hence therefore I may infallibly conclude, that such as held that the Saints were not admitted to the sight of God, could not well hold, that men should pray unto them in such manner as the Romanists use now to doe; because the Saints not enjoying the sight of God, are not able ordinarily to take notice of the prayers that are put up unto them. Saint Austen tells us, that in his time it was a great question, (and not easily to bee determined) Whether at all, or how farre, or after what manner, the spirits of the dead did know the things that concerned us heere. And Anselmus Laudunensis, in his interlineal glosse upon that text; Abraham is ignorant of us, and Israel knoweth us not, (Esay, kxiii.) noteth, that Saint Austen saith, that the dead, even the Saints, doe not know what the living doe, no not their owne sonnes. Add to these testimonies, the confession of the Grecke Church: Wee doe not properly invocate Saints, but God: for neither Peter, nor Paul, heare any of those that invocate them, but the grace and gift that they have, according to the promise; I am buic sententiæ (quæ nunc in Concilio Florentino magnâ de, mum conquisitione factâ ut dogma fidei definita est) quod jus torum animæ antè diem judicii Dei visione fruuntur, non sunt assensi, sed sententiam contrariam tradiderunt, Stapl. defes, Ecclesiast. authorit. contr. Whitak. I. 1, c. 2. * Respondeo magnam quidem esse quæstionum-verum vel quatenùs, vel quomodo ea quæ circà nos aguntur, noverint spiritus mortuorum. Aug. in Psal, 108. Enarrat. 1, with you untill the end of the world*: meaning, (as it may be conceived) that the Saints heare not them that invocate them; but Christ the Son of God, who was given unto them, and promised to bee with them unto the world's end. Add to these opinions, the sayings of their owne Schoolemen: Scotus saith, it is probable; Peter Lumbard saith, It is not incredible, that the Saints should heare our prayerst. Add to the uncer taintie of the Fathers' opinions; some did use wishes, and compellations, not Invocations: others denyed the Saints could take notice of their prayers, by reason they did not as yet see God; others doubted whether they did heare when they were called upon; others, (as namely, Guilielmus Altisidorensis, and Gabriel Biel) resolved, that neither the Saints doe pray for us, neither are we to pray to them. These, (I say) and the like reasons considered, I may safely conclude, that Invocation of Saints wants Antiquitie, Universality, and Succession; and that opinions doubtfull and uncertaine, reasons probable and not incredible, are no sure grounds for the salvation of a Christian; and therefore it is no Article of * Non propriè invocamus Sanctos sed Deum, non enim aut Petrus aut Paulus audit invocantes, sed gratia quam habent, viz. apud Deum. Resp. Patr. ad Ger. c. 21. Scotus in 4 dist. 45. quæst. 4. Pet. Lomb. Sentent. lib. 4. dist. 45. Altissid. in Summ. part 4. 1. 3. tract. 7. c. de orat. quæst. 6. Biel in Can. Missa. Sect. 30. faith, no Catholique doctrine, no Apostolique Tradition, as is pretended in the eighth place. Thus briefly I have shewed you, that the Trent Traditions, (which are received with the same reverence as the Scriptures themselves) want the proper markes of their owne Church. I have shewed you likewise, that the Greeke Church in the principall poynts of controversie, is altogether different from the Romane, and in the chiefest of those points agreeth wholly with the Protestants. And for this cause the Greeke Patriarch congratulates with the Reformed Churches in this manner: We give thankes to God the Authour of all grace, and wee rejoice with many others, but especially in this, that in many things your doctrine is agreeable to our Church *. And certainly, we likewise have great cause to rejoyce in our owne behalfe and theirs, that the Greeke Church hath continued the truth of our doctrine in all ages, which plainely shewes the Antiquitie and Visibilitie of our Church, in the affirmative poynts which we maintaine, and the Noveltie of the Romane, in those Negative opinions, which we condemne. If we looke beyond Luther, we shall easily discerne, that the Muscovites, Armenians, Egyptians, Ethiopians, and divers other countreys and Nations, (all members of the Greeke Church) taught * Nunc Deo omnis gratia authori gratias agimus, et lætamur cum multis aliis tum non minimum in hoc quod in multis vestra doctrina cum nostra consonat Ecclesia. Patr. resp. 2. in init. & resp. 1. p. 148. our our Doctrine from the Apostles' time to ours. This is so true an Evidence in our behalfe, that Bellarmine, as it were in disdaine of the Churches, makes this answere: We are no more moved with the examples of Muscovites, Arminians, Egyptians and Ethiopians, then with the examples of Lutherans, or Anabaptists, and Calvinists: for they are either heretiques, or Schismatiques*. So that all Churches (be they never so Catholique and ancient) if they subscribe not to the now Romane Faith, are eyther schismaticall or hereticall. But let these men observe what Rules they list, let them brag of Antiquitie, Universalitie, and Succession; let them reject the confessions of all Christian Churches but their owne, yet shall they never be able to prove those unwritten Traditions Apostolique, and of equall authority with the Scriptures, which contrary the doctrine of the Apostles, or by consequence overthrowe the foundation of the written Word. If the Apostle teach us to pray with the spirit, and to pray with the understanding also, (1 Cor. xiv.) how can prayer in an unknowne tongue, without understanding, be prooved a Tradition Apostolicall? If the Apostle teach us by the written Word, that the Communion in both kinds extend to all beleevers, by the general words of Christ; Drinke ye all of this; how can the Communion in one kinde bee tearmed a Tradition Apostolical, which imposeth the contrary on the Non Conficient Priest, and the lay * Bell. de ver. Dei. 1. 2. ca. ult. in fine. people people, Drinke ye none of this? If the Holy Spirit dictate by the mouth of an Apostle, Search the Scriptures; how can that doctrine be said to be Apostolicall, which injoynes the contrary to the lay-people, Search not the Scriptures? If the written Word proclaime it for an Apostolike doctrine: It is better marrie then burne: how can that unwritten Word bee tearmed a Tradition Apostolicall, which teacheth the contrary: It is better for a Priest to burne then marry? If an Angel from heaven proclaime of the reall presence of Christ's body; He is risen, he is not heere: and the Apostle declares it for an Article of beliefe, The Heavens containe him till his second comming; how can the corporall and reall presence of Christ in the Sacrament, be a Tradition Apostolicall, which affirmeth that Christ's body is contained in the heavens, and in a Pix at one and the same time? If the Communion of the body and blood of Christ, be a common union of Priest and people, and by the Apostles' written Word, Wee are all partakers of one Bread, and one Cup; how can Private Masse bee tearmed a Tradition Apostolicall, wherein the Priest receives the Bread and Cup alone without the people? If God himselfe forbid by his Morall Law, the worshipping of Images; and the same Law stood in force with Christ and his Apostles; how can that doctrine be made a poynt of Faith, and termed a Tradition Utrumque est malum et nubere et uri imò pejus est nubere. quicquid reclament adversarii, &c. Bell. de Monach. 1. 2. c. 30. Aposto |