That ſuch an addle and ſenſeleſſe anſwere ſhould drop from the mouth of ſuch a Maſter in Iſrael! or that hee ſhould beare vs in hand Saint Auguſtine would ſo play the child in earneſt, as to argue the caſe, That dead men are not aliue when they are dead, That is, doe not conuerſe with men then, as ſometime they did, while yet they liued, naturally? Though Bellarmine be diſpoſed thus to toy and t flle, S. Auguſtine meant ſeriouſly, that the ſoules departed are not intereſſed at all, doe know nothing at all of the paſſages and affaires in the world: as his whole diſcourſe: the inſtance of his mother, the example of Ioſiah well declareth. If by naturally, he meant ordinarily, as it ſeemeth he would haue done, if he durſt haue touched it, becauſe he ſtreight oppoſeth ſupernaturall intereſt thereunto: it is moſt true, that Saint Auguſtine doth reſolue, that ordinarily they meddle not at all, know nothing at all of our affaires, and no other intercourſe betwixt them and vs,Vnleſſe by ſome extraordinary diſpenſation. will hold vp Inuocation then this naturall, and ordinary. He granteth, and I ſubſcribe to his opinion, that ſome Saints may extraordinarily, at ſometimes, by ſpeciall diſpenſation take notice of ſome things, and be aſſiſtants in ſome caſes, vnto ſome particular perſons, Bellarmine himſelfe bringeth that out of S. Auguſtine which implyeth that thus he ſhould haue ſaid, enough to diſcouer his owne folly. Non ideò putandum eſt, vivorum rebus quoſlibet intereſſe poſſe deſuntos, quoniam quibuſdam ſanandis vel adiu vandis Martyres adſunt. Sed ideò potius eſt intelligendum, quod per diuinam potentiam, Martyres vivorum rebus interſint quon ā defuncti per naturā propriā, viuorum rebus intereſſe non poſſunt. This caſe is put by ſpeciall diſpenſation. Put for Martyes onely; and not for all holy Saints departed. Put as a ſpeciall act of Gods omnipotency: therefore ill and falſely applyed vnto ordinary practice for all Saints departed: and that ſpeciall diſpenſation made a common courſe of ordinary practiſe. Thus like S ſ phus, he altereth and changeth the formes, the ſtampes, and markes of things, and that all to no purpoſe, vnleſſe ſpeciall acts of Diuine Omnipotency be made common rules of action in courſe of Piety, and intercourſe betwixt God and Man.

ut ordinarily 〈…〉 .Yet well fare Hugo de ſancto Victore, who concludeth this queſtion thus, as B el ſetteth it downe. Many make queſtion whether Saints departed doe heare the prayers made vnto them, yea or no. Whether it bee poſſible that Petitioners ſuites ſhould come vnto their notice and vnderſtanding. Certainly, it is no very eaſie matter to ſet downe a concluſion reſolute in queſtions of this nature. For how can we be aſcertained and reſolued in our knowledge concerning them, we being not able to conceiue nor find out, what knowledge they haue of vs and our affaires, and by what meanes they attaine vnto it? This is moſt ſure and certaine, that the ſouls of the Righteous reſiding with God, in the ſecret place of Diuine contemplation, where they both doe ſee God, and haue ſo farre forth information of things done abroad, as may only extend to aduance and augment their own ioy, & inlarge their aſſiſtance tendred vnto vs. He meaneth in generall, not in particular to this man o that. Hetherto little aduantage is for Inuocation: and no matter: For marke what followeth: We deſire Interceſſors with God, in our need. And what wilt thou more? Doſt thou peraduenture feare, that happily they will not pray for thee, whoſe practice is to pray perpetually? How can it then be that they ſhould not pray for thee; if thou prayeſt for thy ſelfe, who yet ceaſe not praying when thou doſt deſiſt? But thou wilt reply: If they heare me not, I doe but waſt words in vaine, in making Interceſſion vnto them, that doe neither heare nor yet vnderſtand. Be it ſo: Saints heare not the words of thoſe that call vnto them. Well: nor is it pertinent vnto their bleſſed eſtate, to be made acquainted with what is done on earth. Admit that they doe not heare at all.Neither, whether they doe, o doe not 〈…〉 . Doth not God therefore heare? If hee heare thee, why art thou ſolicitous then what they heare, and how much they heare, ſeeing it is moſt certaine that God heareth vnto whom thou prayeſt? he ſeeth thy humility, and will reward thy Piety and Deuotion. In effect, as if it were concluded by him. It is no materiall thing or of neceſſity to pray vnto Saints.

Not the ten t any point of faith:Be it then vnto vs as indeed it is not, No point of Faith, but meerely brought in out of ſome priuate affect ons, without any warrant any way more, then incertainties and peraduentures, that Saints departed,But in 〈…〉 . are to be called vnto for Aduocates and Aſſiſtants in time of trouble, or howſoeuer. Be it at moſt a point of Indifferency, to be beleeued in opinion, or elſe reiected; but in practice ordinary, a point of flat foolery to call vpon them,In 〈◊〉 , a point of fooly. who are peraduenture Saints, peraduenture not. It may be at ſome time, it may be not, inabled or diſpoſed, wee cannot tell, how or how farre; to vnderſtand our Petitions and our Prayers; to accept, and accommodate our deſires. I ſuppoſe the man that vnderſtandeth himſelfe, being in need, and in neceſſity, will in his exigent neceſſity, (where euer bis dat qui citò dat,) not goe ſo farre about the buſh: and that on peraduentures will aduenture Life and State vpon vncertainties. 〈1 paragraph〉 Iamblychus a Pagan will ſtout him for it, whoſe iudgment was 〈 in non-Latin alphabet 〉 . Men make themſelues fooles, and deſerue to be laughed at, that aske good things otherwhere then at Gods hands, who is able and willing to come at call: to heare and deliuer in time of trouble. Who beſide his goodneſſe in preuenting grace, that hee willeth vs to call, before he was intreated, hath giuen direction in moſt louing inuitation: For immediate acceſſe call vpon me: thou thy ſelfe call vpon me, without any aduocate at all, or mediator, or any aſſiſtant for interceſſion: As if Inuocation of Saints were but idle.

Laſt of all they goe to practice and imitation,Yet is it mainly vrged from the practice of ancient times. thether they appeale: and tell vs of vſe in being long agoe: produce vs Precedents in ancient times, and tradition without the memory of man. The Fathers did ſo in the Primitiue times: Et vir s magno, ſequi eſt penè ſapere. Since that, God himſelfe hath ratified the cuſtome, and confirmed it by miracles from heauen; and therefore wee may ſafely doe, why not, as they haue done before, and as God would haue vs to doe, by ſpeciall warrant.

This perſwaſion is a potent one I confeſſe indeed with ordinary men in courſe of life:But that practice not ſquared by a perfect rule. becauſe we liue by practice and not by precept: are directed by that which men doe, rather then by that which men ſhould doe. But firſt we might anſwere by S. Auguſtines rule in point of Precedence and example: where the practices of Superiors in common courſe doe become rules of action vnto Inferiors: and that which hath ſometime been done ſo or ſo, is tendred to be done ſo perpetually: viz. A ſanctis accipe perfectis exemplum. If needes you will goe to it by practice, ſet downe for a rule, for to follow that which is of perfection indeed: as being ſquared by a perfect rule. Goe take in Precedents deriued from perfect men. Now that is to doe as Moſes was commanded: To follow the patterne ſhewed him in the mount. That is to doe after the rule directed and ſhewed vnto him from heauen. The which rule is, Call vpon me: and the practice according vnto that rule, or the rule is here contrary to their practice. of thoſe men that in the mount haue talked with God, and followed the patterne ſhewed them there. Thus he that was the Father of all the faithful. Thus the eldeſt of the promiſed ſeed: thus hee that preuailed with God Almighty: thus the man that ſpake with Him in the buſh,And we haue practice ancient 〈◊〉 , and 〈◊〉 to that rule. and ſaw the face of his Creator. So all deſcending downwards, righteous men & Prophets, famous & honorable in their time, who called vpon Me, the Lord alone, and neuer vpon any but on Me. This ancient vniuerſall practice in Iſrael, their ſucceſſors in time and place, the Apoſtles of the Lamb, haue commended vnto the Church by word and example euermore. Who neuer in her beſt parts and pureſt times preſumed to tranſpoſe the ancient fixed bounds. If that 〈 in non-Latin alphabet 〉 , the men that came after theſe in time, and therefore in honour and account come farre ſhort of them, haue altered the language once ſpoken in the land, and babled in an vnknowne tongue, We haue no ſuch cuſtome, nor the Church of God. The beſt of their Compeeres, the principall and flower of the ſonnes of Seth, I meane thoſe ſeruants of Abraham, armed at all points, againſt the enemies of Chriſt, the three hundred and thirty in the Councell of Nice, haue put a word in our mouthes, which may ſerue as an anſwer to all obiections whatſoeuer, 〈 in non-Latin alphabet 〉 . Let things continue as they were long agoe in the eldeſt times: In vſe and practice from the beginning. Innouations grow in, moſt-what vpon the by, and in proceſſe of time it commeth to paſſe, that Exempla fiunt quae eſſe facinora deſierunt.

But I will not now vſe this aduantage here,And, after them the practice and doctrine of the Fathers, if rightly vnderſtood, is not much againſt it. eſpecially againſt men of ſuch rancke and reckning, 〈 in non-Latin alphabet 〉 , the men deſerue farre better words and vſage then ſo; hauing beene all famous in their generations and ſuch as haue left a name behind them. And therefore with awfull reſpect vnto the perſons and place, I anſwere, firſt in generall, that their words are not to be takē aduantageouſly, nor cited for aſſertions reſolued, which were neuer meant nor intended for ſo peremptory concluſions, as are in theſe caſes deduced from them. We ſhould weigh and conſider, what and how we reade in the writings of the Fathers touching points in Controuerſie at this day. Non eadem, de ijſdem, ab eodem dicuntur, vpon experience we finde it, That the ſame man of the ſame thing, ſpeaketh differently, in diuers places: With ſome imputation perhaps of vncertainty and contradiction, yet not deſerued: if we conſider diuers and different circumſtances. In heat of Oppoſition, by way of contention, ſome things fall from them now and then,For many things beyond their iudgement may fall from them in heat of diſputation. which will not hold weight at the beame of the Sanctuary, and the men that take aduantage at them in one point, will ſoone fall off from them in another. S. Hierome is much in this kinde, according to the vehement cholericke nature and diſpoſition of the man. Secondly, in publike and popular collations very often to mooue affection,Or popular diſcourſe. and gaine action in point of practique Piety, they lauiſh by way of exaggeration, in large hyperbolies & amplifications. So the Grecian Homeliſts, & Chryſoſtome eſpecially aboue them all: not in this, but in many other paſſages alſo. Thirdly, much is found in thē,Or related ex opinione 〈…〉 . of which they are reporters, & no more: they relate vnto vs the opinions of other and not their owne: They tell vs what was done, but doe not entermeddle by way of cenſure or opinion for their parts. All theſe when they ſpeake poſitiue diuinity indeed, & conclude things de ſide dogmatically, their Poſitions then run in another tone, which giueth, though vniuſtly, occaſion of ſuſpition of contradiction, if men doe not conſider their ſayings perpenſedly, or be diſpoſed to take aduantage couertly. A caſe to be exemplified, as ſhall appeare in the preſent queſtion afterwards.

Againe, it is a point conſiderable, how many of thoſe Ancients,And in many things they are miſtaken, or belyed of thoſe that produce them. that either are, or elſe may be produced by the Oppoſites for Patrons and Abettors, of Interceſſion and Mediation by Saints, could in no caſe condeſcend vnto this conceit, their Poſitiue grounds and reſolutions being direct for the cleane contrary and flat oppoſite opinion to be true: viz. That they had no intereſt at all in GOD; nor yet meanes or poſſibility to commence any ſuch ſuite vnto him for themſelues, much leſſe for others. It is confeſſed by the grand Dictator of Controuerſies, that the Patriarchs and Prophets were not inuocated of olde, vnder and before the Law, as the Apoſtles, Martyrs, and holy Saints were after the Law: in regard that Chriſt was not then come in the fleſh, nor yet they in ſtatu, quo anon. For vntill he came, and in Death deſcended, and deliuered them thence, they were concluſi in carcere, ſhut vp in Limbo, a region of Hell, and did not enioy the preſence of God in glory, nor come neere to put vp any ſuites vnto him: Againe it is by him ſuppoſed a chiefe cauſe, why many deny Inuocation of Saints, Heretiques, as hee calleth them, old and new, becauſe that they, both are and haue beene in that error, that as yet they are in atrijs, attending in the Porch or baſe Court abroad, not admitted to the preſence of the Alm ghty. If things ſtand thus, as hee would haue them, then vpon ſuppoſition of the premiſes, many ancient Fathers in the Primitiue Church, called to be witneſſes for practice of Interceſſion of Saints, doe in their intention ſay nothing to purpoſe; cannot indeed bee produced for witneſſes in the point, but are made to ſpeake what they neuer thought, what they could not thinke, being men knowne and confeſſed to haue held this opinion, that the Soules of the Righteous departed hence, are not yet with God, enioying his Preſence, and beholding his face in Glory; but are in Atrijs & in veſtibulo domus Dei, and in thoſe Repoſitorijs, ſeated God knoweth where, expecting the full accompliſhment of their conſummation in Chriſt; in the day of the retribution of the Righteous. This being ſuppoſed, needes 〈 in non-Latin alphabet 〉 , that hope of great helpe and aſſiſtance from them, by ſo free acceſſe, and repreſentation of our Prayers vnto God, as theſe men talke of; from thoſe, who could not euen in their owne opinions, intimate their owne ſuites vnto God, in preſence repreſentatiuely, being not admitted thither where hee had his reſidence, not comming to looke into the Glaſſe of the Deity: For they were, it is taught, in Limbo, a verge of Hell, farre enough remote from God and Heauen. Thus it is determined by him that can tell, Haec quaeſtio fundamentum eſt omnium aliarum, (namely, concerning the honour due and done vnto them: Canonization of them, Aſſiſtance from and by them,) an Sanctorum animae Deum videant, & vere beatae ſ nt ante diem iudi ij. So that Irenaeus, the Author of the Queſtions vnder Iuſtine Martyrs name: Tertullian, Origen, Hillary, Chryſoſtome, Theodoret, and others, muſt be ſpunged out from the liſt and Catalogue of Aſſertors of this point, The Saints departed, may profitably be inuoked.

Farther, it may be noted in this generall view, that in many paſſages of the Ancients,And laſtly, in many thin •• they are m •• rly Rhetoricall. pretended for this particular: thoſe Rethoricall Figures, Proſopopeyes, 〈 in non-Latin alphabet 〉 , and Compellations of holy Saints and Martyrs, to be found in the Panegyricall Orations of the Greeke Fathers, eſpecially, are directed, not at large to any Saint or bleſſed ſoule, as to parties vnknowne,Specially ſpeaking to Saints, ſuppoſed to haue more particular int lli ence, and care of them. without our acquaintance, but onely to ſuch as had, or be ſuppoſed to haue had, ſome more ſpeciall and reſerued reaſon of intireneſſe, preſence, aſſiſtance, or intelligence with them, then others had, as intereſſed in the State, Calling, Profeſſion, Place, Life, and manner of Conuerſation of the Petitioners, or directed vnto ſuch as were their familiars and acquainted in this life: and ſo more priuate and peculiarly addicted vnto them in Heauen. Who peraduenture might, as hath beene ſaid, through peculiar diſp nſa ion, be very carefull of their good, intend their neceſſities and behoofe: and through that peculiar diſpenſation, attend the occaſions ſometime of their acquaintance, according to that practice and opinion in vſe, ſpecified in that compact betwixt Cyprian and Cornelius Biſhop of Rome. Theſe generall Obſeruations,Theſe f •• e obſeruations may helpe vs in the allegation of the texts of Father. may be exemplified in the particular allegations of texts of Fathers; either repreſentatiuely for the body of the Church in Councels: or elſe particularly in their priuate writings and allegations; which are not demonſtrations of the Church Doctrine in thoſe times, but onely priuate opinions of ſome men, deliuered obiter, and vpon the by, without any conteſtation at all; or violence for the maintayning of them. Which ſeuerally perſwade not, but being laid together, if they ſpeake one thing, and runne all one way, may not be lightly reiected or caſt off: Nam quae non proſunt ſingula, multa invant. Therefore to ioyne iſſue, let vs try their force, and ſee of what efficacy they are of to perſwade to a generall opinion and beliefe.

Dionyſius Areopagita leadeth the Ring (as he is cited by the great Maſter of Controuerſies) in his 7. Chapter of the Church-Hierarchy,See it firſt in Dien. Ar. Idem ſit, acſi ſole ſuos radios ſanis elargiente, oculis, ſibi quis oculos eruens, ſolaris luminis particeps fieri poſtulat. Sic impoſsibilium ſuperfluâ ſpe ille ſuſpenſus eſt, qui ſanctorum flagitat preces, & Naturae ipſorum conſentaneus, ſacras operationes abigit. I will take no exception to the perſon of this witneſſe;Whoſe Teſtimony, if it be good, let him paſſe for an honeſt legall man, though hee be generally, anciently, and probably alſo ſuſpected for a counterfeit, and held inſufficient to giue any witneſſe in vpon euidence of Record. To the witneſſe and teſtimony which he giueth, I anſwere. Here is no mention of the practice: nor yet Iuſtification for the rule of Invocation of Saints. Nay, rather that practice, in generall or particular, is diſallowed, as vnprofitable, becauſe vſed in a Subiect that is impoſſible. Flagitare preces Sanctorum, is ſuperfluous, becauſe the hope of helpe from them is impoſſible. It is, ſaith he, as if a man that hath no eyes, ſhould expect or deſire to be enlightened from the beames of the Sunne, which ſhineth indeed forth vnto them that are api nati, fitted to receiue it, and capable of it. Nor can the allegation bee aduantaged any way, becauſe Sani, are comforted and refreſhed by the light of the Sunne, which indeed ſhineth vnto thoſe that are capable of it: For it is confeſſed, to hold proportion there with, that the Saints departed, doe in generall pray for the Eſtate of the Church militant vpon Earth:May well be applyed againſt them. for the ſtate and neceſſity of particular Churches, or priuate men their friends, with which they were acquainted in time of life. That is, That the Sunne indeed ſheddeth, and caſteth beames abroad. But the queſtion is of particular Interceſſion for any man: that is, of applications of thoſe beames of the Sunne, to the eyes of the blinde in vaine, and without profit, which are pleaſant and profitable to him that hath his ſight. Thus this Teſtimony, as it lyeth in the body of thoſe Controuerſies, is pregnant againſt the Pleaders of it. But farther, in the Depoſition ſubſcribed with his owne hand,And, it cannot make for them, if Sancti be ſo vnderſtood, as he meant it. Areopagita ſpeaketh a farre off, and to another purpoſe. Sancti in Dionyſius Language, are not Defuncti, or Regnantes with Chriſt, as the Controuerſer ſuppoſeth: but the word is to be taken according to the phraſe of thoſe moſt ancient times. So Saints, in Saint Paul, are not Saint Stephen, Saint Iames, and ſuch as they, Then dead: The phraſe is not once, I ſuppoſe in him that way: but men then aliue in the boſome of the Church; parts and members of the Church militant. The Saints in Dionyſius anſwerably were ſuch holy men as ſerued at the Altar; as the laſt words in the Teſtimony, as it is laid downe there, might very well haue informed him: Et Naturae ipſorum conſentaneas ſacras operationes abigit. In effect, Will not regard, or partake of the Doctrine and inſtruction which they affoord him,And the latter words reſtored to their true conſtruction. or of the Sacraments which they miniſter vnto him. 〈 in non-Latin alphabet 〉 . In neglect and diſregard of the gifts of God; and in breach of his Commandements. Againe, I adde, that Bellarmines eyes were not in his head, when hee tooke a view of the Teſtimony of Dionyſius; or elſe hee tooke vp the witneſſe from ſome Knight of the poſt, who was ready to ſay any thing for his owne aduantage. For the whole diſcourſe of Dionyſius in that Section is concerning Prayer for the dead, not vnto them: for their refreſhing and conſolation;And the occaſion conſidered, wherupon Dion. ſpake them. not for their actuall aſſiſtance and reliefe. Reader doe but goe view the Euidence, and tell me if the alleager be not either much to ſeeke, or much more too blame: a very ſilly man, or a ſly Sophiſt, and very Colluder in the point in queſtion.

Another & a better Euidence is of thoſe times, as ancient,See 〈◊〉 again 〈…〉 . and more authenticke witneſſe, then Dionyſius; a legall man, and without exception any way. 〈 in non-Latin alphabet 〉 . 〈1 paragraph〉 I ſalute that beloued and much affected name, whom, Oh might I ſee, placed in my ſeate, then when I am with Chriſt, enioying Heauen. Hee meaneth Hero, a Deacon of the Church of Antioch, and Succeſſor to himſelfe in that See. Which ſpeech had not paſſed doubtleſſe from that holy man, had hee not beene perſwaded that the dead with Chriſt, had notice of, and were intereſſed in the affaires of the liuing in this World. I grant this was his iudgement or opinion: But yet for all that, this is nothing to purpoſe. For Ignatius doth not will Hero, Who in that which they alledge, deſires onely to know his Succeſſor, and that by ſpecial diſpenſation. or his people of Antioch, to call vnto him after death: no, nor yet aſſure Hero he would pray for him. The moſt that we can reſolue of, is this, that hee ſhould know him to be his Succeſſor, and take notice of him in his Spirit. And that this alſo by ſpeciall diſpenſation. For ſaith he, 〈 in non-Latin alphabet 〉 : I would to God I might ſee him, that is, be permitted to ſee him, as if it were not ordinary: For then hee needed not haue ſo wiſhed, if he could not chooſe but ſee, and ſo take notice of him. It is granted that Saints by ſpeciall diſpenſation, may take notice and care, and patronage in ſome ſpeciall Actions, of ſome ſpeciall men or Societies, in whom they are more neerely intereſſed, as was Ignatius in the Antiochians. What if I ſhould ſay, by ſome naturall, though vnknowne approximation? this will neuer produce ſo large an inference, as, therefore, any man may call vpon any Saint, in any place, at any time, for any exigence, or occaſion.And it is onely his deſire, which proues nothing to their purpoſe. He that knoweth the Inualidity of a particular, to inferre or conclude a generall, will not much be moued with ſuch allegations. Laſtly, I adde, Ignatius doth but wiſh it; and a man may wiſh meere impoſſibilities.

Irenaeus, as in age,Another Euidence is out of Jrenaeus. ſo alſo ſucceedeth in allegation. In which the man meant to make vs merry, or maruell, in ſending Eue the wife of Adam, and Grand-mother of all, dead,A merry one. and being gathered vnto her place and people, ſo many thouſand yeeres before the Virgin Mary was borne, to invocate for Interceſſion that bleſſed Virgin: Et ſicut Eua ſeducta eſt, (are the words of Irenaeus,) vt effugeret Deum: (reade it aufugeret.) Sic Maria ſuaſa eſt, obedire Deo: vt Virginis Euae, virgo Maria fieret aduocata. A meere impoſſibility in Nature, and in Reaſon, that the Virgin Mary ſhould be Eues Interceſſor, yet cloſed vp with this Epipho ema, Quid clarius? becauſe there is the word Aduocata in the Text.Or elſe a mad one. I may ſay, Quid clarius, that the man is beſide himſelfe? Yet ſo beſide him, and out of him ſuppoſed, that rayling Franciſcan, anſwerable to his name, Feuardentius, tooke vp the ſame allegation, and as hee dreamed it to be Eu dentiſsimum, ſo he ſcored it alſo in his margin with this goodly gloſſe, Beata virgo Maria 〈◊〉 & caeterorum pec antium aduocata eſt. I wonder he did not adde this excellent blaſphemy thereunto. Euam & peccantes à morte redemit: For ſo it enſueth in Irenaeus. Et quemadmodum aſtrictum eſt morti genus humanum per virginem, ſoluatur per virginem. Aequalance diſpoſita virginalis inobedientia per virginalem obedientiam. Much more plaine for Redemption, then that former part is for Interceſſion: yet I hope the man will not faſten ſuch blaſphemy vnto ſo great a worthy in Chriſts Church, as was Irenaeus. His meaning is this, and no more: That as by Eua ſinne came into the World, Valeſſe the Father be ſoberly exp unded. and by ſinne death: So by the Virgins meanes, life, and ſaluation inſtrumentally: In that ſhee was that choſen veſſell of the holy Ghoſt, to beare him in her wombe, who by taking fleſh of her, redeemed vs from the curſe of death. So ſhee in a ſort was cauſe of Life: and in that ſort Mediatrix; that is, Aduocata here: not Interceſſor for Eue, who was ſo long in time before her Firſt then the man playeth faſt and looſe: the Colluder,As by them he is not in a threefold regarded. in the ambiguity of the word Aduocata. Secondly, hee inferreth an impoſſibility, and therefore an abſurdity, that the bleſſed Virgin Mary did pray for Eue: which muſt either be in Heauen, and then ſhe needed it not: or in Limbo, and that was but for a time, till Chriſt in his death deſcended into Limbo, and led both her, and all other the Fathers thence with himſelfe into Heauen. Thirdly, according to the opinon faſtened vnto Irenaeus, She is Aduocata to none but to Virgins; and therefore not promiſcuouſly to be called one of Any: and by thoſe of whom ſhe is Inuocated, to be ſo called on, onely for a time. For ſo is the compariſon there inſtituted, betwixt Eua and Maria Virgines.

To him ſucceedeth Euſebius in the Controuerſie, whoſe teſtimony ſpeaketh thus,A fourth they haue out of Euſebius. as there it ſtandeth reported, out of 13 booke, 7 Chapter of his Euangelicall preparation. Haec nos quotidiè factitamus, qui verae pietatis milites vt Dei amicos honorantes, monumenta quo que illorum accedimus, vota que ipſis facimus, tanquam viris ſanctis, quorum interceſsione ad Deum non parum juvari profitemur. I anſwer, firſt, Euſebius doth not ſpeake,Where he ſpeakes onely of the generall mediation of the Saints for vs. of particular Inuocation for part cular Interceſſion. But of generall Mediation of the Saints in Heauen, who without all queſtion, nor doth any man doubt of it, doe pray for Saints on earth in generall, according to the nature of Communion of Saints, without any Interceſſion vſed to them, Inuocation of them, by that other moity of the Church militant on earth.Specialy, that of the Martyres. Secondly, Euſebius doth not enlarge his ſpeech to all the Saints departed, of any ſtate or condition whatſoeuer, but, whatſoeuer it be that he ſaith, he confineth, it vnto Martyres onely, whom he calleth according as the alleager hath it, Verae pietatis milites. Now the caſe of Martyres and other Saints is not equall or paralell. For in the opinion of the Ancients, that of Martyres was paramount to all other departed with God: as enioying more priuiledges from God, with Chriſt in glory, by ſome ſpecially inlarged diſpenſation, then they the other holy Saints did: as Saint Auguſtine teacheth in De cura pro mortius, 18 Chapter. Thirdly, to come home to the point indeed,If the place will not rather proue to be corrupted. Bellarmine wilfully corrupteth, or ignorantly citeth, or negligently taketh vp this Text vpon credit, by retaile: For Euſebius hath no ſuch thing as is pretended. His words in his owne language are theſe: 〈◊〉 8 . 〈 in non-Latin alphabet 〉 . In that Section parallelling the opinion and doctrine of the Pagans, the Doctrine of the Church, and reuealed knowledge of God, from which at firſt they deriued whatſoeuer they opened in theſe points, though with much deprauation euery way, he relateth the heatheniſh opinion touching the ſoules of theſe men, who had ſpent their liues for their countries cauſe, and dyed manfully in defence thereof. Their happy eſtate: Their eternall felicity: and from thence deſcendeth vnto Martyrs in the Church of God in theſe words. Atque iſta quident non incongruè vſurpari poterunt, de morte vtrorum Deo imprimis dilectorum, Quos ſi verae pietatis milites appellare volueris, non aberrabis. Vnde apud nos in more poſitum eſt, illorum adire reconditoria, & ibidem Orationes fundere, animas ipſorum foelices honorare, quae a nobis fiunt ſummâ cum ratione. Here is no mention of aſſiſtance from their interceſſion: No word of interceſſion or mediation at all. No praying vnto them to pray for vs: but only praying vnto God. Their God: their God and ours: at their Tombes and Monuments onely, with deuotion: an vſuall practice of thoſe times

The next allegation out of Athanaſius, The next is out of Athanaſius. may very well come vnder the cenſure of the Statute of Rogues: if yet we would learne the place of Natiuity, or could tell whether to returne it to be kept. He Canteth indeed to purpoſe, and ſpeaketh home. Inclina Maria aurem tuam, & ne obliuiſcaris populitui. In ſo much as that, heare Bellarmine with much greater good reaſon, might haue put to his quid clarius, then to that teſtimony of Irenaeus. But we know this language was not ſpoken in Irenaeus's time: nor yet in Athanaſius dayes. The inuenter thereof, and Pater fabulae was of much later date. In plaine tearmes: he is a counterfeit that ſaith it,But ſo that it wa n uer in him 〈…〉 not Athanaſius whoſe name he beareth. I doe not faine this anſwere of my ſelfe: I doe not take it vp from the Centuries of Meydenburg. I borrow it not at all from ſome forlorne Hereticks, or miſ-begotten Innouators: it is the direct Cenſure of thoſe two 〈 in non-Latin alphabet 〉 of Romane Catholique Religion Baronius and Bellarmine: which you may maruell at, but ſo it is: Of Baronius as Bellarmine relateth: and he ſaith true; for ſo we find it, Anno Chriſti 49. Sect. 19. Of Bellarmine when he was of better iudgement: and not tyed to point of propugning Inuocation: In his Catalogue of Eccleſiaſticall Writers. Let him therefore paſſe, this Athanaſius, I meane, as a branded rogue, ſeeing he that produceth him, and needeth his teſtimony hath diſcarded and diſcredited him ſufficiently to be a counterfeit.

Saint Baſil hath furniſhed them with a double teſtimony.Saint Baſil is the next in this Iury of twelue: For ſo many are empanelled of the Greek Church; who Orat. in 40 Martyres, directeth vs to call vnto them in the time of trouble. Qui aliqua premitur anguſtia ad hos confugiat. Qui rurſum laetatur, hos oret. Ille, vt à malis liberetur: Hic, vt duret in rebus laetis. This is the firſt teſtimony out of him:In the former for there is another. Firſt, I anſwere: Baſils words are depraued by the Cardinals Controuerſie:he is not 〈◊〉 as he ſpeakes. for he reciteth them as if Baſil had giuen his counſell with approbation, and exhorted men to haue recourſe to them in time of need. Ad hos confugiat. So he citeth the place: Let him flye vnto them. Hos Oret. Let him Pray vnto them. But S. Baſil in his owne language hath no ſuch thing: It is onely a narration of practice: without counſell, aduice, or approbation. 〈 in non-Latin alphabet 〉 , doth fl e vnto them. 〈 in non-Latin alphabet 〉 , hath recourſe vnto them. There is a difference, I ween, betwixt theſe two paſſages, howſoeuer altered, let him ſee to that that did it. Secondly, he ſpeaketh not dogmatically, by way of any Poſitiue reſolution, but as Orators vſe to cary themſelues in Panegyricall diſcourſes. Baſil was one of thoſe,He ſpeakes like an Orator, not dogmaticlly, as they cite him. wel-nigh the firſt of thoſe, that excelled in that popular kind of Homilizing, wherein to moue affections, and to ſtirre deuotions, thoſe Chriſtian Orators tooke vp the courſe and the practice of great Maſters in that Faculty, not plainely to teach, and poſitiuely to demonſtrate, but to improue their Doctrine and teaching by Art, to ſettle the better what they would deliuer in points of Piety; and for courſe of life. It was è re Chriſtianâ in thoſe times, much euery way, that the holy and moſt bleſſed Martyres of Ieſus, ſhould be had in great reſpect and awfull regard of men, who if neede ſo required, muſt tread after them the ſame ſteps, muſt maintaine the ſame cauſe; and howſoeuer, ſtand continually in procinctu, at all aſſayes. That themſelues might expect at Pagans hands, the ſelfe-ſame meaſure, meeted vnto thoſe Heroes. Now nothing could be more potent for perſwaſion in that point, then to ſettle an aſſurance of their intereſt in GOD. There honour at his hands receiued. To be not onely highly rewarded themſelues, but to haue that grace and fauour to recommend others: As with men on Earth, which is plaine in Cyprian: ſo with God in Heauen to preuaile, recommend to him, and obtaine for others what they deſire. This point the Fathers preſſe much and often in their Anniuerſary ſolemnities vpon Martyres memorials. Now, what is ſpoken Panegyrically; raiſed vp to height with Hyperbolies, and bo ſterings of Arte, is not to be preſſed dogmatically: For they vſe to come downe to a lower ſtraine, when they ſpeake to the point, yea, or no: More reſeruedly and ſuſpenſly in farre much ſtreighter termes. Againe, S. Baſil ſpeaketh only of that time & place, the day of their feſtiuity in annuall obſeruation:And he ſpeakes onely of the place, and time of their annuall feſtiuity. The place their ſacred Oratory, dedicated to Gods holy ſeruice in them: At which time, in which place, more ſpecially they might be preſent, and were ſo imagined to be, rather then at other times, in another place. 〈 in non-Latin alphabet 〉 . The Church of theſe holy Martyres is a refuge ready fitted and prepared for Chriſtians. And yet then,And then, and there auerreth no inuocation of them but interceſſion by them. and there, not inuocation of them, but interceſſion by them, is auerred by S. Baſil. 〈 in non-Latin alphabet 〉 , Ioyne your Prayers vnto and with the Interceſsion of thoſe Angels; with them, not to them, vnto God: for 〈 in non-Latin alphabet 〉 he reſolueth God was preſent there:W llin them to ioyne in prayer with thoſe Martyres. And therefore thirdly wee muſt remember that 〈 in non-Latin alphabet 〉 , hee would haue them ioyne in prayer with the Martryes, becauſe that theſe were more intereſſed where Saint Baſil vttered that Oration, then Saints at large are, or can be, vnto any of vs. They were all Cappadocians, of that Countrey: and they not long before Martyred, at leaſt not ſo long before, but that they then liuing, might remember them well enough; and they remember the ſtate of that their Countrey, whereof peraduenture, they were deputed to take ſpeciall care and charge. And ſo laſtly it was a particular caſe, and relyed vpon ſome diſpenſation onely, which doth not warrant a generall practice, of all, vnto any, at any time indeterminately.

A ſecond teſtimony is recited out of the ſame Baſil in his Comment:The other teſtimony is of a higher ſtraine. vpon the 33. Pſal. theſe words of the Pſalme, The eyes of the Lord are vpon the Righteous: and his eares are open vnto their prayers. Where Saint Baſil thus: Sanctae ſpirituales virtutes aliquae, oculi dicuntur, quod curam ſuſceperint nos interviſendi: Nonnullae aures, vt quae noſtras ſuſcipiunt preces. But not high enough to take hold vpon Inuocation of Saints. This paſſage is indeed of another ſtraine, as putting to deciſion dogmatically: not related, or amplified Panegyrically. But euen this doth not reach home, it is too ſhort to take hold vpon Inuocation. For he ſpeaketh it of Angels, not of Saints,Being meant onely of Angels. and their caſe is different: their condition not the ſame. Secondly, not of all Angels in generall, but onely of ſome, and ſo appointed to that Act by ſpeciall diſpenſation: which it ſelfe is. Thirdly,Appointed by ſpeciall diſpenſation. peculiar Protection, as they are Cuſtodes parvulorum. In the text there is a plaine diuerſification of their Act: Some are eyes: others eares: ſome imployed in meſſages to vs:As peculiar Protectors. Others receiuing our prayers: but of whom? From them it is probable, that were ſent to viſit vs: either as Guardians, or Extraordinarily: either way no warrant, for Inuocation of Angels, or Saints at large. Laſtly, hee meaneth by our prayers,The prayers al o being vnderſtood not of particular men, but of the whole Church. the prayers of the Church, and not of euery particular man.

Not to diuide them in Opinion who in affection were ſo combined together. Greg. Naz. cōmeth in with a thraue of teſtimonies: not all indeed broght in by the Maſter of Controuerſies, but yet of that Nature & Condition as that they may all ſpeak as wel as ſome: Naz ••• zen ſeem 〈…〉 , as they will haue it, that we muſt take him in parts. I wil produce them as they happened to come to my hands. And firſt in the nineteenth Oration, as the Copies goe, pag. 288. touching his owne father deceaſed, before Saint Saſil then preſent at the Sermon,In the firſt, he ſaith in deed, what we deny not. thus he: Nec dubito quin hoc nunc quoque tanto magis deprecatione ſuà, quàm prius doctrina, praeſtet, quanto nunc magis Deo appropi quat. Nazianzene in this place may well be taken to reſolue this poſition dogmatically. That the prayers of the Righteous in heauen, regnant with God, are more effectuall, and doe ſooner preuaile with God,That the prayers of the Saints in heauen are more effectuall. then the prayers of men militant in the Church vpon earth. This is not queſtioned when they doe intercede. Secondly, Nazianzen reſolued there that his father with God in heauen,That his deceaſed Father would not forget his late Epiſcopall harge. and happineſſe, did 〈 in non-Latin alphabet 〉 , fight for his flocke; Doe the Office of a Paſtor in praying for them. No more doe I doubt then Nazianzene did thereof. They whom he meant were ſometime his fathers Epiſcopall charge. He loued them, inſtructed them, cared for them defended them in his life: nor could hee forget them being dead. For the ſoule doth not drinke of Lethe lake, to forget the things and paſſages of this world, wherewith formerly ſhee was acquainted. But I make a queſtion indeed,But neither he ſaith, nor can they proue that he, o any of his Church prayed to his Father. whether Nazianzen did pray vnto his father: or any of his Church recommended their priuate neceſſities, and afterward, occaſions vnto his mediation or aduocation. I reade not that he or any elſe did ſo. I am ſure he prayed not vnto him there: Not ſo much as ſpeaketh vnto him by way of Apoſtrophe or compellation. That which he ſuppoſeth his father did for his flocke, is alſo ſuppoſed to be done motu proprio, and not vpon ſolicitation. And what is this to the caſe of Inuocation vnto peculiar Saints?

Farther hee proceedeth with Saint Baſil his friend in his Funerall Oration thus:The next is the ſuppoſed Inuocation of his friend Baſil. Tu verò Sacrum & diuinum caput, de coelo nos quaſo reſpice, carniſ que ſtimulum à Deo nobis ad diſciplinam datum aut precibus tuis ſiſte, aut certè vt forti animo perferamus perſuade, atque omnem noſtram vitam ad id, quod maximè conducibile eſt, airige. Noſque poſtea quàm ex hâc vitâ migrauerimus illis quoque tabernaculis tuis ſuſcipe. As direct an Inuocation ſuppoſed as may be. Nay rather a deſire and a wiſh, that Saint Baſil might be permitted to doe ſo, and ſo, then a prayer vnto him, vpon this reſolution that hee could and would doe ſo. At leaſt not ſo direct, as is Ora pro Nobis; of ſtrangers euery way vnto one vnknowne.But to one that he knew. But indeed as Nazianzen ſpake it in his own language, when he ſpake it, it was 〈 in non-Latin alphabet 〉 a wiſh and deſire at Gods hands: as Billius, a Papiſt, hath tranſlated it, it is 〈 in non-Latin alphabet 〉 , a prayer. Reſpice nos (ſo he hath it) is an higher ſtraine, to an higher note, then 〈 in non-Latin alphabet 〉 , o ſi, or vtinam, nos reſpicias. And that the Tranſlator hath wronged Nazianzens meaning,Abuſed by the Tranſlator. whereby the Controuerſor was willing enough to take aduantage, appeareth by his owne words a little before, whereas the ground of his prayer is but opinion. 〈 in non-Latin alphabet 〉 . And now hee is in Heauen, and there, as I verily ſuppoſe, offereth vp ſacrifice for vs, making Interceſsion for the people. For howſoeuer hee is gone from vs, yet verily hath hee not vtterly forſaken, nor yet abandoned vs. All that he auoucheth, whatſoeuer it be, is but 〈 in non-Latin alphabet 〉 , as I am perſwaded, But howſoeuer vnreſolued, and grounded vpon opinion. as I take it, and therefore vncertaine: and in him vnreſolued. Nor doth he ſo much as ſay, Doe this; but, oh that thou wouldeſt doe this for me! Secondly, it is but a point of his rhetorique, and no more:And meerely Rhetoricall. and ſo is all that concluſion directed vnto him as preſent there, an ordinary ſtraine of wit and inuention in ſuch paſſages, Nazianzen was not of opinion, I ſuppoſe, that Saint Baſil really and actiuely did 〈 in non-Latin alphabet 〉 , that is, in the phraſe of the Church, at that time, offer the holy Euchariſt or conſecrate it in Heauen: No more was he reſolued that thoſe other parts and particulars here ſpecified by him, were then at that time really and actually performed. Laſtly, it is a precedent of a particular caſe,And at the beſt, it is but a particular caſe of a friend to a friend. of a friend to a friend, then lately dead: and alſo concerning that which he might very well remember: and concerning which it had peraduenture paſſed by contract betwixt them, as was betwixt Cyprian and Cornelius, touching 〈 in non-Latin alphabet 〉 a ſtabbe in the fleſh, ſome certaine tentation or other, for remouing of which Saint Baſil is put in mind to entreat God: Very likely according vnto promiſe and ſtipulation. So in effect, it is a particular caſe,And ſo proueth no generall practice. of one friend to another; which can be no precedent for generall practice and example. It is grounded meerely vpon peraduentures, not reſolued poſitiuely: It concerneth remembrance of things formerly paſſed; and not intimation of things newly done.

Vpon the ſelfe-ſame termes runneth that which is ſaid to be directed vnto Athanaſius by the ſame Nazianzene: The next, directed to Athanaſius by Nazian is better interpreted. onely the Interpreter is there the honeſter man, and maketh him ſpeake in the Optatiue as out of opinion, not in the Imperatiue, as out of Iudgement, thus: Nos autem vtinam ipſe benignus deſuper, & placidus aſpicias, at que hunc populum gubernes: me que ſiquidem res pacatae futurae ſint, in vitâ adbuc teneas gregem que vnà mecum paſcas: ſin autem Eccleſia, ſit bellis flagratura, reducas, aut aſſumas tecum que & cum tui ſimilibus colloces tametſi magnum ſit quod poſtulo. Which if we take it literally, and dogmatically, Athanaſius is made therein much more then a Mediator of Interceſſion. He could haue ſaid no more vnto Chriſt Ieſus himſelfe.And if it bee as well vnderſtood. But Gregory was too well grounded in Diuinity, and had not his name Theologus, for naught, thus to erre; and too religious, thus to fall ſoule vpon Gods owne prerogatiues. It is a Prayer directed vnto God, that Athanaſius then in reſt,It is either directed vnto God. might doe for him thus, and thus: as a ſpeciall friend, as intereſſed in that common cauſe of the Church, wherein no man had his part ſo deepe as he, hauing beene in his life, the principall defender of Chriſtian verity, and oppoſer of hereticall impiety. Athanaſius againſt all the World, and all the World againſt Athanaſius. Or if to Athanaſius alone addreſſed, no more but a rhetoricall flouriſh with a figure.Or, if directed to Athanaſius, to be taken as a Rhetoricall flouriſh. I neede not ſeeke farre, for warrant to this expoſition: In the ſame paſſage wee haue, 〈 in non-Latin alphabet 〉 : Doe thou breake off my preſent Oration here. His meaning is, not that Athanaſius ſhould either really come downe from Heauen, or actually, by ſome extraordinary courſe and meanes from Heauen, make him to deſiſt and breake off his Oration, and ſtop his mouth: But in effect thus, and no more: Let mee here conclude, and make an end. Such proofes hath Nazianzene for this Inuocation, that Rhetoricall Figures, Apoſtrophees, Proſopoiees, and ſuch like, muſt goe for demonſtrations.

That Oration of his vpon Saint Cyprian commeth laſt, to pay for all.And ſo may we take that alſo in this Oration vpon Saint Cyprian. The firſt allegation wherout is 〈 in non-Latin alphabet 〉 , the ſame, and may receiue the ſelfe-ſame anſwere, which that did out of the other vpon Athanaſius: whereto an ancient Scholiaſt, and Commentor, whom I haue ſeene and vſed, in written hand doth accord: 〈 in non-Latin alphabet 〉 . The Concluſion, according vnto Rules of Art, is caſt into the forme of a wiſh: Therefore to be diſcuſſed in Hermogenes Schoole, and not preſſed in diſputes of Dogmaticall and Poſitiue Diuinity. Nazianzene concludeth his Oration vpon Saint Cyprian thus. At tu nos è caelo benignus aſpicias: ſermoneſ que noſtros & vitam gubernes: ſacrum que hunc gregem paſcentem adjuues: cùm in caeteris rebus quoad eius fieri potuerit, Eum ad optima quae que dirigens: tùm graues lupos ſyllabarum & verborum captatores amoliens. This paſſage will not reach home to Ora pro nobis, with confidence, in perſwaſion,He ſpeakes to one that la ely knew the perſons and paſſages of the Church. to parties vnknowne, and not intereſſed particularly. He deſireth it might be ſo, that Cyprian might doe it: he doth not deſire Cyprian to doe it: For he was not reſolued Cyprian could doe it. He beleeued that the Saints departed vnderſtood,Yet he deſires him not to do, what he knew whether hee could doe, or no. and tooke notice of things done here. But by credibility, not by Faith. 〈 in non-Latin alphabet 〉 , is the phraſe he putteth on it: and though in two places hee ſeemeth to goe farther, vnto 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 : yet it is but in ſome onely caſes that he ſo ſpeaketh; nor is that with ordinary reſolution. In ſome Caſes, as to thoſe that were but lately departed, acquainted with the perſons, and the practice and paſſages of things in the Church, or of priuate men: the memory whereof may cauſe in them a fellow feeling, and procure a carefull reſpect to them in Heauen, and ſo recommendation vnto the Almighty. Thus in his 24 Oration touching Athanaſius then with God, he pronounceth. 〈 in non-Latin alphabet 〉 . I know right well, and am perſwaded, ſaith he, that now at this preſent Athanaſius being in Heauen, doth from thence behold vs, and helpeth thoſe that ſuffer for Righteouſneſſe ſake. He meaneth, by interceding vnto God for them, being a man that in his life had ſuffered much for Piety and Chriſts cauſe, and drunke as deepe of tribulation as euer did any. Out of this compaſſion from a fellow-feeling vpon experience, Athanaſius hee thought, and ſo doe I, recommended the cauſe of the Church vnto God. But Nazianzene thought not, no more doe I, that Athanaſius did, or could vnderſtand euery priuate mans paſſages, or needs in the Church. And therefore, neither doth he himſelfe pray vnto him, nor aduiſeth vs, or any for to doe it. As for 〈 in non-Latin alphabet 〉 , I know right well, it doth often inferre no more then 〈 in non-Latin alphabet 〉 , Opinion vncertaine,A appeares by the like doubtfull ſpeach. not Reſolution. And what Nazianzene indeed did thinke of this particular, is plaine, and apparant out of his owne writings reſolued and dogmaticall. In his Funerall Oration vpon his Siſter Gorgonia, In his Funerall Oration vpon his Siſter. pag, 190. he commeth off directly with this concluſion. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . Now if thou haue any regard or apprehenſion of our Actions here, and if GOD doth permit and giue that power to the Holy Soules in Heauen, to haue any vnderſtanding of ſuch paſſages as theſe: Receiue at my hands this Oration of mine, in leiue of, and before many Funerals. The Interpreter doth ſomewhat draw off his meaning vnto a ſhorter ſcantling: as if in Gregory Nazianzens opinion, thoſe bleſſed Saints, did happily take notice of honour done vnto them, and happily not: Whereas his meaning is, and ſo his ſpeech runneth generally, concerning all things, and any thing whatſoeuer. Bellarmine vſed a better Tranſlation: Si tibi aliqua noſtri ſermonis eſt ratio; but anſwereth poorely and falſly that Si there, is not Dubitantis, ſed affirmantis, And though Bellarmine ſtriue to helpe it forward with a criticiſme. as in the Epiſtle vnto Philemon; Si habes me Socium, ſuſcipe illum: In effect Quoniam habes me ſocium. Indeed as true the one as the other: For Saint Paul not doubting of Philemons willing Obedience, propoſeth this as a Condition:Spoiled in the illuſtration, that ſhould haue confirmed it. 〈 in non-Latin alphabet 〉 , If you reſpect me as a Friend; If you deſire to hold friendſhip and fellowſhip with me: then receiue him. Not receiue him, becauſe thou art my companion: A fooliſh Expoſition in common ſence and reaſon. But be the folly of that gloſſe what it will be;Yet, to end all, Nazianzen doth elſewhere better interpret himſelfe Nazianzen elſewhere declareth what his opinion was plainly, 〈 in non-Latin alphabet 〉 . And heare, Pag. 30. oh thou ſoule, of great Conſtantius, if yet thou haue any ſenſe or apprehenſion hereof: and likewiſe, yee the ſoules of all Chriſtian Emperours before him, 〈 in non-Latin alphabet 〉 . If there be any ſenſe is not I ſuppoſe Affirmatiue, that they haue vnderſtanding, but meerly dubitatiue, whether they haue any apprehenſion or not. Hee was not reſolued, himſelfe confeſſeth, (and what may wee thinke then of all other paſſages alleaged) whether the ſoules of the Righteous, at reſt with God in Heauen (and in that number he rancked Conſtantius, whom Athanaſius ſendeth to another place) had any ordinary notice of things done here: indeed any notice at all. Rather it appeareth, he thought no: and then, what aduantage from him for Inuocation of Saints or Angels in the Church of Rome?

Another paſſage yet they haue out of the ſame Oration vpon S. Cyprian, by them not ſufficiently explained of Iuſtin...But at length we haue it home in a ſecond paſſage ſelected out of the ſame Oration vpon Saint Cyprian, where Iuſtina a Chriſtian Virgin, Virginem Mariam rogauit, vt peri litanti virgini opem ferret. Thus the Maſter of Controuerſies without any more adoe, or farther enlarging vpon the paſſage. The Story is thus. The Greeke Church had gotten vp a ſtrange Story of Saint Cyprian Biſhop of Carthage and Martyr, neuer heard of, nor dreampt of in the Weſterne or African Church, in which he liued and dyed, not remembred by Pontius his Deacon, who liued with him and wrote his life. And yet it is certaine and cannot be denyed, the Grecian Tradition can be referred vnto no other Cyprian but this. That Tradition is this, That Cyprian formerly was a Pagan, and a Conjurer. That durante his Paganiſme he fell in loue with Iuſtina a Chriſtian Virgin of Antioch, whom when as by woing and ordinary meanes, he could not winne vnto his will, he went about to intice and preuaile with by Magicall ſpels and Coniurations. Which the Damoſell perceiuing, fell to worke againſt him, with the ordinary armes of Chriſtians in thoſe times, Prayer, and Faſting, and the ſigne of the Croſſe. Puella, ſimul at que perſentit, deſperatis alijs rebus, Who, after prayer, and faſting, without any Mediator, commenceth her owne ſuite. ad Deum confugit. Sponſum ſuum Chriſtum defenſorem aſſumit: recounteth vp, and putteth God in minde, of his workes of old, the wonders hee had wrought in times long agoe. Hac atque his plura commemorans, Virginemque Mariam ſupplex obſecrans, vt periclitanti Virgini ſuppetias ferret jeiunij & chameuniae pharmaco ſeſe communiret. This is the ſtate of that ſtory in Nazianzene. In relating of it, they firſt commit crimen falſi. For in the Controuerſies it is ſo reported, as if Iuſtina, in her exigency had had recourſe onely vnto the Virgin Mary, who nor principally nor primarily had recourſe vnto her. That indeed had beene home to the practice in the preſent Church of Rome, that take vp that courſe indeed: Runne firſt vnto her: ſolely vnto her: not ſo much as taking in Chriſt Ieſus by the way, in mumbling their Martins, and deuotions. But this Virgin Iuſtina had beene better brought vp, and taught better things then ſo. Firſt, ſhee prepareth her ſelfe by faſting and Scleragogie, to diſpoſe his prayers and her deuotions aright. Then ſhee addreſſeth her ſelfe vnto GOD immediately according to direction,Addreſſeth her ſelfe firſt, and immediately vnto God, and Chriſt her Patron. Call vpon me: 〈 in non-Latin alphabet 〉 . As if there were no helpe for her but in GOD. Secondly, Shee taketh Chriſt her Patron that was her Spouſe: for it is more then probable ſhe was a Votary. Thirdly, ſhe taketh in, tanquam ex abundanti, And then akes in the bleſſed Virgin, ex abundanti, as a ſecond or third. the bleſſed Virgin by the way, as if reſoluing thus, what ſhe can doe I know not, if any thing ſhe can doe, a virgin to Chriſt a virgin, her helpe and aſſiſtance alſo I implore: So it is to ſmall purpoſe for that Inuocation which addreſſeth Saints to God, as Mediators where men forſooth, dare not commence their owne ſuites themſelues, the contrary being inſtanced in this particular. And whereas ſhe taketh in the bleſſed Virgin vpon the by as a ſecond, or a third, it leadeth to opinion,Which onely ſhewes the opinion of thoſe times, that Saints departed could peraduenture vnderſtand them. and but opinion of thoſe times, that the bleſſed Virgin or other Saints departed could peraduenture vnderſtand ſome paſſages here, and therefore if they could they might aſſiſt if they would, if nor ſo, nor ſo, there was no hurt done. Againe, not opinion of the Church, peraduenture, but onely of ſome few in the Church: and if thoſe ſome in extremity,And the practice of men in extremity, that lay hold vpon any thing to ſaue their liues. when, & where, as thoſe that are ſincking and now to be ſwallowed in the ſtreame, doe catch at any thing to ſaue their liues: ſo parties diſtreſſed vſe any meanes, though it helpe them not, hauing no time, in exigence to diſpute or reſolue, quam bene, quam male, with what hope of ſucceſſe they fall vpon it. And the rather ſo,And this is the onely example of ſuch practice in antiquitie, and as weake to helpe them as ſhe was then to helpe her ſelfe. becauſe this is the onely example of ſuch practice in Antiquity: a good inducement to ſuppoſe the Cuſtome was not farre growen in, nor the opinion much preuailing. So that here is but a ſingle practiſe, of one onely Maide, in fearefull extremity: vpon ſome vncertaine perſwaſion, that the virgin Mary happily might by extraordinary diſpenſation, haue ſome ſpeciall Patronage by aſsignment ouer Virgines. Which is no abſurdity much leſſe impiety, was grounded on a more generall perſwaſion of the Church, that the Saints, though in heauen, had intereſt ſome way in the ſtate of their friends allies and companions: eſpecially for Profeſſions of life, Societies of men, Countries, and Churches whereof themſelues were. A perſwaſion then but of opinion, not Religion: no man compelled to beleeue or to practice it. Nor it ſelfe, nor the conſequents thereof points of faith commanded: Grant vs this liberty, and we contend not. If they in all aſſayes, practice it themſelues, & would teach their Nouices and Proſelites ſo to doe, as this Virgin doth, Haue recourſe, to God, and Chriſt: to God in Chriſt: and then ex abundanti, vpon the By, helpe or helpe not, take in Saint Mary, Saint Peter, Saint Paul, ſo, 〈 in non-Latin alphabet 〉 , as Nazianzen phraſed it, if they can heare, vnderſtand, or helpe, there is no more but this, If they aſſiſt, good and well, if not, no hurt or harme done, God can and will, to whom principally, primarily and before all, we haue recourſe in Chriſt Ieſus, with full hope and confidence of aſſured deliuerance, ad voluntatem, or ſalutem. But 〈 in non-Latin alphabet 〉 : In the Church of Rome it is otherwiſe: Our Lady hath all Prayer and Deuotion addreſſed vnto her. All Saints there attend vpon her. Our Lord hath but reuerſion, at ſecond hand: Our God hath few ſuppliants, or none at all: euery man running to our Ladies ſhrine, or Saint Curlos.

And an example onely related by Nazianzen, and no more.And yet farther I adde: Nazianzen is but Narrator of this ſtory, and no more, that which he hath is diegematicall, not by way of concluſion, or of approbation. He paſſeth no cenſure to it, any way: nor letteth vs vnderſtand what his owne opinion was in the point. And yet by the Maſter of Controuerſies, it is alleaged as dogmaticall, a proofe from Nazianzen, and for his iudgement in the caſe: For ſo was his propoſall for the concluſion, that Sancti are Inuocandi, Probatur quartò teſtimonijs Graecorum & Latinorum Patrum. So that we find a manifeſt colluſion in our great Maſter here. Beſide, the Narration was but an heare-ſay. Nazianzen was no eare witneſſe thereof, nor doth report it of his certaine knowledge. So that peraduenture it was, nor ſo, nor ſo. And the learned know that this narration of Saint Cyprian, howſoeuer taken vp in the Eaſterne Church, and beleeued hath nor view nor appearance of Fact in the Weſt. Nor can be clearely reſolued by all the Annaliſts in the World. Their great Dictator Baronius is plainely buzzarded in the point, and wiſely concealing that which hee could not reconcile, paſſeth it ouer as in a dreame. So that the whole ſtory for ought we know or can conceiue, is but Apocryphall,I know not whether meerly Apocryphal. and this particular narration muſt needs come vnder the ſame verge and rancke. Or if not:But, if authenticall, not of authority enough to confirme their tenet. but we admit it for authenticall, yet ſingularia haue no warrant, to be rules of actions vnto others. No more this, then that other of Gorgonia, related alſo, and with better credit, becauſe ex certá ſcientiá, by the ſame Nazianzen, ſhe being his owne ſiſter. So it was, that ſhe being deſperately ſicke, when all Phyſick and hope of helpe from man failed, as Iuſtina in extremity, Ad mortalium omnium medicum confugit. But how? in a peculiar and ſtrange manner. Hauing ſome remiſſion of her ſickneſſe from the violence thereof, on a night at midnight, ſhe getteth vp, and out of her chamber into the Church ſhe goeth; falleth on her knees downe before the Altar: intreateth him that was worſhipped vpon the Altar, of all loues, mercies, & works of wonder, to reſtore her vnto her health: at laſt, hauing prayed long, wept much, & watched a good ſpace, ſhe layeth her head down vpon the Alter, and threatneth God, ſo Nazianzen phraſeth it, ſhe wil neuer riſe vp from that place, vntill hee ſend her health and ſtrength againe. 〈 in non-Latin alphabet 〉 . Wonder as it was, See, inſtantly, ſhe felt her ſelfe perfectly whole and ſound. This might be done: and doubtleſſe was ſo: For we beleeue the publike proteſtation vpon knowledge of ſuch a Reporter as was Gregory Nazianzen: But this is no precedent for imitation; No more then that fact of Iuſtina, was exemplary, though we yeeld him the Euidence to be true. Priuate humours; Singular actions, vpon ſudden motions of ſome ſpeciall inſtinct, muſt end where they began; though excuſable, tolerable, or auailable in particular, dangerous they may bee for directions vnto others, that haue no ſuch ſpeciall warrant as they might peraduenture haue vpon occaſion.

Their equall in time, deare friend and neere alliance in blood, Gregory Nyſſen is yet more plainely Panegyricall, in that which they cite. Gregory Nyſſene commeth to ſpeak next. Who performeth more apparently the part of a Panegyriſt, in that Encomium of Theodorus, remembred by the Controuerſor. Intercede as deprecare pro patriâ apud communem Regem ac Dominum. Timemus afflictiones, expectamus pericula, non longè abſunt ſceleſti Scythae. A plaine Rhetoricall 〈 in non-Latin alphabet 〉 , in the very carriage of his Oration: no dogmaticall reſolution of his faith: yet one ſuch teſtimony, could our Maſters afford vs one, or find vs one out, is worth an hundred of theſe that inſinuate but prooue not, becauſe they do not vnderſtand. Nyſſen ſpake it as an Orator, not as a Diuine. In a popular Sermon of Commemoration, not in a Doctrinall determination: as appeareth by that which is added for exaggeration.As appeareth by his following exaggeration. Quod ſi majori quoque opus fuerit aduocatione ac deprecatione, fratruratuorū Martyrum roga chorum, & cum omnibus vnà deprecare. Multorum juſtorum preces, multitudinum & populorum peccata luant. Admone Petrum, excita Paulum, vt pro eccleſijs quas conſtituerunt, ſoliciti ſint, pro quibus catenas geſtauerunt, pro quibus pericula ac mortes tulerunt. They will not, I imagine, preſſe vs to beleeue, that when any Saint inuocated cannot preuaile alone and by himſelfe (for their owne aſſertion is, God heareth them alway) hee goeth vnto others and deſireth their aſſiſtance: yet ſuch a caſe is put by Nyſſen here, as if Theodorus, not being in ſuch grace with God, to obtaine, he muſt be forced to take to himſelfe ſeconds and thirds, Peter, Paul, and the reſt of that glorious company his fellow Martyres. It is idle to alleage ſuch Rhetoricall paſſages, and Panegyricall ſtraines, to proue points of difference and Controuerſie dogmatically. Againe, it is to purpoſe, and muſt be remembred, that Gregory ſpake it on the ninth of Nouember, And the ſolemnity of the time, in which ſome greater honor perhaps might accre to the Saint of the day. the day of his Exceſſe and Conſummation vnder Maximianus, and then kept holyday in that Church. It may be probable, and that is all: For certaine it is not, there being no conſtat of it in infallible truth, onely coniecturall in opinion) that vpon that day, vpon that occaſion, God, who as hee is glorious in his Saints, ſo is he alſo glorified by his Saints, doth diſcouer vnto that his glorious Saint and Seruant, whoſe memory for his noble Acts, is famous in the Church that day, for the honour that is done vnto himſelfe in him, either by Angelicall intimation, or Diuine extraordinary diſpenſation, for his more accidentally at leaſt accrewing glorification, ſome paſſages, in that place, where he was intereſſed, that ſo he may honour him the more, in granting his deſires and petitions; for the good of them that in him, and by him, doe honour and glorifie God. If the Church had ſuch an opinion of old, as peraduenture they had, it was but opinion and probable pious meditation; to excite others to goe after thoſe Worthies examples, by recommendation of the ſo excellent reward. It was no point of faith, nor preached to beleeue, not beleeued to practice generally, but left at mens liberty to beleeue or not. So let the Church of Rome beleeue it if they will: So they preſſe not all others to beleeue it with them, nor condemne them of Hereſie that doe not practice it, nor will beleeue it. Thirdly, it was a generall caſe,Being 〈…〉 touching the whole Church, and the likelie to be knowne of Saints in heauen. and touched notoriouſly the whole Church: that which Nyſſen intended in that place, no priuate occaſion, or peculiar intereſt of ſome man. It was 〈 in non-Latin alphabet 〉 . For the ſtate of his Countrey then in hazzard: The Scythians, the Gothes, and ſuch other enemies, were then vp in armes. Publike actions, Vniuerſall occaſions, long in ſuſpenſe, much depending, a good while before notorious vnto Heauen and Earth, are the ſubiect of that Interceſſion there intended, which immane quantum di •• ert from ſuch caſes as commonly come vnder their Inuocation. Theodorus in Nyſſens opinion could not be was not ignorant of theſe paſſages, and vpon ſuch perſwaſion hath addreſſe vnto him. 〈 in non-Latin alphabet 〉 . Although thou art paſſed the courſe of this life, yet thou well enough worteſt, the ſufferings and neceſſities of man what they be. Begge peace therefore of God for vs, that ſo this Feſtiuall ſolemnity of thine may not ceaſe. 〈 in non-Latin alphabet 〉 . The ſtate of mankinde in generall not particular: and that alſo by remembrance of things paſt, not information of things preſent: or if ſo, yet of generall report and common fame, not of ſpeciall notice or intimation. And laſtly, what certainty he had hereof, of Theodorus Preſence, Aſſiſtance,And all the while ſpoken by one full of vncertainties. pag. 1017. and poſſibility to relieue, appeareth, by his owne words ſomewhat before, 〈 in non-Latin alphabet 〉 . Whereſoeuer thou now wonneſt, come hither in perſon, and be a ſpectator of this ſolemnity. For we call vnto thee againe, that haſt called vs to participate thereof. And whether thou conuerſeſt in heauen with God on high, or wonneſt in ſome heauenly habitation aboue, or Copartner and Companion with the Quie s of Angels, art aſſiſtant in the preſence of theirs and thy Lord: Or elſe with Powers and Principalities, as a moſt faithfull ſeruant doſt honour and worſhip him: For a little while omit thoſe imployments there, and come in friendly, though in inuiſible ſort vnto them, who do honor vnto thee. Theſe words doe not runne in ſuch a ſtraine, as ſoundeth for reſolution and dogmaticall proofes, ſcarce for opinion or conceit. And yet if it did, as it doth not, we anſwere it is an extraordinary caſe, and therefore, not 〈 in non-Latin alphabet 〉 , to the purpoſe; 〈 in non-Latin alphabet 〉 , nor 〈 in non-Latin alphabet 〉 , much, often, and frequent come not home to the point. Inuocation warranted, muſt inſiſt vpon perpetuall deputation thereto: 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , alway, and euery where muſt come in. It muſt be a rule of generall practice or we cannot ſubſcribe it: let it be done and taught dogmatically.

Ephraim the Syrian, harpeth vpon the ſame, no other ſtring:Their next teſtimony 〈◊〉 vpon the ſame ſtring of Rhetoricke. Precamur beatiſsimi, qui pro Domino ſaluatore, pro que illius charitate, ſponte & impigrè tormenta ſenſiſtis, atque ideò familiarius Domino coniuncti eſtis, vt pro nobis miſeris, &c. Dominum interp llare dignemini, vt ſuperueniat in nos gratia Chriſti. Nay he ſtriketh not ſo full a ſtroke. For it is but an Apoſtrophe in generall: which inferreth no concluſion at all. Not to any one peculiar ſelected Saint,But toucheth a more general aſſembly of Saints. but to the intire and whole Aſſembly of thoſe happy ones in generall. And that not in a peculiar caſe of neede, or priuate intereſt of any one man, but in an vniuerſall caſe of mediation: In which kind there is no queſtion betwixt the parties contendant this day.In an vniuerſal caſe of mediation. For it is in Confeſſ , that all the Saints departed, each ſeuerall Saint departed, and with God, doe and doth inceſſantly inuoke the high Maieſtie of Heauen, pro Nobis miſeris peccatoribus, & de Negligentiae ſqualore ſordentibus: Which Brother-like affection, and Saint-like performance, is an eſpeciall part of the Communion of Saints.

Cyril of Ieruſalem, Cyril of Ieruſalem ſtrikes not ſo ſtrong a ſtroke. if yet hee be the Author of thoſe Myſtagogical Catechiſmes vnder his name, which in ſome ancient Copies are aſcribed to Iohn of Hieruſalem, who, or what he was, I know not, is recited thus by the Controuerſor, in moe places then one. Cum hoc Sacrificium offerimus, facimus mentionem etiam eorum qui ante nos obdormierunt; primum Patriarcharum, Prophetarum Apoſtolorum, Martyrum: vt Deus orationibus illorum ſuſcipiat preces noſtras. In which ſaying, he commeth not ſo farre as Ephraim. He remembreth the practice in the Church in thoſe dayes: a moſt ancient and very laudable cuſtome, tending to piety and example of good life, to commemorate the memory of the dead at the Altar Speaking onely of the Commemorations of the dead after an ancient and laudable cuſtome. Patriarchs, Prophets, Apoſtles, Martyrs, and Confeſſors; and withall, to beſeech the Maieſty of Heauen, that he would gratiouſly accept, regard, and grant their prayers for his Church vpon Earth: and mercifully giue eare vnto their owne Supplications then poured out vnto him. This Teſtimony, in my vnderſtanding, ſpeaketh to another purpoſe, not for Interceſsion by Inuocation. The Prayer here intended, is made, not to Saint, nor Soule, nor Angell, but to God: He ſuppoſeth, ſo doe all; that thoſe Holy ones with God, And of prayers made onely to God. doe continually pray vnto God for the Church; which prayers he deſireth God would mercifully heare, and grant vnto them, for the good of his choſen vpon Earth: Both parts in this paſſage, militant, triumphant, employed in Prayer: The prayer of either directed vnto God. This onely difference, The one as in neceſſity; praying for themſelues, the other in ſecurity; themſelues interceding for others. Neither Inuocating other for to doe it: but de motu proprio, and correſpondent to their ſtate.

Theodoret ſpake of the like prayers. Theodoret intendeth no more but ſo, in that teſtimony taken into the Controuerſies: Ego autem huic narrationi ſinem imponens, rogo & quaeſo, vt per horum interceſsionem diuinum conſequar auxilium: Rogo & quaeſo, nor this, nor that Saint, but God alone; to this end and purpoſe, that by their Interceſſion and Prayers, I may finde aſſiſtance: which might be done, although hee neuer ſaid; Sancte, Tu, aut Tu, ora pro me: as being a member of that holy Society, for which they intercede continually. And yet if they did intercede for him particularly, it was vpon occaſion extraordinary, his paines, and deſert of them and the Church, in that Hiſtory which he wrote, out of which this Teſtimony is recited, De vitis Patrum. But ſpeciall Actions and particular Diſpenſations, as hath beene often ſaid, are no rules for generall directions of Piety, in point of deuotion, and of Gods ſeruice neceſſarily incumbent. But whereas the Controuerſor telleth vs, that Theodoret in Hiſtoria Sanctorum Patrum ſingulas vitas ita concludit: If hee meane in thoſe preciſe words; it is moſt falſe:And, for that which they vrge out of his Hiſtory, is meerly belied. ſcarce doth hee conclude any ſo. If he vnderſtand it to that ſence, it is likewiſe falſe: For the 1. the 13.16.17. lines haue no ſuch thing at all; the reſt that haue the thing, yet differ, in ſubſtance ſomtime; often in circumſtance, very ſeldome therein agreeing. The eight in number, falleth in with that practice of the Ancients, of friends vnto friends, to remember them vnto God. Ego autem, cuius, dum adhuc eſſet ſuperſtes, percepi benedictionem, ed vt nunc quo que fruar precatus finem imponam: And in the 18. to the ſame purpoſe: Ego autem rogo, vt illam conſequar interceſsionem, quam huc vſ que percepi, dum eſſet adhuc ſuperſtes. Not by ſpeciall Inuocation of him, to remember him: but by prayer vnto God, that he may remember him: or if vnto him, as vitâ; id. Rogans Sanctos, yet not with ſuch confidence, as if he were certaine to be aſſuredly heard: Vitâ vj. Ego autem nunc oro, vt quam dare poteſt cius conſequar interceſsionem: He was not reſolued what manner it was, but whatſoeuer it was, deſireth to obtaine it. So, or we haue no certainty in the point, or that which wee haue, is not to purpoſe: not to interpoſe an exception againſt the party, as incompetent, becauſe ſuſpected or miſvnderſtood, becauſe of that number, who held that Saints departed doe not yet ſee God. Damaſcene and Theophylact, are not Homines legales, to be empanelled vpon this Iury of twelue, out of the Greeke Church; being both Poſtnati vnto Primitiue antiquity, and out of the verge of the Churches purity: Damaſcene liuing in the yeere 730. and Theophylact ſuruiuing William Conqueror.

Their teſtimony out of Chryſoſtome, of the Emperor his interceding.To conclude with Chryſoſtome, thus hee ſpeaketh to the purpoſe, in the Controuerſies: Homil. 66. ad populum Antiochenum circa finem. Nam & ipſe qui purpuram indutus eſt; He meaneth the Emperor, the Prince then in ſtate, Accedit illa cōplexurus ſepulchra & faſtu depoſito ſtat ſanctis ſupplicaturus, vt pro ſe intercedant apud Deum: Et ſcenarum fabrum & Piſcatores orat, qui diademate incedit redimitus. Hee meaneth Saint Peter, Saint Andrew, Iames, Iohn, and Paul; though Bellarmines Interpretor, whoſoeuer hee was, hath ignorantly, and falſly, and impiouſly too, tranſlated 〈 in non-Latin alphabet 〉 ſcenarum fabrum: as if Saint Paul had beene a Stage-maker, who was a Tent-maker, as 〈 in non-Latin alphabet 〉 , or rather 〈 in non-Latin alphabet 〉 ſignifieth, and not a ſtage-maker, a courſe of life I dare ſay he did deteſt: But let that paſſe, as not to purpoſe. I anſwere firſt, If the teſtimony be no better then the title of the Oration,If it be true. it is not worth three blew beanes, in a blew bladder: For Chryſoſt. neuer made halfe ſo many Orations, vnder that title of Ad populum Antiochenum. Bellarmine himſelfe elſe where is my Author: 〈◊〉 de Scriptori 〈…〉 3 8. Ex homilijs ad populum Antiochenum viginti & vna tantum reperiri dicuntur manuſcriptae in antiquis bibliothecis. Secondly, this is onely a narration what was done:Yet it is 〈◊〉 narration, without any approbation of the thing done. it is no approbation of the thing done, or doing of it. The teſtimonies recited out of the 5. and 8. Homil. vpon Saint Mathew: and 1. vpon the 1 Theſſal. doe ſpeake of Saints liuing and not departed, and ſo are not to purpoſe,The other teſtimonies ſpeak of Saints liuing. or ad rem. 〈 in non-Latin alphabet 〉 . It is good to enioy or participate the prayers of Saints: and hee inſtanceth the profit by Saint Peter deliuered out of priſon, at the prayers of the Church; which I know, and I thinke our Maſters doe beleeue, was of the Church militant, and not triumphant. So Hom. 44. in Gen. 〈 in non-Latin alphabet 〉 . Which we vnderſtanding beloued, let vs haue recourſe vnto the Interceſsion of Saints, and intreat them to recommend vs to God. But as I ſaid, he meaneth liuing, not departed Saints: as interpreting that of Ier. 3.15. And my ſelfe could furniſh them with a better. But I will helpe them to a Text indeed, that commeth home, et rem acu: carrying with it approbation, nor ſo alone, but alſo inuitation to performe it. Tom. 5. pag. 481. 〈 in non-Latin alphabet 〉 . Not onely vpon this day, their holy day, and ſolemne feſtiuall, but other dayes likewiſe, let vs perſiſt and attend vpon them at their Memories, (he meaneth, Bernice, Proſdocia, and Domnia) let vs make meanes vnto them, intreat them to vouchſafe and vndertake the Patronage and protection of vs: They can doe much with God, now dead, as they could aliue; much more and rather dead then aliue: For now they beare about them the markes of Chriſt Ieſus; and can obtaine any thing of our Lord and King, if they but ſhew theſe markes vnto him. And yet this doth not proue preciſely and home,And yet will not that proue the point in Controuerſie. the point in Controuerſie, no, not though hee addeth: If then they haue this great power with God, let vs by them endeauour to make God our friend, to deriue downe Gods mercies vnto our ſelues, by continuall attendance at their, Memorials, by our frequent repayring thither, hauing made our ſelues in effect their meniall ſervants. We cannot conclude hence, that he beleeued,As not concluding any faith, or practice, or perſwaſion of his. or practiſed, or perſwaded Inuocation of Saints: but onely pleaded it out of ſome opinion, to helpe deuotion, and ſtirre vp the multitude in his popular Sermons, to a reuerend opinion, an actiue imitation of holy Saints, out of thoſe worthy apprehenſions of them.And ſpoken rather out of his Rhetorick, then out of his Diuinity. Thus hee lauiſheth often as a good Pleader, when hee carryeth not himſelfe in Caſes of beliefe, as a poſitiue Diuine. So ſpeaking of the holy Euchariſt, hee calleth it fire: He ſaith, the bloud runneth about our teeth, and appealeth to the Auditory,As his manner i elſewhere. if they haue not obſerued it. At the time of communicating, hee ſaith, wee are in Heauen, conuerſing there with Cherubins, and with Ser phins: And yet hee meant not theſe tranſcendant ſpeeches literally, I ſuppoſe, no, not in your opinions you Tranſubſtantiators. Nor are all paſſages in this very teſtimony ſo to be taken,And as he cannot but be conceiued, in this very teſtimony. as at firſt ſight they ſeeme to carry ſence, and emply. For good Sirs, what 〈 in non-Latin alphabet 〉 , markes of Chriſt Ieſus, could thoſe three ſoules in heauen and happineſſe carry about with them? How could they repreſent them vnto God or Chriſt, before the reſurrection of the body? But if yet you dare auouch that, this ſpeech of his, I hope yet you will not iuſtifie 〈 in non-Latin alphabet 〉 . To the vtmoſt of our power, let vs imitate her. Hee meaneth Saint Pelagies, who yet ſlew her ſelfe. Conſider in the Fathers, and all Writers indeed, How, what, wherefore, and when, is ſaid, and of whom, by Panegyricks and popular Preachers in their Sermons. Otherwiſe many Impertinencies, Incongruities, flat abſurdities, falſe impieties will enſue and be taught as poſitiue truths.

Secondly, I anſwere, it cannot be determined how Chryſoſtome could be of this opinion,The rather, becauſe it is his opinion that the Saints doe, yet expect 〈 in non-Latin alphabet 〉 . at leaſt in ordinary courſe of Gods diſpenſation, that holy Saints could helpe vs by recommending our caſes vnto God: or therefore were to be Inuocated, becauſe where hee ſpeaketh Poſitiuely, as vpon, 1 Cor. 15. Hom. 39. and Hom. 28. vpon the Epiſtle to the Hebrewes, and in other places, hee ſeemeth to be through for that opinion, that the Saints departed, not yet in Palatio, behold not the face of God in glory, but expect in 〈 in non-Latin alphabet 〉 , the Porch, as he phraſeth it, the accompliſhment of the reward to the Righteous, and finall Conſummation of all in Chriſt. Which opinion cannot ſtand with our Inuocation, where of neceſſity they muſt haue acceſſe, that are to be imployed as Mediators, vnleſſe Abſalon could daily haue addreſſe vnto Dauid his Father, and commend all Suitors vnto him then, when for three yeare together he ſaw not his face.

But without all queſtion, whatſoeuer Chryſoſtome ſaid,And howſoeuer, that 〈◊〉 doe not much need their mediation. To. 5. pag 416. he would neuer had dyed in that defence of this opinion, nor maintained the practice of it againſt oppoſers. For hee telleth vs plainely, 〈 in non-Latin alphabet 〉 . Thou haſt no need of Mediators vnto God Almighty, nor yet to runne vp and downe from one to another to ſpeake for thee. But be thou alone forſaken, abandoned of all men, no man taking care or tuition of thee: yet come thy ſelfe vnto God: intercede with him in thy owne perſon, and without all queſtion thou ſhalt haue thy deſire. He vſeth not to grant our deſires ſo ſoone: nor ſo willingly our requeſts when others become Mediators for vs, as when we ſpeake for our ſelues, although wee be otherwiſe laden with ſinne. And the ſame word; almoſt in another place he hath. To. 1. Ho. 4. . in Geneſin. 〈 in non-Latin alphabet 〉 . For as much as we haue a mercifull Lord and Maſter, he doth not halfe ſo ſoone condeſcend to our Petition, And, that we are ſooner heard at our owne ſuite, then at theirs. vpon mediation, as he doth at our owne ſuite. And farther affirmeth it an experimental truth thus, 〈 in non-Latin alphabet 〉 . Which inſtantly he prooueth by examples. And yet to purpoſe more inforcedly: To. 5. pag. 546. When we haue cauſe to imply the helpe of man, we are faine to be at coſt and charges: to ſue, pray, intreat in moſt ſubmiſſe and ſeruile ſort. Much adoe we neede: great buſineſſe we haue to effect it. We cannot directly haue acceſſe, to giue thancks, or to petition in our owne perſons; But we muſt make friends, by their Tutors, and Stewards, and ſeruants firſt, by faire words, by bribes, all the meanes we can, if yet by mediation we attaine our ſuits. Now no ſuch adoe when we deale with God himſelfe: He requireth no interceſsion for thoſe that ſue vnto him, nor doth he ſo readily grant vs our ſuite by mediation of others, as hee doth when we intreate him for our ſelues; without any mediation or aſsiſtance at all. And ſo in many other places beſide, the repeateth 〈 in non-Latin alphabet 〉 . We haue no need at all of Mediators: Vnleſſe they will haue Chryſoſtome various and contradictory to himſelfe. Shall wee thinke that Chryſoſtome forgat himſelfe: or ſpake as his preſent occaſions led him, without reſpect vnto the truth, ſaying, vnſaying the ſame thing? Belieue it who liſt. But Poſitiuely he addreſſeth Te vnto Me, God vnto Man, without any Mediator at all. Ex abundanti peraduenture,Who, though he might perhaps take them in ex abundanti: yet neither was that his ordinary courſe. he thought Saints departed might ſometimes in ſome place vpon ſome occaſion giue good aſſiſtance vnto our Prayers. Ordinarily the courſe is, Call vpon me: Extra ordinem, it may be, vſe their aſſiſtance. Generally they may pray in the conſent of the Church: particularly they doe, or doe not as happeneth. Happen it may occaſionally, as Martyes vpon their feſtiuals: which ſome Antients thought. Then eſpecially: but otherwhiles alſo. A caſe not reſolued on in thoſe dayes. And therefore as if it were no generall beliefe, hee addeth that their Suffrages at other times, may doe good, but moſt probably, in all likelihood vpon their Natiuities, vnto ſuch as make their prayers at their memorials: not ſo much inuocating their ſpeciall and priuate aſſiſtance, as vpon this occaſion, that God will that day extraordinarily extend his louing kindneſſe for his ſeruants ſake. That day, and in that place alone. For that day they did imagine them to be preſent: and as preſent ſo ſpake vnto them.But onely vpon d yes of peculiar reſpect. To. 5. pa, 505. Thus Chryſoſtome elſe-where of Saint Ignatius. 〈 in non-Latin alphabet 〉 . In conſideration and regard hereof, let vs preferre our abiding here before all other content and pleaſure whatſoeuer. That ſo being aduantaged with much content, we may, through the meanes of their interceſsion, become Inmates with them our fellow ſeruants. And this was rather in the opinion of Him or Them that came thether,And rather fitting himſelfe to the opinion of others, then expreſſing his owne. to viſite their ſhrine, by working vpon his or their affection, then in any actuall or reall performance of the Saint toward them, as the ſame Father expreſſeth it in his ſecond Oration vpon the Martyr Babylas. 〈 in non-Latin alphabet 〉 . The very ſight of the Coffin preſented by view to the vnderſtanding, amaſeth it ſtreight, and ſo affecteth it in that very ſort, as if the party there interred were preſent really, to be ſeene with the eye, and together in prayer vnto God ioyned with vs. A plaine proofe of Chryſoſtomes reſolution in the point, who ſeemeth to be o very much for Saints mediation. A ſtrong imagination, and no more; an impreſſion, no reality vpon the vnderſtanding. And he addeth yet a caſe parallell of thoſe men, that hauing loſt ſome one deare friend or other, and going to viſit the place of his buriall, imagine that they behold him perſonally there, which we know is an ordinary impoſſibility: 〈 in non-Latin alphabet 〉 , addreſſe their ſpeech vnto him or them, as preſent, as hearing, inſtantly. Imagination is ſtrong, they ſay, and doth much: ſure it doth, which produceth ſuch effects in Inuocation: for which,Neither will they haue any better ſucceſſe either with the Greeke or Latine Fathers. if Chryſoſtome may interpret his owne meaning, there is no great warrant in his workes. Thus the Iury of Greeke Fathers, ten of them at leaſt, haue ſaid, what they knew, or could ſpeake in the Caſe vpon their knowledge. 〈 in non-Latin alphabet 〉 , Not at all to purpoſe, nor anſwering the queſtion propounded to them. The Latines ſucceed, if not more full to purpoſe, yet more frequent to the point. For to ſupply defaulters if any were, there are returned well-nigh a Decem non tales, as being poſtnati, and ſo partiall, that ſpeake indeed to the practice ſince it was in being, out of the verge of our limitted time, Gregory the Great, he of Tours, and ſome other. And yet againſt the foreman is more exception: For they are honeſt men at leaſt, of good reputation in the Country amongſt their neighbours although their witneſſe, as intereſſed, be not receiueable: but Cornelius, is a Counterfeit, no legall man, a flat Knight of the poſt. Ex Latinis, ſaith Bellarmine, St. Cornelius Papa, in Epiſtola 1a. quae eſt de tranſlatione corporum Apoſtolorum, is the firſt and formoſt that is brought to ſpeake: much to the preiudice of this cauſe: more to the iuſt reproofe of the Defendant, that bringeth that party to ſpeake for him, whom himſelfe, elſe-where, will not acknowledge otherwiſe then for a Rogue. For there hee reſolueth that onely foure Epiſtles of Cornelius are extant, and this alledged is none of them. De ſcriptor: Eccleſiae. But he ſet forth his booke of Eccleſiaſtique Writers ſince, and therefore more aduiſed vpon better ſearch, and ſecond thoughts, he hath not authoriſed the Epiſtle as authenticke. But admit Cornelius were the Writer therof, and not ſome boy of the Scullery, or of the Stable, yet the fellow whoſoeuer ſpeaketh not to purpoſe: Orantes Deum, & Dominum noſtrum Ieſum Chriſtum, vt intercedentibus Sanctis ſuis Apoſtolis, maculas veſtrorum purget peccatorum. The prayer that is made, is to Ieſus Chriſt, and to no Saint. There is mention of Interceſſion, but without Inuocation. Nor needed that. For he meaneth onely ſuch and no other Interceſſion but ſuch, which the Apoſtles of the Lamb, and Church of the redeemed in heauen, did make vnto God, for their Brethren yet in Earth. And euen that Interceſſion is not inlarged vnto all, but confined vnto the Apoſtles alone, Saint Peter, and Paul, becauſe the preſent occaſion touched thē alone. The moſt that can be made of it, is this, that God would be pleaſed, to apply the generall Interceſſion of thoſe Apoſtles, in, and with the Church triumphant, vnto this part of the Church Militant, that at preſent did this honour vnto thoſe Apoſtles: this is all.

Saint Hillary is the next man,Saint Hillaries teſtimony is more true, then materiall. and his witneſſe is true, vpon Pſalme 29. but not to purpoſe, Hee ſpeaketh onely of Angelicall Interceſſion, Interceſsione Angelorum non naetura Dei indiget, ſed infirmit as noſtra: As ſpeaking onely of Angels. Not a word touching Inuocation or Interceſſion of Saints. Now Saints and Angels as it hath beene declared, are ill and ignorantly combined per omnia, in this caſe, which are moſtwhat 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Incompatible companions in the point. Secondly, hee ſpeaketh of particular Interceſſion, for them,And of particular Interceſſion. vnto whom they haue beene imployed, or vnto whom they are aſſigned: The firſt is a ſingular extraordinary caſe, and ſo holdeth not for generall practice euery where. The ſecond is ordinary, as is ſuppoſed; which if it be indeed as is ſuppoſed, then it is to purpoſe, but not to the queſtion; and therefore this witneſſe might haue been ſpared, as that is in part out of 124. Pſalme, where if any interceſſion be intended, it is that in generall for the whole Church. Sed neque deſunt ſtare volentibus Sanctorum cuſtodiae: neque munitiones Angelorum. And anon, to explaine the praeſidium hee meaneth: Ac ne leue praeſidium in Apoſtolis vel Patriarchis ac Prophetis vel potius in Angelis qus Eccleſiam quadam cuſtodiâ circumſip runt, crederemus, adiectum eſt. Et Dominus in circuitu populi ſui. This is their Praeſidium, a ſure one indeed, the other is acceſſory and for all, out of that Communion and Society of Saints in the both Triumphant and Militant Church.

Saint Ambroſe is produced to ſpeake next, but he ſpeaketh not home as they would haue him:Saint Ambroſe ſpeakes not out of full reſolution. nor to purpoſe as they alledge him: Obſecrandi ſunt Angeli, qui nobis ad praeſidium dati ſunt. Martyres obſecrandi, quorum videmur nobis corporis quoddam pignore patrocinium vindicart. Poſſunt pro peccatis rogare noſtris, But onely out of ſome opinion of their patronage. qui proprio ſanguine, etiamſi quae habuerant peccata lauerunt. Iſti enim ſunt Dei Martyres, noſtri praeſules, ſpeculatores vita actuumque noſirorum. Non erubeſcamus cos interceſſores noſtrae in irmitatis adhibere, quia ipſi infirmitatem corpori , etiam cum vincerent, cognouerunt. The very carriage of this paſſage telleth vs thus much: that Saint Ambroſe ſpake it not as out of reſolution or concluſion Theologicall. It was but opinion that they were our Patroni. His ſpeech bewrayeth his meaning; Videmur, we doe ſeeme to haue it and no more. Secondly,And that opinion: 〈…〉 as patrocinium quoddam is from full patronage. it was reſtrained euen in that his opinion, & not left at randon or full liberty: Patrocinium quoddā is all he can ſtretch vnto, he could not well reſolue, what, where, or when it was afforded. It is not an impoſſible thing for thē to pray for vs. And he that ſaith ſo, & no more but ſo, might as well be produced to ſay it was no certaine thing. Beſide, Saint Ambroſe there ſpeaketh of there Interceſſion in Genere; for the Church, not in particular for any man vpon occaſion:And not more vncertaine then too generall Interceſſion at large. and of Inuocation at large, that which is elſe-where more cleerely explained: that God would be pleaſed to accept and to grant the prayers and Petitions that they make for vs, the Church yet militant vpon Earth: being certainly inſerted into the Couenant of grace, Baptiſmo ſanguinis, and by ſhedding of their owne blood, ſo ſeeing and enioying God, that like vnto Angels Guardians they become vnto vs, Praeſules, vitae ſpeculatores, actuumque noſtrorum: vnto whom res noſtrae, did belong and appertaine, as the ioynt Actions of a Community doe in common to any of that Society. The manner how they were ſo: The tearmes how farre they were ſo: The meanes whereby they did ſo, he reſolueth not, he could not tell, and therfore contenteth himſelfe in generall termes with that onely Interceſſion, which without all doubt they make for the Church: which may cauſe them deſire to know what they can, though what they might know, he, nor no other, could certainly tell, and therefore could not warrant, as indeed he doth not, any ordinary Inuocation of any one Saint, for any particular occaſion whatſoeuer. What his opinion was therein, no man can better tell then himſelfe: or ſpeake to more purpoſe then he hath done. In Comment: ad cap. 1. Epiſtol. ad Rom. where hee concludeth, Ad Deum, quem vtique nihil latet, promerendum, ſuffragatore non eſt opus, ſed mente denotâ. It was not then of neceſſity in Saint Ambroſe opinion, to vſe Interceſſion of Saint or Angell. He might goe himſelfe by perſonall addreſſe, and euery pious deuout man might ſo goe in perſon, needed not vſe Interceſſion of any: if any did interced for him good: if none did, yet loſt he nothing thereby.

Laſtly, whatſoeuer Saint Ambroſe hath, or opined in that place, it is not meant de ſanctis, with God in generall,And not mean de ſanctis 〈◊〉 in generall, but of Martyres 〈◊〉 particular. but onely of Martyres in Particular. Now their caſe was ſingular, their priuiledges ſurmounting in the opinion of antiquity. And therefore what by ſome is applied vnto Martyres is not to be transferred vnto all in generall. It was an vſe in the Primitiue Church to pray for the dead: how and wherefore I diſpute not now. But he that ſhould doe ſo for any Martyr, in Saint Auguſtines iudgement much wronged the Martyr.

Hierome concluding his Funerall Oration vpon Paula, Gregory Nazianzen hath taught Saint Hierome, alſo how to Rhetorize. deſireth her in heauen, to aſſiſt him with her prayers thus. Vale Paula, & cultoris tui vltimam ſenectutem Orationibus j ua. This hee learned of his Maſter Gregory Nazianzene: and both of them as Panegyriſts, in Rhetorū ſcamnis. For it is no more but a Rhetoricall conuerſion vnto her, not of force to conclude a Diuinity probleme.

Secondly, I anſwere, it is 〈 in non-Latin alphabet 〉 a wiſh: and not 〈 in non-Latin alphabet 〉 ,And it appears as it is, onely a wiſh. a direct prayer vnto her.

Thirdly, it was addreſſed to one, his moſt familiar, inti e, and ancient friend: and therefore no way obligatory, or exemplary for vs,Addreſſed to a late familiar friend. ex opere operato: and it may be he ſpake it out of aſſurance of, or with reference vnto, ſome promiſe or compact betwixt them made, as in the caſe of Cyprian, and Cornelius.

Laſtly, Hierome was perſwaded ſhee did remember him already,Vpon ground of her kind remembrance. and ſo it was no prayer by direction: For ſo elſe-where we finde it concerning Bleſilla, Loquitur illa, & alia multa quae taceo, & pro te Dominum rogat: mihi que , vt de eius mente ſecurus ſum veniam impetrat Peccatorum. Max imus of Turin by the like addreſſe concludeth his Panegyricall Sermon vpon Saint Agnes. The like addreſſe Maximus of T. had vnto S Agnes. Ita que O ſplendida Chriſto, pulchra Dei filio, & omnibus Angelis et Archangelis grata, vt noſtri meminiſſe digneris, quibus poſſumus precilus exoramus. He made that Sermon vpon her Anniuerſary minde day: and as then fortè preſent, at that ſpeciall occaſion, by peculiar diſpenſation: ſo he directeth his ſpeech vnto her: and that not with confidence of being heard:Without any great confidence of being heard. Quibus poſſumus precibus, is as much as nothing: In effect, as I can, ſo I direct this my addreſſe vnto thee: heare and helpe me accordingly as thou canſt, and maiſt: So the man, in the point, was not 〈 in non-Latin alphabet 〉 ; He was not ſo fully perſwaded of that, or any Saints aſſiſtance, as that he went farther then opinion. In another place, to that purpoſe, hee ſpeaketh ſo reſeruedly, Ideò veneremur eos in ſaeculo, quos defenſores habere poſſumus in futuro. Poſſumus, peraduenture, and no more: vncertaine he was whether I, or no: And yet farther, Poſſumus, ſaue onely thoſe as wee were ſometime intereſſed in here. And thirdly, Defenſores, vpon generall caſes of the Church: not in particular aſſayes of our owne.

The Emperor Theodoſius in Ruffinus Hiſtory, Lib. 2. cap. 33. doth not inuocate any Saint,And wee cannot thinke much otherwiſe of Theodeſius. or Saints at all: onely vpon that exigent of the Rebellion of Eugenius and his Complices, he went in Proceſſion with Clergy and Laity that were firme vnto him, in great deuotion, to the Oratories, Churches, Chappels, Sepulchers, and Shrines of the Apoſtles, of Martyrs, and other holy Saints: there he made his prayers vnto God in Chriſt, not vnto them, though hee were ſo perſwaded they could and would take notice of him, and aſſiſt him with their prayers vnto God Almighty; as well they might then, and hee be ſo perſwaded at that time concerning them, in ſuch a publike action as that was, in which not onely the Imperiall Maieſty and State,Though his was alſo in a 〈◊〉 action, ••• thing both the Imperiall State, and the State of Religion. but Chriſt an Religion alſo lay at ſtake, vpon the hazard and tryall of that dayes aduenture. If then any ſome, or all the Saints of Paradiſe did aſſuredly take notice, and were informed in particular, and this were alſo to be proued, yet is it no warrant for their ordinary knowledge in other paſſages, nor yet for extraordinary when we will haue it: no more then that wee expect in all actions of Annes, againſt: Rebels, Traytors, Tyrants, or Infidels, God declare himſelfe ſo as then he did. For ſo it is, God ſhewed himſelfe then the Lord of Hoſts indeed; and the Mighty God of battell, if euer elſe in the ſequell of this action againſt Eugenius. For this is that memorable action, concerning which Claudian wrote thus.

Te propter gelidis Aquilo de monte procellis Obruit aduerſas acies,Panegy ad Honor: in 3. eius Conſulatis. reuoluta que tela Vertit in authores, & turbine reppulit haſtas O nimium dilecte Deo, cui fundit abantris Aeolus armatas hyemes, cui militat aether Et coniurati veniunt ad claſsica venti.

What friends Theodoſius made in this exigence, vpon whom he called, vnto whom he had addreſſe, Ruffinus relateth in the ſame place, Tum verò vt conuerſas ſuorum acies vidit Theodoſius, ſtans in editâ rupe vnde & conſpicere, & conſpici ab vtro que exercitu poſſet, proiectis armis ad ſolita ſe vertit auxilia, & proſtratus in Conſpectu Dei, Tu inquit, omnipotens Deus noſti, quia in nomine Chriſti filij tui, vltionis iuſta praelia iſta ſuſcepi: ſi ſecus, in me vindica, ſi verò cum cauſſâ probata, & in te confiſus huc veni, porrige dextram tuam, ne dicant forte Gentiles. (For they were Pagans, or addicted vnto Paganiſme in the action) vbi eſt corum Deus? In which exigence hee preuailed by his owne immediate Inuocation of God himſelfe. Thus the Emperor then preuailed not by interceſſion of any Saint, but at his owne immediate inuocation vnto God himſelfe, as Socrates, Theodoret, Sozomenus relate it: and it is expreſſed by Ruffinus, that this was, and had beene his vſe of old, often approued with ſucceſſe: ad ſolita ſe vertit auxilia. So nothing is gotten by this allegation: To aduance the proofe farther for their aduantage, beyond the obſeruation of the Controuerſor, Lib. 7. ca. 24. Sozomenus reporteth that the Emperor ſetting forth vpon his voyage, made his recourſe vnto God in a Church, which he himſelfe had builded in honour and memory of Saint Iohn Baptiſt, For whatſoeuer is related of his Inuocating Iohn the Baptiſt. ſeuen miles diſtant from Constantinople, 〈 in non-Latin alphabet 〉 , earneſtly entreated the Baptiſt to aſſiſt him: nor onely ſo, but he did this with ſucceſſe. Fertur enim, ſaith the Story, quod eo tempore quo pugna haec committebatur, ex eo templo Dei, quod ad ſeptimum lapidem ſitum erat, in quo preces fuderat Imperator egreſſus daemon quidam, abreptus in ſublime, Iohanni Baptiſta conuitiatus ſit, & capitis obtruncationem obiecerit, magna que voce clamarit, Tunc me vincis, & exercitij meo inſidiaris. But the credit firſt of this Story may be queſtioned:It hath little credit. for Socrates, and Theodoret, elder then Sozomenus, haue it not; and Sozomenus himſelfe hath no greater warrant for it then heare-ſay: 〈 in non-Latin alphabet 〉 , the report is: but who the Author was, what credit it was of, is not related. Theodoret reporteth, that not Iohn Baptiſt, but Iohn Euangeliſt, and Philip the Apoſtle were 〈 in non-Latin alphabet 〉 , and aſſiſtants vnto the Emperors Forces. But be the Story authenticall, and of incontrolable credit, it is a ſingular fact, ioyned with miraculous operation of him, who is euer glorious and admirable in his Saints: but then eſpecially, when as his owne glory, and the ſtate of the Catholike Church doth lye at ſtake, as it did vpon the hazard of that dayes ſucceſſe. Such ſingular paſſages, are not to be called into precedent, vnleſs alſo we expect the like extraordinary and miraculous deliuerances in our addreſſes. Laſtly, the Emperour had repaire vnto God alone,At the leaſt, it is but a prayer, that God would appoint the Baptiſt for aide. without any mediation at all: it is plaine in the Text, afterward 〈 in non-Latin alphabet 〉 , hee yet farther calleth vpon God, 〈 in non-Latin alphabet 〉 , that he would appoint the Baptiſt for to aide him. But to put it home for the moſt aduantage, admit that 〈 in non-Latin alphabet 〉 , he calleth vpon the Baptiſt indeed, and without more adoe; it is not to aſſiſt him in his prayers vnto God: but hauing gone himſelfe in perſon, with confidence firſt vnto the Throne of Grace,And being in a Church dedicated to him, he might the better take him in by the way for aſſiſtance. he taketh in, ouer and aboue ( 〈 in non-Latin alphabet 〉 ) the furtherance of the Baptiſt, as a ſecond, not as a principall: as peraduenture able to doe ſome good, being occaſioned by the place where he made his prayers vnto God, the Church of Saint Iohn Baptiſt, by the way.

The two next are Paulinus and Prudentius, To the teſtimony of Paulinus and Prudentius, it is enough to ſay, they are Poets. Chriſtian Poets, who vſe the liberty of Poets, Quidlibet agendi: They may paſſe on: and if he neede teſtimonies of this kinde, I can affoord him 500. as fit, as pat, as pregnant as theſe, and build him vp ſtrange poſitions in Diuinity; if I may be permitted to take and alleage literally, and ſenſu primo, the enforced paſſages of Poets, Chriſtians as well as prophane.

And of Victor, that he is an Hiſtorian. Victor Biſhop of Vtica, is an Hiſtorian: and ſuch are Narratores, of other mens Acts, not expoſitores of their owne opinions. Narrations haue no more weight or worth, then haue thoſe Authors from whence they proceed. But Victor in this place laying aſide the perſon of an Hiſtorian, taketh vp the carriage of a Panegyriſt meerely:That takes vp alſo the cariage of a Panegyrick. To deplore the calamity of the Church in thoſe times, by the barbarous Vandals, &c. he conuenteth, as it were, the Catholike Church by parts, and addreſſeth his Rhetorique in this wiſe, Adeſtote Angeli Dei: D precamini Patriarchae: Orate Sancti Prophetae: Eſtote Apoſtoli ſaffragatores: Praecipue tu Petre beate, quare ſiles pro ouibus & agnis, à communi Domino magnâ tibi cautelâ et ſolicitudine commendatis? Thus he expoſtulateth with Saint Peter, and chideth him, you will not ſuppoſe, really and indeed, but onely Rhetorically & figuratiuely, no more then to expreſſe Art, rather then Piety therein: and why not in like ſort for Inuocation, in which ſort and faſhion he goeth on, Tu Sancte Paule, gentium magiſter, cognoſce quid Vandali faciunt: which a man might as well produce, to proue that Saint Peter and Saint Paul, were ignorant of, not intereſſed in the calamities of thoſe times: and ſo farre of to be inuocated, or their help implored by the Church, as hauing no notice thereof at all.

The next teſtimony. Fulgentius was a man of worth in his time, but the teſtimony produced is none of his: It is ſuppoſitions, and a counterfeit. The whole Homily is in Saint Auguſtines workes, Tom. 10. as one of his, vnder title of Sermo 15. de Tempore. Nor deſerues any. The Louaniſts, found it aſcribed vnto Seucrianus in ſome Copies, which argueth it a ſtragler, a maſterleſſe piece, a rogue: And more then that, a blaſphemous varlet in this very place recited by the Cardinall Controuerſor. Omnes curſus naturae virgo Maria in Domino noſtro Ieſu Chriſto ſuſcepit, vt omnibus ad ſe confugientibus foeminis ſubueniret, & ſic reſtauraret (ſo it followeth, where the Cardinall left of) omnegenus foeminarum ad ſe venieutium, noua Eua ſeruando virginitatem: ſicut omnegenus viuorum Adam nouus recuperat Dominus Ieſus. Is not this a varlet in graine: a fit Patron for Inuocation, that in the very grand-work of Redemption parteth ſtakes betwixt Chriſt Ieſus and the Virgin Mary, that entitleth her nouam E am, as Chriſt is called nouus Adam. That profeſſeth ſhe reſtored all Woman-kind, as Chriſt did all Mankind. I ſuppoſe William Poſtel coyned this worke to giue credit and countenance vnto his old Beldame. Howſoeuer the Cardinall wanted witneſſes it ſeemeth, that tooke in ſuch a Raſcall to make vp a number, for want of better euidences, and to purpoſe.

As for Saint Leo, The other of Leo, if they were doubled could not help their cauſe. hee might afford him many moe teſtimonies of like nature, concerning Saint Peters Interceſſion, as Serm. 3. in die Anniuerſario, Serm. 1. de jeiunio. 10. menſis. Serm. 5.6.8. in Natali Apoſtolorum. All which extend no farther then this, that ſome ſpeciall Church and people, as Saint Peter had ouer the Roman Church,Being all of particulars. and yet Leo goeth no farther then this, By his merits and Prayers, we hope to find aſsiſtance: Interceſſion, without any Inuocation. Theſe teſtimonies looke toward Interceſſion: that produced in the Controuerſies is for neither: Vnleſſe this may be remembred for to eſtabliſh Inuocation, Make you friends of the vnrighteous Mammon, that is, make Interceſſion, and call vpon Mammon. For the text of Saint Leo looketh that way, Per bonam aemulationem, ipſorum exambi e ſuffragia.

Saint Auguſtines authority would haue preuailed much, if he had fauoured the cauſe.I haue reſerued Saint Auguſtine for the laſt, as being the man vpon whoſe ſhoulders for dogmaticall points diſputed and reſolued, the Church of God hath as much relyed, as vpon any ſince the Apoſtles times. For ſcarcely is interceſſion found in him, vnleſſe it be of Martyres, who in the opinion of the Church, and alſo of Saint Auguſtine, But he reſolues it, onely as an act of ſpeciall diſpenſation for Martyres. had an eſpeciall priuiledge aboue other Saints. And therefore he that yeeldeth Martyres as were intereſſed, rebus viuentium, denieth it preciſely of other Saints. Non ideò putandum eſt vivorum rebus quoſlibet entereſſe poſſed defunctos, quoniam quibuſdam ſanandis vel adiuvandis Martyres adſunt. Sed ideò potius intelligendum eſt, quod per diuinam Potentiam Martyres viuorum rebus interſint, quoniam defuncti per naturam propriā viuorū rebus intereſſe non poſſunt. So that by Saint Auguſtines reſolution it is an Act of ſpeciall diſpenſation, no naturall ability or ſufficiency in any Saint, to take notice of any thing done vpon earth. And ſecondly ſo an act of ſpeciall diuine diſpenſation, that it belongeth vnto ſome onely, and is not communicated vnto all generally: Martyres alone haue that priuiledge. Which inſtance of Saint Auguſtine, out of the opinion of the Church, anſwereth well-nigh all allegations, of any practice this way for Inuocation or Interceſſion in antiquity. And laſtly, Martyres with ſome limitation, Ad memorias eorum, And for them too, with ſome limitation. and not elſe-where. Theſe Memoriae being now no where extant, Inuocation in his opinion is ceaſed. Or elſe in Natali eorum die vpon the day of their conſummation: which being but once in the yeare: and in ſo long a tract of time, vncertaine alſo, Inuocation can bee but ſeldome, and then too vncertaine: and they being onely to be then Inuoked, doe make Interceſſion onely then. Sicut dicit Apoſtolus non omnes ſancti habent dona curationum: ita nec in omnibus memorijs ſanctorum iſta fieri voluit ille, qui diuidit propria vnicui que , ſicut vult. Auguſt. Epiſtola. 137. And the teſtimonies recited in the Controuerſies out of Auguſtine are all for Martyres, not Saints of any other rancke or reckoning, betwixt whom and Martyres he putteth this difference, that Cum pro caeteris defunctis oretur, Martyres pro nobis rather intercedant.

Thus they ſpake and wrote that for fiue hundred yeares or thereabout after Chriſt,And ſo it was reſolued by the firſt, and beſt in the Primitiue Church. were the chiefe and principall amongſt the Worthies of Dauid. Whereof not any one ſpeaketh poſitiuely to the point, as in full reſolution of the truth of that concluſion. Holy Saints and Angels are to be Inuocated. And therefore the latter Writers. Thoſe that remaine vpon record, filed vp in the Controuerſies, Gregory the firſt, Gregory of Turon, Bede, Anſelme, Bernard, are later, poſtnati, to the practice growne into vſe, and therefore not authenticall in the queſtion. Nor did Philip Melanthon at all enlarge Quiante Gregorium ignotam fuiſſe ſcripſit ſanctorum Inuocationem. Namely, for vſe and approbation of the Church.And Decrees of Councels are the leſſe to be liſtned vnto. As for decrees of Councels in determinations of Faith: Our Maſters of Controuerſies are not much troubled with any great ſtore of them. In the appendex vnto the Councell of Chalcedon, the Biſhops of Europe write thus vnto the Emperour Leo. Sanctiſsimum Proterium in choro, & ordine ſanctorum Martyrum ponimus, & ejus intercſsione miſericordem & propitium Deum habere poſtulamus. But firſt of all it is no Councell decree: indeed it ſpecifieth a practice of the Church, and ſo alſo a beleefe. They vſed to pray vnto God that he would be pleaſed to accept the Interceſſion of Martyres: which is nothing to the point in queſtion. For here is inuocation directed vnto God, not Saints. Interceſſion of Saints is remembred, but not of all: onely Martyres. Then Interceſſion is not Inuocation. It is, and may be where Inuocation is not, etiam in particular, but this is alſo in generall. For, if not the whole Church repreſented, yet for the Church repreſenting in a ſpeciall action, a peculiar time, ſingular occaſion ſo remarkeable and notorious, it could not be hid, they deſire God, that Proterius might remember them, and commend them vnto the Maieſty of Heauen. The ſecond allegation is of leſſe operation, Flauianus poſt mortē viuit: Martyr pro nobis orat: It is onely an aſſeueration what he did, not Inuocation, that ſo he might, and that which he did, was a ſpeciall caſe, of Interceſſion for them whom he knew in the fleſh: of deprecation for the ſtate of the Church whereof hee had ſpeciall notice in his life, being therein intereſſed particularly: But, quid hoc ad Bacchum? for ordinary practice commonly? Shew mee any poſitiue aſſertion of Father: any Decree of Councell within the time prefixed of 550. yeares, and I ſubſcribe.

As for miracles,And the miracles which they report, leaſt of all to be belieued. I beleeue them when I ſee them. Sure I am, there is much coſinage and colluſion in them. The Donatiſts were wont to brag much of them: Quae figmenta mendacium hominum, vel portenta fuerunt fallacium Daemonum, in the opinion of Saint Auguſtine. For euen the Diuels thoſe Gods of the Gentiles wrought miracles, and true ones ſubſtantially, for the confirmation of Paganiſme and Idolatry. Orata. in Iuda 1. 〈 in non-Latin alphabet 〉 . For euen the Diuell, ſaith Chryſoſtome, hath by his Art and cunning cured many diſeaſes, and reſtored men vnto their health againe. What then? Shall we therefore ſubſcribe vnto, and partake of their impiety? God forbid. And who knoweth not Hereticks haue euer run this courſe to confirme their impieties from ſuch deluſions. Adijcient multa de authoritate cuju que doctoris aeretici: illos maximè dostrinae ſuae ſidem confirmaſſe: mortues ſuſcitaſſe, debiles reformaſſe, futura ſignificaſſe; v i merito Apoſtoli crederentur. Quaſi nec hoc ſ riptum ſit venturos multos, qui etiam virtutes maximae ederent, ad fallatiam munie dam corruptae praedicationis. 〈…〉 . 44. So that in opinion of Tertullian, it is no ſafe proceeding by this Mirabiliatian courſes, to iuſtifie Inuocation of Saints or Angels. So that no reaſon but to embrace Chryſoſtomes reſolution,For either they confirme nothing 〈 in non-Latin alphabet 〉 . Credit is to be giuen to the Scripture, rather then vnto Miracles whatſoeuer. But to grant them true, truely done, by the onely finger of God, yet being, as they are, extraordinary workes of wonder, whenſoeuer they confirme that for which they are alledged, we may doe well to remember, that what they ſo confirme, are alſo extraordinary diſpenſations,Or nothing but extraordinary diſpenſations. not to be drawne into practice ordinarily, and ſo nor they, nor their effects any thing to purpoſe.

And ſo they muſt euery way faile in the 〈◊〉 of InterceſſionShew me, to conclude, any poſitiue practice in antiquity, not one or two examples of ſome priuate parties. A receiued reſolution for the verity thereof, concluded dogmatically. Demonſtrate vnto me infallibly, by reaſon, Scripture, authentick tradition, that Saints departed are call of them, or any of them intereſſed ordinarily, rebus viuentium. That by either Euening or Morning knowledge. Naturall indowments, or acquired accruments. By diuine reuelation. Angelicall relation,Till they haue found vs better aſſurance, that they know, and are intereſſed in our affaires. or other meanes they doe or can know and vnderſtand my neceſſities, exigences, prayers, or practico in any time or place when I call vpon them, or vnto them, and I will vnfainedly ioyne hands of fellowſhip, and ſay, Saint Peter, Saint Paul, pray for me. Vntill that, 〈 in non-Latin alphabet 〉 ; and ſo I thinke will any, deſire to be excuſed for Inuocation: For to bee perſwaded as ſome haue told me they are, that in their opinion Saints nor doe, nor can be priuy vnto my neceſſities, nor heare my prayers, and yet to pray vnto them, is to my vnderſtanding ſo poore a part of Piety, that it is without warrant of common ſenſe. It is peraduenture poſſible, ſaith Saint Auguſtine, that the dead know ſomething done here amongſt vs, by relation of Angels, Qui rebus quae aguntur hic praeſto ſunt, and beholding the actions and occaſions of mortall men with whom they conuerſe, peraduenture make report of them in Heauen. Such things and no moe, and no other then thoſe are, which he to whom all things are aperta, and in ſubiection, thinketh fit and conuenient for them to know. Somewhat God may be pleaſed to reueale and let them know immediately from himſelfe.(Vnleſſe as we by particular Reuelation, may know of theirs.) Some men may haue at ſome certaine times particular reuelation, or peraduenture apparitions from the dead: as Saint Paul yet liuing 〈 in non-Latin alphabet 〉 , was rapt vp, but how, into the third Heauen. Verum iſta diuinitus exhibentur, longè aliter quam ſe habet vſitatus rerum ordo, ſingulis creaturarum generibus attributus, ſaith Auguſtine. All theſe being extraordinary diſpenſations, no ordinary rules of practice are not to be made ordinary Precedents, eſpecially in caſes of Religon and Piety, or of ſuch humane exigences as require quicke diſpatch, and certaine aſſurance for deliuerance:Specially ſince we haue a ſurer, and ſpeedie way of diſpatch, with 〈◊〉 them. Can I expect through the Meanes, Mediation, or Interceſſion of any Saint, or all the Saints of Paradiſe, any ſpedier admittance then I can haue from God himſelfe; any readier diſpatch then he immediately affordeth? Call vpon me, and I will heare. Inuitation out of Mercy; promiſe of Grace are not ſo farre a ſunder in the text of Dauid: and as inſtantly conſequent in Gods performance. The word is no ſooner out of thy mouth. Heare me, O Lord: but it is in the Eares of the Lord of Hoſts, and inſtantly findeth grace and acceptance; For ſtreight he commeth in with. I wil heare and deliuer thee. Abrahams ſeruant, a good ſeruant of ſuch a Maſter, in that great imployment, To take a Wife for Iſack, Gen. 24. Hath recourſe vnto the God of his Maſter Abraham. Immediate addreſſe, without aide or aſſiſtance and what ſucceſſe? ſuch as none could expect or deſire better. For verſ. 15. Before he had left ſpeaking, behold Rebekah came out. The party prouided for him: So God inſtantly heard his prayer, and granted his requeſt. No man, I ſuppoſe, would deſire better Audience. 〈 in non-Latin alphabet 〉 . If thou haue any ſuite to, To. . pag. 195. or buſineſſe with man, thou firſt enquireſt if he be at leaſure? to be ſpoken with? He that attendeth on him, anſwereth my Maſter is a ſleep, he cannot be ſpoken with. But no ſuch matter if thou addreſſe thee vnto God. Goe to him and Call, he inſtantly anſwereth and giueth eare: No buſineſſe hindereth: No Mediator needeth: No ſeruant or attendant to keepe thee out. But ſay, Lord haue mercy vpon me, and eft-ſoones behold, God is at hand. While yet the Word is in thy mouth, he returneth anſwere, Loe here am I. Thy Petition is diſpatched before thy ſuite be fully ended. No long ſuite: No great charge: not much trouble or attendance in Call, and I will heare. It is not man, thou haſt recourſe vnto, that ſo thou ſhouldeſt follow him farre, or repaire vnto the place of his abode. God is alway neare, euer at hand. Thus to purpoſe. And againe, in the caſe of the woman of Tyre. 〈 in non-Latin alphabet 〉 . Pag. 190. She doth not addreſſe her ſelfe to Peter: ſhee ſupplicateth not vnto Iohn: ſhee doth not intreat Iames to helpe her: but paſſeth through the middeſt of them to Chriſt. I neede no Mediator quoth ſhe: but with true repentance my companion, I come perſonally vnto the ſpring head. Hee came downe from Heauen: hee tooke fleſh for this cauſe, that euen I, might come and ſpeake vnto him. Therefore in concluſion, to their perſwaſions, that direct, and inuite me otherwiſe then to call vpon Me. Without more ado I anſwere with Nazianzene in another caſe, 〈 in non-Latin alphabet 〉 : Let vs ſtand as we doe: all things conſidered, we haue no reaſon to change for the worſe. Hold that faſt which we haue receiued from our Elders, the ancient Chriſtians of the pureſt times: the eldeſt Tradition of the Church: who neuer were acquainted with ſuch diuerſions from the right and direct way.And their contrary Doctrine is both a nouelty, and foolery. It is a nouelty I auerre, and will auow to vſe ſuch Interceſſion. Not heard of for practice ordinary in the Church for aboue fiue hundred yeares after Chriſt. It is foolery to goe ſo about the buſh, when without much adoe, the bird may be had. It cannot be proued by any Romane Catholique nor all the Roman Catholiques liuing, that Saints departed, of what Rancke, Condition, Quality, Manſion or Degree ſoeuer, can vnderſtand ordinarily our Needes, Neceſſities, Votes, Deſires, or Petitions, and therefore, as vnfit for this imployment, are not ordinarily to be Called vpon, for Helpe, Aſſiſtance, or Reliefe. Origens concluſion will hold and ſhall be defended and made good againſt all Opponents. Vtrum ſancti qui cum Chriſto ſunt, aguni aliquid & laborant pro nobis, in particular, vpon particulars, eſt inter myſteria occulta Dej: And therefore not ſo raſhly to be reſolued affirmatiuely.Without any ground. It is no point of Faith fundamentall, or ſecundary: neuer ſo reſolued for many ages in the eldeſt times of the Church: no practice of the faithfull ancient, impoſed, or vniuerſall: no tradition for it, much leſſe Scripture: no ground in reaſon, or in Diuinity. It is but folly in time of neceſſity to rely vpon their mediation: The beſt courſe is, The vſed courſe hath beene euer: the ſureſt way is euer without their mediation, to haue immediate addreſſe vnto God in Chriſt. If any Papiſt liuing, or all the Papiſts liuing, can iuſtifie the practice of their Church herein, againſt the Doctrine and practice of the Church of England, I will ſubſcribe vnto all Popery.

And yet we are wronged,And yet we deny no honour to the bleſſed Saints. and deepely calumniated by foule mouthed detractors, as iniurious vnto God in the diſhonour of his Saints, becauſe we giue them not the honor which is not due vnto them, wherof they are not any way capable. Thoſe bleſſed ones with God, that haue fought a good fight; kept the Faith, finiſhed their courſe: as they are now regnant in glory, with their Redeemer; ſo are they honourable amongſt the Righteous vpon Earth for euer. They haue left a name behind them: ſo that their praiſe ſhall be remembred for euermore. The Lord hath gotten great glory by them, and therefore with renowne hee will reward them. No Chriſtian will deny, or enuy them their due: And for my ſelfe, I ſay with Nazianzene, or Baſil I am ſure. 〈 in non-Latin alphabet 〉 . It doth me good at heart to ſee them honoured, I admire, reuerence, adore them in their kinde; their Triumphs and Trophees ouer Death and Hell my Tongue and Pen ſhall moſt willingly ſet out to life, with all the poore ſkill and faculty I haue. Thrice happy Reapers of that mighty Booz, that did ſo worthily in Ephrata, and were ſo famous in Bethleem: that ſowed in teares, when you went out weeping, but reape now the fruit of your labours in ioy, you haue left ſome gleanings for Ruth to gather after you, to the comfort and cheriſhing of her poore widow mother. Thrice happy gueſts of that royall Ahaſhueroſh, admitted to eat at his Table in his Pallace, that Non-ſuch of God, to drinke the ſweet wine of felicity in the cuppes of immortality, clad in the wedding garments of immutability: Bleſſed Soules and immaculate, it hath beene your turnes already, being purged with the Oyle of Purification, and perfumed with the Odors of the Lambes innocency, to goe into the Chamber of that great King, and to be married vnto him by immortality. Spies of that Land of promiſe, which indeed floweth with milke and hony, to whom that Captaine of the Armies of the Lord of Hoſts, the Ioſhua in truth, and not in type, hath giuen reſt from all enemies round about. Faire Flockes of that great Shepheard of Iſrael, that feede vpon the Mountaines of Eternity, and repoſe your ſelues in Paſtures, by the waters of life, wee know you affoord vs your beſt wiſhes and deſires: refreſh vs with the crummes of your delicacies there, compaſſionate our yet Pilgrime eſtate, that lye among Lyons, feed with the Wolfe, and goe to water with the Dragons. We cannot forget, we muſt not be vnmindfull of your worth, Iohn, Peter, Paul, Iames, Stephen, Luke, Andrew Tecla, thoſe 〈 in non-Latin alphabet 〉 , Sacrifices for Chriſt, Pag. 76. as Nazianzene calleth them, ſuch as with them, after them, and before them, Pro veritate periculis ſe obiecerunt: cum igni, ferro, belluis, tyrannis, malis praeſentibus et denunciatis, alacri animo, velut in alienis corporibus non ſuis, imò, vt expertes corporum, dimicarunt. 〈 in non-Latin alphabet 〉 . Theſe you honour not, but diſgrace what you may: ſo he expoſtulateth with, and chargeth Iulian that Renegado: but he neuer intended ſo to honour them, as Honorificentiam regis deferre Comiti, But that which is onely due vnto their Maker. to giue them the honour due vnto their Maker. This I muſt not, I cannot, I dare not preſume to doe: For how can I anſwere it vnto my Maſter, who hath denounced, My honour ſhall no man haue, nor will I part ſtakes with any other? Nay, how vnto thoſe Grandies themſelues, the Saints? ſo iealous of their Redeemers honour, that before all they firſt would plead againſt me, and caſt me vpon enditement of high Treaſon: ſo farre are they from admitting, or patronizing mine exceſſe. 〈 in non-Latin alphabet 〉 , I confeſſe with Origen; they deſerue to be honoured, Contra Celſ. 1. but not 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , not to be worſhipped or adored: 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 . The honour they expect, the moſt and greateſt we can doe vnto them, ſaith Chryſoſtome, To. 5. pa. 625. is to goe after them in their worth, and to be followers of their good deſeruings. Nazianzene enlargeth himſelfe much vpon this point, and concludeth: Hoc honorum genere magis oblectatur Cyprianus, O at. 18. quam cunctis alijs in vnum congeſtis. Haec et cum apud Homines verſaretur, vita moribuſ que praeſiabat: et abſens per noſtram vocem omnibus in mandatis dat, quam obſecro ne contemnatis, ſi tamen aut illius in dolorum acerbitatibus tolerantiae, ac certaminum pro virtutis defenſione ſuſceptorum, aut etiam mei, qui hac legatione fungor apud vos vlla habetur ratio. Nazianzene did not in this, nor doe we with him, and all antiquity, vnder-valew their worth, or eſteeme lightly of their atchieuements. 〈 in non-Latin alphabet 〉 . Men, ſaith Chryſoſtome, that feare GOD, o. 5. pa. 721. when they refuſe to adore the Creature, doe not vilifie or deſpiſe the Creature, but rather giue honour to the Creator. The godly man hateth not the Sunne, becauſe with Pagan Infidels he adoreth not the light thereof, but giueth that reſpect thereto which is due. Thus wee anſwere in this point of Inuocation, and make our Apology againſt detraction, for diſhonouring or diſparaging Gods holy Saints. That GOD, glorious in them now and euer, grant vs of his grace, through their Interceſſion for his Church in Chriſt, that we may ſo paſſe through things temporall, that finally wee looſe not things eternall: but together with all the Saints departed, may riſe againe to immortall Life.

FINIS.
Errata.

Pag. 2. lin. 29. meere, p. 3. l. 3. loue, l. 17. miſerentur, p. 8. l. 1. alongè, p. 14- l 2 reſerued, p. 20 l. 7. nor man, p. 26.14. which doth, l. 27, caſ e diſ. patch, p. 35.27, know not what, p. 37.19. 〈 in non-Latin alphabet 〉 : p. 107. l. 11, ius petes, p. 110. l. pen. Non enim, p. 136. l. 14, poſſunt, p. 145. l. 8. 〈 in non-Latin alphabet 〉 , p 146. l. 5. vnto, p. 178, l. 8 〈 in non-Latin alphabet 〉 , l. 23. for vs to, p. 182. l. 13, to a Chriſtian Ʋirgin ber, l. 28. and of, p. 189. l. 15. 〈 in non-Latin alphabet 〉 , l. 18. 〈 in non-Latin alphabet 〉 , p. 210. l. 19. Exercitui.

END