Theophilus
and
Philodoxus
,
OR
A
CONFERENCE
Between
two
FRIENDS
and
NEIGHBORS
:
One
,
A
true
Son
of
the
Church
of
England
.
The
other
,
Faln
off
to
the
Church
of
Rome
.
Theoph.
SIR
,
You
have
of
late
declin'd
that
familiarity
we
have
formerly
maintain'd
as
Friends
and
Neighbors
;
and
I
now
give
you
the
trouble
of
this
visit
,
to
understand
the
reason
.
Phil.
Not
for
want
of
good
will
and
affection
(
worthy
Theophilus
)
have
I
sequester'd
my self
from
the
sweetness
and
advantage
of
your
Society
:
nothing
less
,
I
do
assure
you
,
then
the
greatest
concern
in
this
World
,
hath
for
a
time
confin'd
me
to
my
most
reserv'd
and
serious
Thoughts
and
Studies
;
making
me
neglect
the
due
Ceremonies
of
Friendship
,
whil'st
I
have
been
in
pursuit
after
the
Vnum
necessarium
,
the
only
true
Religion
and
way
of
Gods
Worship
.
Theoph
Dear
Sir
,
You
have
in
few
words
given
full
security
to
my
fears
,
lest
some
discontent
had
made
you
a
Stranger
:
but
now
I
will
easily
grant
,
that
all
other
circumstances
and
business
must
give
place
unto
the
care
of
Religion
.
Are
you
therefore
now
at
leisure
to
give
your
Friend
an
account
of
the
success
?
Religious
Conferences
are
more
becoming
and
suitable
to
our
Christian
Profession
,
then
the
accustomed
emtiness
and
vanity
of
our
Communications
.
Phil.
Your
goodness
,
Theophilus
,
hath
given
the
opportunity
which
my
heart
desired
,
to
declare
what
the
Lord
hath
done
for
my
Soul
,
in
bringing
back
the
straid
Sheep
to
his
Fold
,
and
opening
to
me
a
door
of
entrance
into
the
true
Church
,
out
of
which
there
is
no
salvation
,
and
against
which
the
gates
of
Hell
cannot
prevail
.
Theoph.
Be
pleas'd
to
be
more
particular
and
express
,
that
I
may
understand
you
.
Phil.
With
a
very
good
will
.
I
have
been
long
wavering
and
unsetled
,
and
in
the
studious
search
of
Truth
;
and
now
I
have
found
the
Jewel
:
the
wandring
Star
is
fix'd
in
its
proper
Sphere
,
and
I
am
become
a
Convert
to
the
Roman
Catholic
Church
.
Theoph.
It
seems
by
your
acknowledgment
,
the
Church
of
Rome
is
the
proper
Sphere
for
wandring
Stars
,
for
such
as
waver
in
the
Faith
.
And
herein
I
approve
your
Judgment
:
for
I
ever
thought
it
impossible
,
that
the
thoughts
of
reasonable
Men
could
be
setled
on
that
foundation
which
Rome
hath
laid
;
or
find
any
satisfaction
in
those
Arguments
,
which
her
great
Champions
do
produce
to
confirm
those
Points
wherein
we
differ
from
her
.
Phil.
The
prejudice
,
Theophilus
,
of
your
Education
is
great
:
and
doubtless
,
you
have
not
sufficiently
consulted
your
Adversaries
,
as
you
esteem
them
,
otherwise
they
would
have
given
you
sufficient
Reasons
of
their
Doctrine
and
Practice
,
and
remov'd
the
Scruples
and
Objections
you
have
entertain'd
against
them
.
Theoph.
The
holy
Scriptures
in
this
case
are
the
best
Oracles
to
be
consulted
;
and
withal
,
our
Learned
Writers
appear
to
manifest
the
full
consent
of
Antiquity
,
Fathers
,
and
Councils
,
within
the
first
600
Years
of
Christianity
,
against
the
Innovations
of
the
Church
of
Rome
.
But
seeing
your self
have
receiv'd
such
satisfaction
from
their
Books
,
and
from
their
Priests
,
as
to
become
a
Proselyte
to
Rome
;
I
pray
be
ingenious
and
free
to
communicate
and
impart
your
new
discoveries
unto
your
,
Friend
.
Phil.
The
rule
of
Friendship
and
of
Charity
obliging
,
I
am
much
devoted
to
this
good
service
,
and
most
willing
to
lead
such
a
Friend
and
Neighbor
in
the
way
of
Truth
and
Holiness
.
Theoph.
You
suppose
the
new
way
,
wherein
you
have
lately
chose
to
walk
,
to
be
the
right
;
and
it
will
much
concern
you
to
make
it
plain
,
and
remove
those
stumbling-blocks
and
rocks
of
Scandal
which
lye
therein
,
before
you
can
expect
that
I
should
follow
you
.
Phil.
Engage
,
Theophilus
,
that
you
will
not
stumble
at
straws
,
and
I
will
undertake
to
remove
all
other
Obstacles
out
of
your
way
.
Theoph.
I
shall
not
design
to
trifle
in
a
serious
Discourse
,
and
therefore
will
propose
only
such
Objections
against
your
new
way
,
as
I
judg
material
.
Phil.
Upon
this
condition
I
am
ready
to
answer
.
Theoph.
I
will
first
give
you
in
such
Exceptions
which
are
obvious
unto
the
meanest
Understanding
,
and
wherewith
your self
was
much
dis-satisfied
,
before
your
new
discoveries
;
viz.
1.
With
the
Latin
Service
of
the
Church
of
Rome
.
2.
With
her
half
Communion
.
3.
With
her
worshipping
of
Images
.
Phil.
I
must
confess
these
things
gave
great
offence
unto
me
,
before
I
was
better
inform'd
;
but
now
I
can
give
a
reason
of
the
Churches
practice
,
and
answer
your
Objections
against
it
.
Theoph.
We
will
therefore
take
them
in
their
order
into
consideration
.
First
,
The
Church
of
Rome
,
where
she
hath
Autority
,
requires
the
public
Offices
of
Praier
and
of
the
Sacraments
,
to
be
performed
in
the
Latin
Tongue
,
altho
it
be
unknown
and
nor
understood
by
the
common
people
:
and
this
is
contrary
unto
the
reveled
will
of
God
in
Holy
Scripture
,
and
to
the
great
end
of
public
Praier
.
Phil.
Make
your
Arguments
and
Prooss
,
and
I
will
answer
them
.
Theoph.
St
Paul
,
in
that
known
passage
to
the
Corinthians
,
1
Cor.
14.
speaks
expresly
to
this
point
,
that
in
the
Church
and
public
Assemblies
of
the
Saints
,
All
things
should
be
don
to
edification
,
ver.
12.
and
that
he
that
preacheth
or
prophesieth
,
should
utter
words
easie
to
be
understood
by
the
hearers
,
that
it
may
be
known
what
is
spoken
;
otherwise
he
speaketh
into
the
air
:
ver.
9.
and
if
I
know
not
the
meaning
of
the
voice
(
saith
the
Apostle
)
I
shall
be
unto
him
that
speaketh
a
Barbarian
,
and
he
that
speaketh
shall
be
a
Barbarian
unto
me
,
ver.
11.
Phil.
We
grant
that
Homilies
and
Sermons
should
be
made
to
the
People
in
a
known
Tongue
,
that
they
may
understand
and
receive
instruction
.
Theoph.
The
same
reason
holds
for
Praiers
and
Spiritual
Hymns
and
Benedictions
:
that
the
People
,
who
are
oblig'd
to
be
present
,
and
to
hold
Communion
in
the
Praiers
of
the
Church
,
should
understand
them
.
For
St
Paul
in
the
same
Chapter
saith
expresly
:
He
that
praieth
in
an
unknown
tongue
(
that
is
,
unknown
to
himself
)
his
understanding
is
unfruitful
,
ver.
14.
and
therefore
,
saith
he
,
I
will
pray
and
sing
with
the
spirit
,
and
with
understanding
also
,
ver.
15.
and
he
immediatly
adds
,
when
thou
shalt
bless
with
the
spirit
(
that
is
,
with
such
a
Tongue
as
the
Holy
Ghost
hath
by
an
extraordinary
gift
enabled
thee
to
speak
)
how
shall
he
that
occupieth
the
room
of
the
unlearned
,
say
Amen
at
thy
giving
of
thanks
,
seeing
he
understandeth
not
what
thou
sayest
.
For
thou
verily
givest
thanks
well
,
but
the
other
is
not
edified
,
ver.
16
,
17.
and
therefore
he
declares
,
That
altho
he
had
the
gift
of
Tongues
more
then
they
all
,
yet
in
the
Church
he
had
rather
speak
five
words
with
his
understanding
,
that
by
his
voice
be
might
teach
others
also
,
then
ten
thousand
words
in
an
unknown
Tongue
.
Phil.
You
are
not
ignorant
how
the
Learned
have
sufficiently
answered
all
these
Arguments
taken
out
of
this
Chapter
.
Theoph.
That
they
have
not
sufficiently
answered
them
,
I
know
full
well
;
and
that
it
is
impossible
they
should
.
I
pray
impart
that
satisfaction
which
they
have
given
you
.
Phil.
Bellarmine
,
Tom.
1.
Lib.
2.
De
verbo
Dei
,
cap.
16.
plainly
shews
,
That
the
Apostle
in
this
Chapter
doth
not
speak
of
the
common
Forms
of
Praier
,
and
Hymns
of
praise
,
but
of
some
particular
Praiers
and
Benedictions
,
which
by
the
gift
of
the
Spirit
,
by
immediate
Inspiration
,
some
were
enabled
to
speak
in
a
Tongue
unknown
to
most
of
the
hearers
,
and
somtimes
not
understood
by
themselves
.
Theoph.
How
doth
he
prove
the
first
part
of
his
Answer
,
that
the
Apostle
in
that
Chapter
doth
not
speak
of
public
Praiers
and
Benedictions
,
and
reading
of
the
Scriptures
.
For
these
are
his
words
,
Vera
sententia
est
,
Apostolum
hoc
loco
non
agere
de
divinis
Offici
is
,
nec
de
publica
Scripturarum
Lectione
.
Phil.
He
proves
it
thus
.
Because
,
saith
he
,
out
of
:
doubt
the
Corinthians
had
the
Scriptures
read
in
the
Church
in
Greek
,
and
the
Divine
Service
in
the
same
Tongue
which
they
understood
.
Scripturae
sine
dubio
legebantur
Graece
,
&
Divina
Officia●fiebant
graece
in
Graecia
.
Ibid
de
verbo
Dei
,
cap
16.
Theoph.
This
we
readily
grant
,
and
make
no
more
doubt
of
it
then
himself
.
Corinth
was
an
eminent
City
in
Greece
,
and
the
Greek
was
the
vulgar
Tongue
with
them
,
and
therefore
doubtless
all
their
public
Service
was
in
that
Tongue
,
understood
by
all
.
And
because
the
Apostle
would
alwaies
have
it
so
,
in
this
Chapter
he
forbids
everyone
to
disturb
that
good
edifying
way
of
the
Church
;
That
none
should
pray
or
bless
in
public
,
or
speak
in
an
unknown
Tongue
,
because
thereby
the
People
,
who
did
not
understand
the
Language
,
could
not
be
edified
.
But
that
which
Bellarmine
puts
out
of
all
doubt
,
and
we
easily
grant
,
That
the
Corinthians
had
their
public
offices
of
Praier
and
reading
of
the
Scriptures
in
Greek
,
I
pray
,
observe
well
how
he
proves
it
.
Graece
in
Graecia
,
therefore
they
had
their
Service
in
Greek
,
because
they
were
Grecians
.
And
the
Argument
concludes
alike
for
every
Country
,
that
doubtless
they
had
their
public
Service
and
Worship
of
God
in
their
own
Language
:
Graece
in
Graecia
,
and
Anglice
in
Anglia
;
because
they
were
Grecians
,
they
had
theirs
in
Greek
;
and
because
we
are
Englishmen
,
we
have
ours
in
English
:
and
so
every
Country
in
their
own
Tongue
.
For
set
aside
the
reason
of
this
Chapter
,
That
St
Paul
requires
the
public
Service
should
be
in
the
vulgar
Tongue
,
to
the
end
that
all
the
People
may
understand
and
be
edified
,
and
be
able
to
say
,
Amen
,
(
and
Bellarmine
could
never
prove
what
he
takes
for
granted
,
That
the
Corinthians
had
their
Divine
Service
in
Greek
:
)
by
his
leave
,
the
Chapter
shall
serve
our
turn
as
well
as
theirs
;
That
,
according
to
the
Apostles
general
rule
,
in
England
we
should
serve
God
in
English
.
Phil.
But
you
will
find
how
Bellarmine
puts
a
vast
difference
between
the
first
Age
of
Christianity
,
and
those
which
followed
.
Christians
were
then
few
,
and
in
their
.
Assemblies
they
sang
Hymns
together
,
and
had
their
parts
and
mutual
responds
in
the
Divine
Service
,
and
so
it
was
then
necessary
that
all
the
People
should
understand
the
common
Service
,
that
they
might
readily
join
therein
,
and
make
their
answers
.
But
when
the
multitude
of
Believers
encreased
,
the
Offices
were
divided
,
and
the
Common
Praiers
and
Bymns
in
the
Church
were
left
only
to
the
Priest
to
be
perform'd
:
for
so
run
his
Words
,
Divisa
sunt
Officia
,
&
solis
Clericis
relictum
est
,
ut
communes
preces
&
laudes
in
Ecclesia
peragant
.
Ib.
deverbo
Dei
,
c.
16.
And
therefore
it
sufficeth
,
that
the
Priest
understand
the
public
Offices
,
who
presents
the
public
Praiers
unto
God
as
the
mouth
of
all
the
Congregation
.
Theoph.
It
was
no
fair
division
between
them
,
when
all
was
left
only
to
the
Priest
.
But
have
the
People
then
no
partnor
share
in
the
Divine
Service
and
public
Praier
?
Phil.
Yes
,
the
Priest
,
as
the
mouth
of
the
People
,
praies
to
God
for
them
,
and
offereth
up
the
Sacrifice
of
the
Mass
on
their
behalf
.
Theoph.
So
he
doth
for
such
as
are
absent
,
and
for
the
dead
;
and
therefore
why
doth
the
Church
so
strictly
oblige
every
one
to
be
present
at
public
Service
,
more
especially
at
the
Mass
,
upon
every
Festival
,
under
the
guilt
of
Mortal
Sin
?
as
we
may
read
in
the
Casuists
,
particularly
in
Martin
Aspilqueta
,
the
famous
Doctor
of
Navar
,
in
his
Enchiridion
or
manual
of
Confession
,
chap.
21.
Farag.
1.
Phil.
Because
the
People
of
God
have
great
advantages
by
their
presence
at
such
public
Offices
,
therefore
are
they
oblig'd
by
the
Precept
of
the
Church
to
afford
their
presence
:
For
many
do
understand
the
Praiers
of
the
Church
;
and
such
as
do
not
,
may
pray
with
the
Spirit
,
altho
not
with
their
understanding
.
Theoph.
But
Saint
Paul
saith
,
He
will
pray
with
the
Spirit
,
and
with
understanding
also
.
And
I
know
not
what
you
understand
by
your
expression
of
praying
with
the
Spirit
,
and
not
with
the
understanding
.
The
heart
cannot
pray
or
sing
except
it
understand
:
For
Intellectus
est
sonus
cordis
,
the
voice
or
sound
of
the
heart
is
the
understanding
,
saith
St
Augustin
,
in
the
8th
Tome
,
in
his
Exposition
upon
the
99
Psalm
.
And
he
quotes
a
Text
out
of
the
89.
Psalm
,
ver.
15.
Beatus
populus
qui
seit
jubilationem
,
Blessed
is
the
people
that
know
the
joiful
sound
,
or
jubile
.
O
let
us
run
after
this
blessedness
,
let
us
understand
what
we
sing
:
(
as
he
proceeds
in
the
Exhortation
)
To
what
purpose
is
it
to
sing
and
not
to
understand
;
that
our
voice
should
chant
,
without
the
heart
?
Phil.
Such
as
frequent
the
public
Service
,
may
soon
learn
by
observation
when
to
Confess
,
when
to
Adore
,
what
to
Answer
,
when
to
Stand
,
when
to
Kneel
,
when
to
say
,
Amen
:
For
the
Priest
pronounceth
the
last
clause
of
his
Praiers
,
Per
Jesum
Christum
Dominum
nostrum
,
Thro
Jesus
Christ
our
Lord
,
with
a
more
audible
and
solemn
Tone
,
that
the
People
may
have
warning
given
to
say
,
Amen
.
He
elevates
the
Host
above
his
head
,
when
the
People
must
fall
down
and
worship
it
.
And
the
Responsals
are
short
and
easily
learn'd
.
Nay
,
those
secret
Praiers
,
in
the
Mass
,
which
the
Priest
is
enjoin'd
to
utter
with
a
silent
murmur
,
they
conclude
alwaies
with
this
clause
,
Per
omnia
saecula
saeculorum
(
throughout
all
Ages
and
Generations
)
which
words
the
Priest
must
pronounce
with
a
loud
voice
,
that
the
People
present
may
say
,
Amen
.
Sic
finiunt
omnes
Orationes
secretas
,
per
omnia
saecula
saeculorum
;
quae
quidem
verba
,
licet
Orationes
ipsae
tacito
quodam
silentio
fuerint
recitatae
,
altâ
voce
proferuntur
,
ut
populus
astans
respondere
possit
,
Amen
.
Azorius
Institutionum
moralium
,
lib.
10.
cap.
34.
Theoph.
Alas
!
these
you
speak
of
are
Circumstances
,
nor
the
substance
of
Divine
Service
:
when
,
not
,
what
.
I
pray
tell
me
what
benefit
will
it
be
to
me
,
if
I
know
when
the
Priest
makes
a
Praier
of
Confession
,
when
I
cannot
join
with
him
in
that
Confession
,
because
I
understand
not
what
he
saith
.
And
for
answering
Amen
to
Praiers
which
we
understand
not
,
the
Apostle
saith
,
we
cannot
do
it
,
1
Cor.
14.
16.
How
shall
he
that
occupieth
the
room
of
the
unlearned
,
say
Amen
at
thy
giving
of
thanks
,
seeing
he
understandeth
not
what
thou
saiest
?
And
as
the
People
actually
join
in
the
Divine
Service
with
the
Priest
,
in
the
Responsals
,
and
saying
,
Amen
;
so
should
they
intentionally
and
cordially
accompany
him
in
every
Praier
and
Benediction
thro-out
the
Service
.
And
the
Priest
is
enjoin'd
often
to
exhort
the
People
so
to
do
,
saying
,
Oremus
,
Let
us
pray
.
I
demand
therefore
,
whether
by
this
Exhortation
,
Let
us
pray
,
the
Priest
calls
upon
the
People
to
join
with
him
in
the
common
Praiers
which
he
then
publicly
makes
to
God
,
or
only
gives
warning
to
every
one
present
to
put
up
his
private
Petitions
to
the
Almighty
,
whil●st
he
himself
makes
public
Praiers
for
them
all
?
Phil.
Doubtless
,
he
exhorts
the
people
to
join
with
him
in
the
common
Praiers
of
the
Church
,
otherwise
there
would
be
no
Communion
in
the
Service
;
neither
could
the
people
be
all
ready
together
to
say
Amen
to
the
public
Praiers
,
if
they
were
permitted
and
exhorted
every
one
to
make
his
private
Praier
unto
God
,
at
the
same
season
.
Theoph.
You
have
said
well
,
and
shew'd
very
good
reason
,
why
we
should
conceive
that
the
Priest
,
saying
,
Let
us
pray
,
exhorts
the
people
to
join
with
him
in
the
public
Praier
.
But
when
we
shall
read
the
Casuists
upon
this
Point
,
and
observe
the
general
practice
of
the
Church
of
Rome
,
we
may
alter
our
Judgment
.
Navarrus
the
famous
Casuist
before
mentioned
,
determins
the
case
,
in
the
21.
Chapter
of
his
Euchiridion
,
the
8th
Paragraph
,
Potest
quis
eodem
tempore
satisfacere
praecepto
de
Audiendet
Missa
,
&
de
dicendis
horis
Canonicis
,
aut
aliis
votis
juratis
,
vel
in
poenitentia
injunctis
,
modo
non
adeo
uni
rei
intendat
,
ut
alteri
necessariam
intentionem
adimat
.
A
Man
may
satisfie
the
Precept
of
the
Church
to
hear
Mass
,
and
at
the
same
time
repete
his
Canonical
hours
,
or
other
parts
of
private
duty
,
whereunto
he
hath
obliged
himself
by
Vow
,
or
hath
bin
enjoined
by
his
Confessor
;
if
so
be
the
performance
of
the
one
,
doth
not
hinder
the
due
execution
of
the
other
.
Phil.
But
how
conceive
you
that
can
be
,
seeing
his
private
Offices
of
Praier
must
needs
interrupt
his
due
intention
unto
the
public
.
Theoph.
He
shews
you
how
.
Quia
nemo
levitur
expraecepto
audire
,
&
minus
intelligere
verba
Sacerdotis
:
quia
satis
est
è
longinquo
Missanti
adesse
;
&
actualiter
,
vel
intentionaliter
,
exoptare
ut
Sacerdos
à
Deo
audiatur
,
qui
pro
omnibus
loquitur
,
orat
&
sacrificat
.
By
the
Precept
of
hearing
Mass
(
saith
he
)
no
Man
is
oblig'd
to
hear
,
much
less
to
understand
the
words
of
the
Priest
:
for
it
sufficeth
to
be
present
at
a
great
distance
from
him
that
officiates
,
and
actually
or
virtually
,
to
wish
that
the
Lord
would
please
to
encline
his
ears
unto
the
praiers
of
the
Priest
,
by
reason
of
his
far
distance
,
or
because
the
Priest
speaks
with
a
submiss
and
whispering
voice
(
as
he
is
somtimes
enjoin'd
)
or
when
himself
is
deaf
,
or
the
like
:
and
he
might
well
have
added
one
cause
more
,
when
the
public
Offices
are
not
understood
,
being
perform'd
in
an
unknown
Tongue
.
I
have
singled
out
this
great
Oracle
of
his
Age
,
as
one
for
all
;
who
was
consulted
about
Casuistical
Solutions
from
all
parts
of
the
Western-Church
,
and
set
forth
this
Enchiridion
,
or
Manual
of
Confessors
,
after
many
previous
Editions
,
revised
and
perfected
in
the
90th
Year
of
his
Life
,
as
himself
declares
in
his
Epistle
Dedicatory
to
Pope
Gregory
the
13th
.
And
herèunto
exactly
suits
the
practice
of
their
Church
:
The
people
are
solicitous
to
afford
their
presence
at
Mass
in
their
solemn
Feasts
,
but
it
matters
not
at
what
distance
from
the
High
Altar
they
place
themselves
;
for
if
they
hear
the
Praiers
,
yet
generally
they
understand
them
not
,
and
therefore
they
apply
themselves
,
some
to
Auricular
Confession
in
corners
of
the
Temple
,
unto
the
Priests
they
have
made
choice
of
:
others
mumble
over
their
bead-role
of
Praiers
which
they
have
bin
enjoin'd
by
way
of
Penance
:
others
,
who
had
not
leisure
to
pay
their
Morning
Devotions
at
home
,
recollect
them
in
the
Church
,
only
when
the
Mass-Priest
with
a
loud
voice
concludes
the
Praiers
,
they
are
accustom'd
to
answer
,
Amen
;
and
when
he
elevates
the
Host
,
they
have
warning
given
them
to
Adore
and
Worship
.
Phil.
You
may
reckon
these
as
personal
abuses
and
corruptions
against
the
pious
intention
of
the
Church
in
her
public
Offices
.
Theoph.
They
are
too
general
,
to
be
accounted
personal
.
And
it
is
evident
,
the
public
Service
being
not
understood
,
the
great
Doctors
of
the
Church
judg
it
reasonable
and
charitable
to
allow
the
people
their
private
Devotions
in
the
Church
;
and
therefore
it
is
a
mockery
for
the
Priest
to
exhort
the
people
to
pray
with
him
,
when
they
understand
not
his
Praiers
,
and
are
permitted
to
pray
by
themselves
.
Phil.
The
opinion
of
private
Doctors
,
or
the
corrupt
practice
of
private
persons
,
is
insignificant
.
Shew
the
Authority
of
the
Church
for
this
permission
.
Theoph.
I
shew
how
the
Church
gives
the
occasion
by
performing
the
Service
in
an
unknown
Tongue
:
for
if
the
people
must
join
in
common
Praier
with
the
Priest
,
they
must
understand
it
,
that
they
may
devoutly
and
affectionatly
discharge
the
duty
together
with
him
.
Phil.
However
,
I
have
shewed
you
before
how
the
Priest
is
the
mouth
of
the
people
,
putting
up
the
common
Supplications
,
and
offering
up
the
great
Sacrifice
of
Christ
unto
the
Father
in
the
Mass
for
them
.
Theoph.
And
so
the
people
are
excluded
,
and
in
vain
invited
to
join
in
Praier
with
the
Priest
;
and
there
is
no
communion
in
the
Service
,
which
your self
,
not
long
before
,
acknowledg'd
to
be
an
absurdity
.
And
you
will
find
the
Primitive
Fathers
of
the
Church
speaking
expresly
to
this
point
,
Of
the
peoples
joining
with
the
Priest
in
public
Praier
,
and
of
the
efficacy
of
such
Praiers
as
more
available
with
God
,
when
the
Congregation
with
one
heart
and
voice
did
make
their
common
Supplications
,
and
sing
Praises
to
him
.
Tertullian
,
in
the
39th
Chapter
of
his
excellent
Apology
for
Christians
,
resembles
them
,
when
assembled
together
in
common
Praier
,
unto
an
Army
,
manu
facta
,
as
he
speaks
,
making
an
assault
upon
the
God
of
Heaven
,
and
by
a
Sacred
Violence
wresting
Concessions
from
him
.
Haec
vis
Deo
grata
,
This
is
an
acceptable
force
to
the
Almighty
.
St.
Basil
compares
them
unto
the
rushing
of
many
Waters
,
in
his
Hexameron
,
the
4th
Homily
.
If
the
Sea
(
saith
he
)
be
beautiful
in
the
sight
of
God
,
how
much
more
is
such
an
assembly
of
the
Church
as
we
have
here
;
in
which
the
mingled
sound
of
Men
,
Women
,
and
Children
,
making
their
common
Praiers
,
ascendeth
unto
our
God
,
as
the
noise
of
Waves
beating
against
the
Banks
.
St
Ambrose
insists
upon
the
same
Metaphor
,
in
his
Hexameron
,
the
3d
Book
and
first
Chapter
.
Bene
mari
comparatur
Ecclesia
in
Oratione
totius
plebis
,
&c.
Appositly
may
the
Church
be
compared
to
the
Sea
,
when
all
the
multitude
in
their
Praiers
make
a
noise
like
the
flowing
Waves
;
and
in
the
Responsals
of
the
Psalms
,
and
in
the
Hymns
of
Men
,
Women
,
Virgins
and
Children
.
St
Chrysostom
shews
,
how
the
people
in
the
public
Praiers
contribute
much
to
such
as
are
possest
,
and
to
the
Penitents
.
For
the
Praiers
of
the
Priest
and
of
the
people
(
saith
he
)
are
common
.
All
say
the
same
Praier
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Homil.
18.
in
secundum
Epistolam
ad
Corinth
.
With
what
shew
of
reason
therefore
can
ye
exclude
the
people
from
understanding
the
public
Service
,
and
joining
with
the
Priest
therein
.
Phil.
This
course
you
have
mention'd
out
of
Antiquity
,
continued
not
many
Ages
in
the
Church
.
Theoph.
For
600.
Years
,
as
appears
by
Isidore
Hispalensis
,
Lib.
10
,
de
Ecclesiast.
Officiis
,
cap.
10.
Oportet
ut
quando
Psallitur
,
psallatur
ab
omnibus
,
cum
oratur
,
oretur
ab
omnibus
,
&c.
It
is
necessary
that
this
rule
should
be
observed
in
Church
Service
,
that
when
they
sing
,
All
should
sing
;
when
they
pray
,
all
should
pray
;
when
the
Lesson
is
read
,
All
being
silent
should
hear
.
And
therefore
the
Deacon
with
a
loud
voice
commandeth
silence
;
that
whether
they
sing
,
or
the
Scriptures
be
read
,
unity
be
preserved
,
and
that
which
is
spoken
to
all
,
should
be
heard
of
all
.
Phil.
But
the
general
practice
of
the
Church
prevails
with
sober
Men
against
all
Testimonies
whatever
.
Theoph.
What
is
the
general
practice
of
the
Church
?
Phil.
In
every
Nation
under
Heaven
,
to
have
the
public
Service
in
one
of
the
three
Sacred
Languages
.
In
Hebrew
,
Greek
,
or
Latin
.
Theoph.
Is
one
Language
holier
then
another
?
Phil.
Not
in
it self
,
but
in
the
effect
;
because
the
Holy
Ghost
chose
to
communicate
unto
the
World
the
Holy
Scriptures
in
these
three
Languages
.
Theoph.
You
have
made
an
ill
Argument
for
the
Latin
Tongue
:
for
I
do
not
find
that
any
part
of
Gods
Word
was
originally
written
in
Latin
.
Phil.
Yes
,
Bellarmine
asserts
it
.
[
a
](A33770-e13370-b)
a
Bell.
Tom.
1.
l.
2.
de
verbo
Dei
,
cap.
15.
Let
us
be
content
(
saith
he
)
with
those
three
Tongues
which
Christ
hath
honored
with
the
Title
of
his
Cross
,
and
which
excel
all
others
in
Antiquity
,
amplitude
,
and
gravity
,
and
wherein
the
Holy
Scriptures
were
first
written
by
their
Authors
.
[
b
](A33770-e13400-b)
b
Quibus
ipsi
libri
divini
ab
Autoribus
suis
initio
scripti
fuerunt
.
And
he
brings
a
great
Autority
for
the
proof
,
even
Hilary
in
his
Preface
to
his
Commentary
upon
the
Psalms
.
[
c
](A33770-e13420-b)
c
His
tribus
linguis
Sacramentum
voluntatis
dei
,
&
beati
Regni
expectatio
praedicatur
.
In
these
three
Tongues
the
mystery
of
the
will
of
God
,
and
the
expectation
of
the
kingdom
,
is
published
.
Theoph.
This
Testimony
of
Hilary
comes
not
home
to
the
point
;
he
saith
,
In
quibus
praedicatur
,
In
which
three
Tongues
the
Gospel
was
preached
,
not
in
which
they
were
first
written
.
And
altho
Bellarmine
here
be
positive
,
yet
in
the
same
Chapter
afterwards
he
speaks
doubtfully
of
the
Latin
Tongue
.
[
d
](A33770-e13500-b)
d
Vt
quidam
volunt
Latine
,
&c.
They
did
write
the
Gospels
and
Epistles
only
in
Hebrew
and
Greek
,
and
,
as
some
will
have
it
,
in
Latin
.
For
there
are
some
who
conceive
that
Saint
Mark
did
write
his
Gospel
at
Rome
in
Latin
,
and
afterwards
translated
it
into
the
Greek
Tongue
.
And
for
the
proof
,
he
first
sends
us
to
Pope
Damasus
his
Pontifical
,
his
Book
of
the
Lives
of
all
the
Popes
his
Predecessors
in
the
See
of
Rome
:
where
in
the
Life
of
Peter
we
are
told
,
[
e
](A33770-e13570-b)
e
Hic
scripsit
duas
Epistolas
,
quae
Canenicae
nominantur
,
&
Evangel
Marel
,
&c.
That
Peter
wrote
two
Epistles
,
and
the
Gospel
of
Saint
Mark
:
for
Mark
was
his
Disciple
,
and
his
adopted
S
〈…〉
n
his
Baptism
.
Now
if
Peter
did
write
that
Gospel
,
as
this
Testimony
asserts
,
how
is
it
call'd
the
Gospel
of
St
Mark
,
more
then
the
other
two
Canonical
Epistles
?
And
yet
so
far
we
have
nothing
said
concerning
the
Tongue
wherein
Mark
did
write
his
Gospel
:
but
it
immediatly
follows
,
Posi
omnem
quatuor
Evangeliorum
●●ntem
,
quae
ad
interrogationem
&
testimonium
Petri
firmata
sunt
,
dum
alius
Grace
,
alius
Hebraice
,
alius
I
aliue
scribentes
consonant
,
omnia
ejus
Testimonio
sum
firmata
.
A
piece
of
Latin
which
I
cannot
make
sense
of
;
only
we
may
guess
the
meaning
.
That
by
Peters
Testimony
all
the
four
Gospels
were
confirm'd
,
and
confirm'd
(
for
the
greater
confirmation
of
Peter's
supreme
Autority
,
the
word
firmata
is
,
without
sense
,
twice
inserted
)
while
one
of
the
Evangelists
writing
in
Greek
,
another
in
Hebrew
,
another
in
Latin
,
they
all
were
consonant
.
Now
by
this
wise
Enumeration
there
were
but
three
Evangelists
,
one
writing
in
Greek
,
another
in
Hebrew
,
and
another
in
Latin
;
in
what
Tongue
the
fourth
Evangelist
did
write
,
must
be
reserved
as
a
secret
in
due
time
to
be
reveled
,
when
France
or
Spain
,
or
some
other
Catholic
Prince
(
as
they
will
have
it
)
hath
attain'd
an
Universal
Monarchy
,
and
then
the
Language
of
his
Country
shall
be
adopted
into
the
Sacred
Number
.
Phil.
I
must
confess
,
this
passage
in
the
life
of
Peter
is
set
down
somthing
imperfectly
,
we
may
suppose
an
Error
in
the
Printing
.
Theoph.
The
whole
deserves
a
deleatur
.
For
how
could
Peter
by
his
supreme
Autority
confirm
the
four
Evangelists
,
when
it
is
generally
acknowledged
that
John
wrote
his
Gospel
long
after
Peters
Martyrdom
under
Nero
,
even
in
the
Reign
of
Nerva
Emperor
of
Rome
,
who
releas'd
him
of
his
banishment
in
Patmos
,
whither
Domitian
had
condemn'd
him
.
John
returning
to
Ephesus
,
upon
the
perswasion
of
the
Asian
Bishops
,
did
write
his
Gospel
against
Cerinthus
,
and
Ebion
,
and
other
Heretics
,
who
denied
Christs
Divinity
[
a
](A33770-e13950-b)
a
Aug.
Tom.
9.
Praefatione
in
Joannem
.
Occiso
Domitiano
,
cum
permittente
Nerva
de
exilio
red●sset
,
compulsus
ab
Episc.
Asiae
,
&c.
But
in
truth
,
this
Pontifical
is
by
themselves
accounted
spurious
,
and
falsly
ascrib'd
to
Damasus
,
as
Binius
asserts
in
the
first
Tome
of
his
Edition
of
the
Councils
,
in
a
Note
before
Peter's
Life
.
[
b
](A33770-e14000-b)
b
Hujus
libri
Pontifex
Damasus
author
non
est
,
quod
in
unoquque
fere
Pontifice
pugnantia
contineat
.
Damasus
is
not
the
Author
of
this
Pontifical
;
for
almost
in
the
Life
of
every
Pope
,
it
contains
thing
;
repugnant
one
to
another
.
And
he
quotes
Bar
onius
and
Possevinus
for
his
Judgment
.
Now
we
may
easily
believe
Bellarmine
was
too
great
a
Scholar
,
not
to
discover
the
Imposture
and
the
Contradictions
of
the
Book
,
yet
after
his
usual
course
,
when
a
Testimony
makes
for
him
,
he
will
take
it
,
altho
himself
be
not
ignorant
of
the
forgery
.
Phil.
You
find
Bellarmine
in
that
place
brings
other
Authors
to
prove
Mark
did
write
his
Gospel
in
Latin
,
Adrianus
Finus
,
and
Antonius
Beuter
.
Theoph.
Writers
so
obscure
,
that
I
cannot
find
their
Books
;
and
Tirinus
a
Jesuit
,
ᵃ
in
his
Index
Autorum
,
shews
the
first
to
be
a
Writer
of
the
last
Century
,
making
no
mention
of
the
second
.
Phil.
Baronius
likewise
affirms
,
that
Mark
wrote
his
Gospel
in
Latin
;
and
proves
it
,
because
he
was
,
as
Jerome
calls
him
,
Peter's
Interpreter
,
and
did
write
for
the
use
and
benefit
of
the
Romans
,
as
Nazianzen
affirms
,
[
d
](A33770-e14280-b)
d
Nazianzen
.
in
carmin
.
de
4.
Evangeliis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therefore
probably
he
wrote
in
the
Latin
Tongue
.
Theoph.
You
may
urge
the
same
Argument
,
that
Paul
did
write
his
Epistle
to
the
Romans
in
Latin
.
Phil.
But
Baronius
observes
likewise
,
some
Latin
words
adopted
into
the
Greek
Copy
of
St
Mark
's
Gospel
[
e
](A33770-e14410-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
cap.
6.
ver.
37.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
27.
:
which
makes
it
more
then
probable
,
that
the
Greek
Copy
was
translated
out
of
the
Latin
.
Theoph.
This
Criticism
will
not
help
him
:
for
we
find
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
the
other
Evangelists
,
Matth.
18.
28.
Luk.
17.
41.
John
6.
7.
We
find
many
other
Latin
Words
in
the
Greek
Test
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
19.
12.
(
and
yet
St
Luke
is
observ'd
,
of
all
the
sacred
Writers
,
to
write
the
purest
Greek
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
26.
53.
And
[
f
](A33770-e14550-b)
f
In
Comment.
in
Epist.
1.
ad
Cor.
cap.
10.
ver.
25.
Benedictus
Justinianus
a
Jesuit
,
derides
this
Argument
,
instancing
in
many
other
Words
of
the
like
nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Leaving
therefore
these
critical
and
new
Discoveries
,
will
you
hear
what
St
Jerome
and
Augustin
,
ᶜ
Adrianus
Finus
Ferrariensis
edidit
flagellum
Judaeorum
,
An.
1537.
two
Latin
Fathers
,
say
to
this
point
?
[
a
](A33770-e14650-b)
a
Jer.
in
Praefati
.
in
4.
Evangelistas
.
De
novo
Testam
.
non
lequor
,
&c.
I
speak
not
of
the
New
Testament
,
which
without
doubt
is
all
Greek
,
except
the
Gospel
of
Matthew
,
which
be
first
set
forth
in
Judea
in
the
Hebrew
Tongue
.
Augustin
affirm's
the
same
.
[
b
](A33770-e14710-b)
b
Aug.
Tom.
4.
l.
1.
De
consensis
Evangelistarum
,
cap.
2.
Of
these
four
Evangelists
,
only
Matthew
is
said
to
write
in
Hebrew
;
ceteri
Graeco
eloquio
,
the
others
in
the
Greek
Tongue
.
To
these
accord
many
of
their
own
Writers
.
[
c
](A33770-e14760-b)
c
Biblioth.
l.
1.
Breve
grace
sermone
scripsit
Evangelium
.
Sixtus
Senensis
saith
expresly
,
Mark
wrote
a
brief
Gospel
in
the
Greek
Tongue
.
And
you
may
observe
by
this
passage
,
and
many
others
,
how
Baronius
and
Bellarmine
,
two
great
Pillars
of
the
Roman
See
,
little
regard
the
Testimony
of
the
Fathers
when
it
crosseth
their
great
design
,
to
advance
the
reputation
of
the
Church
of
Rome
.
However
,
I
presume
it
appears
by
what
you
have
heard
,
that
no
part
of
the
Holy
Scripture
was
written
in
Latine
originally
,
and
therefore
the
Latine
Tongue
in
that
respect
is
not
Sacred
,
and
to
have
the
preheminence
above
others
.
Phil.
But
in
the
fore-mention'd
place
,
Bellarmine
instanceth
in
other
excellencies
of
the
Hebrew
,
Greek
,
and
Latine
,
above
all
others
,
in
antiquity
,
amplitude
,
and
gravity
[
d
](A33770-e14870-b)
d
Bell.
l.
2.
de
verba
Dei
,
cap.
15.
Omnium
consensis
hae
al●is
praestant
antiquitate
,
amplitudine
&
gravitate
.
.
Theoph.
For
the
Antiquity
of
the
Roman
Language
,
let
the
Grammarians
discourse
it
.
For
the
amplitude
and
universality
thereof
,
I
acknowledg
,
that
it
did
spread
far
with
the
Roman
Conquests
,
especially
in
the
Western
Empire
,
which
was
call'd
,
Orbis
Latinus
;
so
that
it
became
the
vulgar
Tongue
unto
many
Nations
.
In
Africa
we
have
those
Noble
Orators
,
Tertullian
and
Cyprian
,
living
in
Carthage
,
writing
Tracts
and
Epistles
in
Latine
unto
all
sorts
;
unto
Men
and
Women
,
Lay
and
Clergy
:
which
shews
,
that
Language
was
then
vulgarly
understood
.
Tertullian
wrote
two
Books
to
his
Wife
in
Latine
.
A
third
,
De
habitu
muliebri
.
A
fourth
,
De
cultu
seminarum
,
unto
Women
.
A
fifth
to
Virgins
,
Develand
.
Virginibus
.
Cyprian
writes
his
familiar
Epistles
to
the
Martyrs
,
and
divers
others
;
many
of
them
of
the
common
people
.
Augustin
,
Bishop
of
Hippo
in
Africa
,
made
all
his
Homilies
and
Lectures
unto
the
people
of
his
Congregation
in
Latine
,
and
therefore
that
Language
was
commonly
understood
:
(
for
your self
acknowledged
,
that
we
ought
to
Preach
in
a
known
Language
to
the
People
)
nay
,
he
expresly
tells
us
,
[
e
](A33770-e15040-b)
e
Lib.
1.
Retract
.
cap.
20.
Volens
causam
Donatistarum
ad
ipsius
humillimi
vulgi
,
&
imperitorum
at
que
idiotarum
nobitiam
pervenire
,
psalmum
qui
ab
●is
canttur
latinas
literas
feci
.
Ipse
psalmus
habetur
,
Tom.
1.
cap.
1.
That
being
willing
the
Donatists
cause
might
be
understood
,
even
by
the
unlearned
,
and
vulgar
sort
of
People
,
be
composed
a
Psalm
according
to
the
Latine
Alphabet
,
to
be
sung
by
all
the
people
,
wherein
the
choice
Heads
of
their
Schismatical
pretentions
were
contain'd
.
The
Psalm
begins
thus
,
[
a
](A33770-e15070-b)
a
Ipse
Psalmus
habetur
,
Tom.
7.
cap.
1.
Omnes
qui
gaudetis
,
&c.
The
Latine
Tongue
therefore
,
was
become
as
the
vulgar
in
Africa
;
and
so
the
Learned
shew
of
many
Countries
in
Europe
,
by
reason
of
the
Roman
Conquests
and
Colonies
,
which
for
brevity
I
omit
.
But
in
after
Ages
,
thro
the
Incursions
of
the
Goths
and
Vandals
,
and
Lombards
,
Gauls
and
Sarazens
into
the
Western
Empire
,
there
arose
a
great
change
and
variety
of
Languages
,
insomuch
that
neither
in
Italy
it self
,
nor
in
any
other
Country
,
did
the
people
understand
the
Latine
Tongue
;
and
therefore
the
Argument
of
Universality
for
that
Tongue
now
ceaseth
.
For
the
Gravity
of
the
Latine
Tongue
,
wherein
that
consists
,
I
do
not
understand
:
and
when
Kemnitius
urg'd
(
as
we
do
)
that
the
Latine
was
neither
more
sacred
nor
venerable
then
other
Tongues
,
[
b
](A33770-e15170-b)
b
Non
dicimus
eam
graviorem
aut
sanctioram
si
●ererba
spectemus
,
sed
hoc
ipse
esse
gratiorem
&
magis
venerandam
quod
nonsit
vulgaris
.
Lib.
2.
de
ver.
Dei
,
cap.
15.
ad
sinem
.
Bellarmine
acknowledges
it
to
be
true
,
if
we
consider
the
words
themselves
;
but
the
Latine
is
more
grave
and
venerable
,
because
it
is
not
the
vulgar
Tongue
.
Which
answer
of
Bellarmine
,
if
it
hath
any
shew
of
Truth
and
Reason
,
doth
as
well
prove
the
English
Tongue
to
be
more
grave
and
venerable
in
France
and
Spain
,
&c.
then
their
own
proper
Tongues
,
because
unto
them
it
is
not
the
vulgar
Tongue
.
And
yet
this
is
one
of
his
special
Arguments
which
he
urgeth
,
why
the
Majesty
of
Divine
Service
and
public
Offices
should
be
in
the
Latine
Tongue
,
which
is
not
understood
,
because
it
requires
a
more
grave
&
venerable
Language
,
then
are
the
vulgar
Tongues
of
every
Country
[
c
](A33770-e15240-b)
c
Ibidem
.
Videtur
omnino
majestas
divin
.
offic
requirere
linguam
●agis
gravem
&
venerandam
,
quam
sunt
illae
quibus
vnlgo
utimur
.
.
We
see
wise
and
learned
Men
,
in
the
defence
of
palpable
Errors
,
somtimes
are
put
to
shifts
,
and
urge
Arguments
of
no
weight
and
consequence
,
to
amuse
only
Children
and
Fools
.
For
ought
therefore
that
hath
bin
offer'd
to
prove
it
,
the
Latine
Tongue
appears
not
to
be
more
grave
and
venerable
then
others
.
Phil.
Here
hath
been
a
long
digression
to
no
purpose
.
Theoph.
Confer
notes
,
and
you
will
find
it
pertinent
to
the
present
business
,
and
it
will
be
useful
to
other
purposes
hereafter
.
Phil.
I
cannot
divine
what
will
be
your
future
intendments
,
neither
can
you
deny
the
Latine
Tongue
,
to
be
the
common
Language
in
Europe
,
better
understood
then
any
other
,
at
least
by
the
Learned
:
so
that
with
that
Tongue
you
may
travel
into
all
parts
,
and
meet
with
many
who
understand
it
.
Theoph.
It
is
believed
of
late
,
the
French
Tongue
will
carry
us
farther
then
the
Latine
:
but
what
Inference
will
you
make
,
if
we
grant
your
Postulatum
,
that
the
Latine
is
the
most
communicating
Language
understood
by
the
Learned
in
every
Country
.
Phil.
It
is
most
agreeable
to
the
Communion
of
Saints
in
all
parts
of
the
World
,
that
public
Praier
should
be
made
,
in
lingua
communissima
,
as
Bellarmine
speaks
,
[
a
](A33770-e15450-b)
a
Ibidem
.
Alias
tolletur
communicatio
Ecclesiarum
,
&c.
In
that
Language
which
will
most
communicate
with
other
Nations
and
Churches
;
that
when
Strangers
and
Travellers
come
among
us
,
some
of
them
may
understand
our
Service
,
and
join
with
us
therein
:
otherwise
,
neither
the
learned
nor
unlearned
will
ever
come
to
Church
,
but
in
their
own
Country
.
Theoph.
This
is
an
Argument
of
great
charity
towards
Foreigners
,
and
of
little
regard
to
Natives
:
that
the
Service
of
the
Church
should
be
at
home
in
an
unknown
Language
,
in
Latine
,
to
the
end
that
Strangers
when
they
travel
in
any
Country
may
understand
,
some
of
them
,
the
Service
,
and
so
be
encouraged
to
come
to
Church
.
And
in
truth
this
Argument
concludes
for
us
,
that
public
Praier
should
alwaies
be
in
known
and
vulgar
Tongues
;
for
if
Foreigners
will
not
come
to
Church
if
they
understand
not
the
Service
,
for
the
same
reason
our
Country-men
will
not
come
to
Church
,
if
the
Service
should
be
perform'd
in
an
unknown
Tongue
.
Phil.
However
,
the
Latine
Tongue
hath
had
long
possession
thro-out
the
Western
Church
in
the
Divine
Service
of
every
Country
,
until
some
new
Masters
and
Reformers
in
divers
places
did
thrust
it
out
;
and
the
general
practice
of
the
Church
should
much
prevail
with
sober
Men.
[
b
](A33770-e15530-b)
b
Epistola
118.
Si
quid
herum
per
●rbem
frequentat
Ecclesia
,
quin
ita
sit
faciendum
disputare
insolentis
.
insania
.
St
Augustin
saith
,
It
is
most
insolent
madness
to
dispute
whether
that
should
be
don
,
which
the
Church
thro-out
the
whole
World
doth
practice
.
Theoph.
I
have
shew'd
you
how
the
Service
of
God
,
in
an
unknown
Tongue
,
is
contrary
to
Gods
Word
.
[
c
](A33770-e15600-b)
c
Si
divinae
scrip
.
praescribii
autcritas
non
est
disputandum
,
&c.
And
Augustin
in
the
same
Epistle
,
immediatly
before
this
Quotation
of
yours
,
had
concluded
,
That
if
the
Holy
Scriptures
have
prescrib'd
what
is
to
be
don
,
it
is
not
to
be
doubted
but
we
must
do
as
we
read
and
are
directed
.
Again
,
I
have
shew'd
how
the
Service
in
an
unknown
Tongue
is
contrary
to
the
great
end
of
public
Praier
,
wherein
all
the
People
of
God
should
join
with
heart
,
and
affection
,
and
understanding
,
and
devotion
,
putting
an
acceptable
force
upon
the
Almighty
,
by
the
fervency
and
importunity
of
the
whole
Congregation
.
I
have
likewise
occasionally
shew'd
before
,
how
the
Latine
Tongue
was
propagated
with
the
Roman
Conquests
by
their
Colonies
,
and
in
time
became
even
vulgarly
known
in
many
parts
of
the
Western
Empire
:
but
upon
the
Inundation
of
the
Goths
and
Vandals
,
&c.
And
upon
the
decay
of
the
Roman
Empire
,
the
Roman
Tongue
every
where
gave
place
to
the
Conqueror
,
and
now
there
is
no
Nation
or
People
in
the
World
who
generally
understand
it
.
Now
then
,
seeing
the
Latine
Service
was
in
use
in
divers
Countries
,
because
it
was
vulgarly
understood
;
and
for
that
reason
only
,
as
we
may
well
suppose
,
the
case
being
so
apparently
alter'd
,
and
no
common
People
now
understanding
the
Latine
Tongue
,
it
ought
in
every
Country
to
give
place
to
that
Language
which
is
understood
.
And
it
is
the
insufferable
Tyranny
of
the
Pope
and
Church
of
Rome
,
so
strictly
to
keep
up
the
old
custom
of
Latine
Service
in
several
Countries
,
when
the
reason
of
the
first
possession
ceaseth
,
and
the
Language
is
not
understood
.
And
therefore
in
this
case
Augustin
shall
give
an
Answer
to
himself
:
[
a
](A33770-e15670-b)
a
De
Baptisme
contra
Donatistas
,
lib
3.
cap.
6.
Plane
respondeo
quis
dubitet
veritati
manifestae
debere
consuetudinem
cedere
.
I
answer
plainly
,
saith
he
,
who
doubteth
,
but
that
custom
must
yield
unto
apparent
truth
?
Phil.
If
any
Nation
find
it
a
grievance
,
they
may
peaceably
apply
themselves
to
the
Pope
and
his
Cardinals
,
or
to
a
General
Council
,
and
without
doubt
may
have
Indulgence
and
leave
granted
to
have
the
Service
in
their
own
Tongue
.
For
so
I
read
,
how
Cyril
an
Hermit
,
who
was
a
great
Instrument
under
God
,
to
convert
Moravia
to
the
Faith
of
the
Gospel
;
having
first
instructed
and
Baptized
Suatocopius
their
King
(
who
was
overcome
in
a
signal
Battle
by
Arnolphus
the
Emperor
,
and
liv'd
an
Exile
in
the
Wilderness
;
)
[
b
](A33770-e15770-b)
b
Aen●as
Sylvius
,
hist.
Bohemica
,
cap.
13.
The
History
shews
how
this
Cyril
went
to
Rome
,
and
earnestly
sollicited
the
Pope
,
that
in
Divine
Service
he
might
use
the
Sclavonian
Tongue
,
which
was
in
Moravia
the
vulgar
,
and
it
was
granted
.
Theoph.
But
why
do
you
concele
the
most
memorable
Passage
of
the
Story
,
namely
,
That
when
Cyrils
request
met
with
great
opposition
in
the
sacred
Senate
of
Cardinals
,
a
voice
was
heard
as
from
Heaven
,
saying
,
[
c
](A33770-e15860-b)
c
Omnis
spiritus
laudet
Deum
,
&
omnis
lingua
confiteatur
ei
.
Ib
ad
finem
capitis
.
Let
every
one
that
hath
breath
praise
the
Lord
,
and
let
every
Tongue
consess
unto
him
.
And
so
they
were
in
that
Senate
miraculously
convinc'd
of
the
Truth
now
controverted
between
us
,
That
every
Nation
should
serve
God
,
and
praise
him
in
their
own
Tongue
,
even
in
the
public
Service
.
Now
you
cannot
deny
the
Story
to
be
credible
,
seeing
your self
have
made
use
of
the
first
part
;
and
it
was
written
by
a
famous
Cardinal
,
who
was
afterwards
chosen
Pope
.
But
as
for
Encouragements
to
ask
leave
,
we
shall
find
very
few
.
For
in
the
next
Century
,
Hildebrand
,
a
furious
and
turbulent
Pope
,
known
by
the
name
of
Gregory
the
7th
,
flatly
denied
the
same
Request
made
by
the
Duke
of
Bohemia
,
Vuratislaus
,
in
the
behalf
of
his
Subjects
.
And
whereas
in
most
of
their
Churches
the
People
had
before
taken
the
liberty
to
use
their
own
Language
in
the
public
Service
,
the
Pope
strictly
inhibits
it
by
the
Autority
of
Peter
;
giving
the
Duke
a
charge
for
the
honor
of
the
Omnipotent
God
,
with
all
his
power
,
to
resist
such
a
vain
and
rash
attemt
.
And
the
lower
we
descend
in
Church
History
,
the
more
stiff
we
find
the
See
of
Rome
to
make
any
Concessions
unto
the
People
.
The
Immunities
of
the
Clergy
must
be
enlarged
,
and
the
Laics
kept
under
a
blind
obedience
;
and
to
this
end
,
their
little
or
no
understanding
of
Gods
Worship
,
and
of
the
Mysteries
Phil.
You
are
proud
,
and
of
a
Schismatical
Spirit
,
and
so
pretend
great
difficulties
to
excuse
good
maners
.
Theoph.
It
is
the
usual
course
with
Men
of
your
Church
to
supply
their
defect
of
Arguments
and
Reason
with
railing
:
I
have
all
this
while
wondred
at
your
patience
,
but
you
have
not
bin
long
acquainted
with
their
waies
.
But
in
answer
to
your
reproof
,
I
will
tell
you
,
It
is
no
part
of
good
manners
,
to
ask
leave
to
serve
God
in
that
way
which
he
hath
prescrib'd
,
with
the
heart
,
and
with
the
lips
,
and
with
understanding
also
.
[
a
](A33770-e16040-b)
a
Lib.
30.
cap.
5.
contra
Fauseum
Manich.
neque
evim
cenceditur
secundum
Veniam
,
nisi
peccatum
.
St
Augustin
tells
us
,
Indulgence
is
given
to
such
things
as
are
not
lawful
in
themselves
.
Prove
it
unlawful
to
understand
our
Praiers
,
and
we
will
ask
your
leave
to
do
so
.
And
that
we
do
not
pretend
difficulties
,
is
manifest
:
for
your
Church
is
so
far
from
allowing
the
public
Service
in
a
known
Tongue
,
that
it
scarce
permits
any
to
use
their
own
Language
in
their
private
Devotions
;
training
up
their
Proselytes
,
Men
,
Women
,
and
Children
,
to
say
their
Pater
noster
,
the
Creed
,
the
Penitential
Psalms
,
their
Ave
Maries
in
Latine
;
and
so
like
Parrots
,
they
are
taught
to
speak
what
they
understand
not
in
particular
;
to
utter
broken
Latine
,
and
many
Incongruities
;
the
intention
of
heart
and
mind
all
the
while
being
not
determin'd
to
those
Petitions
which
they
make
with
their
lips
.
For
altho
they
have
a
moral
perswasion
that
they
say
the
Lords
Praier
,
when
they
mumble
out
the
Pater
noster
,
yet
for
the
distinct
Petitions
they
are
altogether
to
seek
,
as
I
have
had
occasion
to
make
the
trial
.
For
when
a
Female
Proselyte
of
Rome
gloried
,
that
she
could
say
her
Praiers
in
Latine
,
rehearsing
her
Pater
noster
;
when
she
came
to
the
fifth
Petition
,
Demitte
nobis
debita
nostra
,
I
interrupted
her
,
and
demanded
what
that
Petition
was
,
which
the
then
put
up
to
God
;
she
answered
,
She
could
not
tell
distinctly
,
but
she
knew
in
general
that
she
said
the
Lords
Prayer
.
Now
certainly
,
it
is
necessary
that
the
heart
should
know
when
the
tongue
asks
forgiveness
of
Sins
,
that
so
it
may
be
smitten
and
deeply
affected
with
a
sense
and
shame
of
sin
in
general
,
and
with
some
particular
sins
,
which
lie
as
a
burthen
upon
the
Conscience
,
and
would
come
into
remembrance
at
that
instant
when
we
with
understanding
beg
pardon
.
And
the
same
reason
holds
for
all
requests
made
to
God
,
we
ought
distinctly
to
understand
them
,
that
we
may
be
suitably
affected
with
a
due
sense
of
our
wants
.
Did
you
never
read
the
complaint
which
the
Lord
made
to
his
Prophet
Isaiah
,
chap.
29.
ver.
13.
This
People
draw
near
to
me
with
their
mouth
,
and
with
their
lips
do
honor
me
,
but
have
removed
their
heart
far
from
me
.
Phil.
Yes
,
and
[
b
](A33770-e16190-b)
b
Lib.
2.
De
verbo
Dei
,
cap.
16.
Bellarmin
shews
clearly
,
the
Text
is
understood
of
those
who
profess
Religion
and
the
fear
of
God
,
but
their
hearts
are
full
of
iniquity
;
or
such
as
do
not
heed
their
Praiers
,
their
thoughts
wandring
about
Worldly
affairs
,
whilst
they
pray
to
God
with
their
lips
.
Theoph.
These
Interpretations
are
good
and
pertinent
,
and
yet
exemt
not
such
also
from
the
reproof
of
the
Text
,
who
understanding
not
their
Praiers
,
cannot
possibly
mind
and
follow
them
with
devout
and
affectionate
hearts
:
such
Petitioners
can
never
be
acceptable
unto
God
.
And
you
may
observe
the
Artifice
of
Bellarmin
,
and
other
School-men
,
to
shift
off
Objections
with
some
nice
Distinction
,
and
so
to
make
the
World
believe
,
they
have
sufficiently
answer'd
them
:
as
tho
(
for
instance
)
because
that
fore-mention'd
Text
was
a
just
reproof
in
Bellarmine's
sense
,
therefore
it
was
of
no
force
in
our
sense
,
against
such
as
pray
with
their
lips
,
but
understand
not
with
their
hearts
.
To
conclude
this
Point
,
I
desire
you
seriously
to
answer
this
question
,
Whether
your
Reason
and
your
Conscience
do
not
tell
you
,
that
a
Praier
which
is
understood
,
is
more
beneficial
to
him
that
makes
it
,
and
to
be
prefer'd
before
a
Praier
which
is
not
understood
?
Phil.
I
do
easily
grant
it
,
and
so
doth
[
a
](A33770-e16300-b)
a
Lib.
2.
De
verb.
Dei
,
cap.
16.
Bellarmine
expresly
in
his
Answer
to
Calvins
Objection
.
Ex
Oratione
non
intellectâ
nulla
est
utiliras
,
quia
Apostolus
ait
,
mens
sine
fructu
est
.
There
is
no
benefit
from
a
Praier
not
understood
:
for
the
Apostle
faith
,
My
understanding
is
unfruitful
,
1
Cor.
14.
14.
saith
Calvin
.
Whereunto
Bellarmine
answers
,
In
that
place
the
Apostle
doth
not
condemn
a
Praier
which
is
not
understood
,
but
he
prefers
before
it
a
Praier
which
is
understood
:
for
,
the
Apostle
doth
not
say
,
My
Praier
is
without
benefit
,
but
my
mind
is
unfruitful
.
Theoph.
This
is
sufficient
for
my
purpose
:
For
seeing
by
their
own
confession
,
Praiers
which
are
understood
,
and
in
a
known
Tongue
,
are
to
be
prefer'd
before
Praiers
not
understood
by
the
people
:
Why
should
the
Church
of
Rome
so
pertinaciously
cleave
to
that
which
is
worse
,
and
forsake
the
better
part
?
And
you
cannot
in
reason
condemn
us
,
who
have
wisely
chosen
the
better
part
.
Phil.
I
have
given
you
other
Considerations
and
Reasons
to
justifie
herein
the
practice
of
the
Church
of
Rome
.
I
refer
you
to
them
.
Theoph.
And
I
refer
you
back
to
my
Replies
,
and
must
for
a
Conclusion
declare
,
That
all
you
have
said
hath
bin
so
far
from
giving
me
the
least
satisfaction
,
that
I
am
almost
perswaded
,
your
own
Reason
and
Conscience
is
not
fully
reconciled
to
your
pretentions
and
plea
for
the
Church
of
Rome
.
Phil.
I
abhor
such
Dissimulation
:
whether
I
have
fail'd
in
my
Judgment
and
Abilities
,
I
know
not
;
but
I
am
sure
the
sincerity
of
mine
Affection
and
of
my
utmost
Endeavors
,
have
not
bin
wanting
.
Theoph.
I
leave
that
to
God
and
your
own
Conscience
.
And
now
we
are
warm
in
this
Discourse
,
before
we
dismiss
it
,
if
you
please
,
we
will
take
into
consideration
the
reading
and
hearing
of
Gods
Word
:
Whether
all
the
People
of
God
are
not
bound
to
be
conversant
in
the
Holy
Scripture
?
And
so
by
consequence
,
Whether
the
Bible
should
not
be
[
b
](A33770-e16570-b)
b
Non
reprehenditur
,
&c.
translated
into
the
vulgar
Tongue
of
every
Nation
,
that
all
may
read
and
understand
it
.
Phil.
Will
you
undertake
that
all
who
read
the
Holy
Scriptures
in
their
own
Tongue
,
shall
understand
them
?
Theoph.
Better
,
then
if
they
do
not
read
them
;
or
if
they
were
lock'd
up
from
them
in
an
unknown
Language
.
Phil.
St
Peter
saith
,
2
Pet.
16.
They
who
are
unlearned
and
unstable
,
do
wrest
St
Pauls
Epistles
;
as
also
the
other
Scriptures
,
to
their
own
destruction
.
Theoph.
He
speaks
there
expresly
of
some
things
hard
to
be
understood
in
St
Pauls
Writings
,
which
they
that
are
unstable
and
unlearned
do
wrest
,
&c.
but
do
you
find
that
Peter
,
upon
this
consideration
,
either
forbids
or
discourageth
the
unlearned
to
read
the
Scripture
.
The
Text
implies
,
that
the
unlearned
did
read
Pauls
Epistles
,
notwithstanding
their
difficulty
to
be
understood
:
Doth
he
there
,
or
any
where
else
,
to
prevent
the
danger
of
wresting
the
Scriptures
to
their
own
destruction
,
take
order
they
should
not
read
them
?
Phil.
I
do
not
find
any
such
prohibition
.
Theoph.
Do
you
not
find
he
doth
encourage
and
command
them
in
the
same
Epistle
?
Phil.
There
is
a
passage
which
your
side
usually
quotes
,
2
Pet.
1.
19.
We
have
a
more
sure
word
of
Prophesie
,
whereunto
ye
do
well
,
that
ye
take
●eed
,
as
unto
a
light
that
shineth
in
a
dark
place
.
But
we
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●●e
give
heed
as
well
,
yea
more
safely
,
unto
the
Word
of
God
Preached
and
Interpreted
by
the
Church
and
her
Ministers
,
then
when
we
read
it
our selves
:
and
therefore
this
Text
doth
not
infer
,
that
the
People
should
read
the
Scripture
,
but
only
give
heed
unto
those
things
which
are
Preach'd
.
Theoph.
We
may
give
heed
to
the
Holy
Scriptures
also
when
we
read
them
,
and
therefore
your
Interpretation
doth
not
exclude
ours
:
but
it
is
your
usual
shift
,
to
shew
how
a
Text
may
be
taken
in
one
sense
which
you
allow
of
,
and
so
think
to
exclude
all
other
senses
which
you
do
not
approve
.
But
in
earnest
,
Would
you
have
the
People
know
no
more
of
the
Scripture
,
then
what
they
hear
the
Priest
Interpret
and
Preach
upon
?
The
Epistles
and
Gospels
,
and
the
Lessons
,
are
publicly
read
in
the
Churches
,
but
in
an
unknown
Tongue
,
in
Latine
;
and
little
Preaching
you
have
,
or
reading
the
Holy
Scripture
to
the
People
in
a
Tongue
they
understand
:
you
scarce
allow
any
vulgar
Translations
of
the
Bible
into
the
Language
of
every
Country
.
Phil.
You
are
forward
to
lay
these
things
to
our
charge
;
but
[
a
](A33770-e17010-b)
a
Concedi
Lectionem
ejusmodi
Libr.
iis
qui
utiliter
,
&
cum
fructa
câuti
possint
,
&
qui
facult.
ab
Ordin
.
obtinnerint
,
l.
2.
De
verbo
Dei
,
cap.
15.
Bellarmine
shews
out
of
the
Index
Ex
purgatorius
,
set
out
by
Pope
Pius
quartus
,
in
the
4th
Rule
of
the
Index
,
That
the
reading
of
Bibles
translated
into
the
vulgar
Tongue
,
is
granted
to
such
as
can
read
them
with
benefit
,
and
have
a
faculty
from
the
Ordinary
so
to
do
.
Theoph.
Yes
,
such
as
pretend
to
moderation
in
your
Church
,
would
seem
to
allow
Translations
of
the
Holy
Scripture
into
the
vulgar
Tongue
of
every
Country
,
and
the
common
People
to
read
them
,
but
with
great
caution
.
First
,
the
Translations
must
be
made
out
of
the
vulgar
Latine
,
and
not
out
of
the
Original
Hebrew
or
Greek
;
so
the
Rhemish
Testament
in
English
,
and
the
Lovain
Translation
in
French
.
Secondly
,
None
may
use
or
read
these
Bibles
thus
Translated
,
without
a
License
from
the
Bishop
of
the
Diocess
,
and
he
judgeth
they
may
read
them
with
benefit
.
Phil.
Would
you
have
a
License
granted
unto
them
,
who
would
read
the
Holy
Scripture
without
benefit
?
Theoph.
No
:
but
this
License
granted
to
some
,
implies
a
general
restraint
upon
all
from
reading
the
Scripture
without
leave
in
a
known
Tongue
;
as
tho
to
read
the
Scripture
were
a
thing
in
it self
unlawful
,
and
prohibited
unto
all
,
and
only
allowed
to
some
by
Indulgence
upon
special
Considerations
.
You
heard
before
out
of
St
Augustin
,
[
a
](A33770-e17200-b)
a
Nihil
enim
conceditur
secundam
veniam
nisi
peccatum
.
Nothing
is
granted
by
an
Indulgence
and
after
the
way
of
Pardon
,
but
Sin
.
And
withal
,
to
shew
that
those
of
your
side
are
no
real
Friends
to
vulgar
Translations
,
and
to
the
common
Peoples
reading
the
Scripture
,
you
will
find
that
Bellarmine
,
who
pretends
to
moderation
in
this
Point
,
yet
urgeth
his
Arguments
both
against
vulgar
Translations
,
and
the
vulgar
reading
of
the
Scripture
,
as
unprofitable
and
prejudicial
;
in
the
same
manner
,
as
do
the
most
rigid
sort
of
Papists
,
who
bitterly
inveigh
against
,
and
openly
condemn
the
common
Peoples
reading
the
Scripture
,
and
Translations
in
their
Language
to
help
them
,
as
I
will
shew
hereafter
.
And
upon
this
account
,
few
there
are
who
take
out
a
License
:
but
the
People
are
altogether
strangers
to
the
Word
of
God
,
and
entertain
a
prejudice
against
reading
the
Scriptures
,
as
being
not
able
to
understand
them
,
and
being
in
danger
to
wrest
them
to
their
destruction
:
and
they
find
they
are
more
in
favor
with
their
Priests
and
Confessors
,
when
they
do
not
desire
to
look
into
the
Bible
,
and
are
perswaded
it
would
hurt
them
.
Nay
,
the
Learned
are
very
ignorant
of
the
Scriptures
,
and
altogether
neglect
them
.
Claudius
Espencaeus
,
a
Parisian
Doctor
,
in
his
Comment
upon
the
first
Chapter
of
Titus
,
about
the
middle
,
tells
us
,
that
he
remembers
how
a
noble
Italian
Bishop
told
him
,
That
[
b
](A33770-e17280-b)
b
Conterrances
suos
quodamnodo
abhorrere
â
studio
Theologico
,
ne
sic
fiant
Haeretici
,
quasi
vero
Haereses
ex
Scripturae
studi●●
,
ac
non
potius
ex
neglectu
ac
ignorantiâ
nascantur
.
his
Country-men
did
abstain
from
,
and
abbor
to
study
Divinity
(
or
the
Scriptures
)
least
they
should
become
Heretics
;
as
tho
(
saith
Espencaeus
)
Heresies
did
spring
from
the
Holy
Scriptures
,
and
not
rather
from
the
ignorance
and
neglect
of
them
.
And
[
c
](A33770-e17310-b)
c
Robertus
Stephanus
respons.
ad
Censuram
Theolog.
Parisiensium
,
in
praesatione
pag.
9.
Respondebant
se
illud
apud
Hierenymum
●ut
in
decrelis
legisse
,
quid
vero
novum
Testamentum
esset
,
ignorare
.
Robert
.
Stephens
declares
,
that
in
some
Conflicts
and
Discourse
with
the
Sorbon
Doctors
,
when
he
asked
them
,
Where
,
in
the
New
Testament
,
such
a
thing
was
written
;
they
answered
,
They
had
read
it
in
Jerome
,
or
in
the
Decretals
;
but
what
the
New
Testament
was
they
knew
not
.
Again
he
reports
,
how
one
of
the
Sorbon
College
was
wont
to
say
,
I
wonder
that
these
young
men
allege
to
us
the
New
Testament
,
[
a
](A33770-e17410-b)
a
Perdiam
ego
habebam
plus
quam
quinquaginta
annos
cum
nesciebam
quid
esset
novum
Testamentum
.
By
this
Light
,
I
was
above
50
years
old
before
I
knew
what
the
New
Testament
was
.
Phil.
When
you
examine
well
the
Reasons
which
the
Learned
give
against
the
Peoples
reading
the
Scripture
,
you
will
not
so
severely
condemn
them
.
Theoph.
In
due
time
I
will
take
an
account
of
them
:
But
in
the
first
place
I
will
shew
how
the
Holy
Scripture
,
and
the
Holy
Fathers
of
the
Primative
Church
,
are
directly
opposite
to
the
practice
of
your
Church
,
and
the
Opinions
of
your
Learned
Men
,
in
with-holding
the
Scripture
from
the
People
.
Phil.
You
are
a
Man
of
great
undertaking
.
Theoph.
Let
the
World
judg
of
the
performance
.
First
,
The
Jews
were
the
chosen
People
of
God
,
unto
whom
were
committed
the
Divine
Oracles
.
Now
Moses
,
in
Deuteronomie
,
giving
unto
them
a
brief
recapitulation
of
Gods
Law
,
and
of
all
the
Statutes
which
he
had
commanded
them
,
once
and
again
declares
unto
all
the
People
,
Deut.
6.
1.
These
are
the
Commandments
,
the
Statutes
,
and
the
Judgments
,
which
the
Lord
your
God
commanded
to
teach
you
,
that
ye
might
do
them
,
&c.
And
these
words
which
I
command
thee
this
day
,
shall
be
in
thy
heart
,
and
thou
shalt
teach
them
diligently
unto
thy
children
,
and
shalt
talk
of
them
when
thou
sittesi
in
thine
house
,
and
when
thou
walkest
by
the
way
,
and
when
thou
liest
down
,
and
risest
up
.
And
thou
shalt
bind
them
for
a
sign
upon
thy
hand
,
and
they
shall
be
as
frontlets
upon
thine
eies
,
&c.
ver.
6
,
7
,
8
,
9.
We
have
likewise
the
same
charge
given
in
a
following
Chapter
,
Deut
11.
ver.
18
,
19
,
20.
Therefore
ye
shall
lay
up
these
my
words
in
your
heart
,
and
in
your
soul
,
and
bind
them
for
a
sign
upon
your
hand
,
that
they
may
be
as
frontlets
between
your
eies
.
And
ye
shall
teach
them
your
children
,
&c.
Phil.
These
Exhortations
may
seem
to
relate
unto
the
ten
Commandments
which
were
given
in
the
5th
Chapter
of
Deuteronomie
;
and
which
they
were
all
oblig'd
to
learn
by
heart
,
and
to
write
upon
their
Frontlets
and
Phylacteries
:
but
not
to
the
whole
Law
of
Moses
.
Theoph.
Observe
how
the
word
is
varied
:
These
are
the
Statutes
,
the
Judgments
,
and
Commandments
,
&c.
to
shew
how
it
apparently
includes
the
whole
Law
of
God
given
by
Moses
,
to
be
kept
and
observed
by
the
Jews
.
But
to
proceed
,
the
Prophet
David
declareth
,
Psal.
1.
verse
2
The
man
to
be
blessed
,
whose
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
meditate
day
and
night
.
Phil.
Meditation
is
not
reading
:
we
meditate
upon
those
things
which
we
have
heard
,
and
have
bin
taught
,
to
fix
them
in
our
memories
.
Theoph.
And
so
we
may
meditate
upon
these
things
which
we
do
read
.
This
is
the
old
Fallacy
,
to
thew
how
a
Text
may
be
taken
in
one
sense
,
and
so
think
to
exclude
all
other
senses
.
But
the
Author
of
the
Commentaries
usually
attributed
to
St
Jerome
,
shews
wherein
this
Meditation
consists
:
[
a
](A33770-e17810-b)
a
In
legendis
Script
.
&
faciend.
iis
quae
scripia
sunt
.
In
reading
the
Scriptures
,
and
doing
them
.
And
Basil
sheweth
in
the
same
Psalm
,
how
the
Duty
and
the
Blessing
concern
Women
as
well
as
Men.
[
b
](A33770-e17840-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Why
,
doth
the
Prophet
pronounce
only
the
Man
blessed
?
Hath
he
excluded
the
Women
from
this
Blessedness
?
God
forbid
.
Their
virtue
is
the
same
,
as
their
Creation
was
equal
,
and
the
reward
shall
be
alike
to
both
.
Again
,
our
Blessed
Savior
sends
the
Jews
to
the
Scriptures
,
which
testifie
of
him
,
John
5.
39.
Search
the
Scriptures
,
for
in
them
ye
think
ye
have
eternal
life
,
and
they
have
testified
of
me
.
Phil.
[
c
](A33770-e17910-b)
c
Relect.
controvers.
5.
qu.
3.
art.
4.
Stapleton
sheweth
,
how
this
direction
was
given
to
the
Scribes
and
Pharisees
,
the
Learned
of
the
Jews
,
and
not
to
the
multitude
:
For
in
the
33d
verse
of
this
5th
Chapter
,
our
Savior
saith
to
them
,
Ye
sent
unto
John
,
and
he
bare
witness
unto
the
truth
:
Now
in
the
first
Chapter
it
appears
,
that
the
Scribes
and
Pharisees
sent
unto
John
.
Theoph.
Nothing
less
:
We
read
1
John
1.
19.
ver.
24.
the
Jews
sent
Priests
and
Levites
to
ask
him
,
Who
art
thou
?
and
that
they
who
were
sent
were
of
the
Pharisees
;
not
that
the
Scribes
and
Pharisees
sent
them
.
And
[
d
](A33770-e18030-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Cyril
expresly
saith
,
That
Christ
gave
the
exhortation
to
search
the
Scriptures
,
unto
the
People
of
the
Jews
:
and
the
5th
Chapter
thro-out
,
sheweth
our
Saviors
discourse
was
with
the
People
;
some
opposing
,
and
others
believing
him
.
Phil.
Stapleton
gives
another
answer
to
that
Text
:
[
e
](A33770-e18130-b)
e
Christum
non
constituit
generale
praeceptum
aut
necessarium
&
perpet
.
quod
omnes
&
semper
obliget
.
That
it
was
no
general
Precept
necessary
and
perpetual
,
which
should
alwaies
oblige
all
men
;
that
it
was
given
by
way
of
indulgence
to
the
Jews
now
,
because
of
their
unbelief
.
For
he
had
before
stated
the
[
f
](A33770-e18150-b)
f
Grassantibus
Haeresibus
tetam
spript
permitendam
aliquibus
.
Question
,
and
granted
,
That
when
Heresies
did
abound
,
all
the
Scripture
should
be
allowed
to
some
.
Theoph.
He
was
so
over-seen
in
his
first
answer
,
that
he
gives
the
second
with
very
great
caution
:
No
general
Precept
,
necessary
and
perpetual
,
which
should
alwaies
oblige
all
Men
;
so
many
limitations
to
help
him
at
a
dead
lift
.
But
as
to
the
later
part
of
his
Answer
,
if
because
of
their
unbelief
they
were
exhorted
to
search
the
Scripture
,
and
when
Heresies
prevail
and
Errors
;
then
now
certainly
as
much
as
ever
:
and
they
should
not
envy
us
the
Scripture
in
our
vulgar
Tongue
,
who
are
so
hard
to
believe
their
new
coin'd
Articles
,
and
therefore
by
them
reputed
Heretics
:
Neither
should
they
with-hold
the
Scripture
from
their
Laity
,
seeing
Errors
so
much
abound
in
the
World
.
But
leaving
these
shifts
,
will
you
hear
what
Origin
saith
to
this
Text.
[
a
](A33770-e18220-b)
a
Homil.
2.
in
Isaid
.
Vtinam
omnes
faceremus
quod
scriptum
est
.
Scrut
.
Script
.
I
would
that
all
of
us
would
observe
,
and
do
that
which
is
written
:
Search
the
Scripture
.
hear
also
what
Basil
saith
,
[
b
](A33770-e18250-b)
b
Lib.
2.
de
Bapt.
cap.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
let
us
bear
with
our
Lord
,
saying
,
Search
the
Scripture
.
Hear
what
Augustin
,
[
c
](A33770-e18290-b)
c
Serm.
45.
De
verb.
Dom.
Judaeis
dicit
caput
nostrum
,
quod
vobis
Corpus
,
Serut
.
Script
.
Christ
the
Head
said
to
the
Jews
,
what
his
Pody
the
Church
saith
unto
the
Donatists
,
Search
the
Scripture
.
You
see
St
Augustin
urgeth
the
Enemies
of
Truth
and
of
the
Church
to
search
the
Scripture
,
as
the
best
way
to
reclaim
them
.
You
have
heard
how
the
Jews
were
exhorted
by
Moses
,
and
David
,
and
by
our
Blessed
Savior
,
to
search
and
read
the
Scripture
.
In
the
next
place
we
will
consider
Believers
under
the
Gospel
:
we
shall
read
Acts
17.
11.
how
they
of
Berea
were
commended
,
in
that
they
received
the
word
with
all
readiness
of
mind
,
and
searched
the
Scripture
daily
,
whether
those
things
were
so
,
as
Paul
and
Silas
taught
them
.
The
Holy
Ghost
saith
,
These
were
more
worthy
then
those
of
Thessalonica
,
&c.
Phil.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
noble
;
Men
of
better
parts
and
abilities
;
and
to
such
we
allow
the
reading
of
the
Scripture
,
as
not
being
so
much
in
danger
to
be
led
by
the
Word
of
God
into
Error
.
Theoph.
I
had
thought
the
Word
of
God
would
lead
Men
into
Truth
,
rather
then
into
Error
.
Phil.
Yes
,
sober
,
wise
,
and
learned
Men
:
but
the
unlearned
wrest
the
Scripture
to
their
destruction
,
as
you
have
heard
.
Theoph.
I
have
already
answered
that
place
of
Peter
;
but
for
your
Criticism
upon
the
Original
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Men
of
more
eminent
Parts
and
Learning
;
you
may
observe
how
the
commendation
is
given
to
the
Synagogue
of
the
Jews
at
Berea
,
and
their
eminency
was
,
That
they
did
mind
Paul's
Preaching
,
and
compare
the
Scripture
,
as
in
truth
,
True
Piety
is
the
best
Nobility
,
and
I
may
,
with
better
color
,
invert
your
Argument
,
Because
they
were
Men
of
Eminency
and
Learning
,
they
did
search
the
Scripture
,
say
you
:
because
they
did
search
the
Scripture
,
they
were
Men
of
Eminency
and
Learning
,
say
I.
But
Chrysostom
[
d
](A33770-e18590-b)
d
In
locum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
gives
the
best
Interpretation
of
the
word
:
They
were
more
noble
,
that
is
,
more
gentle
and
courteous
then
those
of
Thessalonica
;
who
as
we
read
,
verse
5.
Being
moved
with
envy
,
took
unto
them
certain
lewd
fellows
,
and
set
all
the
City
in
an
uproar
;
and
assaulted
the
house
of
Iason
,
and
sought
to
bring
Paul
and
Silas
out
to
the
people
,
&c.
but
these
of
Berea
were
not
of
such
a
persecuring
turbulent
Spirit
,
and
therefore
they
were
more
noble
.
Again
,
St
Paul
exhorts
the
Coloss●tns
,
Col.
3.
16.
Let
the
word
of
God
dwell
in
you
richly
in
all
wisdom
,
teaching
and
admonishing
one
another
in
Psalms
,
and
Hymns
,
and
Spiritual
Songs
,
singing
with
grace
in
your
hearts
to
the
Lord
.
Phil.
The
Text
answers
it self
:
Such
as
must
teach
and
admonish
others
,
must
be
well
vers'd
in
the
Scripture
:
but
it
doth
not
follow
,
that
such
should
be
so
who
must
learn
and
hear
.
Theoph.
This
is
a
meer
shift
:
the
Original
Words
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
your
vulgar
Translation
renders
it
,
vos
metipsos
,
reaching
and
admonishing
your selves
:
or
if
the
scope
of
the
Words
favor
our
Translation
,
Teaching
and
admonishing
one
another
.
You
see
it
is
mutual
,
and
implies
the
duty
of
all
Christians
within
their
own
Sphere
,
to
instruct
others
;
one
Neighbor
another
in
mutual
conference
;
Parents
their
Children
;
Masters
their
Family
:
And
to
this
end
the
word
of
God
should
dwell
in
them
abundantly
.
Observe
what
Chrysostom
[
a
](A33770-e18800-b)
a
In
Locum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
saith
upon
this
Text
,
directly
against
your
Interpretation
:
Hear
all
ye
who
are
immerst
in
the
Affairs
of
the
World
,
and
have
Wife
and
Children
to
take
care
of
,
how
you
especially
are
exhorted
to
read
the
Scripture
with
great
diligence
.
Phil.
The
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rather
signifies
Permission
,
then
Exhortation
.
Theoph.
And
so
should
you
permit
secular
Men
to
be
conversant
in
the
Scripture
:
but
this
will
not
help
you
,
for
the
Exhortation
,
or
rather
Command
,
runs
not
by
way
of
permission
,
but
of
duty
.
In
the
same
Homily
[
b
](A33770-e18900-b)
b
Hom.
16.
In
Epistolam
ad
Coloss.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
he
tells
every
one
of
his
hearers
,
That
he
should
not
wait
for
any
other
Teacher
:
Thou
hast
,
saith
he
,
the
Oracles
of
God
,
none
can
instrust
thee
like
them
.
And
then
it
follows
,
[
c
](A33770-e18940-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
beseech
you
,
hear
ye
men
of
the
World
:
Buy
you
Bibles
,
which
are
the
souls
physick
;
if
not
,
purchase
the
New
Testament
,
or
Pauls
Epistles
,
or
the
Acts
of
the
Apostles
,
or
the
Gospels
,
Masters
that
will
never
intermit
Instruction
.
And
then
he
rounds
them
in
the
ear
,
[
d
](A33770-e18980-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
the
cause
of
all
evils
,
not
to
know
the
Scripture
.
And
lastly
,
in
order
to
their
instructing
one
another
,
he
tells
them
,
That
they
ought
to
help
,
and
not
leave
all
the
burthen
upon
him
:
They
were
sheep
,
and
must
be
fed
;
but
they
were
not
brute
Beasts
,
but
a
rational
Flock
,
[
e
](A33770-e19020-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
might
so
learn
as
in
due
time
even
to
instruct
their
neighbors
.
And
so
I
hope
this
holy
Father
hath
fully
answered
you
.
Phil.
[
f
](A33770-e19080-b)
f
Lib.
2.
de
verb.
Dei
,
c.
16.
Chrysost.
amplificat
,
in
concionibus
utebatur
.
Bellarmine
,
and
others
,
observe
Chrysostom
to
have
bin
a
great
Orator
,
and
to
use
Hyperbolies
and
Amplifications
according
to
the
occasion
:
and
he
gives
an
instance
pertinent
to
your
purpose
out
of
another
place
,
where
he
saith
,
ᵍ
It
is
impossible
any
one
should
obtain
salvation
,
unless
he
be
alwaies
conversant
in
reading
Spiritual
Books
:
which
you
know
cannot
be
true
in
a
strict
sense
;
for
many
that
cannot
read
,
may
be
saved
.
Th.
The
Father
speaks
of
Men
that
can
read
,
and
by
their
neglect
exclude
themselves
from
a
possibility
of
Salvation
;
and
that
others
who
cannot
read
,
might
be
diligent
to
hear
others
reading
the
Scripture
,
in
the
Church
,
and
in
their
Families
:
And
if
this
be
your
way
to
answer
the
Fathers
when
they
fully
declare
against
you
,
to
say
,
They
speak
not
Doctrinally
,
but
like
Orators
by
way
of
Amplification
,
you
must
needs
carry
all
before
you
.
Put
you
will
find
in
the
Homily
upon
Lazarus
,
how
Chrysostom
makes
it
his
great
business
to
exhort
all
his
Congregation
(
in
the
Preface
)
to
study
the
Scripture
:
This
,
saith
he
,
I
Preach
in
public
,
and
this
I
exhort
in
private
,
and
will
never
desist
from
so
doing
,
[
b
](A33770-e19200-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
not
only
in
the
Church
,
but
also
in
your
houses
,
ye
should
diligently
read
the
Scripture
:
[
c
](A33770-e19220-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
I
hate
,
saith
he
,
that
frigid
answer
,
and
worthy
all
condemnation
,
That
because
ye
have
Trades
,
and
worldly
Business
,
and
Wife
,
and
Children
,
therefore
ye
cannot
be
so
well
vers'd
in
the
Scripture
:
And
that
in
your
Opinion
,
I
should
rather
give
this
charge
to
study
the
Scripture
,
unto
Men
separate
from
the
World
;
unto
Monks
,
and
Hermits
,
and
the
Clergy
.
What
saiest
thou
man
?
(
as
the
Father
goes
on
)
Is
it
not
thy
business
to
attend
unto
the
Scripture
,
because
thou
art
incumbred
with
myriads
of
worldly
affairs
?
I
tell
thee
,
for
this
very
reason
thou
shouldst
apply
thy self
to
the
Scripture
,
more
then
such
who
are
free
from
cares
;
for
amidst
thy
multiplicity
of
business
,
thou
dost
want
the
help
and
conduct
of
the
Scripture
,
more
then
they
who
are
secluded
from
the
world
:
Thy
Wife
may
vex
thee
,
thy
Children
grieve
thee
,
thy
Servant
anger
thee
,
thy
Friend
envy
thee
,
thy
Enemy
beset
thee
with
snares
,
the
Judge
oppress
thee
,
thy
Neighbor
curse
thee
;
and
against
all
these
and
other
assaults
,
how
necessary
will
be
the
Panoply
of
the
Scripture
,
the
only
Physic
against
all
the
maladies
of
the
World
.
After
all
this
,
judge
whether
Bellarmines
shift
will
serve
his
turn
,
touching
Chrysostom'
s
Oratory
and
Amplifications
:
No
,
it
was
the
good
Fathers
business
,
and
principal
part
of
Doctrine
,
in
many
Homilies
to
recommend
the
study
of
the
Scripture
unto
his
Congregation
.
Phil.
But
you
may
read
another
answer
Bellarmine
gives
to
these
vehement
Exhortations
of
Chrysostom
,
[
d
](A33770-e19340-b)
d
Quoniam
dediti
erant
homines
t●●atris
spect.
aliisque
〈◊〉
,
&
script
.
divinas
nunquam
legebant
.
Because
the
People
of
that
great
City
,
Constantinople
,
were
much
given
to
Plaies
and
Sights
,
and
other
trisling
Divertisements
;
and
such
as
were
sit
and
able
did
not
look
into
the
Bible
,
therefore
he
was
so
solicitous
to
quicken
them
.
Theoph.
Doth
not
the
same
Cause
ever
inforce
the
same
Exhortation
?
Are
not
Men
too
much
addicted
to
the
Vanities
,
and
Lusts
,
and
Cares
of
the
World
,
and
therefore
need
these
sacred
Divertisements
?
But
by
these
whiffling
Answers
,
you
may
perceive
how
your
great
Bellarmin
is
a
Trifler
,
and
so
are
all
his
Seconds
,
who
have
the
confidence
,
without
shew
of
reason
,
to
shift
off
Arguments
and
Texts
of
Scripture
,
which
are
as
clear
as
the
Sun
against
them
:
But
such
weak
Answers
fortifie
our
Objections
,
and
do
in
truth
manifest
,
They
are
so
convincing
,
that
Men
must
be
frivolous
or
silent
in
their
Solutions
.
Phil.
I
ascribe
this
Triumph
before
the
Victory
,
and
this
insulting
over
your
Adversaries
,
unto
the
partiality
of
your
Judgment
in
your
own
cause
.
Theoph.
To
decline
this
Imputation
,
I
shall
choose
to
submit
all
to
the
impartial
Reader
;
and
pass
from
the
testimony
of
Holy
Scripture
,
unto
the
testimony
of
the
Holy
Fathers
of
the
Church
,
who
exhort
all
Christians
to
the
search
and
study
of
the
Scripture
.
And
altho
we
meet
with
great
variety
of
Testimonies
collected
by
learned
Protestants
out
of
the
ancient
Fathers
,
yet
for
brevity
sake
I
will
produce
only
such
as
I
have
had
the
opportunity
to
read
my self
,
and
if
occasion
serves
,
will
hereafter
be
ready
to
produce
the
rest
.
[
a
](A33770-e19500-b)
a
Lib.
de
spectaculis
,
ad
finem
,
Script
sacris
incumbat
Christianus
fidelis
,
ibi
inveniet
condigna
fidei
spectacula
Cyprian
willing
to
withdraw
Christians
from
the
Roman
Theaters
and
Sports
,
having
condemn'd
them
for
their
Idolatry
and
Impurities
,
he
directs
Christians
to
the
contemplation
of
Gods
Works
,
in
the
excellent
frame
,
and
beauty
,
and
order
of
the
Creation
,
and
more
especially
to
read
the
Scripture
.
Let
the
Believing
Christian
,
saith
he
,
make
the
holy
Scripture
his
study
,
where
he
shall
find
excellent
discoveries
agreeable
to
his
pretious
Faith
.
Phil.
This
Testimony
of
Cyprian
,
justifies
Bellarmins
former
Answer
,
That
because
the
People
were
much
given
to
frequent
the
Theaters
and
Scenes
,
full
of
obscenity
and
vice
,
therefore
for
that
season
Chrysostom
did
divert
them
,
by
a
better
imploiment
,
exhorting
them
to
study
the
Scripture
:
But
this
proves
not
that
they
should
be
alwaies
read
by
the
common
people
,
but
only
upon
such
special
Considerations
.
Theoph.
When
such
Motives
and
Considerations
are
wanting
,
let
Men
and
Women
lay
aside
their
Bibles
;
but
as
long
as
we
live
in
a
wicked
World
,
there
will
be
alwaies
need
of
the
light
and
conduct
of
Gods
Holy
Word
,
to
lead
us
out
of
the
works
of
Darkness
and
way
of
Unrighteousness
.
But
I
pray
hear
others
:
[
b
](A33770-e19630-b)
b
Homil
9.
in
Levit.
Oplamus
ut
operam
detis
non
selum
in
Ecclesia
,
&c.
Origen
tells
his
hearers
,
We
do
heartily
wish
,
that
ye
would
labor
not
only
in
the
Church
to
hear
Gods
word
,
but
also
in
your
houses
to
be
exercised
in
his
Law
day
and
night
.
And
he
proceeds
,
In
vain
do
ye
complain
that
the
flesh
is
weak
,
while
ye
neglect
to
nurish
and
fortifie
the
spirit
,
by
reading
the
Holy
Scripture
,
and
by
Praier
,
and
hearing
the
instruction
of
the
Word
.
And
elsewhere
,
as
you
have
heard
before
,
he
passionatly
wisheth
,
[
a
](A33770-e19670-b)
a
Homil.
2.
in
Isaia
.
Would
God
we
all
would
follow
that
which
is
written
,
Search
the
Scriptures
.
[
b
](A33770-e19690-b)
b
Lib.
12.
de
praepar
.
Evang.
Eusebius
Caesariensis
assigns
the
reading
of
the
Holy
Scriptures
both
unto
Babes
in
Christ
,
and
unto
strong
Men
,
with
this
difference
,
The
first
sort
must
simply
read
and
believe
the
Scripture
as
most
true
,
and
the
infallible
Word
of
God
:
But
Men
of
mature
Learning
and
Judgment
,
should
dive
into
the
profound
Mystery
and
meaning
of
the
Scripture
:
you
may
read
his
words
in
the
first
Page
of
that
Book
.
The
same
Eusebius
wrote
three
Books
,
as
Jerome
reports
,
of
the
Life
of
Pamphilus
his
great
Friend
,
which
are
not
extant
.
But
[
c
](A33770-e19740-b)
c
Lib.
1.
Apol.
adversus
Ruffinum
.
Script
.
Sanctas
non
ad
leg
.
sed
ad
habendum
tribuebat
,
non
solum
viris
sed
&
feminis
.
Jerome
cites
this
Passage
out
of
the
third
Book
,
in
commendation
of
Pamphilus
:
Who
is
vertuous
,
and
not
a
Friend
of
Pamphilus
,
who
supplied
food
and
necessaries
to
the
poor
,
and
distributed
the
Holy
Scriptures
,
not
only
to
Men
,
but
Women
,
who
were
desirous
to
read
them
,
for
which
end
he
purchased
many
Bibles
?
[
d
](A33770-e19780-b)
d
In
Psal.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
Basil
the
Great
tells
us
,
All
Scripture
is
written
by
Divine
Inspiration
,
and
profitable
,
and
therefore
given
by
the
Holy
Ghost
,
that
every
one
of
us
might
choose
a
proper
remedy
for
his
disease
,
as
out
of
a
common
Apothecaries
shop
,
f
r
his
Soul
.
Phil.
As
the
Holy
Scriptures
have
Physic
for
all
Diseases
,
so
the
Application
should
be
well
made
by
our
Spiritual
Physicians
,
otherwise
the
Patient
may
miscarry
;
and
therefore
we
hold
the
People
should
hear
and
receive
the
Scripture
from
the
Priests
mouth
.
Theoph.
This
gloss
contradicts
the
Text
,
for
the
Father
saith
,
[
e
](A33770-e19880-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Every
one
should
choose
his
proper
remedy
out
of
the
common
Tresury
.
Again
,
[
f
](A33770-e19910-b)
f
Lib.
de
Parad.
c.
12.
Gentiles
aut
,
&c.
Ambrose
directs
a
Gentile
who
would
believe
,
or
a
Catechumen
who
would
receive
farther
Instruction
,
unto
the
living
Waters
of
the
Holy
Scripture
,
without
the
corrupt
Channels
of
Interpreters
.
You
see
the
Holy
Scripture
ought
not
to
be
with-held
from
Unbelievers
,
and
Unbaptized
.
But
Jerome
for
the
Latine
Church
,
and
Chrysostom
for
the
Greek
,
speak
so
fully
to
this
Point
,
that
we
may
supersede
all
other
Testimonies
.
Jerome
writes
many
Epistles
to
Virgins
,
to
Women
,
concerning
themselves
and
the
Institution
of
their
Children
,
the
Government
of
their
Families
;
and
above
all
,
commends
to
them
the
diligent
reading
of
the
Scripture
.
In
his
Epistle
to
Laeta
,
a
Noble
Dame
,
[
g
](A33770-e20000-b)
g
De
Instit.
filiae
.
nec
alibi
reperiant
nisi
in
adyto
script
.
Prophet
.
Apostolos
de
spiritualibus
sciscitantem
,
&c.
He
gives
in
charge
to
inure
her
beloved
Daughter
to
the
study
of
the
Scripture
,
That
none
should
find
her
in
the
way
of
the
World
,
amidst
the
throng
and
tumult
of
Play-fellows
and
Kins-folk
,
but
in
the
recesses
of
the
Holy
Scripture
,
consulting
the
Prophets
and
Apostles
about
Spiritual
concerns
.
Instead
of
fine
Clothes
and
Jewels
,
let
her
love
the
Book
of
God
;
let
her
learn
the
Psalter
,
and
divert
her self
with
those
Songs
.
In
the
Proverbs
of
Solomon
,
let
her
learn
Morals
.
In
the
Ecclesiastes
,
to
despise
the
World
.
In
Job
,
Patience
and
Vertue
.
Let
her
proceed
to
the
Evangelists
,
and
never
lay
them
out
of
her
hands
;
&
so
to
the
Acts
of
the
Apostles
and
their
Epistles
:
and
having
enrich'd
her
heart
with
these
Divine
Tresures
,
let
her
commit
to
memory
the
Prophets
,
and
the
Pentateuch
,
&c.
And
at
last
,
without
danger
,
let
her
learn
the
Canticles
.
In
another
Epistle
to
a
Virgin
,
[
a
](A33770-e20090-b)
a
Al
Demetriadem
.
de
Virg.
servandâ
.
Spendeounum
illud
tibi
,
nata
deo
,
praeque
dominibus
unum
praedicam
,
&
repetens
,
&c.
O
thou
that
art
born
of
God
,
saith
he
,
This
one
thing
above
all
,
I
must
give
in
charge
,
repeating
it
over
and
over
again
,
That
thou
possess
thy
heart
with
the
love
of
reading
the
Holy
Scripture
.
Love
the
Bible
,
and
wisdom
will
assuredly
love
thee
.
In
an
Epistle
to
Salvina
,
perswading
her
to
keep
her self
a
Widow
,
he
faith
,
[
b
](A33770-e20140-b)
b
Semper
in
manibus
sit
divina
Lectio
.
Let
the
Bible
be
always
in
thy
hand
to
read
it
.
In
an
Epistle
to
Celautia
concerning
the
government
of
her
Family
,
he
presseth
the
same
Exhortation
,
[
c
](A33770-e20170-b)
c
Semper
in
manibus
,
&
jugiter
in
mente
volvantur
.
Let
the
Holy
Scripture
be
always
in
thy
hand
,
and
in
thy
mind
.
In
Marcella's
Epitaph
,
[
d
](A33770-e20200-b)
d
Epistola
ad
Principiam
div
.
Script
.
ardor
erat
incredib
.
semper
que
cantabat
,
In
〈…〉
rde
meo
abscondo
eloq
.
tua
,
ut
non
peccem
,
&c.
he
gives
this
commendation
of
her
,
She
had
an
incredible
thirst
after
the
Holy
Scripture
,
and
ever
sang
,
I
have
hid
thy
word
within
my
heart
,
that
I
might
not
sin
against
thee
,
&c.
and
that
she
became
an
Oracle
to
resolve
doubts
concerning
the
Scripture
.
I
might
collect
many
more
such
passages
out
of
this
Author
,
but
I
will
content
my self
with
one
general
Exhortation
,
to
read
the
Scripture
instead
of
all
.
[
e
](A33770-e20240-b)
e
Praefatione
in
Epistelam
ad
Ephesies
,
si
quiequam
est
quod
in
hac
vita
,
&c.
If
there
be
any
thing
,
saith
the
good
Father
,
which
should
make
a
wise
man
choose
to
live
,
and
weather
out
the
storms
and
troubles
of
our
present
state
,
it
is
the
knowledge
and
meditation
of
the
Scripture
.
For
whereas
(
as
he
goes
on
)
herein
we
chiefly
differ
from
other
living
Creatures
,
that
we
are
rational
and
can
speak
,
and
all
Reason
and
Language
is
contain'd
in
the
Holy
Scripture
,
whereby
we
know
God
,
and
are
not
ignorant
wherefore
we
were
created
,
I
marvel
any
there
should
be
,
who
either
out
of
sloth
and
negligence
,
will
not
learn
themselves
these
excellent
things
,
or
think
others
worthy
reprehension
who
do
study
them
.
And
now
tell
me
,
Have
you
not
enough
of
Jerome
?
Would
he
not
marvel
,
think
you
,
at
your
new
Doctors
,
who
as
much
discourage
the
People
from
reading
the
Scripture
,
as
he
with
all
his
excellency
of
Grace
and
Eloquence
doth
excite
them
?
Phil.
I
must
confess
.
I
never
look'd
to
hear
so
much
to
this
purpose
.
Theoph.
Have
a
little
patience
,
and
you
will
find
Chrysostom
as
full
and
emphatical
.
Like
advice
he
gives
to
Gaudentius
for
the
Education
of
Pacatula
his
Daughter
.
ᶠ
Let
her
learn
the
Psalter
by
heart
,
and
before
she
comes
to
maturity
of
age
,
let
her
make
the
Books
of
Solomon
,
the
Evangelists
,
the
Apostles
and
Prophets
,
her
chief
tresure
.
In
his
first
Tome
,
he
tells
his
hearers
,
[
a
](A33770-e20450-b)
a
Hom.
10.
in
Genesin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
may
at
home
,
before
and
after
meals
,
taking
into
our
hands
the
Holy
Bible
,
feed
our
Souls
:
for
as
the
Body
doth
want
corporal
nurishment
,
so
doth
the
Soul
spiritual
,
we
being
thereby
strengthned
against
the
assaults
of
the
flesh
,
and
our
restless
enemy
,
who
sets
upon
us
to
captivate
our
Souls
.
And
therefore
,
saith
he
,
the
Prophet
David
calls
him
Blessed
,
who
meditates
in
the
Law
of
the
Lord
day
and
night
.
And
then
he
adds
,
This
is
our
salvation
,
this
our
spiritual
wealth
,
this
our
security
.
If
we
arm
our selves
daily
by
spiritual
bearing
and
reading
,
and
discourse
,
we
shall
never
be
over
come
,
but
frustrate
all
the
devices
of
the
evil
Spirit
,
and
obtain
the
kingdom
of
Heaven
.
Again
,
speaking
of
the
Holy
Scriptures
,
he
tells
them
,
[
b
](A33770-e20510-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
They
are
spiritual
food
,
the
nerves
and
sinews
of
Ratiocination
,
making
the
soul
vigorous
and
in
tune
,
and
more
Philosophical
,
not
suffering
her
to
be
carried
away
with
brutish
passions
,
giving
her
a
swift
wing
,
and
translating
her
(
as
I
may
so
speak
)
into
Heaven
:
Wherefore
I
beseech
you
,
let
us
not
deprive
our selves
of
such
advantages
,
but
in
our
own
houses
let
us
give
all
diligence
in
reading
the
Holy
Scripture
.
In
his
Tom.
2.
[
c
](A33770-e20550-b)
c
Hom.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
He
upbraids
them
of
not
minding
the
Scripture
,
And
who
is
there
,
saith
he
,
of
this
great
Congregation
,
that
,
being
requir'd
,
can
say
one
of
Davids
Psalms
,
or
any
other
part
of
Scripture
?
[
d
](A33770-e20600-b)
d
Hom.
2.
in
Matt.
ad
finem
.
And
what
do
ye
plead
for
your
excuse
?
I
an
no
Monk
,
I
have
a
Wife
and
Children
,
and
the
care
of
a
Family
,
&c.
Phil.
He
justly
reproves
such
,
who
out
of
supine
negligence
had
learn'd
none
of
Davids
Psalms
,
or
other
parts
of
the
Scriptures
:
but
our
Church
recommends
the
Penitential
Psalms
,
and
many
others
,
to
be
learn'd
by
heart
.
Theoph.
That
which
follows
,
expresly
mentions
reading
the
Bible
:
[
e
](A33770-e20690-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
This
mars
all
,
saith
●e
,
that
ye
think
it
belongs
only
to
Monks
to
read
the
Word
of
God
,
when
as
ye
want
the
comfort
of
the
Scripture
more
then
they
:
such
as
are
conversant
in
secular
affairs
,
and
every
day
receive
wounds
,
do
most
stand
in
need
of
Physic
.
And
he
goes
on
to
tell
them
,
[
f
](A33770-e20730-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
if
there
be
a
sin
greater
then
the
neglect
of
reading
Gods
Word
,
it
is
this
,
To
be
perswaded
we
need
not
read
the
Scripture
.
This
is
the
studied
suggestion
of
the
devil
;
whereas
Paul
tells
us
,
These
things
were
written
for
our
instruction
,
1
Cor.
10.
11.
I
must
needs
declare
to
you
,
Philodoxus
,
It
makes
my
heart
even
to
bleed
,
to
think
how
such
sa●anical
suggestions
(
as
Chrysostom
justly
call'd
them
)
should
now
become
the
avowed
Doctrine
of
a
Christian
Church
,
if
I
may
in
Charity
be
allow'd
to
call
her
so
.
Phil.
Your
Zeal
,
Theophilus
,
transports
you
beyond
all
reason
.
[
g
](A33770-e20830-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Theoph.
I
would
to
God
I
had
no
reason
for
this
Zeal
and
Indignation
,
but
I
have
much
more
to
produce
out
of
this
Father
.
In
another
Homily
he
gives
advice
,
that
[
a
](A33770-e20880-b)
a
Hom.
5.
Matth.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
They
should
not
immediatly
fall
upon
worldly
business
after
a
Sermon
,
but
call
their
Wives
and
Children
together
,
and
take
the
Bible
,
and
make
them
partake
of
those
things
he
had
heard
.
Phil.
This
we
approve
well
,
that
such
as
come
to
Church
should
heed
what
is
taught
them
,
and
carry
it
with
them
;
and
in
their
Families
,
repeat
and
instruct
those
that
were
absent
.
Theoph.
But
there
is
somthing
more
then
you
allow
,
[
b
](A33770-e20980-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
they
should
have
Bibles
in
their
Houses
,
and
take
and
read
to
their
Wives
and
Children
at
home
the
Text
and
Proofs
,
&c.
Again
,
in
the
same
Tome
,
[
c
](A33770-e21010-b)
c
Hom.
32.
in
Johan
.
ad
finem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
from
the
example
of
the
Woman
of
Samaria
,
enquiring
of
our
Blessed
Savior
about
the
true
Worship
of
God
,
&c.
he
condemns
his
hearers
of
negligence
and
indifferency
in
matters
of
Religion
:
And
then
he
proposeth
the
Question
,
Which
of
you
,
being
in
his
house
,
will
take
into
his
band
the
Book
of
Christianity
,
[
d
](A33770-e21060-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
search
what
is
contain'd
therein
?
You
shall
find
Dice
in
every
House
,
but
the
Bible
in
few
:
and
such
as
have
the
Scriptures
,
are
as
tho
they
had
them
not
:
They
clasp
them
up
,
and
lock
them
in
their
Chests
,
and
are
solicitous
for
the
finest
Paper
,
and
the
fairest
Letter
,
but
not
to
read
them
.
They
boast
they
have
the
Bible
in
Golden
Letters
,
and
know
nothing
of
the
Contents
.
But
the
Scriptures
were
not
given
,
that
we
should
have
them
in
our
Books
,
but
engraven
in
our
hearts
.
I
speak
not
this
,
saith
he
,
forbidding
you
to
have
Bibles
,
(
[
e
](A33770-e21090-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
exhort
and
earnestly
beg
,
you
would
procure
them
)
but
I
desire
also
the
sense
and
words
of
Holy
Scripture
should
be
carried
in
your
minds
.
And
if
the
Devil
dares
not
enter
into
an
house
where
there
is
a
Bible
,
much
less
will
he
draw
near
to
a
soul
that
is
fraught
with
Sentences
of
Scripture
;
neither
sin
,
nor
the
evil
Spirit
,
will
attemt
a
mind
so
well
furnish'd
.
[
f
](A33770-e21110-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Sanctifie
therefore
thy
Mind
,
and
sanctifie
thy
Body
,
having
the
Holy
Scripture
alwaies
in
thy
Heart
,
and
in
thy
Mouth
.
In
his
third
Tome
,
[
g
](A33770-e21140-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
in
his
Preface
to
the
Epistle
to
the
Romans
,
he
grieves
his
hearers
were
not
better
acquainted
with
Paul
and
his
Epistles
;
and
tells
them
,
If
they
would
with
alacrity
give
themselves
to
reading
the
Scripture
,
they
should
want
no
other
thing
:
or
,
if
I
mistake
him
not
,
no
other
Interpreter
.
For
the
promise
of
Christ
shall
never
fail
:
seek
,
and
ye
shall
find
;
knock
,
and
it
shall
be
opened
unto
you
.
Soon
after
he
tells
them
,
[
h
](A33770-e21210-b)
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
From
hence
dospring
up
myriads
of
evils
,
even
from
the
ignorance
of
the
Scripture
:
from
hence
pernicious
Heresies
,
neglected
lives
,
and
labor
in
vain
.
For
as
they
who
are
destitute
of
the
light
,
cannot
make
strait
paths
;
so
such
as
do
not
take
along
with
them
the
light
of
Gods
Word
,
in
many
things
necessarily
do
off
end
and
stumble
,
as
walking
in
utter
darkness
.
But
more
then
all
this
we
may
read
in
his
fifth
Tome
,
in
the
third
Homily
upon
Lazarus
,
and
I
have
already
instanc'd
in
several
passages
of
that
Sermon
,
where
he
also
tells
us
,
That
as
Work-men
cannot
be
without
their
Tools
,
so
neither
a
Christian
without
the
Holy
Scripture
.
And
he
concludes
the
Preface
of
that
Homily
(
wherein
all
these
passages
are
to
be
found
)
with
this
asseveration
,
[
a
](A33770-e21270-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
It
is
impossible
,
I
say
it
is
impossible
,
that
any
one
who
gives
himself
up
to
read
the
Holy
Scripture
with
due
observation
,
should
lose
his
labor
.
And
now
after
such
full
and
frequent
Exhortations
of
the
Holy
Scripture
,
and
of
the
Holy
Fathers
,
made
unto
all
sorts
and
conditions
of
Men
,
to
search
,
and
hear
,
and
read
the
Scriptures
,
and
to
be
conversant
in
them
,
Would
you
think
it
possible
a
new
Generation
of
Doctors
should
arise
,
and
discourage
,
and
forbid
the
People
to
study
the
Scriptures
,
urging
Arguments
to
shew
the
great
and
many
Inconveniencies
of
so
doing
;
as
much
as
they
can
restraining
the
Translations
of
the
Bible
into
the
vulgar
Tongue
of
every
Country
?
Phil.
What
the
sad
experience
of
later
Times
had
taught
them
,
they
have
reason
to
declare
,
and
to
suit
their
Canons
and
Prohibitions
to
the
season
,
as
the
wisdom
of
the
Church
did
judg
most
expedient
;
and
when
you
examine
well
their
Arguments
and
Reasons
,
perhaps
you
may
be
constrain'd
to
allow
of
them
.
Theoph.
There
must
be
a
strange
transformation
of
Mens
minds
and
manners
,
when
the
Holy
Scriptures
,
which
were
written
for
our
Instruction
,
and
to
make
men
wise
unto
Salvation
,
shall
prove
pernicious
unto
their
Souls
.
Phil.
As
wholefom
Food
unto
sick
Stomachs
.
Theoph.
But
the
Holy
Scriptures
are
both
Food
and
Physic
to
the
Soul
,
and
were
certainly
written
for
all
times
,
and
for
all
conditions
of
Men.
Phil.
I
pray
have
patience
to
hear
their
Reasons
,
before
you
answer
them
.
Theoph.
I
expect
first
you
should
return
a
sober
Answer
,
unto
the
Holy
Fathers
of
the
Primitive
Church
,
who
(
as
you
have
heard
)
do
so
seriously
recommend
the
study
of
the
Scripture
unto
all
Men.
Phil.
I
did
not
expect
you
should
use
so
many
shifts
and
subterfuges
,
and
I
am
almost
perswaded
,
that
being
conscious
to
your self
,
of
their
convincing
Evidence
,
therefore
you
decline
to
hear
their
Arguments
.
Theoph.
That
will
appear
in
due
time
and
place
:
but
have
you
in
earnest
no
Reply
to
make
,
unto
those
Exhortations
of
the
Fathers
to
read
the
Bible
?
Phil.
Your
principal
Quotations
are
out
of
Chrysostom
;
and
Bellarmine
hath
told
you
,
He
was
an
Orator
,
and
used
to
speak
Hyperbolies
to
affect
his
Auditory
.
Theoph.
And
I
have
shew'd
,
how
this
good
Father
,
thro-out
his
Works
,
so
frequently
recommends
the
study
of
the
Scripture
,
as
a
substantial
point
of
Doctrine
and
Duty
,
which
he
press'd
upon
his
hearers
,
not
as
an
embellished
flower
of
his
Rhetoric
.
But
I
pray
,
What
Answer
doth
Bellarmine
,
or
any
other
Champions
of
your
Church
,
give
unto
the
other
Fathers
?
Phil.
I
do
not
find
they
have
taken
much
notice
of
the
rest
;
they
suppose
,
perhaps
,
one
Answer
will
serve
them
all
.
Theoph.
As
one
Shoe
will
sit
every
Mans
Foot
.
And
this
indeed
is
very
observable
,
That
Bellarmine
in
his
great
reading
should
omit
Jerome
,
and
Basil
,
and
Origen
,
and
the
rest
,
and
take
notice
only
of
Chrysostoms
Expressions
,
and
thift
them
off
as
Rhetorical
Flashes
and
Hyperbolies
,
and
not
serious
Exhortations
to
read
the
Scripture
.
His
subtilty
,
without
doubt
,
promted
him
to
concele
the
others
for
the
advantage
of
his
Cause
,
least
the
pregnant
Testimonies
of
so
many
Fathers
,
should
prevail
with
sober
Men
to
search
the
Scripture
,
more
then
all
the
Prohibitions
of
their
Church
,
and
novel
Arguments
,
to
restrain
them
from
it
.
And
it
is
his
Artifice
,
that
he
might
seem
Ingenious
,
to
take
notice
of
one
Father
opposing
him
,
that
so
the
unwary
Reader
being
not
well
vers'd
in
the
Fathers
,
might
suppose
all
the
others
to
have
been
silent
,
or
on
his
side
in
the
Controversie
.
Phil.
You
are
pleasant
with
your
own
Conceits
,
but
their
Arguments
will
make
you
work
to
answer
them
.
Theoph.
I
have
great
confidence
in
the
merits
of
the
Cause
,
and
do
not
despair
of
a
ready
Answer
unto
all
opposition
that
shall
be
made
against
such
a
mesur'd
Truth
,
which
we
defend
.
Phil.
Bellarmine
[
a
](A33770-e21850-b)
a
Lib.
2.
De
verbo
Dei
,
c.
15.
shews
,
how
the
Old
Testament
was
publicly
read
to
the
Jews
in
the
Hebrew
Tongue
,
when
the
People
did
not
understand
it
;
because
in
the
Captivity
the
Jews
had
forgotten
their
own
Language
,
and
learn'd
the
Chaldee
and
the
Syriac
:
And
therefore
after
their
return
into
Judea
,
it
is
written
,
Nehem.
8.
7
,
8
,
9
,
12.
how
the
Priests
and
Levites
caused
the
People
to
understand
the
Law
.
They
did
read
in
the
Book
distinctly
,
and
gave
the
sense
,
and
caused
them
to
understand
the
reading
.
Nehemiah
,
and
Ezra
,
and
the
Levites
,
taught
the
People
:
and
all
the
People
made
great
mirth
,
because
they
had
understood
the
words
that
were
declared
unto
them
.
Theoph.
Here
is
not
one
word
to
shew
the
People
did
not
understand
the
Language
wherein
the
Holy
Scriptures
were
read
,
but
that
the
Priests
and
Levites
gave
the
sense
,
interpreted
to
them
the
Law
of
God
,
and
caused
them
to
understand
the
meaning
of
the
Words
:
nay
,
it
is
expresly
said
,
ver.
2.
That
Ezra
brought
the
Law
before
the
Congregation
,
both
of
men
and
women
,
and
all
that
could
hear
with
understanding
.
And
again
,
ver.
3.
before
those
that
could
understand
,
and
all
the
People
were
attentive
unto
the
Book
of
the
Law
.
Neither
may
we
well
suppose
that
they
had
forgot
their
Mother
Tongue
in
the
time
of
their
Captivity
,
but
only
mix'd
,
and
corrupted
it
,
in
some
Words
.
Seventy
Years
is
too
short
a
date
to
change
the
Language
of
a
People
.
Withal
,
it
might
be
remembred
that
some
Learned
Men
of
the
Roman
Communion
,
have
said
,
That
the
Jews
were
not
so
long
Captives
in
Babylon
;
that
from
the
desolation
of
Jerusalem
,
when
Nebuchadnezzar
burn'd
the
City
,
and
the
Temple
,
until
Cyrus
his
command
for
the
Jews
return
,
there
were
but
30.
Years
:
And
that
the
term
of
70.
Years
,
so
much
spoken
of
by
the
Prophet
Jeremiah
,
did
bear
date
from
the
13th
Year
of
King
Josiah's
Reign
,
about
the
time
when
Ninevy
was
destroied
,
and
the
Assyrian
Monarchy
was
translated
to
Babylon
;
and
those
great
Neighbors
prov'd
very
terrible
,
and
by
the
Prophet
were
pointed
out
to
be
the
destruction
of
Jerusalem
.
And
withal
,
we
know
the
three
last
Prophets
,
after
the
return
of
the
Jews
from
Babylon
,
Haggai
,
Zechariah
,
Malachy
,
encouraging
the
People
to
build
the
Temple
,
and
the
City
,
spake
unto
them
in
the
Hebrew
Tongue
,
and
therefore
doubtless
the
People
understood
it
.
Nay
we
read
expresly
,
Acts
22.
2.
St
Paul
spake
to
the
Jews
,
gathered
together
in
a
great
multitude
and
tumult
,
in
the
Hebrew
Tongue
,
and
therefore
for
a
while
heard
him
with
patience
;
when
they
heard
that
he
spake
in
the
Hebrew
Tongue
to
them
,
they
kept
the
more
silence
:
And
it
is
manifest
by
that
which
follows
,
ver.
21.
that
they
understood
him
.
Phil.
Bellarmine
brings
a
Confirmation
,
that
the
Jews
did
not
understand
the
Hebrew
Tongue
,
out
of
the
Gospel
of
St
John
,
Joh.
7.
49.
But
this
people
,
that
know
not
the
Law
,
is
cursed
.
Theoph.
Both
he
and
you
may
blush
to
own
such
a
simple
Proof
.
The
Scribes
and
Pharisees
there
pronounced
the
multitude
that
followed
Christ
accursed
,
not
because
they
know
not
Hebrew
,
wherein
the
Law
was
written
;
but
because
,
in
their
account
,
they
mis-applied
the
Prophesies
of
the
Messiah
,
to
Christ
.
And
if
the
Hebrew
Tongue
was
forgotten
among
the
Jews
,
why
did
Matthew
write
his
Gospel
,
as
is
supposed
,
in
Hebrew
,
for
the
better
Information
of
his
Country-men
?
Phil.
Bellarmine
likewise
shews
,
how
even
to
this
day
,
the
Jews
in
their
Synagogues
have
the
Scriptures
read
in
Hebrew
,
altho
most
of
them
understand
it
not
.
Theoph.
Let
the
Synagogues
of
the
Jews
,
and
the
Church
of
Rome
in
this
regard
,
lay
their
heads
together
,
to
justifie
their
unreasonable
practice
by
the
Autority
of
one
another
.
Phil.
But
what
say
you
to
this
next
Argument
,
which
seems
demonstrative
:
The
Apostles
and
Disciples
preach'd
the
Gospel
unto
all
People
,
Nations
and
Languages
,
and
yet
they
did
write
the
Gospels
,
and
their
Epistles
only
in
Hebrew
and
Greek
.
Nay
Paul
,
you
know
,
wrote
his
Epistles
to
the
Romans
in
Greek
,
which
was
not
their
vulgar
Tongue
.
Theoph.
There
is
a
great
difference
to
be
observ'd
between
Preaching
the
Gospel
,
and
committing
it
to
Writing
.
The
Apostles
were
endowed
Epb.
3.
6.
to
prepare
the
way
for
their
conversion
,
)
God
stirr'd
up
the
Heart
of
a
Mighty
Prince
,
to
bring
about
that
famous
Translation
of
the
Old
Testament
into
Greek
,
by
the
70.
Interpreters
:
and
other
Greek
Translations
followed
:
and
many
more
into
Latine
,
both
of
the
Old
and
New
Testament
,
as
Augustine
shews
,
[
a
](A33770-e22590-b)
a
Lib.
2.
de
Doct.
Chris
.
cap.
11.
Qui
Script
.
ex
Hebrae●
in
Graecam
vorterunt
,
numerari
possunt
,
Latines
autem
Interpretes
millo
modo
,
&c.
We
may
number
those
who
have
Translated
the
Old
Testament
out
of
Hebrew
into
Greek
;
but
the
Latine
Interpreters
are
without
number
.
Phil.
We
do
not
disapprove
Translations
in
Greek
or
Latine
.
Theoph.
And
why
do
you
stick
at
other
Languages
,
seeing
all
was
don
for
the
better
understanding
of
the
Holy
Scriptures
by
the
People
in
every
Country
;
and
you
have
already
heard
,
that
one
Language
is
not
more
grave
and
venerable
then
another
,
notwithstanding
Bellarmine
would
perswade
the
contrary
.
And
to
ballance
his
great
Autority
in
this
case
,
I
will
give
the
ample
Testimony
of
a
Pope
against
him
.
[
b
](A33770-e22680-b)
b
Bin.
Concil.
Tom.
7.
parte
1.
Epist
Johan.
8.
247.
We
find
among
the
multitude
of
Epistles
written
by
Pope
John
the
8th
,
(
as
he
is
call'd
by
the
Champions
of
Rome
,
who
exclude
Pope
Joan
out
of
the
Catalogue
of
Popes
)
otherwise
Pope
John
the
9th
.
One
Epistle
there
is
written
Stento
pulchro
glorioso
Comiti
,
To
a
Prince
of
Moravia
,
whose
Subjects
did
speak
the
Sclavonian
Tongue
;
and
be
commands
they
should
have
the
Holy
Scripture
,
and
their
Service
in
their
own
Language
.
[
a
](A33770-e22810-b)
a
Vt
in
eadem
Lin.
Christ
.
Dom.
nost.
praeconia
&
opera
enarrantur
,
jubemu
neque
,
&c.
Giving
his
Reasons
the
same
with
us
,
For
we
are
required
,
saith
he
,
by
Sacred
Autority
to
praise
God
,
not
only
in
three
Tongues
,
but
in
all
,
Psal.
117.
O
praise
the
Lord
all
ye
heathen
,
praise
him
all
ye
nations
.
And
the
Apostles
in
every
Tongue
did
speak
the
wonderful
works
of
God
,
Acts
2.
11.
Hence
Paul
,
that
celestial
Trumpet
,
proclaims
,
Let
every
Tongue
confess
,
that
Jesus
Christ
is
Lord
,
to
the
glory
of
God
the
Father
,
Phil.
2.
11.
of
which
Tongues
he
gives
his
advice
manifestly
,
1
Cor.
14.
That
all
should
be
done
to
edification
.
Nor
is
it
any
way
opposite
to
Faith
or
sound
Doctrine
,
if
Mass
be
sung
in
the
Sclavonian
Tongue
,
or
the
holy
Gospel
be
read
,
or
any
other
Lessons
of
the
Old
or
New
Testament
,
being
well
Translated
.
For
he
that
made
three
principal
Tongues
,
the
Hebrew
,
Greek
,
and
Latine
,
hath
created
likewise
all
the
rest
for
his
own
praise
and
glory
.
I
have
set
down
this
ample
Testimony
at
large
,
because
it
commands
what
we
practice
,
and
gives
the
same
reasons
as
we
do
,
to
justifie
it
.
And
we
may
wonder
Bellarmine
,
and
all
other
Creatures
of
the
Popes
of
Rome
,
should
not
subscribe
thereunto
.
But
altho
I
mention'd
only
Translations
of
the
Bible
into
Greek
and
Latine
,
which
you
approve
;
we
early
read
of
other
Languages
whereinto
the
Holy
Scriptures
were
Translated
.
The
Old
Testament
by
Onkelos
,
and
Jonathan
the
son
of
Vzial
,
was
Translated
into
the
Chaldee
.
[
b
](A33770-e22940-b)
b
Socrates
Ecclesiast.
Hist.
cap.
27.
Vlphilas
,
Bishop
of
the
Goths
,
found
out
the
Gothic
Letters
,
and
translated
the
Holy
Scriptures
into
that
Tongue
,
that
the
Barbarians
should
have
the
Blessed
Word
of
God
.
The
Septuagint
into
the
Dalmatie
,
by
Jerome
.
The
whole
Bible
by
Chrysostom
,
into
the
Armenian
Tongue
(
as
Sixtus
Senensis
[
c
](A33770-e23050-b)
c
Lib.
4.
Bibliothecae
Sacrae
.
cum
in
Cucuzum
,
&c.
affirms
)
when
he
was
banish'd
into
Cucuzum
,
a
City
of
Armenia
,
for
the
benefit
of
the
People
,
that
they
might
the
better
understand
the
Holy
Scriptures
,
he
translated
the
Old
and
New
Testament
into
the
Armenian
Tongue
.
Bellarmin
hath
the
confidence
to
doubt
,
whether
Jerome
translated
the
Septuagint
into
the
Dalmatic
,
the
vulgar
Tongue
of
his
Country
:
but
[
d
](A33770-e23140-b)
d
Ibid.
usque
in
hanc
diem
utuntur
hujus
translationis
Lectione
,
summâ
cum
utilitate
.
Sixtus
Senensis
tells
us
,
that
unto
this
day
they
make
use
of
the
Translation
with
great
benefit
.
And
[
e
](A33770-e23160-b)
e
Lib.
1.
cap.
13.
Contra
Haereses
.
Alphonsus
de
Castro
acknowledgeth
it
,
altho
a
great
Adversary
against
vulgar
Translations
.
Theodoret
,
The
Learned
Bishop
of
Cyrus
,
[
f
](A33770-e23200-b)
f
Lib.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
de
curand
.
Graecorum
affectibus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
triumphs
over
all
the
obscure
Books
of
the
Heathen
Philosophers
,
in
comparison
with
the
Holy
Scriptures
,
because
these
were
universally
receiv'd
among
all
Nations
,
and
translated
into
their
Language
.
We
,
saith
he
,
evidently
demonstrate
the
efficacy
and
power
of
Prophetical
and
Apostolic
Doctrine
,
in
that
every
Nation
under
the
Sun
is
full
of
the
Divine
Oracles
.
The
Hebrew
Tongue
,
(
i.
e.
the
Old
Testament
)
being
translated
not
only
into
the
Greek
,
but
into
the
Roman
,
Egyptian
,
Persian
,
Indian
,
Armenian
,
Scythian
,
Sauromatian
Tongues
.
and
to
sum
up
all
,
into
all
the
Languages
which
the
Nations
thro-out
the
World
do
speak
.
Phil.
Theodoret
here
speaks
of
the
Old
Testament
translated
into
all
Languages
,
but
not
of
the
New
.
Theoph.
If
one
,
we
may
suppose
the
other
;
where
the
New
Testament
,
being
written
in
Greek
,
was
not
understood
,
doubtless
it
was
translated
;
seeing
Moses
,
and
the
Prophets
Writings
were
communicated
in
all
Languages
unto
the
World
,
principally
to
give
testimony
unto
the
Gospel
.
But
not
to
heap
up
Quotations
in
vain
,
your
own
Friends
acknowledge
it
.
[
a
](A33770-e23360-b)
a
Lib.
6.
Biblioth.
Annotat.
152.
Ad
id
quod
haeretici
contendunt
,
&c.
Sixtus
Senensis
gives
a
reason
why
such
Transtations
useful
before
,
should
now
be
prohibited
for
their
inconvenience
.
When
Heretics
urge
,
that
the
Holy
Scriptures
should
be
translated
into
the
Mother
Tongue
of
every
Nation
,
because
heretofore
they
were
so
,
to
the
great
benefit
of
the
Church
,
I
answer
,
This
is
a
foolish
Argument
;
for
many
other
things
were
formerly
instituted
,
which
afterwards
were
abrogated
for
their
inconvenience
.
So
pleads
Alphonsus
de
Castro
,
loco
citato
.
Phil.
I
have
several
times
intimated
this
Plea
,
That
the
Church
,
because
of
inconveniences
discovered
,
hath
as
great
reason
now
to
with-hold
the
Scriptures
from
the
Peoples
reading
,
and
to
forbid
vulgar
Translations
,
as
the
former
times
had
to
encourage
them
.
Theoph.
This
is
your
only
Sanctuary
to
fly
unto
,
in
this
and
many
other
Controversies
between
us
,
That
the
Wisdom
of
the
Church
is
the
best
Judge
of
times
and
seasons
,
and
upon
due
considerations
,
hath
power
to
alter
and
change
the
state
of
things
,
even
against
the
Primitive
Rule
,
and
the
Primitive
Practice
.
And
because
I
will
not
interrupt
our
present
Discourse
,
I
will
reserve
this
Point
unto
another
season
,
and
now
expect
you
should
produce
your
due
Considerations
and
Reasons
against
vulgar
Translations
of
the
Holy
Scriptures
,
and
the
Peoples
reading
them
.
I
must
tell
you
,
they
had
need
be
demonstrative
,
to
conclude
against
the
Testimony
of
the
Holy
Scripture
,
of
the
Holy
Fathers
,
and
against
the
practice
of
the
Church
for
nine
hundred
Years
,
for
that
Declaration
I
produc'd
of
Pope
John
the
9th
,
was
in
the
end
of
the
9th
Century
.
Phil.
When
you
hear
them
,
you
may
judge
.
[
b
](A33770-e23520-b)
b
Lib.
2.
De
verbo
Dei
,
cap.
15.
Vt
publicus
usus
Script
.
sit
in
lingua
communiss
.
Bellarmine
shews
it
necessary
unto
Church
Communion
,
and
Unity
thro-out
the
World
,
That
the
public
use
and
reading
of
the
Scripture
,
should
be
in
the
most
common
Language
in
the
World
,
that
Churches
may
communicate
one
with
another
.
For
this
cause
the
Holy
Scriptures
were
first
written
in
Greek
,
which
then
was
the
most
universal
Language
:
whereunto
the
Latine
Tongue
now
succeeds
,
as
being
understood
by
the
Learned
of
every
Nation
.
By
this
means
General
Councils
are
held
,
wherein
generally
they
understand
and
speak
Latine
.
Theoph.
We
deny
not
that
the
Scripture
should
be
read
in
Greek
or
Latine
,
by
those
that
understand
them
;
mean
while
,
for
the
benefit
of
the
common
People
in
every
Country
,
they
may
have
the
Scripture
in
their
vulgar
Tongue
,
and
never
obstruct
Catholic
Communion
,
or
General
Councils
.
And
withal
,
we
know
the
Bishops
of
the
Greek
and
Latine
Churches
have
held
many
Councils
together
,
their
diversity
of
Tongues
not
impeding
;
where
they
did
not
mutually
understand
one
another
,
they
had
Interpreters
.
But
I
grant
,
in
such
General
Learned
Assemblies
,
the
most
common
Language
is
most
useful
.
Phil.
But
[
a
](A33770-e23610-b)
a
Ibid.
populus
non
intelligeret
Proph.
&
Psal.
&c.
Bellarmin
reasons
farther
,
That
vulgar
Translations
for
the
Peoples
reading
the
Scripture
,
would
not
be
beneficial
to
them
,
because
,
when
translated
,
the
People
cannot
understand
them
without
Interpreters
;
for
we
who
understand
the
Latine
,
are
often
forc'd
to
consult
learn'd
Expositors
,
saith
he
.
Theoph.
This
indeed
is
one
Artifice
of
your
Church
,
whereby
she
satisfies
her
Children
without
the
Divine
Food
of
Gods
Word
,
and
makes
them
be
content
without
the
Holy
Scripture
in
their
own
Tongue
.
You
perswade
the
People
,
they
cannot
read
the
Scriptures
and
understand
them
,
unless
they
be
min●'d
and
carv'd
to
them
,
by
the
Nursing
Fathers
of
the
Church
,
their
Priests
and
Pastors
,
As
Mothers
chew
the
Bread
and
Meat
they
give
to
little
Children
,
not
commiting
to
them
the
whole
morsel
[
b
](A33770-e23680-b)
b
Matres
dant
infant
.
panem
dissect
.
&
praemansum
,
non
integrum
&
solidum
,
Lib.
2.
de
Verb.
Dei
,
cap.
16.
.
And
thus
you
hold
them
alwaies
in
their
Infancy
,
as
Children
and
Babes
in
Christ
,
and
feed
them
neither
with
strong
Meat
,
nor
the
Milk
of
Gods
Word
,
except
they
draw
it
out
of
the
Churches
Breasts
:
for
they
must
not
read
the
Holy
Scriptures
,
where
they
are
plain
and
easie
to
be
understood
,
because
of
some
hard
places
which
they
may
misunderstand
.
Now
we
approve
,
that
the
Word
of
God
should
be
rightly
divided
unto
the
People
by
the
Ministers
of
the
Gospel
;
and
withal
,
according
to
the
Tenor
of
Holy
Scriptures
,
and
the
Holy
Fathers
,
we
exhort
the
People
to
search
&
study
the
Scriptures
themselves
,
and
draw
Waters
out
of
the
Wells
of
Salvation
:
to
drink
the
Waters
of
Life
out
of
the
Fountain
,
as
well
as
thro
the
Conduit
of
Preaching
and
Interpretation
.
But
[
c
](A33770-e23690-b)
c
Tom.
5.
Homil.
3.
in
Lazarum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrysostom
hath
long
since
answer'd
your
Objection
,
To
whom
are
not
all
things
in
the
Gospel
manifest
,
saith
he
?
Who
,
when
he
hears
,
That
blessed
are
the
meek
,
the
merciful
,
the
pure
in
heart
,
and
the
like
,
needs
an
Interpreter
;
and
withal
,
the
signs
,
and
miracles
,
and
the
hisiories
of
Holy
Scripture
,
are
they
not
obvious
to
every
understanding
?
and
therefore
it
is
a
meer
excuse
and
cloak
of
your
Idleness
,
to
say
,
You
cannot
understand
,
and
therefore
you
do
not
read
the
Scriptures
.
Dost
thou
not
understand
what
is
written
?
How
canst
thou
,
when
thou
wilt
not
look
into
the
Bible
?
Take
the
Book
of
God
into
your
hands
,
and
read
,
and
make
use
of
what
thou
understandest
,
and
that
which
is
obscure
will
follow
:
or
if
thou
canst
not
find
out
the
meaning
of
any
place
by
the
context
,
and
often
reading
;
repair
to
one
more
Learned
,
ask
thy
Teacher
,
communicate
with
the
Guide
of
thy
Soul
about
such
things
:
shew
much
diligence
to
find
the
Truth
,
and
God
will
not
despise
thy
watchfulness
and
care
;
and
if
man
should
not
interpret
right
,
God
himself
would
revele
the
Truth
.
And
so
he
proceeds
in
the
Exhortation
,
and
gives
an
instance
in
the
Eunuch
,
who
even
in
his
Journey
in
his
Chariot
did
read
the
Prophet
,
and
God
sent
him
an
Interpreter
.
And
now
I
pray
,
observe
the
difference
between
the
Fathers
of
the
Primitive
Church
,
and
of
yours
.
They
exhort
earnestly
all
sorts
and
conditions
diligently
to
read
the
Scripture
,
that
they
may
get
Wisdom
and
Understanding
;
and
assure
them
,
That
God
will
Crown
their
diligence
with
knowledge
.
You
altogether
discourage
and
forbid
the
People
to
read
the
Scripture
,
perswading
them
,
that
they
cannot
understand
and
profit
themselves
thereby
.
Phil.
Do
you
believe
that
all
things
written
in
the
Gospels
are
plain
and
easie
,
as
you
bring
Chrysostom
to
affirm
?
By
this
you
may
judg
of
his
Hyperbolical
Expressions
,
which
I
before
observ'd
out
of
Bellarmin
.
Theoph.
You
must
not
take
his
Words
so
strictly
,
but
that
for
the
most
part
what
is
written
is
clear
;
and
when
we
understand
not
,
he
adviseth
us
to
consult
.
Meanwhile
,
it
is
very
unjust
to
with-hold
such
an
inestimable
Tresure
,
as
is
Gods
Holy
Word
,
from
the
People
,
because
some
passages
are
obscure
and
hard
to
be
understood
;
whereas
the
far
greater
part
of
the
Holy
Scriptures
(
being
Historical
or
Moral
,
or
the
plain
discovery
of
Divine
Mysteries
,
and
fulfilling
of
Prophesies
,
matters
of
Faith
,
and
matters
of
Practice
)
is
most
evident
,
and
condescending
to
the
meanest
capacities
.
If
in
some
difficult
and
deep
places
of
Holy
Scripture
the
Elephant
may
swim
,
i.
e.
the
most
Learned
may
find
work
enough
to
fathom
them
;
in
other
places
,
the
Lamb
may
wade
,
i.
e.
the
meanest
understanding
may
apprehend
them
,
as
Augustin
hath
made
the
Allusion
.
Phil.
[
a
](A33770-e23880-b)
a
Lib.
2.
De
verb.
Dei
,
cap.
15.
Eo
sunt
obscuriores
quo
magis
in
peregrinis
Ling.
transferuntur
.
Bellarmin
shews
,
How
the
Scriptures
become
more
obscure
by
their
Translations
,
one
Language
being
not
able
to
express
the
Idioms
of
another
.
Theoph.
This
Argument
proves
more
then
he
or
you
would
have
it
,
even
against
your
Darling
vulgar
Latine
Translation
.
We
easily
grant
the
Originals
,
as
the
Fountain
,
to
be
most
clear
unto
those
who
can
understand
and
consult
them
.
Yet
Translations
made
with
Learning
,
and
Judgment
,
and
Fidelity
,
give
the
full
sense
of
Holy
Scriptures
,
altho
they
may
come
short
of
some
Elegancies
and
Proprieties
of
the
Originals
.
And
unto
the
People
who
understand
the
Language
of
the
Translation
,
the
Word
of
God
is
certainly
more
manifest
,
then
if
it
were
lock'd
up
in
an
unknown
Tongue
,
altho
it
be
the
Original
.
Phil.
[
a
](A33770-e23970-b)
a
Ibid.
Populus
non
solum
non
capit
fructum
,
è
Script
.
sed
&
detrimentum
;
occasionemsc
.
errandi
tum
in
doctr.
fidei
,
tum
praecept
.
vitae
.
Bellarmin
in
his
great
Wisdom
and
Observation
looks
farther
,
and
discovers
,
How
the
People
instead
of
reaping
Fruit
,
usually
receive
detriment
by
reading
the
Scripture
,
easily
taking
the
occasion
of
Errors
,
both
in
matters
of
Faith
,
and
Precepts
of
Life
,
and
moral
Conversation
.
From
reading
the
Holy
Scriptures
,
and
not
rightly
understanding
them
,
spring
up
Heresies
and
corruption
of
Mens
manners
.
Theoph.
[
b
](A33770-e24030-b)
b
Praefatione
in
Epistolam
ad
Rom.
Chrysostom
in
his
great
Piety
and
Fidelity
,
assures
us
the
contrary
.
For
(
as
I
have
cited
him
before
)
upbraiding
his
hearers
with
their
supine
negligence
in
reading
and
studying
the
Holy
Scripture
,
he
tells
them
,
Hence
arise
myriads
of
evils
,
even
from
the
ignorance
of
Gods
Word
.
And
to
cross
point-blank
Bellarmines
division
of
Corruptions
in
Doctrine
,
and
in
Manners
,
from
reading
the
Scripture
,
he
tells
them
,
That
by
the
neglect
of
reading
and
understanding
the
Scripture
,
have
proceeded
the
pest
of
many
Heresies
,
the
neglect
of
Mens
lives
,
and
the
corruption
of
their
manners
.
Phil.
We
grant
,
these
Evils
spring
from
the
ignorance
of
the
Scripture
,
which
are
Chrysostoms
own
words
:
[
c
](A33770-e24130-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
that
may
be
from
the
misunderstanding
of
them
,
and
therefore
we
with-hold
them
from
the
People
,
least
they
should
wrest
and
prevert
them
.
Theoph.
But
this
is
the
plain
way
to
make
them
altogether
ignorant
of
the
Scripture
.
And
you
will
find
in
that
place
,
Chrysostoms
complaint
was
,
Not
that
they
did
misinterpret
,
but
that
they
did
neglect
to
read
the
Scripture
:
And
he
had
ask'd
the
Question
before
with
indignation
,
[
d
](A33770-e24200-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
How
canst
thou
understand
,
who
wilt
not
vouchsafe
to
look
into
the
Scripture
?
And
in
another
place
,
[
e
](A33770-e24230-b)
e
Homil.
8.
in
Epistolam
ad
Hebraeos
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
he
sadly
complains
for
the
growth
of
the
Manichecs
Heresie
,
and
lays
it
to
the
charge
of
his
Hearers
for
negleding
the
Scripture
,
None
of
you
,
saith
he
,
heed
the
Scripture
;
for
if
we
did
so
,
we
should
not
only
keep
our selves
out
of
the
snare
of
Deceit
and
Errors
,
but
free
others
also
,
and
draw
them
out
of
the
pit
wherein
they
were
taken
.
Observe
,
I
pray
,
the
direct
opposition
between
your
Doctors
,
and
the
Primitive
Fathers
.
The
Peoples
reading
of
the
Scripture
in
the
vulgar
Tongue
is
a
great
cause
of
Heresie
,
and
corruption
of
Manners
,
say
you
:
The
neglect
of
reading
the
Scripture
is
the
cause
,
say
they
.
Phil.
'T
is
in
vain
to
urge
Autority
against
Experience
.
[
f
](A33770-e24310-b)
f
Loco
cit
.
supra
.
Bellarmin
shews
,
how
Sects
and
Heresies
have
swarmed
,
where
the
vulgar
sort
read
and
study
the
Scriptures
:
He
tells
you
,
how
David
George
knew
no
other
Language
but
the
Dutch
,
and
yet
could
prove
himself
out
of
the
Scripture
to
be
the
Messiah
,
and
the
Son
of
God
.
And
that
Aeneas
Sylvius
,
who
wrote
the
Bohemian
History
,
ascribes
the
gross
Errors
of
the
Thaborites
and
Orebites
,
and
the
other
Sects
among
the
Bohemians
,
unto
the
common
Peoples
studying
the
Scripture
:
and
therefore
[
a
](A33770-e24400-b)
a
Lutherus
Scrip.
Librum
Hereticorum
vocavit
.
Luther
,
saith
he
,
call'd
the
Scripture
,
The
Book
of
Heretics
.
Theoph.
For
David
George
,
that
Dutch
Monster
,
altho
I
do
not
understand
the
Language
,
yet
I
am
perswaded
his
Mother
Tongue
never
promted
him
to
such
horrible
Blasphemies
;
neither
did
the
Holy
Scripture
,
which
he
read
in
his
Dutch
,
give
the
occasion
;
unless
by
Prophesie
and
Prohibition
.
Christ
had
foretold
,
how
Deceivers
should
come
in
his
Name
,
and
in
his
Person
,
Mark
13.
21.
That
false
Christs
should
arise
,
and
men
should
say
,
Lo
here
is
Christ
,
and
there
is
Christ
;
but
go
not
after
them
,
and
believe
them
not
.
You
see
therefore
how
the
Scripture
would
have
fore-warn'd
and
fore-arm'd
him
against
such
a
Blasphemous
attemt
,
had
he
not
bin
given
over
to
reprobate
mind
.
You
may
as
well
say
,
our
Saviors
converse
with
Judas
made
him
the
Traitor
.
As
for
the
Bohemian
Heretics
,
(
as
your
Doctors
commonly
call
them
)
we
know
the
Court
of
Rome
was
much
perplex'd
with
their
clamor
and
demands
,
to
have
the
Scripture
in
the
vulgar
Tongue
,
and
the
Communion
in
both
kinds
,
&c.
and
so
bitter
things
are
written
against
them
:
but
when
you
shall
instance
in
any
particulars
of
their
damnable
Doctrines
(
as
you
suppose
)
I
will
undertake
to
clear
the
knowledg
and
reading
of
the
Holy
Scripture
from
the
imputation
,
That
they
did
erre
,
because
they
knew
the
Scripture
.
Ye
do
therefore
greatly
erre
,
because
ye
know
not
the
Scripture
,
Mark
12.
24.
saith
our
Blessed
Savior
to
the
Sadduces
.
The
Bohemians
did
therefore
erre
,
because
they
did
read
and
know
the
Scripture
,
say
you
.
As
for
Luther's
calling
the
Scriptures
the
Book
of
Heretics
,
Bellarmine
cites
not
the
place
;
and
if
they
do
not
bely
him
(
according
to
their
accustomed
dealing
with
him
and
others
)
we
do
blame
him
,
and
think
not
our selves
obliged
to
justifie
the
fumes
of
heat
and
choler
,
or
the
infirmities
of
good
Men.
But
now
what
will
you
say
,
if
I
turn
the
Scales
,
and
shew
you
how
Heresies
and
damnable
Doctrines
have
bin
minted
in
the
Brains
of
subtle
Clerks
,
and
not
of
the
simple
Laity
,
in
comparison
.
Marcion
and
Arrius
were
Priests
.
Nestorius
,
Sergius
,
Dioscorus
,
Patriarchs
and
Prelates
.
Eutyches
,
an
Abbot
;
and
all
these
Broachers
of
Heresie
.
And
such
Men
of
Learning
and
Reputation
,
are
likely
to
do
much
more
mischief
in
seducing
the
People
,
then
some
obscure
and
simple
Phanatics
.
And
we
have
cause
to
fear
,
that
some
Mercurial
Wits
beyond
the
Seas
have
laid
the
Scenes
,
and
come
over
Incognito
in
the
mist
of
our
Distractions
and
Troubles
,
to
act
their
parts
,
and
give
Life
and
Motion
to
the
Phlegmatic
Humors
of
our
Separatists
;
who
whil'st
they
dream
of
Popery
,
and
mightily
declaim
and
fight
against
it
,
are
led
by
many
of
the
Principals
and
Priests
of
the
Church
of
Rome
:
upon
your
account
therefore
,
wise
Men
should
with-hold
the
Scripture
rather
from
the
Learned
,
who
are
able
to
do
most
mischief
,
then
from
the
multitude
.
But
we
affirm
,
neither
one
nor
the
other
,
That
either
Clerks
or
Pesants
should
be
restrain'd
from
reading
the
Bible
for
their
Instruction
and
Salvation
,
out
of
a
panic
fear
they
should
wrest
and
pervert
them
to
their
own
destruction
,
and
others
.
Every
thing
that
is
most
useful
,
may
become
pernicious
.
Will
you
keep
no
Fire
in
your
Chimney
,
for
fear
you
should
burn
your
House
?
Phil.
[
a
](A33770-e24650-b)
a
Loco
praedict.
Bellarmine
gives
another
considerable
Argument
,
That
in
the
Holy
Scriptures
there
are
many
seeming
Contradictions
,
which
if
the
common
People
in
reading
should
observe
,
not
knowing
how
to
reconcile
them
,
they
may
be
apt
to
question
the
Infallibility
and
Truth
of
the
Scripture
.
Theoph.
These
seeming
Contradictions
do
not
easily
fall
within
the
Observation
of
the
vulgar
,
but
of
the
Learned
;
and
withal
,
they
ought
to
read
the
Holy
Scriptures
with
veneration
,
and
due
acknowledgment
that
they
are
the
infallible
Word
of
God
,
and
dictates
of
his
Holy
Spirit
,
who
cannot
lye
nor
contradict
himself
:
and
upon
this
ground
,
when
we
apprehend
any
contradiction
in
Gods
Word
,
we
must
distrust
our
own
Judgment
,
and
not
question
the
truth
of
Holy
Scripture
in
any
place
,
but
our
own
apprehension
,
and
apply
our selves
to
the
Learned
for
reconciliation
and
better
satisfaction
.
But
as
to
the
other
part
of
Bellarmines
Assertion
;
Is
it
possible
any
should
conceive
that
the
Holy
Word
of
God
should
contribute
to
the
corruption
of
Mens
manners
,
and
debauch
the
Lives
of
such
as
study
it
?
Phil.
Yes
,
of
the
unwary
Reader
.
For
he
instanceth
in
that
passage
of
the
Canticles
,
Cant.
1.
2.
Let
him
kiss
me
with
the
kisses
of
his
mouth
.
And
in
another
place
,
Cant.
8.
3.
His
left
hand
should
be
under
my
head
,
and
his
right
hand
should
embrace
me
.
He
instances
in
Davids
Adultery
,
and
Thamars
Incest
,
in
the
Patriarchs
Concubines
.
Now
the
ruder
sort
may
make
ill
use
of
such
Expressions
and
Examples
.
Theoph.
And
so
may
a
carnal
Priest
,
Tit.
1.
15.
For
unto
them
that
are
defiled
,
saith
the
Apostle
,
nothing
is
pure
,
but
even
their
mind
and
conscience
is
defiled
.
But
unto
the
pure
,
all
things
are
pure
.
And
therefore
in
such
cases
,
evil
unto
him
that
thinks
evil
.
We
ought
to
give
unto
Spiritual
Songs
a
Spiritual
sense
,
and
not
a
sensual
.
Psal.
51.
Davids
Adultery
is
recorded
,
and
his
most
signal
Repentance
;
the
Vices
of
the
Patriarchs
,
together
with
their
Virtues
,
to
shew
they
were
Men
of
like
Passions
with
us
,
and
subject
to
Infirmities
.
And
the
whole
design
of
Scripture
,
tends
unto
our
Sanctification
and
holiness
of
Life
,
and
therefore
,
one
would
think
,
may
prove
a
sufficient
Antidote
against
the
Infection
of
such
Examples
:
and
withal
,
many
who
never
read
the
Scripture
may
hear
these
Stories
,
and
not
be
so
well
fortified
against
them
.
Bellarmine
,
I
know
,
made
himself
mirth
with
a
Story
related
(
as
he
saith
)
by
a
credible
Person
,
[
a
](A33770-e24860-b)
a
Loco
cit
.
supra
,
audivi
ab
homine
fide
digno
,
&c.
That
a
Calvinistical
Minister
of
the
Church
of
England
,
reading
the
25th
Chapter
of
Ecclesiasticus
,
in
the
vulgar
Tongue
,
where
much
is
spoken
of
the
malice
and
wickedness
of
a
Woman
;
one
of
his
hearers
,
a
Woman
,
rose
up
and
said
,
Is
this
the
word
of
God
?
nay
rather
of
the
divel
.
Whereunto
I
answer
,
That
perhaps
the
poor
Wretch
,
before
the
happy
Reformation
in
England
,
being
kept
,
more
Romano
,
in
great
ignorance
of
the
Scriptures
,
thought
it
strange
to
hear
such
passages
against
her
Sex
,
and
was
promted
to
Blaspheme
;
whereas
,
had
she
bin
conversant
in
the
Word
of
God
,
she
would
have
learn'd
to
Bless
and
nor
Blaspheme
,
to
govern
her
Passion
,
and
rule
her
Tongue
,
and
to
keep
silence
at
the
Church
,
the
Apostle
not
permitting
her
there
to
speak
.
[
c
](A33770-e24950-b)
c
Leo
decimus
,
qui
dissolute
respondit
Cardinali
Bembo
,
Quantum
nobis
profuit
haec
fabula
Christi
,
satis
est
omnibus
seculis
notum
.
Job
.
Balaeus
centuriâ
8
va
illustrium
scriptorum
Britanniae
,
pag
636.
And
withal
,
the
Pope
,
who
call'd
the
Gospel
of
our
Lord
Jesus
Christ
a
Fable
,
was
the
more
notorious
Blasphemer
.
As
for
his
taunt
of
a
Calvinistical
Minister
of
the
Church
of
England
,
he
knew
well
,
that
our
worthy
Reformers
chose
not
Calvin
for
their
Master
.
We
are
bound
to
honor
him
for
his
great
Learning
and
Labor
in
the
Work
of
the
Lord
,
but
not
to
subscribe
in
all
Points
unto
his
Doctrine
or
Discipline
:
and
yet
,
without
doubt
,
John
Calvin
compar'd
with
Ignatius
Loiola
,
the
Father
of
Bellarmines
Order
,
was
a
Saint
.
Phil.
These
are
Impertinencies
to
vent
your
spleen
.
But
what
say
you
to
Bellarmines
next
Consideration
,
That
if
vulgar
Translations
be
permitted
,
they
must
be
changed
every
Age
with
the
Language
of
the
Country
,
and
so
there
would
never
be
an
end
of
Translating
;
and
fit
Men
to
undertake
that
great
Work
,
may
probably
be
wanting
.
Theoph.
I
say
that
Bellarmine
wanted
Modesty
and
Consideration
to
assert
that
,
which
the
Experience
of
all
Ages
contradicts
;
namely
,
That
the
vulgar
Tongue
of
every
Country
changeth
for
the
most
part
in
the
compass
of
an
hundred
Years
;
whereas
his
most
part
must
be
contracted
into
some
few
Words
and
Phrases
,
every
Age
refining
,
but
not
changing
or
destroying
the
Language
of
a
People
.
Phil.
The
last
Argument
of
Bellarmine
is
this
,
That
the
Majesty
of
Divine
Service
(
and
we
may
add
,
of
the
Holy
Scripture
)
requires
a
more
grave
and
venerable
Language
,
then
is
the
vulgar
.
And
this
part
of
his
Argument
I
have
already
proposd
,
but
that
which
follows
is
considerable
.
[
d
](A33770-e25160-b)
d
Loco
citato
praesertim
cum
in
Sacris
Mysteriis
multa
sint
quae
fecreta
esse
debeant
.
Especially
seeing
,
in
Holy
Mysteries
,
many
things
there
are
which
should
be
concel'd
from
vulgar
apprehensions
.
And
this
Pope
Gregory
the
7th
urgeth
,
as
a
reason
of
his
denial
unto
the
request
of
the
Duke
of
Bohemia
,
that
his
Subjects
might
enjoy
their
public
Service
[
a
](A33770-e25240-b)
a
Ex
hoc
nempe
saepe
volventibus
liquet
non
immerito
sacram
script
.
omnipotenti
Deo
placuisse
,
&c.
Bin.
con
.
Tom.
7.
part
.
1.
Ep.
Greg.
l.
7.
Epist.
11.
Vpon
due
consideration
,
saith
he
,
I
have
observ'd
,
that
Almighty
God
was
pleased
that
the
Holy
Scriptures
should
be
obscure
in
some
places
,
least
that
being
evident
to
all
Men
,
they
should
be
cheap
and
contemtible
.
Theoph.
This
is
in
truth
an
occult
cause
,
the
usual
refuge
of
such
as
can
give
no
reason
.
I
may
call
this
the
mystery
of
your
Church
,
if
not
the
mystery
of
Iniquity
:
That
God
design'd
some
things
in
his
Word
and
in
his
Service
should
be
concel'd
from
the
vulgar
,
least
they
should
breed
contemt
.
I
had
thought
the
Word
of
God
,
the
more
it
was
understood
and
discovered
,
the
more
veneration
it
would
procure
;
and
so
all
the
Mysteries
of
the
Gospel
.
The
Jews
indeed
had
their
veils
and
partitions
;
and
into
the
inner
Tabernacle
,
only
the
High
Priest
did
enter
once
every
Year
,
and
into
the
outward
Tabernacle
the
Priests
every
day
,
and
the
People
stood
in
the
outward
Courts
:
The
Holy
Ghost
thus
signifying
,
Heb.
9.
8.
That
the
way
into
the
Holiest
of
all
was
not
yet
mado
manifest
,
while
as
the
first
Tabernacle
was
yet
standing
,
saith
the
Apostle
.
But
then
speaking
of
their
condition
under
the
Gospel
,
he
adds
,
Heb.
10.
19
,
20.
But
we
,
Brethren
,
have
boldness
to
enter
into
the
Holiest
by
the
Blood
of
Jesus
;
by
a
new
and
living
way
which
he
hath
consecrated
for
us
.
When
Christ
was
Crucified
,
the
veil
of
the
Temple
rent
from
top
to
bottom
,
that
which
was
hidden
was
made
manifest
,
Prophesies
fulfill'd
,
and
Mysteries
revel'd
:
The
Gospel
is
the
Revelation
of
our
Lord
Jesus
Christ
,
the
great
Light
of
the
World
,
whose
property
is
to
discover
,
not
to
concele
;
and
least
the
Majesty
of
such
glorious
Truths
and
Mysteries
revel'd
should
dazle
the
Eies
of
our
Understanding
,
lo
,
they
are
clothed
in
Scripture
with
humility
of
speech
.
And
St
Augustin
[
b
](A33770-e25340-b)
b
Tom.
2.
Epistola
3.
ad
Volusianum
.
Invital
omnes
humili
sermone
,
quos
non
solam
manifestâ
Pascat
,
sed
&
secretâ
exerceat
veritate
.
tells
us
,
The
Holy
Scriptures
invite
all
to
read
and
understand
them
,
by
their
great
condescention
to
our
capacities
;
feeding
all
,
not
only
with
manifest
Truths
,
but
also
with
hidden
verities
.
Let
us
therefore
never
speak
of
design'd
concelements
in
the
Gospel
of
Christ
,
wherein
the
mystery
which
hath
bin
hid
from
ages
,
and
from
generations
,
is
now
made
manifest
unto
the
Saints
,
as
St
Paul
speaks
,
Coloss.
1.
26.
And
the
same
Apostle
expresly
tells
us
,
2
Cor.
4.
3
,
4.
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
.
In
whom
the
God
of
this
World
hath
blinded
the
minds
of
them
which
believe
not
,
least
the
Light
of
the
glorious
Gospel
of
Christ
.
who
is
the
Image
of
God
,
should
shine
unto
them
.
And
now
,
I
pray
,
tell
me
,
Have
you
found
your
Arguments
unanswerable
?
never
believe
the
wit
of
Man
can
bring
Demonstrations
against
the
Truths
of
God
.
Your
great
Champion
Bellarmine
hath
not
brought
a
probable
Argument
against
the
Peoples
reading
and
hearing
the
Holy
Scripture
,
and
Divine
Service
in
the
vulgar
Tongue
,
which
is
at
present
the
Controversie
between
us
.
Phil.
If
your self
be
Judge
,
the
Question
is
determined
.
But
I
have
not
yet
done
,
until
I
have
propos'd
two
serious
Considerations
more
against
publishing
the
Holy
Scriptures
in
the
vulgar
Tongue
,
wherewith
Peter
Sutor
,
a
Carthusian
,
hath
furnish'd
me
.
The
first
is
this
,
[
a
](A33770-e25460-b)
a
Mulierculae
in
Lect.
Bibl.
versantes
curam
rei
domesticae
negligent
.
Idiotae
huic
negotio
dediti
non
curabant
,
&c.
De
tralat
.
Bib.
c.
22.
p.
96.
It
will
make
Laborers
,
Men
and
Women
,
neglect
their
business
,
whil'st
they
spend
the
time
in
reading
the
Scripture
,
which
they
should
imploy
about
their
houshold
affairs
,
and
necessary
occupations
.
Theoph.
This
is
a
great
Crime
,
tending
to
the
ruine
of
many
Families
.
But
alas
!
too
general
experience
proves
the
contrary
,
that
Men
and
Women
are
not
so
easily
drawn
from
the
cares
and
business
of
the
World
,
to
mind
Heavenly
things
;
from
idle
Communications
,
to
the
Holy
Scriptures
.
You
have
heard
how
Chrysostom
complains
of
the
contrary
,
That
such
as
had
Bibles
never
look'd
into
them
,
bound
them
up
in
costly
Covers
,
and
lock'd
them
up
as
hidden
Treasures
;
and
they
pretended
the
Incumbrances
of
the
World
for
their
excuse
.
Our
Blessed
Savior
,
in
the
Parable
of
the
Sower
,
sheweth
,
Matth.
13.
22.
How
the
cares
of
the
world
,
like
thorns
,
choke
the
good
seed
of
Gods
word
.
And
your
Monks
fear
is
,
least
reading
the
Word
should
hinder
the
necessary
cares
and
business
of
Life
.
It
seems
of
late
,
the
World
is
much
alter'd
for
the
better
,
that
the
hearts
of
Men
should
be
so
endear'd
unto
the
Holy
Scripture
,
that
if
they
be
not
with-held
from
them
,
Men
would
neglect
their
Callings
.
But
these
are
fond
Imaginations
;
you
know
the
Holy
Scriptures
strictly
enjoin
every
one
to
follow
his
calling
,
1
Cor.
7.
20.
Promise
the
Blessing
of
God
upon
the
diligent
band
,
Prov.
10.
4.
and
12.
24.
Command
,
That
such
as
will
not
labor
,
should
not
eat
,
2
Thess.
3.
10.
And
Solomon
,
in
the
last
Chapter
of
his
Proverbs
,
hath
set
forth
a
good
Housewife
so
excellently
,
that
it
is
not
possible
a
wise
Woman
,
minding
that
Chapter
,
should
neglect
her
business
.
But
what
is
your
Carthusians
second
Consideration
,
against
publishing
the
Holy
Scripture
in
the
vulgar
Tongue
.
Phil.
It
seems
you
want
work
,
and
you
do
so
please
your self
with
your
conceited
Answers
,
that
I
am
unwilling
any
longer
to
tickle
your
humor
,
and
to
propose
any
more
Objections
.
Theoph.
It
is
high
time
indeed
to
draw
to
a
conclusion
,
and
therefore
I
did
hasten
you
to
that
which
you
reserv'd
,
and
't
is
my
request
it
may
be
your
last
Proposal
.
Phil.
If
you
will
needs
hear
it
,
it
is
this
:
If
the
common
People
should
be
permitted
constantly
to
read
the
Holy
Scripture
in
the
vulgar
Tongue
,
[
b
](A33770-e25660-b)
b
Facile
plebs
nuomu●●bit
cum
sibi
tot
onera
imponi
comperiet
praeter
Scripturam
.
Pet.
Sutor
,
ib●●lem
.
They
would
murmur
against
so
many
Burthens
and
Impositions
of
the
Church
,
which
they
find
not
required
in
the
Book
of
God
;
and
so
may
become
stubborn
and
disobedient
to
the
commands
of
the
Church
.
Theoph.
This
hath
hit
the
nail
upon
the
head
.
Never
any
Man
spake
more
to
the
purpose
in
this
Point
.
It
is
a
most
ingenious
confession
,
That
if
the
Scripture
were
permitted
to
be
read
by
all
sorts
,
farewel
to
all
the
intolerable
Burthens
,
and
superstitious
Impositions
of
Rome
.
As
he
that
doth
evil
hateth
the
light
;
so
your
Church
requiring
many
unwarrantable
superstitious
things
of
her
Children
,
wisely
keeps
them
from
giving
heed
unto
the
Word
of
God
,
which
soon
would
discover
her
Impostures
.
Phil.
I
beseech
you
,
Theophilus
,
do
not
end
a
Controversie
with
a
Quarrel
.
You
are
my
Guest
and
Friend
,
and
after
these
heats
of
Disputation
,
it
will
concern
me
to
divert
you
with
such
Civilities
,
and
slender
Entertainment
,
as
the
House
at
present
will
afford
.
I
hope
you
will
resolve
to
tarry
some
time
with
me
,
and
give
your self
and
me
the
opportunity
to
debate
the
other
Points
in
difference
between
us
.
You
are
as
welcome
as
your
Heart
can
wish
.
A
SECOND
CONFERENCE
CONCERNING
The
half
Communion
IN
THE
CHURCH
of
ROME
.
Theoph.
SIR
,
I
am
much
obliged
to
you
for
your
kind
and
civil
Entertainment
,
and
much
more
for
that
freedom
of
Discourse
which
your
great
Moderation
hath
allow'd
me
,
when
somtimes
in
the
defence
of
Truth
,
and
through
a
flaming
Zeal
that
you
should
recover
it
,
I
have
neglected
the
Ceremonies
of
Friendship
,
to
hold
the
substance
;
I
have
not
sought
so
much
to
please
,
as
to
convince
you
.
Phil.
Truth
is
a
Jewel
,
which
all
are
concern'd
to
purchase
and
hold
fast
;
but
where
this
Tresure
is
to
be
found
,
is
the
great
Question
:
I
have
bin
diligent
in
the
search
,
and
the
Providence
of
God
,
as
I
believe
,
hath
not
been
wanting
in
conducting
me
unto
the
Catholic
Church
,
the
great
Repository
of
Divine
Truths
.
Theoph.
Doubtless
,
the
Holy
Catholic
Church
is
so
,
the
Truth
it self
hath
promis'd
to
be
with
her
unto
the
end
of
the
World
.
The
Catholic
Church
will
alwaies
hold
the
Catholic
Faith
;
and
by
this
Rule
we
judg
,
particular
National
Churches
to
be
true
Members
of
the
Church
Catholic
,
as
they
hold
the
Catholic
Faith
.
Phil.
I
mean
the
Roman
Catholic
Church
,
whose
Faith
,
as
Peters
,
cannot
fail
;
and
which
hath
alwaies
laid
a
just
claim
to
be
the
Catholic
Church
,
wherein
the
Truths
of
God
,
and
Eternal
Life
,
are
conserv'd
as
her
peculiar
Tresure
,
and
none
,
who
do
not
communicate
with
her
,
can
share
in
them
.
Theoph.
That
which
you
call
a
just
claim
,
will
in
its
due
place
appear
a
most
intolerable
Usurpation
;
and
such
as
make
the
Catholic
Church
and
the
Roman
Church
to
be
reciprocal
terms
of
the
same
amplitude
and
extent
,
have
forfeited
their
Logic
and
their
Reason
together
.
The
Church
of
Rome
at
best
,
was
a
part
and
Member
of
the
Church
Catholic
;
and
now
since
,
thro
her
manifold
Corruptions
,
she
hath
well-nigh
forfeited
that
Interest
:
lo
!
with
an
unparallel'd
Insolence
,
she
flies
at
all
,
and
prescribes
to
the
name
of
Catholic
more
solicitously
,
perhaps
out
of
a
jealousie
the
Catholic
Church
should
totally
exclude
her
,
and
out
of
a
consciousness
she
hath
deserv'd
it
.
But
this
digression
would
usher
in
a
large
Controversie
,
besides
our
present
purpose
,
and
I
design
first
to
insist
upon
the
manifold
Errors
of
your
Church
,
one
after
another
,
as
our
occasions
will
permit
;
and
then
,
if
you
please
,
we
will
dispute
the
Point
,
Whether
the
Church
of
Rome
can
be
the
only
true
Catholic
Church
,
which
has
so
many
ways
departed
from
the
Catholic
Doctrine
.
Phil.
Your
confidence
,
Theophilus
,
is
no
proof
.
Theoph.
I
hope
it
shall
appear
to
you
and
to
the
World
,
that
my
Reasons
and
my
Proofs
have
made
me
confident
.
You
may
remember
a
second
obvious
Exception
,
which
I
propos'd
against
the
practice
of
the
Church
of
Rome
,
was
her
half
Communion
,
in
the
Sacrament
of
the
Lords
Supper
,
Her
denying
the
Cup
unto
the
Laiety
.
If
you
please
,
we
will
now
take
it
into
Consideration
.
Phil.
Most
willingly
:
For
I
find
a
great
noise
and
clamor
is
rais'd
about
it
,
and
the
Grand
Sacrilege
of
the
Church
of
Rome
is
proclaim'd
out
of
the
Pulpit
and
the
Press
;
and
from
some
appearances
of
Truth
,
your
severe
Imputations
and
Calumnies
pass
for
currant
with
the
undiscerning
multitude
.
Theoph.
These
appearances
of
Truth
(
as
you
are
pleas'd
to
call
them
)
are
no
less
then
Demonstrations
,
carrying
so
much
Light
and
Evidence
in
them
,
that
even
the
undiscerning
multitude
in
reading
the
Holy
Scriptures
,
are
able
at
first
sight
to
discover
the
incongruity
of
your
Practice
with
the
Rule
;
how
,
teaching
for
Doctrines
the
commandments
of
men
,
you
evidently
transgress
the
commands
of
God
:
Phil.
This
Artifice
of
yours
,
and
Industry
,
to
court
the
People
into
a
prejudice
against
us
,
is
to
me
a
Demonstration
,
that
you
put
no
great
confidence
in
the
merits
of
your
Cause
.
Do
not
so
peremtorily
conclude
,
before
you
have
enter'd
upon
the
Proof
:
Theoph.
I
will
prove
your
giving
the
Bread
in
the
Holy
Communion
,
and
not
the
Cup
unto
the
People
,
to
be
against
the
Institution
of
Christ
,
the
end
of
the
Sacrament
,
the
practice
of
the
Apostles
and
of
the
Church
Catholic
,
for
twelve-hundred
Years
.
Phil.
You
have
propos'd
a
good
Method
of
Discourse
,
and
I
desire
you
would
follow
it
.
Theoph.
First
,
our
Blessed
Savior
,
immediatly
before
his
Passion
,
instituted
the
Sacrament
,
and
gave
it
to
the
Disciples
present
in
both
kinds
,
as
three
Evangelists
record
,
Matth.
26.
26.
As
they
were
eating
,
Jesus
took
Bread
and
blessed
it
,
and
brake
it
,
and
gave
it
to
the
Disciples
,
and
said
,
Take
,
eat
,
this
is
my
Body
.
ver.
27.
He
took
the
Cup
and
gave
thanks
,
and
gave
it
to
them
,
saying
,
Drink
ye
all
of
it
;
for
this
is
my
Blood
of
the
New
Testament
,
which
is
shed
for
many
for
remission
of
sins
.
So
we
read
in
Mark
14.
22
,
23.
and
he
expresly
testifieth
of
the
Cup
,
That
he
gave
it
to
them
,
and
they
all
drank
of
it
.
Saint
Luke
after
the
same
manner
.
And
adds
moreover
,
the
command
of
Christ
,
This
do
in
remembrance
of
me
,
Luke
22.
19.
Phil.
I
pray
observe
how
that
command
is
given
,
only
when
the
Disciples
receiv'd
the
Bread
,
and
not
when
they
took
the
Cup.
The
Words
are
these
,
He
took
Bread
,
and
gave
thanks
,
and
brake
it
,
and
gave
unto
them
,
saying
,
This
is
my
Body
which
is
given
for
you
,
this
do
in
remembrance
of
me
.
Likewise
also
the
Cup
after
Supper
,
saying
,
This
Cup
is
the
New
Test
ament
in
my
Blood
which
is
shed
for
you
,
ver.
20.
And
[
a
](A33770-e26360-b)
a
Tom.
3.
Lib.
4.
cap.
25.
de
Sacramento
Eucharist●
ut
intelligeremus
,
&c.
Bellarmin
observes
it
as
an
instance
of
Gods
wonderful
Providence
to
make
Heretics
unexcusable
,
And
that
we
may
understand
it
was
the
command
of
Christ
,
that
the
Sacrament
should
be
distributed
to
all
under
the
species
of
Bread
,
but
not
so
under
the
species
of
Wine
.
Theoph.
St
Luke
saith
,
Likewise
also
the
Cup
:
Intimating
the
same
Institution
for
one
and
for
the
other
.
Phil.
We
are
not
much
concern'd
in
your
gloss
upon
the
Text.
Theoph.
But
you
are
in
St
Pauls
,
who
declares
,
That
after
the
same
manner
he
took
the
Cup
when
he
had
supped
,
saying
,
This
Cup
is
the
New
Testament
in
my
Blood
,
1
Cor.
11.
25.
the
very
Words
of
St
Luke
.
And
then
expresly
adds
the
words
of
command
of
our
Lord
Christ
,
This
do
,
as
oft
as
ye
drink
it
,
in
remembrance
of
me
.
Now
what
say
you
to
the
word
of
command
given
by
Christ
,
to
do
this
in
remembrance
of
him
,
as
well
when
he
gave
the
Cup
,
as
when
he
distributed
the
Bread
unto
the
Disciplos
?
Phil.
Bellarmin
observes
a
difference
,
[
b
](A33770-e26610-b)
b
Ibid.
Post
panis
consecrationem
absolute
penitur
,
post
calicem
,
cum
conditione
.
This
do
in
remembrance
of
me
,
is
put
absolutely
even
in
St
Pauls
relation
,
after
the
Consecration
of
the
Bread
;
but
after
the
Cup
it
is
repeated
with
a
Condition
,
●his
do
,
as
often
as
you
drink
it
,
in
remembrance
of
one
:
not
intimating
,
that
the
Cup
must
of
necessity
be
given
or
taken
;
but
if
it
be
given
or
receiv'd
,
it
should
be
done
in
remembrance
of
the
Lords
Passion
.
Theoph.
These
are
pitiful
shifts
;
the
words
rather
imply
.
Christians
should
often
drink
of
the
Cup
in
remembrance
of
their
Savior
.
And
the
very
next
Verse
confutes
this
conceit
of
Bellarmin
,
wherein
Paul
puts
the
condition
,
as
often
,
both
to
eating
and
drinking
,
ver.
26.
For
as
often
as
ye
eat
this
Bread
and
drink
this
Cup
,
ye
do
shew
the
Lords
death
till
he
come
.
And
withal
,
while
you
triumph
in
St
Lukes
relation
,
where
the
command
of
,
Do
this
,
is
expres'd
only
when
our
Savior
gave
the
Bread
;
you
do
not
consider
that
St
Matthew
relates
our
Saviors
charge
when
he
gave
the
Cup
,
Matth.
26
:
27.
Drink
ye
all
of
this
.
And
St
Mark
records
,
Mark
14.
23.
He
gave
the
Cup
to
them
,
and
they
all
drank
of
it
.
Phil.
To
whom
did
Christ
give
this
command
,
Drink
ye
all
of
this
?
Theoph.
To
the
Disciples
,
who
did
eat
the
Passover
with
him
,
and
sup'd
with
him
;
and
after
Supper
he
Instituted
the
Holy
Sacrament
,
and
gave
the
command
to
observe
it
.
Phil.
But
these
Disciples
were
the
twelve
Apostles
,
as
is
manifest
from
St.
Lukes
relation
,
Luke
21.
14.
When
the
hour
was
come
(
to
keep
the
Passover
)
he
sat
down
,
and
the
twelve
Apostles
with
him
.
Now
we
grant
,
that
the
Apostles
,
and
the
Bishops
and
Priests
their
Successors
,
must
receive
in
both
kinds
,
but
not
the
People
.
Bellarmin
reasons
thus
,
[
a
](A33770-e26960-b)
a
Ibid.
Dedit
selis
Apostolis
,
eo
dixit
s
〈…〉
Apostolis
,
bibite
ex
hoc
omnes
.
He
gave
the
Cup
only
to
the
Apostles
,
and
therefore
only
to
them
he
said
,
Drink
ye
all
of
this
.
Theoph.
By
this
subtilty
you
altogether
exclude
the
People
from
being
concern'd
at
all
in
Christs
command
to
receive
the
Sacrament
:
for
to
whom
he
said
,
Take
,
eat
,
this
is
my
Body
,
to
them
he
said
,
Drink
ye
all
of
this
〈◊〉
that
is
,
as
you
say
,
only
to
the
Apostles
.
Upon
what
account
therefore
do
ye
administer
the
Lords
Body
unto
the
People
?
Phil.
To
this
you
have
[
b
](A33770-e27060-b)
b
Ibid.
Etsi
non
dedit
,
non
prohibuit
.
Bellarmins
Answer
.
Although
he
did
not
give
the
Sacrament
unto
the
People
,
he
did
not
for
bid
it
should
be
given
to
them
.
Theoph.
So
neither
hath
he
forbidden
the
Cup
should
be
given
to
them
.
But
I
pray
hear
what
one
of
your
own
Benedictine
Abbots
,
P●s●hafius
,
in
his
Book
De
corpore
Christi
,
c.
15.
(
as
Bellarmin
quotes
him
)
saith
,
as
a
Comment
upon
those
Words
,
[
c
](A33770-e27160-b)
c
〈◊〉
ex
hoc
omnes
,
tam
ministri
quam
reliqui
credentes
.
Drink
ye
all
of
this
;
All
,
as
well
Ministers
as
other
Believers
,
Hear
what
another
of
your
own
side
saith
upon
the
Text
,
and
Bellarmins
Comment
[
d
](A33770-e27190-b)
d
Gerardus
Lori●hius
,
de
Missa
publica
proroganda
.
,
There
be
some
false
Catholics
,
that
fear
not
to
stop
the
Reformation
of
the
Church
what
they
can
.
These
spare
no
Blast
he
mies
,
least
that
other
part
of
the
Sacrament
should
be
restor'd
to
the
lay
People
;
for
,
say
they
,
Christ
spake
,
Drink
ye
all
of
this
only
to
the
Apostles
;
but
the
words
of
the
Mass
be
these
,
Take
and
eat
you
all
of
this
,
Here
I
would
know
of
them
,
whether
this
was
spoken
only
to
the
Apostles
;
then
must
Lay-men
abstain
likewise
from
the
element
of
Bread
,
which
to
say
,
is
an
Heresie
,
yea
,
a
pestilent
&
detestable
Blast
hemy
.
It
is
therefore
consequent
,
saith
he
,
that
both
these
words
(
Eat
ye
,
Drink
ye
)
were
spoken
to
the
whole
Church
.
Phil.
It
seems
the
Doctors
vary
in
their
Opinions
.
But
the
Truths
of
God
,
and
the
Canons
of
the
Church
,
depend
not
upon
the
humors
of
Men
,
and
private
Interpretation
.
Theoph.
You
seem
all
along
to
take
Bellarmin's
Words
for
Truth
,
his
Answers
for
Oracles
:
And
do
you
now
except
against
private
Interpretation
?
But
what
say
you
to
that
Argument
wherein
[
e
](A33770-e27300-b)
e
Ibid.
De
hoc
argumento
Lutherus
triumpha●
.
Bellarmin
observes
Luther
so
much
to
triumph
?
The
Blood
of
the
New
Testament
was
shed
for
the
People
,
as
well
as
for
the
Apostles
;
and
our
Savior
gives
the
Cup
unto
all
for
whom
he
shed
his
Blood
;
nay
,
and
for
that
very
cause
,
bids
them
drink
all
of
it
,
Matth.
26.
27
,
28
For
this
is
my
Blood
of
the
New
Testament
,
which
is
s●ed
for
many
for
remission
of
sins
.
If
Christs
Blood
was
shed
not
only
for
the
Apostles
,
but
for
many
for
remission
of
sins
;
the
Cup
ought
to
be
given
not
only
to
them
,
but
to
many
others
.
Who
dares
say
,
saith
Luther
,
[
that
Christs
Blood
was
not
shed
for
Laiks
?
and
therefore
who
should
dare
to
with-hold
the
Blood
of
the
New
Testament
from
them
?
Phil.
As
you
have
taken
the
Objection
out
of
Bellarmin
,
so
you
may
his
Answer
,
[
a
](A33770-e27420-b)
a
Ib.
Si
sanguis
Domini
dandus
esset
omnibus
pro
quibus
susus
esi
,
dandus
esset
Turcis
,
Judaeis
,
Ethnicis
,
&c.
That
if
the
Blood
of
Christ
must
be
given
in
the
Sacrament
to
all
those
for
whom
it
was
shed
,
then
it
must
be
given
to
all
men
;
Turks
,
and
Jews
,
and
Ethnics
.
For
his
Blood
was
shed
for
all
men
,
as
he
proves
from
the
Text
,
1
John
2.
2.
And
he
is
the
propitiation
for
our
sins
;
and
not
for
ours
only
,
but
also
for
the
sins
of
the
whole
world
.
Theoph.
This
is
a
Cavil
.
The
Sacraments
are
the
Seals
of
the
Church
,
und
appertain
only
to
Church-Members
;
and
when
Turks
,
and
Jews
,
and
Pagans
,
shall
be
converted
and
receiv'd
into
the
Church
of
Christ
,
they
shall
partake
of
her
Tresures
.
I
am
amazed
to
see
your
Learned
Champion
make
such
irrational
Replies
,
but
his
baffled
Cause
will
afford
no
better
.
Phil.
Do
not
conclude
him
foil'd
,
before
you
have
tried
his
strength
.
Theoph.
It
is
my
design
thro-out
,
to
examine
his
Objections
and
Answers
,
and
I
have
hitherto
found
them
so
inconsiderable
,
that
I
am
almost
confident
for
the
future
.
Phil.
Keep
your
confidence
to
your self
,
and
produce
your
Reasons
.
Theoph.
I
have
one
Argument
more
to
urge
for
the
Communion
to
be
receiv'd
by
all
in
both
kinds
,
from
our
Saviors
words
,
John
6.
53.
Verily
,
verily
,
I
say
unto
you
,
except
ye
eat
the
flesh
of
the
Son
of
Man
,
and
drink
his
blood
,
ye
have
no
life
in
you
.
This
Text
the
Bohemians
most
insisted
upon
in
the
Council
of
Basil
,
when
their
Delegates
there
desired
the
Cup
might
be
allow'd
them
.
And
Aeneas
Sylvius
[
b
](A33770-e27640-b)
b
Hist.
Bohem.
cap.
35.
Literarum
doctrinâ
&
morum
praestantiâ
juxta
clarus
.
relates
,
how
Petrus
Dresensis
,
a
School-master
in
Prague
,
repaired
to
the
Preacher
of
St
Michaels
Church
,
by
name
Jacoballus
,
eminent
for
his
Learning
and
Conversation
,
asking
him
,
How
interpreting
the
Holy
Scripture
to
the
People
,
he
had
not
so
long
taken
notice
of
a
grand
Error
which
would
ruine
the
Church
,
in
giving
the
Sacrament
only
in
one
kind
;
whereas
our
Savior
,
in
St
John
,
hath
said
expresly
,
Vnless
ye
eat
the
flesh
of
Christ
,
and
drink
his
blood
,
&c.
Hereupon
,
this
Learned
Preacher
search'd
the
Fathers
,
and
finding
the
giving
of
the
Cup
unto
the
People
approv'd
,
especially
by
Dionysius
and
Cyprian
,
he
earnestly
exhorted
the
People
of
Prague
,
no
longer
to
neglect
or
be
content
without
the
Communion
of
the
Cup
,
without
which
they
could
not
be
saved
:
and
so
multitudes
were
promted
to
receive
in
both
kinds
,
and
importunate
with
the
Council
of
Basil
to
have
it
allow'd
.
Many
Heretics
,
as
he
saith
,
rejoicing
that
they
had
found
an
Article
grounded
upon
Scripture
,
whereby
either
the
ignorance
or
impiety
of
the
Church
of
Rome
might
be
discover'd
.
I
have
given
in
this
Story
,
to
shew
of
how
great
consequence
,
in
the
judgment
of
the
Bohemians
this
Text
was
,
to
prove
even
the
necessity
of
receiving
the
Sacrament
in
both
kinds
;
and
therefore
let
me
hear
your
Answer
.
Phil.
Bellarmin
takes
notice
of
all
these
Circumstances
,
and
gives
three
Answers
to
that
Text
,
Except
ye
eat
the
flesh
,
&c.
His
first
Answer
is
this
,
[
a
](A33770-e27840-b)
a
Lib.
4.
De
Sacram
,
Euch.
c.
25.
vim
hujus
praecepti
in
re
quae
sumitur
,
non
in
modo
sunendi
,
consistere
.
Sumuntur
tam
corpus
quam
sanguis
sub
qualibet
specie
.
The
weight
of
this
Precept
doth
lie
in
the
receiving
the
flesh
and
blood
of
Christ
,
and
not
in
the
manner
of
receiving
it
.
Now
the
body
and
blood
of
Christ
are
truly
receiv'd
in
either
kind
;
whole
Christ
being
communicated
in
the
bread
,
as
also
in
the
Cup
,
and
therefore
the
People
are
not
depriv'd
of
the
vertue
of
the
Sacrament
,
and
shall
live
by
it
.
Theoph.
The
Text
expresly
speaks
of
drinking
his
Blood
,
and
that
you
cannot
pretend
to
do
by
receiving
and
eating
his
Flesh
only
in
the
Sacrament
,
altho
his
Blood
and
Soul
be
there
also
(
according
to
your
Opinion
)
by
concomitancy
.
Of
which
we
shall
say
more
hereafter
.
Phil.
If
you
stand
so
much
upon
the
letter
of
the
Text
,
which
seems
to
imply
the
receiving
of
Christs
Flesh
and
Blood
distinctly
,
one
by
eating
,
and
the
other
by
drinking
,
then
we
answer
ou
another
way
.
That
in
Holy
Scripture
many
times
[
b
](A33770-e27910-b)
b
In
Script
,
conjunctio
,
&
,
accipitur
pro
disjunctiva
.
the
copulative
is
put
for
a
disjunctive
;
as
when
Peter
said
to
the
impotent
Man
at
Solomons
Porch
,
Acts
3.
6.
Silver
and
Gold
have
I
none
;
the
meaning
is
,
he
had
neither
Silver
nor
Gold
,
for
either
would
have
suffic'd
for
an
Alms.
And
if
the
Text
be
so
Interpreted
,
it
will
not
hurt
us
,
Except
ye
eat
the
flesh
of
the
Son
of
Man
,
or
drink
his
blood
,
&c.
Theoph.
This
is
to
make
of
Gods
Word
a
Nose
of
Wax
;
to
put
the
Holy
Scripture
out
of
Joint
,
to
help
a
broken
Cause
.
This
way
would
serve
a
Jesuit
in
another
case
of
Conscience
.
Is
any
one
scrupulous
of
rebelling
against
his
Prince
?
The
Father
will
satisfie
him
with
that
of
Solomon
,
Fear
God
,
or
honor
the
King
:
if
you
do
one
,
you
may
omit
the
other
.
But
what
God
hath
join'd
,
let
not
Man
put
asunder
,
saith
our
Blessed
Savior
.
Never
turn
a
Copulative
into
a
Disjunctive
.
Phil.
Well
,
If
these
two
Answers
do
not
please
,
Bellarmin
will
sit
you
with
a
third
.
There
are
many
Precepts
in
Holy
Scripture
,
which
are
given
to
all
,
and
yet
are
design'd
to
be
observ'd
only
by
some
;
as
that
Blessing
upon
Mankind
at
first
,
Encrease
and
multiply
,
and
yet
all
Men
are
not
oblig'd
to
Marry
and
get
Children
.
And
so
this
saying
of
our
Savior
,
If
ye
eat
not
the
flesh
of
the
Son
of
Man
,
&c.
it
is
spoken
to
the
Church
Universal
,
and
yet
if
observ'd
by
some
,
it
sufficeth
.
The
Priest
taking
the
Sacrament
in
both
kinds
,
shall
convey
Life
thro
Christ
unto
his
whole
Church
.
Theoph.
This
Answer
is
not
unlike
the
two
former
,
if
twisted
together
all
are
not
worth
a
rush
:
they
only
publish
to
the
World
the
Objection
is
unanswerable
,
and
so
rather
then
they
would
be
silent
,
they
would
put
their
Ciphers
together
,
without
one
tittle
of
sense
and
reason
to
make
them
significant
.
Phil.
This
is
a
quick
way
to
answer
an
Argument
or
Reply
,
by
saying
it
is
insignificant
,
and
so
dismiss
it
.
Theoph.
If
I
omit
any
thing
that
is
material
,
I
desire
no
favor
:
I
know
I
shall
hear
of
it
with
both
Ears
,
for
those
of
your
side
are
used
to
give
no
Quarter
.
Mean
while
I
will
follow
my
intended
course
,
and
shew
,
in
the
next
place
,
how
your
half
Communion
is
against
the
end
of
Christs
Instituting
the
Sacrament
.
Phil.
Christ
instituted
these
Holy
Mysteries
to
confer
Grace
to
the
worthy
Receivers
;
to
feed
them
with
the
Celestial
Food
of
his
pretious
Body
and
Blood
,
to
convey
unto
their
Souls
remission
of
sins
.
So
much
the
words
of
Institution
imply
,
Take
,
eat
,
This
is
my
Body
which
is
given
for
you
;
and
drink
ye
all
of
this
,
for
this
is
my
Blood
of
the
New
Testament
which
was
shed
for
many
for
remission
of
sins
.
Now
all
this
is
communicated
as
well
under
one
kind
,
as
under
both
:
for
whole
Christ
,
his
Body
,
and
Blood
,
and
his
Divinity
,
is
exhibited
under
the
Species
of
Bread
.
For
Christ
expresly
saith
,
It
is
my
Body
:
and
if
so
,
it
is
his
Blood
,
and
Life
,
and
Divine
Nature
also
.
For
Christ
now
liveth
for
ever
,
and
the
Union
between
his
Soul
and
Body
is
indissoluble
;
wheresoever
one
is
,
the
other
must
be
,
by
a
necessary
concomitancy
.
And
then
for
the
God-head
of
Christ
,
since
the
great
Mystery
of
his
Incarnation
,
that
can
never
be
separated
from
the
humane
Soul
and
Body
,
which
he
assumed
into
one
Person
and
subsistence
with
Himself
.
So
the
Council
of
Trent
hath
determin'd
.
[
a
](A33770-e28220-b)
a
Sess.
13
c.
3.
Statim
post
Consecrationem
verum
Domini
nostri
corpus
,
verumque
sang
.
una
cum
Divinit
.
existere
sub
specie
panis
&
vini
,
&c.
Immediatly
after
the
Consecration
,
the
very
Body
and
Blood
of
our
Lord
,
do
exist
under
the
Species
of
Bread
and
wine
,
together
with
his
Soul
and
Divinity
.
The
Body
indeed
subsists
under
the
Species
of
Bread
,
and
the
Blood
under
the
Species
of
Wine
,
by
vertue
of
the
words
of
Consecration
;
but
by
virtue
of
a
Natural
Connexion
,
whereby
the
parts
of
Christs
humane
Nature
are
,
since
his
Resurrection
,
for
ever
inseparably
united
,
under
the
Species
of
Bread
,
there
is
likewise
the
Blood
of
Christ
,
and
under
the
Species
of
Wine
,
his
Body
,
and
his
Soul
under
both
;
as
also
his
Divinity
,
by
reason
of
the
Hypostatical
Vnion
.
And
therefore
the
Council
concludes
,
[
b
](A33770-e28240-b)
b
Veriss
.
est
,
tantundem
sub
alterutra
specie
atque
sub
utraque
contineri
,
totus
&
integer
Christus
.
That
as
much
is
contain'd
under
either
Species
,
as
under
both
;
even
whole
Christ
intirely
.
Theoph.
This
is
a
new
Model
of
Divinity
.
which
was
about
two
hundred
Years
in
fashioning
and
preparing
,
by
their
sworn
Servants
,
the
School-men
,
for
the
Fathers
of
Trent
to
make
use
of
,
to
under-prop
the
declining
State
of
the
Church
of
Rome
.
But
I
pray
tell
me
,
Why
did
our
Blessed
Savior
so
distinctly
say
of
the
Bread
,
This
is
my
Body
;
and
of
the
Cup
,
This
is
my
Blood
,
&c.
if
in
either
kind
,
both
Body
and
Blood
are
included
and
receiv'd
.
Phil.
The
Council
,
as
you
have
heard
before
,
answers
this
exactly
,
[
a
](A33770-e28370-b)
a
Ibid.
Corpus
existit
sub
specie
panis
,
&
sang
.
sub
specie
vini
,
vi
verborum
,
a
〈…〉
vi
naturalis
connexionis
&
concomitantiae
,
&c.
By
the
words
of
Consecration
,
the
Bread
is
chang'd
only
into
the
Body
of
Christ
,
and
so
the
Wine
into
his
Blood
;
but
then
by
a
natural
connexion
and
concomitancy
,
each
kind
includes
the
other
.
The
Body
,
and
Blood
,
and
Soul
,
and
God
head
of
Christ
,
are
inseparable
.
Theoph.
But
why
did
Christ
Institute
the
Sacrament
in
both
kinde
,
if
to
receive
in
one
kind
be
as
beneficial
to
the
Soul
?
Phil.
The
Essence
of
the
Sacrament
,
[
b
](A33770-e28440-b)
b
Lib.
4.
de
Euchar.
c.
22.
Species
panis
&
vini
n●n
tam
essentiales
quam
integrales
partes
sunt
.
as
Bellarmin
shews
,
is
communicated
in
one
kind
,
to
wit
,
the
Body
and
Blood
of
Christ
:
but
as
to
the
integrity
,
both
are
necessary
.
Theoph.
You
shall
never
find
a
School-man
,
without
a
nice
Distinction
to
salve
the
matter
.
However
,
hereby
you
acknowledg
the
Sacrament
in
one
kind
to
be
maim'd
and
imperfect
,
wanting
one
of
the
integral
parts
.
But
I
will
not
intangle
the
Discourse
with
such
Niceties
:
You
know
our
Blessed
Savior
expresseth
one
end
of
the
Sacrament
,
That
in
remembrance
of
him
it
should
be
given
and
received
.
And
Paul
shews
,
in
what
regard
chiefly
Christ
is
commemorated
in
the
Sacrament
,
as
he
was
Crucified
,
For
as
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
shew
the
Lords
death
till
he
come
,
1
Cor.
11.
26.
Now
you
all
grant
,
that
the
representation
of
Christs
death
is
made
by
both
kinds
in
the
Sacrament
.
The
Bread
and
Wine
apart
,
represents
Christ
Blood
separated
from
his
Body
.
Breaking
of
Bread
signifies
,
how
Christs
Body
was
wounded
,
and
bruis'd
,
and
broken
.
So
Paul
renders
the
words
of
Christs
Institution
,
1
Cor.
11.
24.
This
is
my
Body
which
is
broken
for
you
,
and
therefore
the
Sacrament
should
be
given
in
both
kinds
,
for
a
sensible
representation
of
Christs
death
.
Phil.
The
Church
holds
the
commemoration
of
Christs
death
exactly
in
the
Sacrifice
of
the
Mass
;
and
this
belongs
only
to
the
Priest
,
who
of
necessity
must
consecrate
Bread
and
Wine
,
and
receive
both
;
for
this
very
reason
,
That
he
may
so
represent
Christs
death
,
and
offer
up
his
Body
and
Blood
in
Sacrifice
;
his
Body
as
crucified
,
and
his
Blood
shed
.
So
a
great
Doctor
of
our
Church
,
[
c
](A33770-e28570-b)
c
Lib.
6.
Advers.
haereses
.
Mem.
Dominicae
mortis
agit
Sacerdes
in
altari
,
non
pop.
quaprop
.
Sacerd.
quoties
celebrat
non
consecrat
unam
si
eciem
sine
alterâ
,
&c.
Alphonsus
de
Casiro
,
The
Priest
commemorates
Christ
death
upon
the
Altar
,
and
not
the
People
receiving
the
Sacrament
.
And
therefore
,
saith
he
,
the
Priest
of
necessity
must
consecrate
both
kinds
,
and
receive
them
;
because
,
altho
Christ
is
wholy
contain'd
in
one
kind
,
yet
by
one
he
is
not
signified
and
represented
:
for
the
Species
of
Bread
only
signifies
and
represents
his
Body
;
and
that
of
Wine
,
his
Blood
,
&c.
Theoph.
We
will
not
examine
this
new
Doctrine
of
Alphonsus
and
the
Schools
,
touching
whole
Christ
in
each
Species
,
&c.
but
we
will
take
his
Concession
;
That
one
kind
doth
not
signifie
or
represent
whole
Christ
,
and
his
Death
and
Passion
;
and
therefore
such
as
are
bound
to
remember
and
shew
the
death
of
Christ
,
his
Sacrifice
upon
the
Cross
,
and
the
Work
of
our
Redemtion
by
his
Blood
shedding
,
they
must
of
necessity
receive
the
Sacrament
in
both
kinds
apart
.
Phil.
What
will
you
conclude
thence
?
seeing
he
hath
told
you
that
the
Priest
is
concern'd
,
and
not
the
People
,
to
hold
the
remembrance
of
Christs
death
in
the
Sacrament
,
which
he
daily
performs
in
the
Office
of
the
Mass
.
Theoph.
But
what
care
we
what
Alphonsus
hath
told
us
,
or
any
of
your
New
Doctors
,
seeing
St
Paul
affirms
the
contrary
?
For
writing
to
all
the
Saints
of
the
Church
of
Corinth
,
he
expresly
tells
them
,
As
oft
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
shew
the
Lords
death
till
he
come
.
And
doubtless
,
as
all
Christians
are
concern'd
to
keep
a
thankful
remembrance
of
Christ
,
and
of
his
Passion
,
so
we
must
do
it
as
he
hath
appointed
,
by
receiving
the
Sacrament
in
both
kinds
:
for
only
so
as
you
have
heard
,
his
Death
and
Blood-shedding
is
represented
to
the
Life
.
The
Elements
apart
,
shewing
how
his
Blood
was
separated
from
his
Body
;
breaking
of
Bread
,
shewing
how
his
Body
was
bruis'd
and
broken
.
In
this
respect
we
may
believe
St
Paul
said
to
the
Galathians
,
That
even
before
their
eyes
,
Jesus
Christ
had
been
evidently
set
forth
crucified
among
them
,
Gal.
3.
1.
Phil.
This
suits
Bellarmines
Observation
well
,
that
the
People
may
see
Christs
Death
represented
in
both
kinds
upon
the
Altar
,
and
one
separate
from
the
other
,
and
so
hold
the
commemoration
of
his
Passion
,
altho
they
do
not
communicate
in
both
kinds
:
and
he
observes
,
the
Eye
is
the
quicker
sense
to
affect
and
raise
our
Meditation
,
rather
then
the
Touch
or
Tast
.
Theoph.
Notwithstanding
the
subtle
Observation
of
your
Doctors
,
you
shall
give
us
leave
to
follow
Christs
direction
,
to
receive
the
Sacraments
in
both
kinds
in
remembrance
of
him
:
and
we
will
believe
the
Apostle
,
That
by
eating
this
Bread
,
and
drinking
this
Cup
,
we
shew
the
Lords
death
;
and
not
by
seeing
the
Wafers
,
and
the
Cup
upon
the
Altar
.
And
withal
,
the
Sacrament
is
call'd
the
Lords
Supper
,
wherein
he
Feasts
our
Souls
with
his
Flesh
,
that
is
Meat
indeed
;
and
with
his
Blood
,
which
is
Drink
indeed
.
Now
to
complete
a
Feast
,
there
must
be
Meat
and
Drink
,
Esculenta
&
Poculenta
.
And
one
of
your
Doctors
saith
,
[
a
](A33770-e28880-b)
a
Franciscus
à
Victoria
,
de
Euch.
qu
,
87.
Non
est
perfecta
refectio
sub
unica
specie
.
Vnder
one
kind
of
the
Sacrament
,
is
no
perfect
refection
.
Phil.
These
things
hold
in
Natural
Food
and
Refections
,
but
not
in
Spiritual
.
Hunger
and
thirst
in
Grace
,
are
not
distinct
Appetites
,
but
have
the
same
Objects
,
as
,
Blessed
are
they
which
do
bunger
and
thrist
after
righteousness
,
Matth.
5.
6.
And
we
read
,
how
our
Blessed
Savior
entertain'd
the
multitudes
in
the
Wilderness
with
the
Loaves
,
without
Wine
or
Water
.
Theoph.
Those
are
pretty
subtleties
for
Jesuits
;
but
our
Blessed
Savior
Instituting
his
Sacraments
for
all
Believers
,
as
well
Idiots
as
Learned
,
design'd
to
confirm
their
Faith
in
Spiritual
Truths
by
sensible
Signs
,
and
therefore
chose
those
two
Elements
of
Bread
and
Wine
,
to
represent
unto
us
,
that
as
these
naturally
nurish
the
Body
,
so
should
his
Body
and
Blood
exhibited
in
the
Sacrament
,
in
a
Spiritual
manner
nurish
the
Soul
.
And
therefore
you
would
do
well
to
leave
the
Signs
and
the
Sacrament
complete
,
and
not
deprive
your
ignorant
People
of
such
Helps
&
Representations
.
Your
own
School-men
acknowledg
the
Sacrament
to
be
maim'd
and
imperfect
,
as
to
the
Sacramental
part
,
and
the
signification
without
both
kinds
.
[
a
](A33770-e28970-b)
a
Part.
3.
qu.
80.
Art.
12.
Exparte
Sacramenti
convenit
quod
utrum
que
sumi
〈…〉
in
utroque
perfectio
,
&c.
Nullo
modo
debet
corpus
sumi
sine
sane
.
Tho.
Aquinus
determines
,
That
in
regard
to
the
Sacrament
,
both
kinds
are
necessary
;
for
the
perfection
of
the
Sacrament
consists
in
both
,
and
therefore
by
no
means
the
Priest
that
consecrates
,
must
receive
the
Body
of
Christ
without
the
Blood
.
[
b
](A33770-e29000-b)
b
Exparte
sumentium
req
.
summa
rea
.
&
cautela
.
But
in
regard
to
the
Receivers
,
reverence
and
caution
must
be
had
,
least
any
undecencies
should
happen
,
whereof
the
greatest
danger
is
in
receiving
the
Cup
,
least
the
Wine
be
spilt
.
And
so
after
the
like
sort
Bonaventure
.
Phil.
[
c
](A33770-e29060-b)
c
Ib.
ad
3.
In
persona
omnium
sang
ossert
&
sumit
.
Aquinas
there
tells
you
,
how
the
Priest
offers
and
takes
the
Cup
in
the
behalf
of
the
People
.
And
so
in
the
Priests
communicating
the
Sacrament
retains
its
perfection
;
in
the
Peoples
communicating
in
one
kind
,
it
retains
its
reverence
and
due
caution
,
least
any
thing
should
happen
irreverently
.
Theoph.
We
shall
hereafter
consider
your
great
Reasons
why
you
with-hold
the
Cup
from
the
Laity
.
At
present
I
will
follow
my
design
,
and
shew
that
the
practice
both
of
the
Apostles
and
of
the
Church
,
for
twelve
hundred
Years
,
was
to
administer
the
Sacrament
unto
the
People
in
both
kinds
,
as
our
Savior
gave
the
Cup
unto
the
Apostles
.
St
Mark
expresly
saith
,
They
all
drank
of
it
,
Mark
14.
23.
so
they
administred
the
Cup
unto
the
Saints
.
Phil.
You
have
been
already
shew'd
that
they
receiv'd
the
Sacrament
at
our
Saviors
hands
,
as
Apostles
and
Priests
,
and
so
they
had
the
Cup.
Theoph.
Not
so
,
for
they
Communicated
then
as
Receivers
,
and
as
the
common
People
;
for
our
Blessed
Savior
was
the
Priest
in
that
Administration
.
This
some
of
your
own
Doctors
affirm
:
for
as
when
our
Blessed
Savior
was
Baptized
by
John
,
he
condescended
to
represent
the
Person
of
a
Disciple
,
and
John
was
the
Master
in
that
Scene
:
so
when
he
gave
the
Sacrament
to
his
Disciples
,
he
was
the
Priest
,
and
they
as
the
People
receiving
in
both
kinds
for
a
standing
Rule
and
Example
unto
all
Posterity
.
Phil.
[
a
](A33770-e29250-b)
a
Vivendum
Legibus
non
exemplis
We
must
live
by
Laws
,
and
not
by
Example
,
as
the
Lawyers
wisely
determine
in
all
Cases
.
Theoph.
I
had
thought
our
Blessed
Saviors
Example
had
been
a
Law
and
Rule
to
Christians
,
in
such
things
as
fall
within
the
compass
of
their
imitation
.
Learn
of
me
,
saith
our
Blessed
Savior
,
for
I
am
meek
and
lowly
of
heart
.
But
moreover
,
the
Apostles
then
receiving
the
Sacrament
in
both
kinds
,
had
express
command
,
hoc
facite
;
so
to
give
the
Sacrament
unto
others
,
as
he
had
don
to
them
.
Phil.
When
you
Comment
upon
a
Text
,
it
shall
not
fail
to
speak
your
sense
and
do
your
work
:
But
what
will
you
say
if
our
Savior
himself
administred
the
Sacrament
in
one
kind
.
I
hope
this
Practice
and
Example
will
satisfie
you
.
Theoph.
Let
me
hear
the
Instance
,
and
I
will
give
my
Answer
.
Phil.
In
Emaus
he
gave
the
Sacrament
unto
those
two
Disciples
,
with
whom
he
communed
in
the
way
.
And
St
Luke
observes
,
Immediatly
their
eies
were
opened
,
and
they
knew
him
,
Luke
24.
31.
And
it
follows
in
that
Chapter
,
ver.
35.
He
was
known
of
them
in
breaking
of
Bread
.
This
wonderful
effect
shews
it
was
the
Sacrament
;
and
yet
we
read
only
of
one
kind
which
he
consecrated
and
gave
unto
them
.
The
Text
saith
,
v.
30.
He
took
Bread
,
and
blessed
it
,
and
brake
and
gave
unto
them
;
the
Ceremonies
exactly
which
our
Savior
usd
in
his
consecration
of
the
Sacrament
.
Theoph.
This
will
not
prove
what
you
desire
,
That
our
Savior
now
gave
the
Sacrament
to
these
two
Disciples
;
for
these
Circumstances
of
giving
Thanks
,
or
Blessing
,
or
breaking
of
Bread
,
were
usual
at
ordinary
Meals
:
whereof
we
have
a
full
proof
in
the
Acts
of
the
Apostles
.
We
read
there
,
cap.
27.
how
in
a
great
Tempest
the
Soldiers
,
and
Marirers
,
and
Prisoners
,
in
all
276
Souls
in
the
Ship
,
had
fasted
fourteen
days
(
we
may
suppose
,
so
long
they
had
made
no
setting
Meals
)
,
and
Paul
,
being
assured
from
God
of
all
their
safety
,
he
exhorted
them
to
be
comforted
,
and
to
take
some
meat
for
their
health
sake
:
and
when
he
had
thus
spoken
,
he
took
Bread
and
gave
thanks
to
God
,
and
when
he
had
broken
it
,
he
began
to
eat
,
ver.
35.
Here
you
have
the
same
Ceremonies
of
taking
of
Bread
and
blessing
and
breaking
,
and
yet
doubtless
it
was
a
common
refection
:
sure
the
Apostle
did
not
give
the
Sacrament
to
so
many
Infidels
in
the
thip
.
Phil.
The
Case
is
not
the
same
,
neither
the
Expressions
.
For
in
Luke
the
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
blessed
,
the
same
which
our
Savior
usd
in
the
Institution
of
the
Sacrament
.
But
in
your
Instance
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
gave
thanks
:
only
said
Grace
before
a
Meal
.
Theoph.
Your
Criticisin
will
help
you
little
.
You
know
the
Sacrament
is
call'd
the
Eucharist
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
word
which
Paul
used
.
Phil.
But
those
two
at
Emaus
were
Disciples
,
and
such
a
notable
Miracle
ensuing
,
that
their
eies
were
open
to
know
Christ
at
that
instant
in
breaking
of
Bread
,
this
proves
it
was
the
Sacrament
they
receiv'd
.
Theoph.
That
was
an
accidental
Dispensation
.
Our
Blessed
Savior
,
upon
their
importunity
,
turned
with
them
into
the
Inn
,
sat
down
to
eat
,
and
immediatly
before
he
vanish'd
out
of
their
sight
,
he
was
pleas'd
to
discover
himself
unto
them
.
Phil.
[
a
](A33770-e29790-b)
a
L
3.
de
cons.
Evangelist
.
c.
15.
Facta
est
permissio
usque
ad
Sacramentum
panis
,
ut
unitate
corp.
ejus
participatâ
removeri
intellig
.
impedimentum
inimici
,
ut
Christus
possit
agnosci
.
St
Augustin
affirms
it
was
the
Sacrament
,
and
tells
us
,
That
thro
the
power
of
the
divel
their
eies
were
holden
not
to
know
Christ
,
who
was
pleas'd
to
permit
it
until
they
came
to
the
Sacrament
of
Bread
,
that
we
should
understand
all
impediments
of
the
enemy
against
knowing
of
Christ
shall
be
remov'd
,
when
we
are
united
to
his
Body
.
Theoph.
In
this
Passage
Augustin
doth
not
clearly
assert
what
you
would
have
him
,
but
according
to
his
usual
Expressions
elsewhere
,
calling
any
mystical
thing
by
the
name
of
Sacrament
:
he
calls
this
,
Sacramentum
panis
,
because
it
had
a
mystical
signification
,
being
accompanied
with
that
notable
Circumstance
of
the
Disciples
eies
being
open'd
to
know
him
:
And
the
allegorical
or
mystical
signification
is
this
,
That
such
as
in
the
Church
receive
the
Sacrament
devoutly
,
shall
have
their
understandings
open'd
to
know
the
Lord
Christ
more
perfectly
.
But
I
can
demonstrate
to
the
Doctors
of
your
Church
,
from
their
own
Principles
,
That
our
Blessed
Savior
did
not
give
the
Sacrament
to
his
two
Disciples
at
Emaus
,
because
he
did
not
pronounce
those
words
which
make
the
Sacrament
,
and
change
the
Bread
into
his
Body
,
viz.
This
is
my
Body
,
which
you
maintain
to
be
the
essential
words
of
Consecration
.
The
others
,
of
blessing
and
breaking
Bread
,
and
giving
to
them
,
being
but
circumstances
in
comparison
.
Again
,
he
did
not
consecrate
in
both
kinds
,
which
your
Doctors
also
account
necessary
to
the
Sacrament
,
That
the
Priest
should
consecrate
Bread
and
Wine
,
and
receive
them
.
Phil.
A
negative
Argument
out
of
Scripture
holds
not
good
,
because
it
is
not
express'd
in
the
Relation
that
our
Savior
said
,
This
is
my
Body
,
and
that
our
Savior
did
consecrate
the
Cup
,
as
well
as
bless
the
Bread
,
Because
these
things
are
not
express'd
,
you
cannot
therefore
conclude
they
were
not
don
.
Theoph.
Now
I
have
brought
you
where
I
desired
:
you
say
a
negative
Argument
out
of
Scripture
is
not
of
force
.
If
I
should
grant
it
was
the
Sacrament
which
our
Savior
gave
to
the
Disciples
at
Emaus
,
How
would
you
prove
they
receiv'd
it
only
in
one
kind
,
the
Bread
which
he
gave
them
?
How
will
you
prove
he
did
not
bless
and
give
the
Cup
to
them
?
Only
by
your
negative
Argument
,
because
the
Holy
Scriptures
speak
nothing
of
it
:
which
way
soever
you
turn
the
wind
,
this
Knot
will
hold
you
fast
.
By
this
way
which
you
have
first
shew'd
,
we
answer
several
Arguments
of
your
Doctors
out
of
Scripture
;
and
in
many
places
of
Scripture
,
say
they
,
the
Sacrament
is
describ'd
by
this
character
of
breaking
Bread
;
as
in
this
passage
of
St
Luke
,
and
some
others
in
the
Acts
of
the
Apostles
.
Now
from
this
denomination
they
would
infer
,
that
they
receiv'd
the
Sacrament
in
one
kind
.
We
say
no
,
but
that
one
part
is
put
for
the
whole
,
by
the
Figure
Synecdoche
,
breaking
of
Bread
is
express'd
,
and
drinking
of
the
Cup
is
implied
and
understood
.
Phil.
By
such
Figures
,
when
it
shall
serve
your
turn
,
you
may
make
a
strange
supplement
to
the
Holy
Scriptures
;
if
they
do
not
express
what
you
would
have
them
,
it
shall
be
understood
however
.
Theoph.
You
shew'd
the
way
.
Neither
had
I
enter'd
upon
this
digression
,
but
that
you
excepted
against
a
negative
Argument
out
of
Scripture
,
when
I
did
prove
that
Christ
gave
not
the
Sacrament
unto
the
two
Disciples
,
because
he
did
not
say
,
This
is
my
Body
,
and
did
not
bless
the
Cup
;
both
which
,
your
Doctors
account
necessary
to
the
Sacrament
.
Your
answer
was
,
That
we
must
not
conclude
these
things
were
omitted
by
our
Savior
,
altho
they
are
not
recorded
by
the
Evangelist
:
but
whatever
you
think
of
it
,
we
are
sure
many
of
your
own
Doctors
are
of
our
Opinion
,
That
breaking
of
Bread
,
&c.
at
Emaus
,
was
no
Sacramental
action
,
but
blessing
and
giving
common
Bread
at
that
Meat
to
the
Disciples
.
So
Lyra
upon
the
place
,
[
a
](A33770-e30120-b)
a
Sicut
consueverat
ante
passionem
.
He
bless'd
the
Meat
before
they
eat
,
as
be
usually
did
before
he
suffered
.
Dionysius
Carthusianus
,
[
b
](A33770-e30140-b)
b
Accepit
panem
&
benedixit
,
nan
autem
in
corpus
conv
.
sicut
in
coenâ
,
&c.
He
to●k
Bread
and
blessed
it
,
and
gave
to
them
;
but
he
did
not
change
it
into
his
Body
,
as
in
the
Lords
Supper
,
but
after
the
custom
of
blessing
the
Meat
:
instructing
us
before
Meals
to
say
Grace
.
So
[
c
](A33770-e30160-b)
c
Pro
more
sibi
familiari
,
&c.
Jansenius
Concord
.
c.
146.
He
blessed
the
Bread
after
his
usual
manner
.
And
afterwards
he
tells
us
,
That
some
were
of
the
opinion
,
that
our
Savior
,
under
the
Species
of
Bread
,
did
give
unto
them
his
Body
;
[
d
](A33770-e30200-b)
d
Ea
sent
.
non
est
certa
,
nec
multum
verisimilis
.
but
that
Opinion
is
not
certain
,
nor
very
probable
.
Phil.
We
are
not
concern'd
in
the
Opinion
of
some
Doctors
;
St
Augustin's
Testimony
will
out-weigh
them
all
.
Theoph.
You
have
heard
,
That
St
Augustin
came
not
home
to
your
purpose
;
he
speaks
mystically
,
and
by
his
side
you
would
walk
in
a
mist
.
But
I
proceed
to
shew
the
practice
of
the
Church
in
the
Apostles
time
.
It
is
manifest
,
That
the
Saints
at
Corinth
received
in
both
kinds
,
according
to
St
Pauls
direction
,
1
Cor.
11.
23.
He
first
declares
,
Christs
Institution
of
the
Sacrament
in
both
kinds
;
and
adds
,
his
command
even
for
the
Cup
(
which
you
observ'd
was
not
in
St
Lukes
relation
)
Do
this
as
oft
as
ye
drink
it
,
in
remembrance
of
me
.
St
Paul
after
gives
a
general
Rule
for
all
Christians
,
Let
a
Man
examine
himself
,
and
so
let
him
eat
of
the
Bread
and
drink
of
the
Cup
,
ver.
28.
And
afterwards
declares
the
danger
of
unworthy
receiving
,
But
he
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
,
ver.
29.
You
see
there
is
no
evasion
,
he
speaks
to
all
the
Saints
,
and
enjoins
eating
and
drinking
together
:
And
who
are
you
,
that
you
should
separate
them
?
Phil.
[
d
](A33770-e30460-b)
d
Lib.
4.
de
Eucha
.
c.
25.
Fcclesia
Cor.
utobatur
utrâque
speie
.
Bellarmin
doth
acknowledg
,
that
the
Church
of
Corinth
did
receive
the
Sacrament
in
both
kinds
;
because
Paul
,
either
from
Christs
Example
,
or
for
some
other
Reasons
,
had
declared
it
lawful
for
them
so
to
do
,
but
he
never
taught
them
it
was
necessary
:
Neither
did
he
urge
the
Precept
of
Christ
,
which
you
so
much
insist
upon
,
Drink
you
all
of
this
.
Theoph.
But
he
added
another
Precept
to
the
Cup
,
which
St
Luke
omitted
,
This
do
as
often
as
ye
shall
drink
it
,
in
remembrance
of
me
.
But
you
are
put
to
this
pitiful
shift
,
when
we
prove
the
practice
of
the
Apostles
,
and
of
the
primitive
Times
,
to
give
the
Cup
in
the
Sacrament
to
the
People
,
to
answer
,
That
it
is
lawful
and
may
be
allowed
,
but
it
is
not
necessary
to
give
the
Cup
:
whereas
our
Lord
Christ
his
Example
in
the
first
Institution
of
the
Sacrament
,
delivering
it
in
both
kinds
,
his
command
,
Drink
ye
all
of
this
,
St
Pauls
relation
of
another
Precept
,
This
do
,
as
often
as
ye
drink
it
,
in
remembrance
of
me
,
And
the
signification
of
Christs
death
in
the
Sacrament
,
whereunto
you
confess
both
kinds
are
necessary
to
be
receiv'd
asunder
:
all
these
do
imply
a
necessity
and
command
in
the
judgment
of
all
who
are
not
blinded
with
prejudice
and
interest
.
However
,
my
business
at
present
is
to
shew
the
practice
of
the
Church
in
the
Apostles
time
,
to
receive
the
Sacrament
in
both
kinds
;
and
Bellarmin
acknowledgeth
it
so
in
the
Church
of
Corinth
,
and
[
a
](A33770-e30630-b)
a
Annotatione
27.
in
6.
Johannis
.
Antiqua
consuetudo
tempore
Apostolorum
sub
utraque
spei
,
&c.
in
hac
assertione
nulla
controversia
.
Cardinal
Tolet
in
other
Churches
.
It
was
the
antient
custom
in
the
Apostles
daies
,
in
the
Church
,
to
take
the
Communion
in
both
kinds
.
And
he
adds
,
in
this
Assertion
there
is
no
Controversie
,
and
his
Proofs
for
it
are
many
.
Phil.
But
Tolet's
[
b
](A33770-e30700-b)
b
Non
minus
antiqua
Ecclesiae
consuetudo
sub
unâ
solâ
specie
,
modo
sub
una
,
modo
sub
utraque
.
second
Assertion
comes
home
to
our
purpose
,
It
was
no
less
antient
custom
of
the
Church
to
communicate
under
one
kind
,
even
in
the
Apostles
time
;
somtimes
under
one
,
and
somtimes
under
both
,
and
his
proofs
you
will
find
very
considerable
.
Theoph.
We
value
not
his
confident
Assertion
,
wherein
he
exceeds
all
his
Fellows
:
But
what
are
his
Proofs
?
Phil.
He
shews
how
our
Savior
himself
gave
the
Sacrament
in
one
kind
,
unto
the
two
Disciples
at
Emaus
.
Theoph.
A
baffled
proof
,
as
I
believe
your self
will
acknowledg
seeing
many
of
your
own
party
have
done
so
.
Phil.
But
his
second
Argument
is
very
considerable
out
of
the
Acts
of
the
Apostles
,
cap.
2.
ver.
42
They
continued
stedfasily
in
the
Apostles
Doctrine
and
fellowship
,
and
in
breaking
of
Bread
,
and
in
Prayer
.
Here
saith
he
,
by
breaking
of
Bread
is
meant
receiving
the
Sacrament
,
[
a
](A33770-e30870-b)
a
Nemo
ratione
utens
negare
potest
,
panem
hoc
loco
esse
Eucharistiam
,
&c.
every
one
that
hath
reason
must
acknowledg
it
;
[
b
](A33770-e30890-b)
b
Si
cibus
esset
communis
non
jungeretur
medio
loco
cum
doctrina
&
oratione
.
otherwise
,
had
it
bin
common
bread
and
refection
,
it
would
not
have
bin
put
between
the
Apostles
Doctrine
and
Praier
.
Theoph.
Altho
I
do
not
fear
the
Cardinals
censure
,
if
I
should
deny
it
,
neither
can
he
or
any
other
make
it
more
then
probable
,
that
in
that
place
by
breaking
of
Bread
is
understood
a
Sacramental
Action
;
yet
because
it
is
probable
both
in
this
Text
,
and
in
the
20th
Chapter
of
the
Acts
,
ver.
7.
Vpon
the
first
day
of
the
week
,
when
the
Disciples
came
together
to
break
Bread
,
Paul
preached
.
Therefore
some
of
our
Divines
do
allow
your
Interpretation
:
yet
your
Doctors
conclusion
will
not
hold
,
That
they
received
the
Sacrament
only
in
one
kind
,
altho
the
Bread
only
is
express'd
,
for
here
a
part
is
put
for
the
whole
action
of
Communicating
:
for
mark
you
,
breaking
of
Bread
was
the
Apostles
or
Priests
act
,
so
to
distribute
it
to
the
People
:
and
many
other
actions
must
concur
to
make
up
the
Sacrament
,
as
Blessing
,
and
Consecrating
,
and
the
like
;
and
you
sind
these
are
not
express'd
,
but
implied
:
and
so
also
must
consecrating
the
Cup
be
implied
also
;
for
otherwise
,
if
the
Apostles
did
Consecrate
the
Bread
and
not
the
Cup
,
the
Sacrament
was
null
by
the
acknowledgment
of
your
own
Doctors
.
They
conclude
,
the
Consecration
of
both
kinds
necessary
,
insomuch
that
[
c
](A33770-e30970-b)
c
Part.
3.
q.
74.
art.
1.
ad
2.
Nec
propter
desectum
alterius
est
unum
sine
altere
consecrandum
.
Aquinas
holds
,
If
one
part
of
the
Sacrament
cannot
be
procur'd
(
suppose
it
Wine
)
the
other
part
ought
not
to
be
Consecrated
.
And
he
gives
the
reason
,
Because
the
Sacrament
would
be
imperfect
.
And
[
d
](A33770-e31010-b)
d
Dispui
.
123.
c.
30.
Necessarium
jure
divinout
ex
disp.
Pentif
.
&c.
Vasquez
holds
it
necessary
,
jure
divino
,
so
that
by
the
Popes
Dispensation
the
Sacrament
cannot
be
consecrated
in
one
kind
,
both
in
respect
of
the
Sacrifice
and
the
Sacrament
.
We
conclude
therefore
,
that
the
Apostles
,
who
did
break
Bread
in
these
Texts
to
the
People
,
did
before
Bless
and
Consecrate
it
,
and
after
Consecrate
the
Cup
;
and
you
cannot
say
they
did
not
,
altho
these
things
are
not
express'd
.
Phil.
I
grant
all
this
:
But
how
will
you
prove
they
gave
the
Cup
to
the
People
.
Theoph.
It
is
your
part
to
shew
they
did
not
,
otherwise
you
do
not
make
good
that
the
Sacrament
was
given
only
in
one
kind
:
Now
all
your
proof
is
,
because
the
Cup
is
not
express'd
,
as
the
breaking
of
Bread
is
.
And
you
know
,
that
it
is
a
weak
negative
Argument
,
and
if
allow'd
,
it
would
over-throw
your
first
Postulatum
,
that
by
breaking
of
Bread
is
understood
the
Sacrament
;
seeing
many
necessary
actions
to
complete
a
Sacrament
,
as
you
have
heard
,
are
not
express'd
but
only
implied
:
altho
it
is
not
express'd
,
yet
you
take
it
for
granted
,
That
when
the
Bread
was
broken
,
it
was
bless'd
and
distributed
,
and
that
the
Cup
likewise
was
consecrated
:
And
why
will
you
not
give
me
leave
to
take
it
likewise
for
granted
,
that
the
Cup
was
given
to
them
,
altho
it
be
not
express'd
?
Doth
the
Expression
of
breaking
the
Bread
exclude
giving
the
Cup
?
Phil.
No
:
but
being
express'd
,
and
the
other
not
,
we
may
suppose
the
one
without
the
other
.
Theoph.
What
you
may
suppose
I
know
not
;
but
this
I
am
sure
,
neither
the
Cardinal
nor
you
can
prove
any
thing
against
us
out
of
these
Texts
.
And
before
I
leave
this
passage
,
I
cannot
but
observe
a
contradiction
of
your
practice
unto
this
Expression
of
breaking
of
Bread
,
which
you
make
very
much
of
,
as
the
denomination
of
the
whole
Sacramental
Action
(
and
in
some
places
we
do
not
gain-say
it
)
and
yet
when
you
administer
the
Sacrament
,
you
do
not
break
Bread
;
you
omit
that
significant
Action
which
is
express'd
in
our
Blessed
Saviors
Institution
,
and
you
give
unto
the
People
Wafers
whole
and
single
,
which
cannot
represent
Christs
Body
bruisd
and
broken
,
or
the
Peoples
Communion
of
the
same
Loaf
,
which
St
Paul
insists
upon
,
1
Cor.
10.
17.
We
being
many
,
are
one
Bread
and
one
Body
,
for
we
all
are
partakers
of
that
one
Bread
.
If
you
had
not
studied
to
go
against
Christs
Institution
,
you
could
not
have
omitted
breaking
of
Bread
,
and
giving
the
Cup
unto
the
People
in
the
Sacrament
.
Phil.
You
have
an
Art
to
amplifie
and
aggravate
,
and
to
lay
heavy
things
to
our
charge
.
Theoph.
I
am
solicirous
for
your
sake
,
that
you
may
recover
out
of
the
snare
,
and
be
timely
sensible
of
your
Error
.
Tolet
hath
other
Arguments
as
weak
as
Water
,
to
make
good
his
impudent
Assertion
,
That
in
the
Apostolic
and
Primitive
Times
,
the
Church
administred
the
Sacrament
indifferently
either
in
one
or
both
kinds
,
as
she
thought
fit
.
I
shall
meet
with
them
in
due
place
.
For
I
now
proceed
,
as
I
propos'd
,
to
shew
the
practice
of
the
Church
for
many
Ages
,
both
from
the
testimony
of
the
Fathers
,
and
the
Learn'd
in
every
Age
;
and
from
the
acknowledgment
of
your
own
Doctors
,
to
give
the
Communion
in
both
kinds
unto
the
People
,
according
to
the
Institution
of
Christ
,
and
the
Tradition
of
the
Apostles
.
Phil.
You
love
to
take
that
for
granted
,
which
is
the
Question
:
Whether
Christs
Institution
and
Apostolical
Tradition
be
on
your
side
?
For
altho
our
Savior
gave
the
Sacrament
in
both
kinds
to
the
Apostles
,
it
doth
not
appear
he
appointed
them
to
administer
it
so
unto
the
People
,
as
a
rule
unto
succeeding
Generations
.
Theoph.
The
practice
of
the
Church
,
will
best
interpret
the
commands
of
Christ
,
and
duty
of
Christians
:
If
the
Church
Catholic
for
1200
Years
gave
the
Communion
in
both
kinds
,
thereby
they
declare
the
mind
of
Christ
,
and
our
obligation
to
follow
them
.
Phil.
We
reverence
the
Autority
of
the
Church
,
and
desire
nothing
more
then
your
submission
thereunto
.
Theoph.
I
speak
of
Church
Practice
,
and
you
divert
unto
Church
Autority
:
As
tho
the
Holy
Fathers
,
who
gave
the
Sacrament
in
both
kinds
unto
their
Congregations
,
did
therein
follow
the
Canons
of
the
Church
,
and
not
rather
the
Institutions
and
Command
of
Christ
.
Phil.
The
Essential
parts
of
the
Sacrament
we
remit
to
Christ
and
his
Institution
,
but
do
believe
the
Church
alwaies
had
power
to
appoint
and
alter
Circumstances
.
Theoph.
Where
Christ
hath
left
them
undetermin'd
.
But
more-over
,
we
account
the
Elements
of
Bread
and
Wine
,
to
be
material
and
substantial
parts
of
the
Sacrament
,
Instituted
by
Christ
,
and
therefore
not
to
be
accounted
Circumstances
,
and
left
to
the
determination
of
the
Church
.
But
I
perceive
,
while
you
contend
so
much
for
the
Autority
of
the
Church
,
you
are
not
willing
in
this
point
to
hear
the
constant
Testimony
of
the
Church
.
Phil.
Not
so
;
but
we
most
cordially
embrace
it
,
knowing
that
we
derive
full
confirmation
of
our
practice
in
one
kind
(
whatsoever
you
think
of
it
)
from
the
usage
and
testimony
of
the
Primitive
Times
.
Theoph.
I
will
first
shew
you
what
they
say
for
us
,
and
then
do
you
produce
your
Evidences
for
your selves
.
In
the
first
Century
,
we
read
divers
Liturgies
ascribed
to
some
of
the
Apostles
and
Evangelists
.
The
Liturgy
of
St
James
,
of
St
Peter
,
of
St
Mark
;
in
them
we
find
the
Priests
and
Deacons
,
and
all
the
People
,
give
Thanks
to
God
and
the
Lord
Jesus
Christ
,
[
a
](A33770-e31560-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
he
hath
vouchsaf'd
unto
them
,
the
favor
to
partake
of
his
Body
and
Blood
.
We
read
,
they
speak
of
the
Mysteries
altogether
in
the
plural
,
Partaking
of
the
pure
Celestial
life-giving
and
dreadful
Mysieries
.
We
read
,
how
the
Deacons
after
Consecration
take
the
Patin
and
the
Chalice
,
to
distribute
the
Bread
and
Wine
unto
the
People
.
Phil.
You
account
those
Liturgies
spurious
,
and
not
made
by
the
Apostles
;
and
you
take
them
for
proofs
against
us
.
Theoph.
'T
is
truth
,
we
cannot
believe
they
were
compil'd
by
the
Apostles
,
for
then
it
would
have
bin
presumption
for
after
Ages
not
to
conform
to
them
,
but
unto
Liturgies
of
their
own
framing
.
Your
Ordo
Romanus
should
have
been
exactly
conform
unto
Peters
Liturgy
.
However
,
they
were
set
forth
not
many
Ages
after
,
and
pretend
to
the
Apostolical
Times
and
Practice
;
and
where
they
agree
,
give
some
light
to
Posterity
of
their
Customs
:
and
against
you
their
Testimony
holds
good
,
because
you
account
them
Legitimate
.
Phil.
It
is
sport
for
Children
to
fight
with
wooden
Daggers
.
Theoph.
They
are
sharp
enough
to
foil
your
pretentions
unto
Antiquity
.
But
this
is
but
fencing
about
,
I
will
close
with
you
instantly
,
and
produce
unquestionable
Testimonies
of
the
Sacrament
given
unto
the
People
in
both
kinds
.
[
b
](A33770-e31750-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Ignatius
,
St
Johns
Disciple
,
in
his
Epistle
to
the
Phila●
delphians
,
tells
us
,
It
is
one
and
the
same
Flesh
of
our
Lord
Jesus
Christ
,
and
the
same
Blood
which
was
shed
for
us
.
One
Bread
broken
for
all
,
and
one
Cup
distributed
to
the
whole
Congregation
.
[
a
](A33770-e31820-b)
a
Apol
2.
prope
finem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Justin
Martyr
,
in
the
next
Century
,
giving
account
of
the
Rites
of
their
Christian
Service
and
Communion
,
he
tells
the
Heathen
Emperors
,
to
whom
he
makes
his
Apology
for
Christians
,
The
President
of
the
Assembly
,
or
Priest
,
giving
thanks
,
and
all
the
People
congratulating
;
they
who
are
called
Deacons
,
give
to
everyone
present
to
partake
of
the
Bread
and
Wine
,
with
Water
bless'd
;
and
carry
those
Elements
abroad
to
such
as
are
not
present
.
And
this
nurishment
is
call'd
the
Eucharist
.
In
the
end
of
the
same
Century
,
[
b
](A33770-e31860-b)
b
2º
Lib.
ad
Vxorem
,
c.
4.
De
cibo
&
poculo
invadere
,
&c.
Tertullian
exhorting
his
Wife
after
his
death
,
if
at
all
,
only
to
marry
in
the
Lord
,
i.
e.
a
Christian
,
Otherwise
,
saith
he
,
how
will
thy
Husband
,
if
a
Heathen
,
suffer
thee
to
go
to
that
Feast
which
is
so
much
defam'd
,
to
take
the
Bread
and
the
Cup.
And
afterwards
,
[
c
](A33770-e31920-b)
c
Libro
de
lapsis
,
De
cujus
manu
desiderabit
;
de
cujus
peculo
particip
.
Of
whose
hand
wilt
thou
receive
the
Bread
,
of
whose
Cup
wilt
thou
drink
.
Now
Pamelius
and
de
la
Cerda
,
in
their
Notes
upon
Tertullian
,
acknowledg
both
these
places
to
be
spoken
of
the
Eucharist
;
and
both
kinds
are
expresly
mention'd
and
receiv'd
.
[
d
](A33770-e31970-b)
d
Praesente
ac
teste
meipso
.
Cyprian
follows
his
Master
Tertullian
,
and
hath
many
passages
to
our
purpose
.
He
gives
an
account
of
a
strange
accident
,
whereof
he
was
an
Eye-witness
,
That
a
yong
Maid
being
at
the
Sacrament
,
when
the
Deacon
brought
the
Cup
to
her
,
she
turn'd
away
her
face
;
shutting
her
mouth
,
and
refusing
to
drink
:
[
e
](A33770-e32010-b)
e
Reluctanti
licet
de
Sacramento
Calicis
infudit
.
Sequitur
singultu
&
vomitus
,
&c.
but
the
Deacon
forced
her
to
take
down
some
of
the
Wine
,
and
presently
she
vomited
.
The
Holy
Eucharist
could
not
stay
in
her
Mouth
and
Stomach
which
was
defiled
.
For
we
read
before
,
That
when
she
was
an
Infant
,
the
Heathen
took
her
from
her
Mother
,
and
by
force
put
into
her
mouth
[
f
](A33770-e32040-b)
f
Panem
mero
mixtum
de
immolatione
perceptum
.
Bread
mingled
with
Wine
,
taken
from
the
Idol
Sacrifice
.
And
because
of
this
Pollution
;
thro
a
Divine
dispensation
in
these
severe
Times
,
followed
that
abhorrency
of
the
Sacrament
.
Now
here
is
mention
made
of
the
Sacramental
Cup
,
but
not
of
Bread
,
delivered
to
the
Damsel
,
tho
unwilling
.
And
from
this
,
and
such
like
places
,
we
may
as
well
prove
they
administred
the
Cup
without
the
Bread
,
as
they
from
other
places
conclude
the
Bread
was
given
without
the
Cup.
Another
notable
Passage
we
have
[
g
](A33770-e32060-b)
g
Epistola
54.
Cornelio
papae
fratri
,
ques
hertamur
ad
praelium
non
inermes
,
&c.
in
his
Epistle
to
Cornelius
the
Pope
,
his
Brother
in
the
Lord
:
He
writes
his
mind
to
him
,
That
in
those
difficult
times
of
Persecution
,
it
was
expedient
to
reconcile
Penitents
lapst
,
the
sooner
to
Church
Communion
,
and
with
more
Indulgence
:
That
by
the
Blood
of
Christ
receiv'd
in
the
Sacrament
,
they
may
be
fortified
against
assaults
,
and
be
encouraged
to
shed
their
Blood
for
the
Testimony
of
the
Gospel
.
And
immediatly
after
he
saith
,
[
h
](A33770-e32090-b)
h
Quo
modo
prevocamus
eos
in
confess
nominis
sang
.
suum
effundere
,
&c.
How
shall
we
exhort
them
to
shed
their
Blood
in
the
Confession
of
his
Name
,
if
we
deny
them
to
partake
of
his
Blood
.
He
adds
immediatly
after
,
[
a
](A33770-e32110-b)
a
Quomodo
ad
Martyrii
poculum
idences
facimus
,
si
non
eos
prius
ad
bib.
in
Ecclesia
pocul
Domini
jure
communicationis
admittimus
.
How
shall
we
fit
them
to
drink
the
Cup
of
Martyrdom
,
if
we
do
not
before
admit
them
to
take
the
Cup
of
the
Lord
in
the
Church
,
by
right
of
Communication
.
Observe
the
right
of
Communicating
.
Phil.
[
b
](A33770-e32160-b)
b
Lib.
4.
de
Euch.
c.
26.
Jus
Laic●r
.
ad
communicandum
à
Sacerdot
.
&c.
Bellarmin
shews
,
how
this
Epistle
of
Cyprian
,
is
a
full
confutation
of
your
Opinion
,
That
the
Church
cannot
with-hold
part
of
the
Sacrament
from
the
People
,
seeing
she
hath
power
to
exclude
from
the
whole
Sacrament
.
For
Cyprian
writes
to
Cornelius
,
for
some
Indulgence
for
those
who
were
excluded
.
Theoph.
Do
you
believe
his
first
Position
,
That
the
Peoples
right
to
the
Sacrament
,
is
given
by
the
Priest
to
them
,
and
by
him
may
be
taken
from
them
?
Phil.
Yes
,
when
they
are
Criminals
,
it
may
be
with-held
from
them
by
the
power
of
the
Priest
;
and
upon
their
repentance
,
again
be
restored
.
Theoph.
So
it
is
with
the
offending
Clergy
,
as
well
as
with
the
People
:
upon
some
great
offence
,
they
may
be
suspended
from
the
Sacrament
;
and
therefore
why
doth
he
say
,
the
right
of
the
People
to
the
Sacrament
,
&c.
and
your
answer
supposeth
an
offence
,
whereupon
the
right
may
be
taken
away
.
But
Bellarmin
speaks
absolutly
,
Jus
Laicorum
,
&c.
The
right
the
People
have
to
the
Sacrament
,
is
from
the
Priests
concession
,
I
thought
it
had
bin
from
Christs
Institution
and
command
.
And
Bellarmins
Inference
is
insufferable
,
that
as
the
Church
and
the
●ishops
have
power
to
keep
Offenders
from
the
Sacrament
altogether
,
so
can
they
dispose
of
,
and
give
the
Sacrament
under
one
kind
,
or
both
,
as
they
think
fit
:
And
the
absurdity
appears
herein
,
Christ
hath
given
power
to
his
Church
to
Excommunicate
Offenders
,
but
not
to
alter
his
Institution
of
the
Sacrament
.
If
we
had
not
found
it
written
,
we
could
not
believe
a
Man
of
Learning
should
make
such
Inferences
,
absurd
and
irreligious
.
Phil.
If
you
like
not
this
Answer
,
you
may
his
second
Thoughts
[
c
](A33770-e32380-b)
c
Ib.
Habuissent
certe
ex
censuet
.
illius
temp.
ergo
cum
sit
contr.
consuet.
introducta
non
habent
amplius
jus
illud
.
That
if
in
Cyprians
time
the
people
had
a
right
to
demand
the
Cup
,
they
had
it
certainly
from
the
custom
of
that
time
:
and
therefore
seeing
now
another
Custom
is
introduc'd
,
and
a
Law
made
for
the
Sacrament
in
one
kind
,
they
have
no
claim
or
right
to
the
other
.
Theoph.
'T
is
horrible
insolence
in
Bellarmin
to
assert
,
That
if
the
People
had
a
right
to
claim
the
Cup
,
certainly
they
deriv'd
it
from
Custom
,
and
to
take
no
notice
at
all
of
Christs
Institution
,
and
the
Apostles
Tradition
and
Practice
.
And
that
he
should
presume
to
ballance
the
custom
of
so
many
former
Ages
of
the
Church
,
with
a
custom
not
many
Ages
introduc'd
;
and
withal
,
not
to
allow
one
grain
unto
all
we
read
of
both
kinds
in
the
Holy
Scripture
,
to
turn
the
Scale
:
And
why
doth
he
take
so
great
pains
to
answer
the
Testimonies
which
we
bring
out
of
the
Fathers
,
for
the
giving
of
the
Sacrament
in
both
kinds
,
seeing
he
might
cut
all
off
with
this
stupendious
Solution
?
It
was
the
custom
of
so
many
Ages
to
receive
the
Communion
in
both
kinds
;
it
is
our
custom
to
receive
the
Communion
in
one
kind
.
But
notwithstanding
this
compendious
answer
of
your
Doctor
,
I
will
go
on
to
prove
the
practice
of
the
Church
to
give
the
Cup
,
and
then
I
will
make
the
Inference
.
[
a
](A33770-e32450-b)
a
Hom.
6.
in
Numeros
.
dicam
vobis
quis
sit
Pop.
qui
in
usu
habet
sang
.
bibere
,
non
solum
Sacr.
ritu
,
&c.
Origen
gives
a
full
Testimony
on
our
side
,
I
will
shew
you
who
are
the
People
who
are
accustomed
to
drink
Blood
,
not
only
in
the
Sacrament
,
but
in
hearing
the
word
of
God
.
Phil.
[
b
](A33770-e32510-b)
b
Ib.
In
usu
habet
non
praecepto
.
Bellarmines
answer
to
this
Testimony
,
is
short
and
full
.
They
are
accustomed
,
but
not
commanded
.
Theoph.
[
c
](A33770-e32570-b)
c
De
Caena
Domini
.
Lex
prohibet
ejus
sang
.
Evangelium
praecipit
ut
bibatur
.
Cyprian
shews
the
Precept
as
well
as
the
use
:
The
Law
,
saith
he
,
forbids
to
eat
with
the
Blood
;
but
the
Gospel
commands
that
we
should
drink
it
.
Phil.
[
d
](A33770-e32640-b)
d
Praecipit
ut
bibatur
,
at
non
ab
omnibus
.
Bellarmin
answers
,
The
Gospel
commands
that
the
Blood
of
Christ
should
be
drank
,
but
not
by
all
.
Theoph.
Christs
words
are
,
Drink
ye
all
of
this
.
And
[
e
](A33770-e32700-b)
e
Qu.
17.
in
Levit.
ad
bibendum
sang
.
omnes
exhortantur
qui
volunt
habere
vitam
.
Augustin
saith
,
All
are
exhorted
to
drink
this
Blood
who
will
have
life
.
In
the
fourth
Century
,
the
Fathers
of
the
Greek
and
Latin
Church
are
all
for
us
.
[
f
](A33770-e32730-b)
f
Epist.
289.
ad
Patriciam
Caesariam
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Basil
the
Great
,
writing
to
a
great
Lady
,
tells
her
,
It
is
good
to
Communicate
every
day
,
and
to
partake
of
the
holy
Body
and
Blood
.
[
g
](A33770-e32770-b)
g
Regul●
80.
c.
28.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Again
elsewhere
he
puts
the
Quest:
What
is
proper
for
a
Christian
?
And
he
gives
the
Answer
,
To
cleanse
himself
from
all
filthiness
of
Flesh
and
Spirit
,
and
perfect
Holiness
in
the
fear
of
the
Lord
,
and
so
to
eat
the
Body
of
Christ
,
and
drink
his
Blood
.
[
h
](A33770-e32810-b)
h
Oratione
42.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Greg.
Nazianzen
gives
advice
,
Without
doubting
,
eat
the
Body
,
and
drink
the
Blood
,
if
thou
desirest
Life
.
[
i
](A33770-e32850-b)
i
Homil.
18.
in
2.
ad
Cornith
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrysostom
hath
a
memorable
Passage
to
our
purpose
,
I
can
shew
you
,
saith
he
,
where
the
Priest
differs
not
from
the
People
,
when
we
enjoy
the
dreadful
Mysteries
;
for
we
are
all
alike
vouchsaf'd
them
:
One
Body
and
one
Cup
,
propos'd
to
all
.
Phil.
ᵏ
Bellarmin
shews
,
how
Chrysostom
understands
the
thing
that
is
Communicated
,
and
not
the
Signs
:
and
so
all
receive
whole
Christ
,
altho
under
the
Species
of
Bread
.
Theoph.
Seeing
there
is
express
mention
made
of
one
Cup
offered
to
all
,
you
cannot
understand
thereby
,
receiving
Christs
Blood
only
by
[
a
](A33770-e33030-b)
a
Ib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Not
as
under
the
Law
the
Priest
eat
some
things
,
and
the
People
other
;
and
it
was
not
lawful
for
the
People
to
partake
of
those
things
which
were
assign'd
to
the
Priest
.
Phil.
[
b
](A33770-e33090-b)
b
Ib.
Manifeste
patet
,
&c.
Bellarmin
shews
plainly
the
custom
in
Chrysostoms
time
to
receive
in
one
kind
,
by
a
miraculous
.
Instance
related
out
of
Sozomens
History
,
Lib.
8.
Of
an
heretical
Woman
,
who
would
dissemble
Catholic
Communion
,
and
received
the
Bread
in
Chrysostoms
Church
,
but
kept
it
by
her
and
eat
common
Bread
,
which
her
Maid
brought
with
her
;
and
it
became
a
stone
in
her
mouth
.
Now
saith
Bellarmin
,
If
she
must
also
have
receiv'd
the
Cup
,
How
could
her
first
jugling
about
the
Bread
concele
her
?
Theoph.
Such
Legends
as
these
prove
little
:
If
truth
,
she
might
think
in
the
throng
to
escape
the
Cup
;
or
else
set
her
lips
to
the
Cup
,
and
drink
nothing
:
and
so
Bellarmins
manifeste
patet
,
is
manifeste
latet
;
in
a
sinking
Cause
,
he
laieth
hold
of
every
Reed
to
support
it
.
Other
Testimonies
we
have
out
of
Chrysostom
,
[
c
](A33770-e33220-b)
c
Hom.
23.
in
I
ad
Cor.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
comparing
the
Jews
Sacraments
and
Mysteries
with
ours
,
he
saith
.
As
thou
eatest
the
Lords
Body
,
so
did
the
Jews
eat
Manna
:
as
thou
drinkest
the
Blood
of
Christ
,
so
they
water
out
of
the
Rock
.
Another
out
of
the
32d
Homily
upon
St
Matthew
,
near
the
end
,
exciting
to
love
,
he
saith
,
We
have
all
one
Table
spread
before
us
,
we
all
drink
of
the
same
Liquor
;
and
not
only
so
,
but
out
of
the
same
Cup.
Ambrose
saith
,
[
d
](A33770-e33290-b)
d
Mi●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
If
as
often
as
Christs
Blood
is
poured
out
in
the
Sacrament
,
it
is
shed
for
remission
of
sins
:
I
must
alwaies
receive
it
,
that
my
sins
may
be
always
forgiven
.
He
seems
to
imply
,
that
if
we
stand
in
need
of
remission
of
sins
,
we
must
take
the
Cup
of
Salvation
.
[
e
](A33770-e33320-b)
e
De
Sacramentis
,
l.
4.
c.
6.
Debeo
illum
semper
accipere
,
ut
sensperper
mihi
pecc
.
dimittantur
.
Again
,
speaking
mystically
of
the
Priests
of
the
Gospel
,
he
saith
,
The
Priest
,
by
the
word
of
God
,
toucheth
the
rock
,
and
the
waters
flow
,
and
the
Lords
people
drink
[
a
](A33770-e33370-b)
a
Theodoreti
hist.
lib
5.
c.
18.
Quâ
audaciâ
poculum
sang
pretiosi
ere
tuo
participabis
?
&c.
Again
,
his
Speech
to
Theodosius
the
Emperor
,
when
he
came
to
receive
the
Sacrament
after
that
great
slaughter
of
many
thousands
,
committed
by
his
command
at
Thessalonica
,
proves
our
Point
,
With
what
confidence
canst
thou
receive
with
thy
mouth
the
Cup
of
Christs
pretious
Blood
,
with
such
blood-guiltiness
,
&c.
Phil.
[
b
](A33770-e33440-b)
b
Lib.
4.
c.
26.
Fatemur
datam
utramque
speciem
in
aliq
.
locis
;
sed
non
Jure
Divino
.
Bellarmin
answers
to
these
Testimonies
of
the
Fathers
,
That
in
some
places
the
Sacrament
was
administred
to
the
People
in
both
kinds
,
but
not
by
any
Divineright
.
Theoph.
'T
is
enough
for
us
at
present
to
prove
the
practice
of
the
Church
,
and
that
he
confesseth
.
[
c
](A33770-e33500-b)
c
In
Malach.
c.
2.
Sacerdotes
Euch.
conficiunt
,
&
sang
Domini
populo
distrib
.
Jerome
saith
,
The
Priests
consecrate
the
Eucharist
,
and
distribute
the
Blood
of
Christ
unto
the
People
.
And
to
this
Bellarmin
confidently
answers
,
Nihil
novi
.
This
is
no
news
:
It
is
in
truth
no
news
,
to
hear
the
Fathers
witnessing
,
that
the
Cup
was
given
to
the
People
:
Where
do
they
say
,
the
Bread
was
given
without
the
Cup
?
Phil.
You
shall
find
we
have
sufficient
proofs
of
that
out
of
Antiquity
.
Theoph.
Such
manifest
Proofs
as
Bellarmin
brought
but
now
:
Legends
,
and
reservations
,
and
half
proofs
,
but
I
will
suspend
my
judgment
till
you
offer
them
,
and
I
go
on
to
shew
the
Testimonies
of
every
Age
in
this
Point
,
altho
I
may
weary
your
patience
and
mine
own
.
[
d
](A33770-e33620-b)
d
Decret.
part.
2.
causa
33.
q.
3.
c.
37.
Dum
frangitur
hostia
,
dum
sang
.
de
calice
in
or
a
fidelium
funditur
.
Ib.
c
36.
Ibi
vos
estis
in
mensa
,
&c.
Gratian
hath
collected
several
Passages
out
of
St
Augustin
,
and
the
Sentences
of
Prosper
,
While
the
Host
is
broken
,
and
the
Blood
is
poured
out
of
the
Cup
into
the
mouths
of
the
Faithful
.
Again
,
Ye
are
together
with
us
at
the
Table
,
and
in
the
Cup
;
we
drink
together
,
because
we
live
together
.
This
evidently
shews
both
kinds
distinctly
and
apart
,
distributed
to
all
the
Communicants
,
the
Priest
and
People
eating
and
drinking
together
at
the
Lords
Table
,
as
all
were
partakers
of
the
same
Spiritual
Life
.
In
the
fifth
Century
,
we
have
a
full
proof
before
the
fourth
General
Council
,
of
the
Communion
given
in
both
kinds
.
Samuel
,
and
other
Pri●sts
,
put
in
Articles
into
the
Council
of
Calcedon
,
against
Ibas
Bishop
of
Edessa
:
the
9th
Article
was
this
,
That
upon
complaint
he
had
neglected
to
punish
some
Officers
,
[
e
](A33770-e33740-b)
e
Bin.
Tom.
3.
Concil.
part
.
2.
Conc.
Chalced.
Actione
10
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
who
upon
a
great
Festival
had
provided
but
little
Wine
,
and
that
not
good
,
for
the
Sacrament
to
be
distributed
unto
the
People
;
so
that
at
the
time
of
administring
the
Cup
,
they
were
constrain'd
to
send
for
more
to
the
Tavern
:
and
when
that
sufficed
not
,
the
Bishop
gave
a
nod
to
those
that
administred
the
Bread
,
to
come
up
to
the
Altar
,
and
for
bear
giving
the
Body
of
Christ
,
because
there
was
not
Wine
enough
to
come
after
.
This
ample
Testimony
,
proves
the
Cup
was
of
necessity
given
to
the
People
,
and
that
the
Bread
could
not
be
given
without
the
Cup
:
for
they
who
delivered
the
Bread
,
were
commanded
to
cease
,
because
for
want
of
Wine
others
could
not
follow
them
with
the
Cup.
And
this
the
whole
Council
approv'd
,
admitting
the
Charge
against
the
Bishop
;
never
answering
,
more
Romano
,
That
the
People
might
receive
the
Body
without
the
Cup.
This
agrees
well
with
that
saying
ascrib'd
to
St
Augustin
,
[
a
](A33770-e33800-b)
a
Al●erus
l.
2.
c.
8.
De
Sacramente
,
nec
car●
sine
sang
.
nec
sang
sine
carne
jure
communicatur
.
by
Algerus
a
Benedictine
Monk
,
Neither
can
the
Flesh
be
of
right
distributed
without
the
Blood
,
nor
the
Blood
without
the
Flesh
.
Phil.
[
b
](A33770-e33870-b)
b
Lib.
4.
c.
26.
Ea
sent
.
non
est
Aug.
at
Paschasii
.
Bellarmin
saith
,
It
is
not
the
saying
of
Augustin
,
but
of
Paschasius
.
Theoph.
We
will
not
dispute
that
:
But
what
saith
he
to
the
words
themselves
?
For
Bellarmin
acknowledgeth
the
Testimony
of
either
to
be
good
.
Phil.
He
saith
,
They
speak
not
of
the
signs
,
but
of
the
thing
signified
,
The
Body
and
Blood
of
Christ
,
and
they
are
alwaies
communicated
together
by
a
concomitancy
.
Theoph.
This
is
the
usual
shift
,
but
it
helps
him
nothing
:
For
in
this
sense
,
one
cannot
be
given
without
the
other
:
But
the
words
say
,
[
c
](A33770-e34010-b)
c
Non
jure
communicatur
.
One
without
the
other
cannot
of
right
be
communicated
,
implying
,
that
injuriously
it
might
be
.
Phil.
Bellarmin
applies
those
words
(
non
jure
communicatur
)
to
the
Persons
receiving
,
not
to
the
things
received
.
[
d
](A33770-e34070-b)
d
Non
jure
commun
.
qui
sentit
unum
accipi
sine
al
〈…〉
.
They
ought
not
of
right
to
communicate
,
who
think
they
can
receive
the
Body
of
Christ
without
his
Blood
.
Theoph.
This
is
an
Application
at
random
,
against
the
scope
and
the
express
construction
of
the
words
,
but
you
shall
never
find
him
without
an
Answer
;
somthing
he
will
say
to
amaze
the
People
.
But
I
proceed
:
About
this
time
Pope
Leo
the
first
makes
a
Decree
,
That
some
Manichees
should
be
observed
strictly
,
who
dissembling
Church-Communion
with
Catholics
,
would
come
to
the
Sacrament
,
and
receive
the
Bread
but
not
the
Wine
;
because
they
esteemed
Wine
a
Creature
of
the
Devil
.
[
e
](A33770-e34130-b)
e
Vt
vobis
hujusmodi
homines
ex
his
manifest●tur
indiciis
.
Now
by
this
mark
,
he
would
have
them
discovered
,
if
they
refused
to
receive
the
Cup
,
and
so
cast
out
of
the
Church
.
Not
long
after
,
[
f
](A33770-e34140-b)
f
Bin.
Tom.
3.
In
not
is
advitam
Gelasii
.
Aut
Sacramenta
integra
percipiant
,
aut
ab
integris
arceantur
,
&c.
Divisie
uninus
&
ejusdem
myst
.
&c.
Pope
Gelasius
seconds
the
Decree
:
We
have
heard
,
saith
he
,
That
some
receiving
the
Body
of
Christ
in
the
Sacrament
,
forbear
the
Cup
,
I
know
not
upon
what
superstitious
ground
,
but
let
those
either
take
the
Sacrament
intirely
,
i.
e.
in
both
kinds
,
or
let
them
be
excluded
altogether
.
And
he
gives
a
reason
most
observable
,
The
division
of
one
and
the
same
Sacrament
,
cannot
be
without
grand
Sacrilege
Phil.
Bellarmin
shews
out
of
Gratian
,
That
this
Order
was
made
only
for
the
Priests
,
who
are
oblig'd
to
receive
in
both
kinds
.
Theoph.
He
might
with
more
reason
say
,
It
was
made
for
the
Turks
,
who
with
the
Manichees
,
abhor
Wine
:
Can
it
be
supposed
,
That
Manichees
could
be
Priests
of
the
Catholic
Church
,
and
so
be
commanded
to
communicate
in
both
kinds
?
no
,
it
was
made
for
their
discoveries
,
when
they
thrust
in
among
the
People
,
and
would
appear
as
Catholics
?
Phil.
It
appears
by
this
Passage
,
that
the
Church
then
gave
the
Sacrament
without
the
Cup
,
otherwise
how
could
the
Manichees
hope
to
counterfeit
Church
Communion
,
because
refusing
the
Cup
must
needs
betray
them
.
Theoph.
By
this
we
prove
the
contrary
:
For
how
could
they
be
discovered
by
refusing
the
Cup
,
if
it
were
not
given
to
the
People
?
Phil.
Those
two
Popes
decree
,
the
Cup
should
be
given
at
that
time
on
purpose
to
discover
these
Heretics
.
Theoph.
No
such
thing
:
The
Decrees
were
made
for
stricter
prohibition
and
observation
;
perhaps
some
negligent
Priests
before
might
let
them
pass
without
the
Cup
,
or
they
might
take
down
none
of
the
Wine
when
the
Cup
was
brought
to
them
,
only
put
it
to
their
Lips
,
or
the
like
:
But
how
do
you
answer
Pope
Gelasius
his
reason
of
the
Decree
,
and
free
your selves
from
grand
Sacrilege
?
One
and
the
same
Sacrament
cannot
be
divided
without
grand
Sacrilege
.
Phil.
I
must
confess
,
in
that
place
Bellarmin
takes
not
any
notice
of
that
considerable
passage
of
the
Decree
.
Theoph.
Because
it
was
unanswerable
.
This
is
the
first
time
I
have
found
him
silent
,
and
so
I
may
the
better
proceed
without
interruption
.
In
the
Year
589.
in
the
third
Council
of
Toledo
,
we
read
how
the
pious
King
Reccaerdus
,
held
a
Council
of
all
the
Bishops
of
Spain
and
Gallicia
,
when
Pelagius
the
second
was
Pope
,
principally
that
the
Goths
in
his
Dominions
might
abjure
the
Arrian
Heresie
:
Among
other
things
,
the
King
gives
direction
to
the
Bishops
,
That
after
the
Oriental
Custom
,
all
the
People
should
reherse
the
Articles
of
their
Belief
,
[
a
](A33770-e34550-b)
a
Bin.
Tom.
4.
Pag.
501.
Ei
sic
corda
fide
purif
.
ad
Christi
corp.
&
sang
.
percip
.
exhibeant
.
That
so
their
hearts
purified
by
Faith
,
might
receive
the
Body
and
Blood
of
Christ
.
Phil.
If
they
received
in
one
kind
,
they
received
the
Body
and
Blood
of
Christ
.
Theoph.
Alas
,
your
Doctrine
of
concomitancy
was
never
heard
or
thought
of
,
in
those
Pious
Times
.
In
the
next
Council
of
Toledo
,
Anno
633.
when
Honorius
was
Pope
,
Sisimundus
being
King
,
it
is
ordered
in
the
18th
Canon
,
[
b
](A33770-e34670-b)
b
Bin.
p.
587.
Conjunctio
panis
&
Calicis
.
That
after
the
Lords
Prayer
,
and
the
Bread
and
Cup
join'd
,
a
blessing
shall
be
pronounc'd
upon
the
People
,
and
then
the
Sacrament
received
by
all
in
their
several
places
:
first
,
the
Priest
and
Deacon
at
the
Altar
,
the
other
Clergy
in
the
Quire
,
the
People
without
the
Quire
.
You
see
therefore
the
Sacrament
was
given
in
both
kinds
to
all
the
People
,
by
the
Decree
of
these
Councils
in
all
the
Dominions
of
Spain
.
And
because
the
Consecration
of
the
Bread
and
Wine
(
as
we
may
conceive
)
is
call'd
in
the
Canon
,
Conjunctio
panis
&
calicis
,
The
conjunction
of
the
Bread
and
the
Cup.
I
might
observe
from
this
Expression
,
they
should
not
be
separated
.
In
the
Year
736.
[
a
](A33770-e34710-b)
a
Bin.
Tom.
5.
pag.
511.
Epistola
2.
ad
Leonem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Pope
Gregory
the
second
,
writing
to
Leo
Isaurus
the
Emperor
,
who
was
called
Iconomachus
,
for
his
zeal
against
Images
;
he
thews
the
Emperor
the
Church
discipline
towards
Offenders
,
such
as
had
given
scandal
to
the
Church
.
First
,
we
prescribe
Watching
and
Fasting
;
and
when
they
are
chastised
with
hunger
and
severe
exercises
,
the
Priests
give
unto
them
the
venerable
Body
of
our
Lord
,
and
make
them
to
drink
of
his
holy
Blood
.
This
is
a
Testimony
without
Exception
,
because
of
a
Pope
:
and
it
prevents
the
usual
Answer
of
Concomitancy
,
for
it
mentions
the
Body
and
Blood
given
asunder
,
and
it
shews
the
practice
of
the
Western
Church
.
This
also
is
manifest
by
the
Roman
Order
of
the
Mass
:
there
we
read
,
[
b
](A33770-e34770-b)
b
Vid.
Cassandri
Liturgica
.
When
the
Pope
gives
the
Body
,
the
Arch-deacon
confirms
,
i.
e.
gives
the
Cup
;
and
when
the
Bishops
or
Priests
communicate
,
the
Deacons
follow
and
confirm
.
And
there
is
express
mention
made
of
the
Sacrament
[
c
](A33770-e34800-b)
c
Descendet
pontifex
&
commun
.
principes
,
&
matres
familias
eorum
,
&c.
given
to
Princes
and
their
Ladies
,
and
to
all
the
People
.
The
same
we
find
,
and
more
in
another
Ritual
,
call'd
Ordo
Ecclesiasticus
,
Ecclesiae
Romanae
.
[
d
](A33770-e34820-b)
d
In
Epistolam
1
ad
Cor.
c.
10.
Calix
dicitur
Communicatio
sang
.
quia
omnes
ex
illo
uno
participant
.
Haymo
Bishop
of
Halberstate
,
saies
,
The
Cup
is
call'd
the
Communication
of
his
Blood
,
because
all
do
partake
of
that
one
Cup.
[
e
](A33770-e34860-b)
e
In
1
Epist.
ad
Cor.
c.
11.
Theophylact
Arch-Bishop
of
Balgaria
,
saith
,
This
dreadful
Cup
is
equally
communicated
to
all
.
[
f
](A33770-e34900-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Oecumenius
,
upon
the
same
Chapter
,
The
Lord
exhibits
equally
to
thee
,
and
to
the
poor
man
,
the
Table
and
the
Chalice
of
Christs
pretious
Body
and
Blood
.
These
in
the
11th
Century
.
In
the
next
,
Algerus
a
Monk
,
when
Berengarius
was
question'd
for
his
Opinion
against
the
Real
Presence
,
[
g
](A33770-e34970-b)
g
Vt
panis
dum
dentibus
teritur
carnem
Christi
in
pass
,
attritam
:
&
dum
vinum
in
ora
fidelium
funditur
,
sang
.
de
Christi
latere
fusum
signaret
.
and
recanted
.
This
Learned
Monk
wrote
three
Books
of
the
Sacrament
;
and
in
the
second
Book
,
cap.
8.
he
shews
,
how
the
custom
of
communicating
in
both
kinds
,
held
in
the
Church
from
Christ
,
That
the
Bread
being
macerated
with
the
Teeth
,
might
represent
his
Flesh
torn
in
his
Passion
;
and
the
Wine
pour'd
into
the
mouths
of
the
Faithful
,
signifie
his
Blood-shedding
,
&c.
with
many
such
passages
in
that
Chapter
;
and
so
by
good
Autorities
,
out
of
the
several
Ages
of
Christianity
,
I
have
shew'd
the
practice
of
the
Church
,
to
give
the
Communion
in
both
kinds
to
the
People
.
Phil.
Altho
Bellarmin
and
other
Doctors
,
except
against
some
,
and
answer
others
of
your
Testimonies
,
yet
I
have
not
interrupted
you
in
most
,
because
those
Answers
unto
some
which
I
have
brought
already
,
will
suit
the
rest
.
Theoph.
You
have
an
excellent
Art
to
make
one
Almanack
serve
for
every
Meridian
under
Heaven
.
You
have
one
or
two
Catholic
Distinctions
to
help
at
a
dead
lift
.
Concomitancy
is
a
great
Pillar
of
your
Church
,
wheresoever
the
Holy
Scripture
,
or
Fathers
,
speak
of
receiving
Christs
pretious
Body
and
Blood
,
for
remission
of
Sins
,
and
the
nurishment
of
our
Souls
;
you
answer
,
In
one
kind
whole
Christ
is
received
,
and
all
his
Benefits
by
a
Concomitancy
.
If
we
go
further
,
and
prove
the
Elements
were
receiv'd
distinctly
by
the
People
in
the
Apostles
time
,
and
for
so
many
Ages
after
.
You
answer
,
Vsu
non
praecepto
,
they
receiv'd
it
so
by
Custom
,
and
not
by
Precept
.
Phil.
Yes
:
And
upon
this
account
we
are
not
troubled
with
all
your
proofs
of
both
kinds
administred
to
the
People
so
many
Ages
of
the
Church
,
seeing
afterwards
that
Custom
generally
ceas'd
in
the
Western
Church
,
and
the
contrary
Custom
was
introduc'd
and
confirm'd
by
three
General
Councils
,
Constance
,
Basil
,
and
Trent
.
Theoph.
'T
is
truth
,
in
the
13th
Century
,
giving
the
Cup
unto
the
Laity
began
to
grow
out
of
use
.
[
a
](A33770-e35180-b)
a
Part.
3.
Quaest.
80.
Art.
12.
Ex
parte
Sacramenti
convenit
,
ut
utrumque
sumutur
,
&c.
Aquinas
moves
the
Question
,
Whether
it
be
lawful
to
receive
Christs
Body
without
the
Blood
.
And
concludes
,
That
in
regard
unto
the
Sacrament
it self
,
it
was
convenient
,
that
both
kinds
should
be
received
,
because
the
perfection
of
the
Sacrament
consists
in
both
:
but
in
regard
unto
the
Receivers
,
reverence
and
caution
was
required
;
and
that
therefore
in
some
Churches
,
it
was
well
observ'd
,
not
to
give
the
Cup
unto
the
People
.
And
yet
before
,
the
same
Aquinas
had
determin'd
,
[
b
](A33770-e35230-b)
b
Quaest.
74.
Art.
1.
Quantum
ad
effect
,
in
unoquoque
sumentium
,
Sae●●mentum
hoc
vales
ad
tuicionem
,
&c.
As
to
the
effect
of
every
Receiver
,
the
Sacrament
secures
both
Body
and
Soul
;
and
therefore
,
the
Body
of
Christ
is
offer'd
for
the
salvation
of
the
Body
,
and
the
Blood
,
under
the
Species
of
Wine
for
the
Soul
.
Phil.
He
saith
,
't
is
offer'd
,
to
wit
,
by
the
Priest
,
but
not
communicated
to
the
People
.
Theoph.
Put
the
Proposition
together
,
it
is
this
,
Bread
and
Wine
are
the
Materials
of
the
Sacrament
,
requir'd
in
regard
of
the
benefit
and
effect
in
every
Communicate
for
the
preservation
of
his
Body
and
Soul
,
by
the
Body
and
Blood
of
Christ
.
Well
,
Aquinas
he
starts
the
Question
,
Whether
it
was
lawful
to
receive
in
one
kind
?
and
determins
the
Point
very
tenderly
.
But
after
this
Angelical
Doctor
(
as
they
call
him
)
the
School-men
follow
the
Cry
with
full
Mouth
,
That
there
is
no
Precept
to
receive
in
both
,
and
no
prohibition
to
receive
in
one
kind
:
That
upon
many
Considerations
,
it
is
expedient
to
with-hold
the
Cup
from
the
Laity
:
That
the
Church
hath
power
to
order
things
of
this
nature
:
and
,
That
after
the
express
determination
of
the
Church
in
some
General
Councils
,
it
is
even
become
necessary
to
with-hold
the
Cup
,
and
an
Heresie
to
dispute
against
it
.
Now
to
prepare
the
World
for
this
new
practice
of
receiving
only
in
one
kind
,
that
so
it
might
be
entertain'd
in
some
places
,
and
get
ground
,
and
afford
some
plea
of
a
Custom
in
the
Church
,
the
School-men
started
some
preliminary
Questions
,
and
concluded
,
That
whole
Christ
was
received
under
each
kind
;
and
he
that
received
only
the
Body
of
Christ
,
received
likewise
his
Blood
and
Soul
,
and
Divinity
by
a
concomitancy
.
2
sy
,
That
the
whole
intent
of
the
Sacrament
,
as
to
the
People
,
all
the
Essentials
thereof
,
were
communicated
under
the
Species
of
Bread
,
with
the
Body
of
Christ
3
sy
,
That
he
who
received
in
both
kinds
,
had
no
advantage
of
those
who
receiv'd
only
in
one
kind
.
Altho
we
find
this
last
Thesis
not
so
generally
admitted
among
themselves
,
yet
such
as
oppose
must
not
be
peremtory
,
least
the
People
should
be
sensible
of
some
injury
don
them
,
in
being
depriv'd
of
that
benefit
which
should
be
exhibited
more
in
both
kinds
,
then
in
one
.
Phil.
By
your
own
relation
you
give
us
opportunity
to
observe
,
how
they
proceeded
upon
good
grounds
,
and
in
a
rational
way
to
make
good
their
Thesis
,
and
their
practice
of
the
Communion
in
one
kind
.
Theoph.
It
was
necessary
they
should
say
somthing
to
endere
the
People
unto
a
compliance
;
designing
to
cheat
them
of
one
half
of
the
Sacrament
,
they
would
impose
upon
their
credulity
,
and
tell
them
,
the
other
half
which
they
receiv'd
,
was
as
beneficial
as
the
whole
.
Phil.
You
are
not
ignorant
how
they
shew
many
good
Causes
and
Considerations
for
their
with-holding
the
Cup
;
and
notwithstanding
your
pretensions
and
claim
to
the
practice
of
the
Church
for
so
many
Ages
on
your
side
,
our
Doctors
shew
it
was
always
free
to
communicate
in
one
kind
or
in
both
,
and
shew
the
early
practice
of
the
Church
for
this
half
Communion
,
as
you
call
it
;
and
I
hope
you
will
now
give
me
leave
to
put
in
their
Plea
.
Theoph.
Content
:
And
if
you
can
ballance
those
Autorities
which
I
have
brought
,
I
will
yield
the
Cause
.
Phil.
I
am
glad
to
see
in
you
some
hopes
of
Moderation
,
and
that
you
will
be
rul'd
by
Reason
and
Autority
.
Theoph.
Taking
Christs
Institution
,
and
the
Holy
Scripture
along
with
us
.
Phil.
'T
is
suppos'd
,
there
is
no
express
Precept
of
Christ
,
to
determine
the
Church
in
all
Ages
to
give
the
Communion
in
both
kinds
;
and
where
the
Church
is
left
free
,
she
may
use
her
liberty
,
and
determin
as
occasion
serves
.
Theoph.
You
beg
the
Question
:
and
we
have
urg'd
Christs
Institution
,
and
Example
,
in
giving
the
Sacrament
in
both
kinds
,
and
his
Command
to
them
to
do
likewise
.
We
have
urg'd
the
Traditions
of
St.
Paul
;
the
practice
of
the
Apostolical
Tunes
.
Phil.
You
have
urged
,
and
we
have
answered
,
and
let
the
impartial
Reader
judg
between
us
;
but
besides
these
Instances
of
the
Sacrament
in
one
kind
out
of
the
Holy
Scripture
,
Luke
24.
Acts
2.
42.
and
20.
7.
we
have
also
Testimonies
of
the
Primitive
Church
,
which
speak
on
our
side
.
Theoph.
We
have
prov'd
our
way
abundantly
by
the
practice
of
so
many
Ages
,
do
you
so
yours
;
and
then
I
will
grant
we
are
left
free
in
this
case
,
every
one
to
do
as
seemeth
good
in
his
eyes
.
Phil.
Not
so
neither
,
when
the
Church
hath
restrain'd
this
liberty
,
and
forbid
the
Cup.
Theoph.
Whether
your
Church
hath
done
better
in
the
restraint
,
then
the
Church
for
so
many
Ages
before
in
allowing
that
Christian
Liberty
,
which
you
pretend
for
,
to
receive
in
one
or
both
kinds
,
let
the
World
judg
:
but
we
deny
any
such
liberty
taken
by
the
Church
,
or
allow'd
by
Christ
to
communicate
in
one
or
both
kinds
,
as
the
Church
should
please
;
and
we
desire
your
proof
.
Phil.
First
,
Bellarmin
proves
it
lawful
to
communicate
in
one
kind
,
because
the
Church
never
condemn'd
it
.
Theoph.
You
should
prove
that
they
allow'd
it
:
But
how
should
they
condemn
that
which
was
not
practic'd
?
Could
they
divine
a
new
Generation
of
Monks
and
Fryars
should
arise
,
and
perswade
the
People
by
subtlety
and
craft
to
lose
their
Spiritual
Birth-right
,
half
the
Legacy
of
Christ
,
or
rather
the
whole
,
in
a
maim'd
and
undue
Administration
?
And
moreover
,
you
have
heard
when
the
Manichees
,
and
other
Heretics
,
would
have
brought
up
this
custom
,
two
Popes
,
Leo
and
Gelasius
,
were
wroth
,
and
determin'd
positively
against
them
.
Phil.
I
will
not
interrupt
the
Series
of
my
Discourse
,
by
reflecting
upon
by-past
Passages
,
but
proceed
to
shew
,
how
the
Communion
in
one
kind
was
in
use
in
the
Primitive
Times
,
and
not
condemn'd
;
and
so
by
consequence
allow'd
.
Many
Customs
of
the
Primitive
Times
,
infer
,
the
Body
of
our
Lord
was
delivered
to
the
People
without
the
Cup.
In
the
days
of
Persecution
,
when
they
could
not
assemble
often
to
communicate
in
public
Assemblies
,
it
was
usual
to
carry
with
them
part
of
the
consecrated
Bread
,
wrapping
it
up
in
clean
Linnen
,
and
keeping
it
in
their
Houses
,
until
such
time
as
they
thought
sit
to
eat
it
.
Of
this
Custom
[
a
](A33770-e35880-b)
a
Lib.
2.
ad
uxorem
,
c.
5.
Non
s
〈…〉
maritus
quid
secreto
ante
omnem
cibum
gastes
,
&
si
sciverit
,
non
illum
credet
,
qui
dicitur
.
Tertullian
gives
a
notable
proof
,
writing
to
his
Wife
,
That
if
she
inclin'd
to
Marry
after
his
death
,
she
should
be
careful
to
Marry
a
Christian
,
not
an
Heathen
;
otherwise
,
he
will
not
know
what
thou
eatest
in
secret
,
before
all
refection
;
and
if
he
know
it
to
be
Bread
,
he
will
not
believe
it
to
be
that
which
we
call
it
,
viz.
The
Body
of
Christ
.
[
b
](A33770-e35920-b)
b
Lib.
de
Oratiene
,
c.
ult.
Aecepto
c
〈…〉
Domini
,
&
re
〈…〉
.
And
in
another
place
,
The
Body
of
the
Lord
being
receiv'd
and
reserv'd
.
So
[
a
](A33770-e35940-b)
a
Quaedam
arcam
,
in
qua
Domini
sanctum
fuit
indign
.
manibus
,
aperire
tentavit
,
&
igne
inde
assurg
.
deterrita
est
.
Cyprian
,
in
his
Book
De
Lapsis
,
relates
,
How
a
Woman
endeavoring
with
wicked
hands
to
open
a
Chest
,
wherein
the
Holy
Body
of
our
Lord
was
lock'd
up
,
she
was
terrified
with
Fire
issuing
out
of
the
Chest
.
[
b
](A33770-e35980-b)
b
Qui
festinas
ad
spect.
Eucharistiam
inter
obscoena
corp.
meretr
.
tulit
.
And
in
his
Book
,
De
Spectaculis
,
he
speaks
of
one
with
indignation
,
Who
made
such
haste
to
the
Heathenish
Plaies
and
Sights
,
that
he
carried
about
him
the
Holy
Eucharist
,
amidst
the
throng
of
whorish
and
obscene
Persons
.
[
c
](A33770-e36010-b)
c
Lib.
de
Obitu
frat
.
Satyri
,
c.
7.
Ne
vacuus
mysterii
,
&c.
Ambrose
,
shewing
the
Piety
of
his
Brother
Satyrus
,
tells
us
,
That
being
at
Sea
in
a
Storm
,
ready
to
suffer
ship-wrack
,
he
earnestly
begg'd
the
Sacrament
of
one
that
was
with
him
,
and
wrap'd
it
up
in
a
linnen
Cloth
,
and
hang'd
it
about
his
neck
;
and
being
cast
away
,
he
was
the
first
who
escap'd
alive
to
the
shore
.
Theoph.
What
would
you
prove
from
these
Passages
.
Phil.
That
they
carried
,
and
kept
by
them
the
Body
of
the
Lord
,
and
when
occasion
serv'd
,
did
eat
it
fasting
at
home
;
and
in
all
these
Passages
no
mention
is
made
of
the
Cup
,
or
of
the
Blood
of
Christ
.
Theoph.
But
I
can
give
several
express
instances
of
both
kinds
,
which
the
Faithful
carried
from
Church
with
them
to
their
Houses
.
You
have
heard
above
,
how
[
d
](A33770-e36140-b)
d
Apol.
2.
Prope
finem
.
Justin
Martyr
told
you
,
The
Deacons
give
the
Sacrament
of
Bread
and
Wine
,
mingled
with
Water
,
to
those
who
are
present
,
and
carry
it
unto
such
as
were
absent
.
[
e
](A33770-e36170-b)
e
Oratione
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
So
Gregory
Nazianzen
shews
of
his
Sister
Gorgonia
,
If
any
where
,
saith
he
,
her
hand
had
tresured
up
any
of
the
Antitypes
of
the
Holy
Body
and
Blood
.
[
f
](A33770-e36220-b)
f
In
Epistolâ
ad
Rusticum
de
Exuperio
.
Nihil
illo
ditius
,
&c.
And
Jerome
most
distinctly
,
speaking
of
one
Exuperius
,
saith
,
No
man
can
be
richer
then
he
,
who
carries
the
Body
of
our
Lord
in
a
wicker
Basket
,
and
the
Blood
in
a
Viol
Glass
.
Phil.
But
in
most
Instances
,
mention
is
made
only
of
Christs
Body
reserv'd
;
and
[
g
](A33770-e36290-b)
g
Ligari
fecit
in
Orario
.
Satyrus
in
St
Ambrose
,
caused
it
to
be
wrapt
up
in
a
Linnen
Cloth
,
and
bound
it
about
his
Neck
.
Orarium
,
was
a
Linnen
Cloth
on
purpose
,
wherein
to
wrap
up
the
Sacrament
,
as
Vice
Comes
shews
,
[
h
](A33770-e36350-b)
h
Lib.
2.
de
app.
missae
,
c.
19.
Orarium
,
pannus
quo
caelestis
Euch.
involvebatur
.
I
hope
you
will
not
say
he
did
wrap
up
Christs
Blood
in
a
Cloth
.
Theoph.
Yes
,
he
might
wrap
up
the
Holy
Mysteries
,
the
Bread
,
and
the
Wine
put
in
a
Vial-glass
,
together
.
And
Ambrose
his
Expressions
look
towards
the
Wine
of
the
Sacrament
,
when
he
saith
,
[
i
](A33770-e36410-b)
i
Ib.
Caeleste
mysterium
,
haustum
arcano
pectoris
,
&
fusum
in
viscera
.
He
received
the
Heavenly
Mystery
,
swallowed
up
,
as
in
a
draught
,
in
the
secret
Repository
of
his
Heart
,
and
diffus'd
into
his
Bowels
.
Phil.
Flesh
,
when
digested
,
may
be
said
properly
to
be
diffus'd
into
the
Bowels
.
Theoph.
But
you
know
your
Doctors
allow
not
Christs
Flesh
to
be
digested
,
and
turned
into
Chyle
and
Nutriment
.
Phil.
These
are
Niceties
;
I
pray
let
me
proceed
without
disturbance
.
You
know
the
Sacrament
was
usually
sent
unto
the
Sick
,
to
be
received
upon
their
Beds
,
Tanquam
viaticum
morientium
,
as
Food
for
a
long
Journey
,
given
unto
those
who
were
passing
from
Earth
to
Heaven
.
And
this
was
only
in
one
kind
,
viz.
The
Lords
Body
.
Theoph.
I
reckon
the
sick
Principly
among
such
who
being
absent
had
the
Sacrament
sent
to
them
,
and
have
shew'd
out
of
Justin
Martyr
,
they
had
the
Mysteries
in
both
kinds
.
What
the
Faithful
receiv'd
in
the
Church
,
the
same
the
Deacon
carried
to
the
Faithful
in
their
Houses
,
when
by
reason
of
Sickness
,
or
any
other
justifiable
occasion
,
they
could
not
be
present
at
the
publick
Solemnity
.
However
,
your
Instances
are
only
of
the
Communion
in
private
Houses
,
and
the
Mysteries
reserv'd
;
and
if
one
kind
only
be
express'd
,
the
other
may
be
understood
.
But
have
you
any
Testimony
of
the
Church
,
which
expresly
shews
the
Sacrament
was
given
in
the
Church
in
one
kind
only
;
whereas
we
have
brought
a
cloud
of
Witnesses
,
for
the
public
Communicating
in
both
kinds
.
Phil.
Yes
,
many
ancient
Canons
make
express
mention
of
the
Laick
Communion
,
as
distinct
from
that
of
the
Clergy
:
So
that
Priests
and
Deacons
,
Criminals
,
were
censur'd
to
Communicate
only
as
the
People
,
not
as
the
Priests
,
that
is
in
one
kind
,
not
in
both
.
So
the
Eliberitan
Council
,
Anno
305.
in
the
76.
Canon
,
speaking
of
any
Deacon
who
shall
receive
Holy
Orders
,
being
conscious
of
a
great
Sin
he
had
before
committed
,
[
a
](A33770-e36630-b)
a
Bin.
Tom.
1.
pag.
237.
Si
quis
Diaconus
,
&c.
Post
quinquennium
actâ
poenit
.
accipiat
Laicam
Communionem
.
If
he
discovers
not
himself
after
five
Years
penance
,
Let
him
be
admitted
to
the
Communion
of
Laicks
.
So
the
Council
of
Sardica
,
Can.
2º
.
concerning
Bishops
highly
criminal
,
Decrees
,
They
shall
not
be
admitted
unto
the
Communion
of
Laicks
,
even
on
their
Death-beds
.
And
so
in
many
other
Councils
,
mention
is
made
of
the
Communion
of
Lay-people
.
Theoph.
Yes
,
we
do
acknowledg
it
:
But
how
do
you
prove
that
which
you
and
Bellarmin
design
thereby
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
to
receive
in
one
kind
.
We
know
the
Canons
by
that
expression
imply
.
That
Men
in
Holy
Orders
,
committing
scandalous
Offences
,
should
be
degraded
,
and
lie
under
the
severities
of
Church
Discipline
and
Penance
,
proportionable
to
their
demerrit
;
and
if
at
all
they
are
restored
to
the
Communion
of
the
Church
,
they
should
be
as
Lay-men
,
and
not
restored
to
the
Priests
Office
;
they
should
receive
the
Sacrament
without
the
Quire
,
with
the
common
People
.
Phil.
[
a
](A33770-e36800-b)
a
Lib.
4.
c.
24.
de
Sacramento
Euch.
Nulla
distinctio
notari
potest
,
&c.
Bellarmin
makes
sport
at
this
ridiculous
Answer
.
Saith
he
,
This
punishment
was
somtimes
so
inflicted
,
that
persons
offending
should
not
be
reconcil'd
and
admitted
to
this
Laic
Communion
,
but
in
peril
of
Death
;
nay
not
then
neither
,
as
you
have
heard
in
the
second
Canon
of
the
Council
of
Sardica
:
Now
to
sick
Men
upon
their
Death-bed
,
what
distinction
can
there
be
of
place
,
or
what
preheminence
can
a
Priest
have
more
then
a
Lay-man
?
and
so
Communio
Laica
,
no
punishment
.
Theoph.
This
is
Wrangling
,
not
Disputing
:
We
say
,
as
[
b
](A33770-e36870-b)
b
Epistola
52.
Communicet
ut
Laicus
&
non
usurpet
locum
Sacerdotis
.
Cyprian
,
A
Priest
so
offending
,
let
him
become
a
Lay-man
,
and
in
that
quality
admitted
after
repentance
,
unto
the
Communion
,
whether
in
the
Church
or
in
his
House
,
but
let
him
not
return
unto
the
Priests
Office
.
One
of
your
French
Bishops
,
Gabriel
Albaspinus
,
hath
sufficiently
confuted
Bellarmin
,
and
all
his
Disciples
in
this
Point
;
shewing
,
this
Communio
Laica
,
implied
the
condition
of
a
Lay-person
,
and
not
any
difference
from
a
Priest
in
receiving
the
Sacrament
only
in
one
kind
.
[
c
](A33770-e36930-b)
c
Lib.
1.
Observat
.
c.
4.
de
Communione
Laicâ
.
Tempore
Concil.
quibus
de
Laica
Commun
.
fit
mentio
,
&c.
For
,
saith
he
,
in
Cyprian'
s
time
,
and
when
these
Canons
fore-mentioned
were
made
,
the
Communion
was
given
to
the
People
in
both
kinds
.
He
brings
many
Instances
to
prove
it
.
Phil.
[
d
](A33770-e37000-b)
d
Ibid.
constat
.
ab
annis
plus
octingentis
usum
in
quibusd
.
Ecclestis
communiionis
sub
una
specie
in
publico
coetu
fidelium
.
Et
constat
Graecos
,
nunquam
hoc
Latinis
objecisse
.
Bellarmin
brings
another
Argument
,
drawn
from
the
consent
and
testimony
of
the
later
Ages
of
the
Church
,
That
it
is
evident
for
more
then
800
Years
,
That
in
some
Churches
,
in
the
public
Assemblies
,
the
use
was
to
give
the
Sacrament
in
one
kind
.
And
the
Greek
Church
,
saith
he
,
never
objected
this
as
an
Error
to
the
Latin
Church
;
which
is
an
Argument
they
accounted
it
lawful
;
for
otherwise
they
were
willing
and
quick-sighted
to
discover
all
our
faults
.
Theoph.
This
shews
Bellarmins
confidence
,
To
assert
stoutly
,
and
prove
faintly
:
How
doth
he
make
good
the
use
of
800.
Years
Phil.
The
Councils
of
Constance
and
Basil
say
,
It
had
been
in
use
for
some
long
time
,
as
you
have
heard
before
.
And
so
Th.
of
Aquin.
before
this
Council
,
tells
us
,
That
in
some
Churches
it
was
well
observed
to
with-hold
the
Cup
from
the
People
,
for
the
greater
reverence
and
caution
.
Theoph.
These
proofs
fall
short
by
more
then
half
of
800
years
.
Aquinas
liv'd
in
the
13th
Century
,
and
then
the
Communion
in
one
kind
had
got
but
little
footing
,
only
in
some
Churches
,
as
he
acknowledgeth
.
the
Councils
followed
in
the
14th
Century
.
We
acknowledg
the
with-holding
of
the
Cup
from
the
People
,
began
after
1200
Years
after
Christianity
,
in
the
Western
Church
,
but
never
in
the
Eastern
Church
.
Bellarmin
offers
at
another
proof
of
a
longer
date
in
Bernards
time
,
related
in
the
History
of
his
Life
;
written
by
one
of
his
Contemporaries
,
one
William
an
Abbot
:
but
those
Books
of
his
Life
are
so
full
of
Legends
,
that
I
would
not
choose
to
rake
in
such
a
Dung-hill
.
They
make
Bernard
to
work
as
many
Miracles
as
our
Blessed
Savior
.
Phil.
It
is
your
securest
way
of
answering
our
Autorities
,
by
slighting
them
.
But
I
have
one
considerable
Argument
more
out
of
Bellarmin
,
to
prove
the
Antiquity
of
giving
the
Sacrament
in
one
kind
,
in
the
public
Administration
thereof
,
out
of
the
[
a
](A33770-e37310-b)
a
Ordo
Romanus
.
Roman
Ritual
,
which
is
conceiv'd
to
have
bin
compos'd
by
Alcquine
,
Tutor
to
Charles
the
Great
,
above
800
years
since
.
Theoph.
Out
of
which
Ritual
we
have
expresly
proved
the
contrary
already
.
Phil.
Hereby
you
may
judg
how
slightly
you
examine
things
,
and
Books
;
for
in
the
Ordo
Romanus
you
will
find
,
That
the
Wine
is
consecrated
in
a
little
Chalice
,
and
the
Pope
drinks
of
it
:
and
afterwards
,
the
Arch-Deacon
pours
out
some
of
the
Consecrated
Wine
into
a
great
Flagon
,
or
Cup
of
other
Wine
and
Water
,
and
so
it
is
Sanctified
for
the
Peoples
drinking
,
but
not
Consecrated
.
Theoph.
This
Passage
proves
the
People
did
drink
of
the
Cup
,
but
the
Pope
it
seems
must
have
some
preheminence
above
them
:
and
for
the
distinction
of
the
Wine
Sanctified
but
not
Consecrated
,
I
understand
it
not
.
[
b
](A33770-e37450-b)
b
Ordo
Rom.
vinum
etiam
non
consecratum
sed
sang
.
Domini
commixtum
,
&c.
The
Ritual
saith
enough
for
the
Cup
which
was
given
to
the
People
:
The
Wine
not
Consecrated
,
but
mix'd
with
the
Blood
of
Christ
(
out
of
the
first
Chalice
)
is
Sanctified
to
all
effects
.
And
Bellarmin
acknowledgeth
it
was
call'd
,
The
Cup
of
the
Lords
Blood
.
Phil.
I
come
now
to
shew
the
Motives
which
induc'd
the
Church
to
with-hold
the
Cup.
Theoph.
I
wish'd
long
since
you
would
come
to
this
Chapter
,
for
I
did
suppose
your
Proofs
and
Testimonies
out
of
Antiquity
,
would
be
insignificant
;
but
if
there
be
sufficient
reason
for
the
practice
,
it
might
excuse
in
part
,
altho
,
in
truth
,
no
human
Reason
should
prevail
against
Christs
Institution
,
in
such
things
,
as
are
the
Sacraments
meerly
of
Instituted
Worship
.
Phil.
Gerson
,
the
Famous
Chancellor
of
Paris
,
eminent
for
his
Books
full
of
Piety
and
Learning
,
was
present
at
the
Council
of
Constance
,
and
hath
written
in
defence
thereof
,
and
of
their
Act
in
prohibiting
the
Cup
unto
the
Clergy
;
and
he
gives
the
reason
of
the
prohibition
.
First
,
[
c
](A33770-e37610-b)
c
Cas●aliquo
profundi
potuit
,
circumgestari
sine
periculo
nequit
.
out
of
great
Reverence
to
Christs
pretious
Blood
,
which
if
communicated
to
many
,
might
be
easily
spilt
upon
the
Earth
by
the
Deacons
stumbling
,
who
should
carry
it
to
the
People
.
[
d
](A33770-e37620-b)
d
Aliqui
Latcorum
barbas
habent
.
Aliqui
Paralytici
sunt
.
It
might
stick
upon
their
Beards
;
and
a
Palsie
hand
might
shake
and
spill
it
.
Theoph.
These
Inconveniencies
are
accidental
,
and
if
involuntary
,
God
will
not
impure
Sin
to
them
.
As
for
the
Lay-mens
Beards
,
the
Priests
are
not
such
Shavelings
,
but
that
they
may
be
liable
unto
the
same
Objection
.
And
the
Disciples
of
Christ
at
Supper
with
him
,
are
pictur'd
with
very
grave
Beards
.
And
withal
,
these
Inconveniencies
may
follow
the
Bread
Consecrated
:
It
may
stick
in
their
Teeth
,
and
the
crumbs
may
fall
to
the
ground
;
and
you
know
your
Doctors
teach
,
that
whole
Christ
,
Divinity
,
Soul
and
Body
,
are
contain'd
in
every
minute
Particle
of
the
Host
.
Out
of
such
pretended
Reverence
,
me
thinks
,
you
might
be
as
solicitous
,
That
the
Pretious
Body
and
Blood
of
Christ
should
not
be
receiv'd
into
the
fuming
Caldron
of
the
Stomach
,
and
so
keep
the
Sacrament
from
us
all
,
in
your
Patins
and
Chalices
of
pure
Gold
.
Phil.
Another
consideration
is
,
[
a
](A33770-e37690-b)
a
Hyeme
cito
acescet
Aestate
putrescet
.
That
Wine
will
sooner
grow
sower
,
and
breed
Worms
,
if
it
be
long
kept
;
as
the
Eucharist
of
Christs
Body
will
not
.
Theoph.
Yes
,
it
will
grow
mouldy
and
vinew'd
;
and
besides
,
the
Mice
may
,
without
care
,
devour
it
.
But
what
needs
this
reservation
of
the
Sacrament
,
either
in
the
Church
,
or
in
our
Houses
?
Blessed
be
God
,
we
have
Tranquility
and
Peace
,
and
if
our
Hearts
did
not
draw
back
,
may
Communicate
often
in
the
Church
.
However
,
you
do
not
hold
,
that
Christs
Blood
,
under
the
Species
of
Wine
,
can
putrifie
,
and
what
need
you
be
so
solicitous
for
the
simple
accidents
of
the
Element
of
Wine
.
Phil.
Another
thing
is
considerable
:
[
b
](A33770-e37760-b)
b
Fastidium
bibentibus
afferet
.
Some
persons
may
nauseate
Wine
,
and
the
common
People
are
not
us'd
to
drink
Wine
;
and
so
it
may
cause
vomiting
.
Theoph.
Such
an
Instance
seldom
happening
,
cannot
prescribe
against
a
general
Rule
of
practice
:
If
the
Stomach
,
thro
an
occult
quality
,
should
loath
either
Bread
or
Wine
,
God
would
dispense
with
such
a
Man
,
and
likewise
the
Church
.
And
altho
the
common
People
do
not
drink
Wine
usually
,
yet
Experience
shews
,
that
little
Wine
they
take
in
the
Sacrament
never
disturbs
them
.
Suppose
I
should
tell
them
,
as
you
do
,
It
is
Christs
Flesh
,
and
Christs
Blood
really
,
materially
,
this
would
cause
an
abhorrency
and
loathing
.
Men
have
not
such
Ganibal
Stomachs
,
easily
to
digest
such
Doctrines
.
Phil.
I
pray
forbear
your
Drollery
,
and
let
me
proceed
.
In
some
remote
[
c
](A33770-e37830-b)
c
In
quibusd
.
〈…〉
I
le
〈◊〉
Countries
near
the
Pole
,
Wine
cannot
be
had
without
great
difficulty
:
And
shall
they
therefore
forbear
the
Sacrament
?
Theoph.
Unto
these
Countries
the
Seas
are
open
,
and
Merchants
Trade
,
and
Men
should
take
care
,
and
be
at
some
charge
,
to
fulfil
an
Ordinance
of
Christ
,
for
the
great
benefit
of
their
Souls
.
So
in
many
Countries
,
there
is
no
Corn
to
make
Bread
,
but
what
convei'd
from
other
places
.
And
now
tell
me
seriously
,
Are
not
these
pitiful
Shifts
,
and
shallow
Considerations
?
Reasons
flowing
from
a
Mans
Invention
,
rather
then
Judgment
:
Shall
these
things
ballance
the
Institution
of
Christ
and
the
Apostles
practice
,
and
of
the
Church
for
so
many
Ages
?
the
end
and
signification
of
the
Sacrament
,
as
we
have
manifested
at
large
.
If
ye
had
weightier
Motives
,
most
of
your
Doctors
would
not
produce
such
as
these
:
and
herein
you
do
ingeniously
declare
,
That
the
wit
of
Man
,
with
all
the
advantages
of
Human
Learning
,
cannot
speak
a
word
of
sense
to
justifie
your
unreasonable
Practice
against
the
Ordinance
of
Christ
.
Phil.
You
make
too
much
haste
:
I
have
reserv'd
the
best
Arguments
to
the
last
.
Is
there
not
reason
the
Clergy
should
have
some
preheminence
above
the
People
in
these
great
Mysteries
:
[
a
](A33770-e37900-b)
a
Alias
dignitas
Sacerdot
.
&
I
〈…〉
um
pa●
esset
.
The
dignity
of
the
Clergy
requires
this
difference
.
Theoph.
Their
dignity
appears
in
those
things
which
Christ
hath
left
to
their
Ministration
:
in
teaching
and
ruling
the
People
,
distributing
unto
Christs
Flock
the
Divine
Food
of
his
Word
and
Sacraments
But
the
Lords
Supper
is
common
to
all
Gods
children
,
who
are
invited
to
feed
at
their
Fathers
table
upon
the
same
Provisions
:
they
all
want
spiritual
Food
and
Nurishment
for
their
Souls
and
Bodies
,
and
are
all
Invited
to
come
and
take
the
Waters
of
Life
freely
;
and
they
are
Inhuman
and
Accursed
who
would
forbid
the
Lords
People
to
draw
Water
out
of
the
Well
of
Salvation
,
to
cheer
their
Hearts
with
this
Wine
of
Consolation
.
Besides
,
it
hath
bin
declared
before
unto
you
,
out
of
Chrysostom
and
Theophilact
,
That
in
the
Sacraments
of
the
Church
under
the
Gospel
,
the
Priests
and
People
are
equally
concern'd
.
Phil.
The
last
and
weightiest
Consideration
is
this
.
That
seeing
the
Church
representative
,
in
three
General
Councils
,
hath
forbid
the
Cup
unto
the
People
:
It
proceeds
in
them
from
a
turbulent
and
Schismatical
Spirit
,
to
be
so
clamorous
and
importunate
to
have
it
restor'd
,
against
the
Canons
of
the
Church
.
I
will
produce
the
Canon
of
the
Council
of
Constance
,
which
first
determin'd
the
Sacrament
unto
one
kind
.
[
b
](A33770-e38000-b)
b
Cana
Koirn
.
The
Sacred
General
Council
of
Constance
,
lawfully
Assembled
in
the
Power
of
the
Holy
Ghost
,
Declares
,
Determins
,
and
Defines
,
That
altho
Christ
Instituted
the
Sacrament
after
Supper
,
and
gave
it
to
his
Disciples
in
both
kinds
,
notwithstanding
this
,
the
Sacrament
ought
not
to
be
celebrated
after
Supper
,
nor
be
received
by
the
Faithful
not
Fasting
.
And
likewise
,
altho
in
the
Primitive
Church
the
Sacrament
was
received
in
both
kinds
,
yet
to
avoid
some
Perils
and
Scandals
,
the
Custom
is
rationally
introduc'd
,
That
the
Priest
Consecrating
should
receive
in
both
kinds
,
but
the
People
only
in
the
Species
of
Bread
.
You
see
the
Council
fully
approves
the
custom
and
confirms
it
,
and
therefore
past
the
severe
Censure
following
:
That
no
Priest
,
under
pain
of
Excommunication
,
[
c
](A33770-e38040-b)
c
Bin.
part
.
2.
Tom.
7.
Sessione
1●
.
Concil.
Constant
.
Concil.
Sacrum
generale
Constans
.
in
Spiritu
sancto
legit
.
congregattum
declarat
,
&c.
shall
Communicate
the
People
under
both
kinds
.
And
declares
,
That
such
as
pertinaciously
affirm
it
to
be
unlawful
,
or
sacrilegious
,
to
give
the
Sacrament
in
one
kind
,
shall
be
proceeded
against
as
Heretics
.
You
consider
not
therefore
what
danger
you
incur
by
arguing
so
peremtorily
against
this
Point
.
Theoph.
We
are
not
solicitous
for
the
danger
,
in
the
cause
of
Christ
and
defence
of
Truth
;
and
we
know
,
where
your
Church
wants
reason
to
justifie
her
practice
,
she
hath
the
argument
of
the
Club
,
with
severity
above
mesure
to
maintain
it
.
But
let
us
reason
calmly
in
the
Point
.
What
Motive
induc'd
the
Council
to
make
such
a
Decree
,
notwithstanding
the
Institution
of
Christ
,
and
the
practice
of
the
Primitive
Church
.
Phil.
Your
Party
generally
design
to
load
the
Council
with
the
envy
of
that
Expression
,
Non
obstante
;
but
you
may
observe
,
the
Council
therein
only
had
respect
unto
our
Saviors
giving
the
Sacrament
after
Supper
,
notwithstanding
which
,
the
Church
appoints
it
to
be
receiv'd
in
the
Morning
,
and
fasting
.
Theoph.
This
was
not
the
matter
then
in
question
,
and
needed
no
confirmation
;
for
in
the
Primitive
Times
,
the
Sacrament
was
given
in
the
Morning
,
and
to
such
as
were
able
to
forbear
,
it
was
given
fasting
.
But
the
great
concern
,
was
the
Communion
in
both
kinds
,
acknowledged
to
be
Christs
Institution
,
and
that
he
gave
it
to
his
Disciples
in
both
kinds
;
and
then
immediatl●
follows
,
Hoc
non
obstante
,
&c.
And
therefore
shift
it
off
as
well
as
you
can
,
the
words
of
the
Council
decrees
for
the
Communion
in
one
kind
,
notwithstanding
Christs
Institution
and
Example
,
and
the
practice
of
the
Primitive
Church
.
But
however
,
answer
my
question
:
What
induc'd
the
Council
to
decree
it
?
Phil.
The
Motive
is
express'd
,
[
b
](A33770-e38210-b)
b
Cum
firmissime
sit
credendum
&
nullatenus
dubitandum
,
&c.
Because
we
must
not
doubt
,
but
stedfastly
believe
,
That
whole
Christ
,
his
Body
and
Blood
,
is
contain'd
under
either
Species
of
the
Sacrament
:
And
therefore
such
a
custom
of
giving
the
Sacrament
in
one
kind
,
introduc'd
by
the
Church
,
and
the
Holy
Fathers
,
and
observ'd
for
a
most
long
time
,
let
it
be
taken
for
a
Law
.
Theoph.
The
first
part
is
warily
penn'd
:
[
c
](A33770-e38260-b)
c
Tam
sub
Specie
panis
,
quam
sub
specie
vini
veraciter
contineri
.
We
must
stedfastly
believe
,
that
whole
Christ
is
verily
contain'd
,
as
well
under
one
Species
as
the
other
.
So
it
may
be
,
if
it
be
in
neither
:
and
so
we
hold
,
Christ
is
contain'd
in
neither
singly
,
but
he
is
signified
and
Sacramentally
represented
,
and
really
and
spiritually
exhibited
by
the
Sacrament
in
both
kinds
unto
the
Faithful
Receiver
.
His
Body
that
was
broken
for
us
,
is
signified
by
breaking
of
Bread
;
and
his
Blood
shed
,
by
the
Wine
poured
out
of
the
Cup
,
and
separated
from
the
Bread
in
the
Sacrament
:
and
therefore
at
present
,
we
will
dismiss
this
School
nicety
,
and
,
by
the
Councils
leave
,
not
take
it
for
granted
,
That
whole
Christ
,
Body
and
Soul
,
is
in
either
Species
.
[
b
](A33770-e38290-b)
b
Bin.
Tom.
8.
Concil.
Basil
.
Sess.
30.
Sub
qualibet
Specie
est
integer
&
totus
Christus
landab
.
quoque
consuet.
commun
.
Laices
,
&c.
The
Council
of
Basil
makes
and
confirms
the
same
Decree
upon
the
same
Motives
:
Whole
and
intire
Christ
is
under
either
kind
,
and
the
laudable
custom
of
Communicating
the
Laity
under
one
kind
,
induc'd
by
Church
and
Fathers
,
and
hither
to
most
long
observ'd
,
and
approv'd
by
Doctors
skilful
in
Gods
Law
,
and
in
the
Holy
Scripture
,
and
in
Church
Canons
,
long
since
.
Let
it
be
a
Law
,
&c.
Phil.
Yes
:
The
Custom
and
Practice
of
the
Church
should
prevail
with
sober
Men
,
not
given
to
Faction
;
especially
when
confirm'd
by
General
Conncils
.
Theoph.
Why
should
not
then
the
Custom
and
Practice
of
the
Church
,
which
we
have
prov'd
for
so
many
Ages
,
prevail
for
administring
the
Sacrament
in
both
kinds
,
especially
being
exactly
conformable
unto
Christs
Institution
and
Command
,
and
Apostolical
Tradition
.
Phil.
Stay
there
:
We
absolutely
deny
any
command
of
Christ
,
or
of
his
Apostles
,
or
of
the
Church
representative
in
a
General
Council
,
to
administer
the
Sacrament
in
both
kinds
,
and
we
shew
two
Councils
forbidding
it
.
Theoph.
You
deny
,
but
the
Scriptures
affirm
:
And
the
reason
why
no
General
Council
determin'd
the
Sacrament
to
be
in
both
kinds
,
was
,
because
the
Institution
of
Christ
,
and
the
Tradition
of
the
Apostles
,
and
the
practice
of
the
whole
Church
,
was
so
full
and
express
for
it
.
It
was
never
put
to
the
Question
,
as
I
can
find
,
until
the
13th
Century
:
and
from
that
time
,
when
the
School-men
began
to
swarm
,
most
of
them
being
sworn
Champions
of
the
See
of
Rome
:
The
laudable
Custom
,
as
the
Council
speaks
,
approv'd
by
Holy
Fathers
,
(
viz.
Monks
and
Friers
)
crept
insensibly
into
the
Church
.
And
this
must
be
made
a
ground
of
Canons
,
to
establish
the
Communion
in
one
kind
,
and
forbid
the
Cup
,
and
declare
a
Curse
upon
all
those
that
shall
dispute
it
.
And
now
,
when
I
shall
declare
the
reason
,
I
hope
your
goodness
will
excuse
that
great
trouble
to
my self
and
you
,
in
those
numerous
Quotations
and
Testimonies
I
have
brought
to
prove
the
practice
of
the
Church
for
1200
Years
,
in
giving
the
Sacrament
unto
the
People
in
both
kinds
.
It
was
chiefly
upon
this
design
,
to
manifest
the
gross
absurdity
of
those
two
Councils
,
Constance
and
Basil
,
who
(
as
you
have
heard
)
do
ground
their
Decree
for
one
kind
,
upon
the
laudable
custom
of
the
Church
,
taken
up
not
above
100
Years
before
,
against
the
Institution
of
Christ
,
and
the
conformable
practice
of
the
Church
for
1200
Years
.
And
withal
,
to
manifest
their
impudence
in
calling
that
a
custom
rationally
introduc'd
,
when
such
Phil.
It
doth
not
become
your
Prudence
and
Moderation
so
to
undervalue
General
Councils
.
Theoph.
Alass
,
Those
two
pitiful
Councils
of
Constance
and
Easil
,
you
may
call
them
Oecumenical
,
but
you
give
no
more
Autority
to
them
,
then
you
think
fit
:
As
far
as
their
Decrees
suit
the
Genius
of
the
Court
of
Rome
,
they
are
confirm'd
,
and
no
farther
.
[
a
](A33770-e38620-b)
a
Part.
2.
Tom.
7.
pag.
1134.
Exparte
Approbatum
.
in
iis
quae
consra
Wicclesum
,
&c.
Binius
,
in
his
Notes
upon
the
Council
of
Constance
,
tells
us
,
It
was
approv'd
in
part
,
in
those
Decrees
against
Wicliff
,
Husse
,
and
Jerome
of
Prague
.
:
But
in
the
determination
of
the
Autority
of
a
General
Council
above
the
Pope
,
it
was
abrogated
by
two
General
Councils
,
of
Florence
,
and
the
Lateran
.
[
b
](A33770-e38710-b)
b
Bin.
Tom.
8.
S●ss
.
34.
C●n●
.
Basil
.
Tan
suum
Sim●niacum
,
&
perjurum
,
incorig
,
Scismaticum
,
fide
devium
,
injurium
&
bonarum
Ecclesi●e
p●●ditor●m
So
the
Council
of
Basil
deposing
Eugenius
the
4th
from
his
Papacy
,
As
a
Simoniacal
and
per●
jur'd
Man
,
an
incorrigible
Schismatic
,
erring
from
the
Faith
,
injurious
,
and
betraying
the
Goods
of
the
Church
;
And
choosing
Amadeus
Duke
of
Savoy
,
Pope
,
called
Felix
the
fifth
,
and
Declaring
,
That
a
Council
is
above
the
Pope
,
and
hath
its
Power
immediatly
from
Christ
:
Alas
,
for
these
things
,
this
poor
Council
is
hist
off
the
Stage
of
the
World
.
[
c
](A33770-e38800-b)
c
Sess.
11.
Bin
in
notis
in
Concil.
●asil
.
p.
526.
Conciliabulum
Schismat
.
&c.
And
in
the
Lateran
General
Council
,
under
Leo
the
10th
,
It
is
call'd
a
Schismatical
and
Seditious
Conventicle
,
and
altogether
of
no
Autority
.
And
yet
these
are
the
Councils
upon
whose
Aurority
you
so
much
depend
to
establish
your
half
Communion
;
and
pronounce
us
all
Heretical
and
Contumacious
,
for
not
submitting
our
Reason
and
our
Consciences
thereunto
,
even
against
the
Scripture
and
against
the
Fathers
of
the
Church
.
Phil.
But
the
General
Council
of
Trent
hath
no
Exception
,
being
held
18
years
,
and
confirm'd
by
Pope
Pius
the
fourth
,
and
subscrib'd
by
his
Cardinals
,
as
appears
by
the
Bull
of
Confirmation
.
See
the
Council
of
Trent
,
set
forth
in
Latin
by
John
Gallemart
,
D.
D.
and
Professor
at
Douey
.
Theoph.
Of
the
Council
of
Trent
,
read
the
History
of
Father
Paul
,
a
Frier
at
Venice
,
a
Man
of
Learning
,
Judgment
,
and
Piety
,
beyond
compare
;
and
there
you
will
find
what
just
cause
the
World
●ath
to
decline
the
Autority
and
Decrees
of
that
Cabal
:
That
great
Ecclesiastical
Body
,
whose
Soul
and
Spirit
was
at
Rome
,
receiving
day
by
day
Orders
,
and
Directions
,
and
Determinations
,
from
thence
in
a
Portmantle
.
The
Bishops
and
Fathers
of
the
Council
,
were
acted
more
by
Reasons
of
State
and
Principles
of
Policy
,
then
of
Piety
;
and
consulted
the
Pope
and
the
Conclave
at
Rome
,
more
then
the
Holy
Scripture
and
the
Fathers
of
the
Church
:
And
withal
,
you
have
no
reason
to
urge
us
of
England
with
the
Autority
of
the
Trent
Council
,
when
none
of
our
Bishops
were
there
,
except
only
one
fugitive
.
And
as
I
take
it
,
our
Potent
Neighbors
of
France
have
not
yet
accepted
that
Council
:
and
withal
,
the
Council
is
of
too
late
an
Edition
to
bear
up
its
Autority
against
the
consent
and
practice
of
so
many
Ages
of
the
Church
.
And
therefore
,
being
now
grown
weary
of
the
Controversie
,
be
pleas'd
to
answer
this
Question
,
and
we
will
conclude
.
Why
doth
the
Church
persist
so
stifly
to
maintain
the
Communion
in
one
kind
,
against
so
many
advantages
we
have
shew'd
,
and
you
must
acknowledg
on
the
other
side
?
especially
,
seeing
in
the
Council
of
Trent
it
was
so
much
desir'd
by
the
Emperor
Charles
the
Fifth
,
and
by
the
Princes
and
People
of
Germany
,
well
affected
(
so
to
make
up
the
breach
,
and
keep
many
from
falling
away
from
the
Church
of
Rome
)
that
the
Council
of
Trent
would
allow
the
Communion
in
both
kinds
:
yet
we
find
it
was
not
granted
,
but
referr'd
wholly
to
the
Popes
determination
,
who
never
had
leisure
to
take
his
infallible
Chair
,
and
determine
that
Controversie
.
Phil.
To
speak
freely
,
The
Fathers
of
that
Council
,
and
the
Pope
with
his
Cardinals
at
Rome
,
in
their
Wisdom
did
well
perceive
,
that
such
as
moved
for
the
Communion
in
both
kinds
,
were
dis-affected
to
the
Church
,
and
made
this
a
specious
bait
to
catch
the
People
.
They
saw
their
Concessions
in
this
plausible
case
,
would
but
make
way
for
many
complaints
more
,
and
grievances
to
be
redress'd
:
You
know
,
not
long
before
,
the
Germans
publish'd
in
Print
their
first
[
a
](A33770-e39140-b)
a
Centum
gravamina
.
Century
of
Grievances
,
every
Article
being
as
a
Libel
against
the
Church
.
Hereupon
they
thought
it
the
wisest
course
to
justifie
the
former
Councils
,
and
stand
upon
their
Autority
,
and
require
subjection
from
the
true
Sons
of
the
Church
;
and
as
for
Heretics
and
Schismatics
,
either
to
subdue
them
by
subtlety
and
force
,
or
else
to
slight
them
.
Theoph.
This
Observation
of
yours
,
confirms
many
Passages
we
read
of
Bishops
[
b
](A33770-e39180-b)
b
Joannes
Baptistà
Hosius
,
Episcopus
Rbeatinus
,
Lib.
4.
Gonc
.
Trid.
Sess.
2.
Ecclesia
nunquam
consueverit
vel
minimum
indulg
.
heriticis
,
&c.
in
that
Council
,
giving
their
Vote
upon
the
Question
,
who
mightily
oppos'd
the
allowance
of
the
Cup
,
and
urg'd
,
That
the
Church
was
never
observed
to
give
the
least
Indulgence
unto
Heretics
,
but
to
establish
that
which
was
diametrically
opposite
to
their
Positions
.
[
c
](A33770-e39200-b)
c
Andreas
Cu●sta
.
Episcopus
Legionensis
Another
Bishop
seconds
this
Opinion
with
the
Example
of
the
first
General
Council
of
Nice
,
wherein
those
318.
Holy
Fathers
would
not
yield
one
tittle
to
the
Arrians
,
altho
Constantine
desired
moderation
;
and
the
Controversie
had
well
nigh
set
in
a
flame
the
whole
World
.
[
d
](A33770-e39240-b)
d
A
verbis
commoda
interpretatione
molliendis
ex
composito
abstinuerunt
.
Nay
,
saith
he
,
they
studiously
rejected
many
Words
and
Expressions
of
the
Arrians
,
which
were
capable
of
a
convenient
Interpretation
.
And
thus
you
see
with
what
intolerable
Impudence
they
accounted
their
Christian
Brethren
as
Heretics
,
for
following
the
plain
Institution
of
Christ
.
The
Arrians
found
no
favor
in
the
Council
of
Nice
from
those
Orthodox
and
Godly
Fathers
,
nor
the
least
degree
of
complyance
;
neither
must
the
Protestants
in
Germany
from
the
Council
of
Trent
.
But
there
was
somthing
more
in
the
Wind
that
hindred
the
Reformation
of
the
See
of
Rome
;
namely
this
,
That
if
upon
the
complaint
of
Nations
and
People
,
the
Pope
should
reform
abuses
,
especially
such
as
had
been
Decreed
in
Councils
:
It
would
be
a
tacite
acknowledgment
,
that
the
Church
of
Rome
had
solemnly
erred
in
making
such
unjustifiable
Decrees
;
and
so
the
jealous
People
would
begin
to
suspect
and
examine
all
her
Determinations
,
and
be
easily
perswaded
by
their
Schismatical
Guides
that
in
many
things
the
Church
had
miscarried
,
and
Bills
of
exceptions
and
complaint
would
be
put
up
one
after
another
,
as
the
interest
and
malice
of
her
Adversaries
should
contrive
them
:
and
therefore
,
the
safest
way
was
ever
found
for
the
Church
of
Rome
to
stand
upon
her
Justification
against
the
clamors
of
the
whole
World
,
and
to
put
Princes
in
mind
of
their
Obedience
to
the
Church
,
and
the
Obligation
that
lies
upon
them
by
force
of
Arms
to
subdue
their
contumacious
Subject's
,
and
make
them
submit
unto
Rules
and
Disciplines
of
the
Churches
.
This
was
the
sum
of
that
smart
Council
which
Cardinal
Soderine
gave
unto
Pope
Adrian
,
when
the
good
old
Man
was
much
perplex'd
with
the
Complaints
and
Demands
of
the
German
Princes
and
their
People
,
against
the
corruptions
chiefly
of
the
Court
of
Rome
;
His
Piety
,
and
Simpllcity
,
and
good
Nature
,
being
not
well
vers'd
in
the
Politics
of
Rome
,
promted
him
to
endeavor
satisfaction
,
and
reform
all
such
Abuses
as
might
give
just
occasion
of
offence
and
grievance
to
their
Adversaries
.
About
this
great
Work
of
Reforming
,
he
consults
the
Conclave
,
and
the
necessity
of
the
Times
,
and
the
public
Scandal
of
Abuses
,
induc'd
many
of
the
Cardinals
to
advise
a
Reformation
of
many
things
which
were
in
question
.
But
at
last
,
the
subtle
and
experienc'd
Cardinal
Soderinus
,
who
had
been
vers'd
in
the
Affairs
of
Christendom
under
three
active
Po●ds
,
Alexander
and
Julius
,
and
Leo
the
10th
,
turns
the
Scale
of
their
Votes
,
and
absolutly
disswades
any
appearance
or
attemt
of
a
Reformation
.
He
rolls
them
,
That
ne●er
any
Pope
with
his
Cardinals
before
,
thought
that
a
co●●enient
way
;
but
rather
by
the
Interest
of
Princes
,
and
the
power
of
the
Sword
,
to
suppress
and
extirpate
unquiet
and
schismatical
Spirits
.
That
no
Pope
cut
off
Heresies
by
a
Reformation
,
[
a
](A33770-e39450-b)
a
Sed
cruciatis
quas
vocant
;
excitatis
contra
〈◊〉
Princibus
&
Populis
Crucis
simbolo
in
signitis
.
but
by
the
●rucrats
,
as
they
are
call'd
,
the
Princes
and
People
being
stirr'd
up
against
them
,
wearing
the
badge
of
the
Cross
upon
their
Coat
of
Arms.
Phil.
I
must
confess
,
Experience
hath
found
this
way
the
surest
;
for
so
Pope
Innocent
the
3d
supprest
the
Albigenses
in
France
;
and
Charles
the
fifth
,
the
German
Protestant
Princes
.
Theoph.
But
thro
the
Providence
of
God
,
you
find
the
Lutherans
are
yet
alive
in
Germany
;
and
several
Princes
,
together
with
their
Subjects
,
reform'd
themselves
in
spight
of
all
opposition
,
protesting
against
those
Errors
,
which
the
Church
of
Rome
intends
to
justifie
only
by
the
Sword
,
and
by
the
Inquisition
:
and
the
lower
you
draw
your
Observation
,
the
more
success
you
will
find
God
hath
given
unto
many
Kingdoms
and
People
,
against
the
Tyranny
and
Innovations
of
Rome
.
Phil.
The
Judgments
of
God
are
a
great
deep
;
and
you
may
not
enter
into
his
Secrets
,
and
judg
of
Truths
,
by
the
Success
.
Theoph.
No
,
my
design
only
was
to
confute
that
politic
Cardinals
Observation
,
and
yours
,
viz.
1.
That
the
Peace
of
the
Church
is
better
maintain'd
by
the
Sword
,
then
by
a
Reformation
of
Errors
and
Corruptions
.
2.
That
to
acknowledg
no
Errors
,
but
to
stand
upon
the
Infallibility
of
the
Church
of
Rome
,
is
the
compendious
way
to
cut
off
all
Complaints
and
Objections
against
her
.
But
whil'st
your
Doctors
say
,
Your
Church
of
Rome
cannot
err
,
we
know
she
doth
err
,
and
that
damnably
.
And
hereof
we
shall
make
a
Demonstration
from
the
effect
,
and
overthrow
her
pretensions
to
Infallibility
,
by
thewing
,
how
in
many
particulars
of
Doctrine
and
Practice
she
hath
miscarried
,
which
is
the
design
of
this
present
Conference
;
and
by
Gods
help
,
and
your
permission
,
I
will
proceed
to
other
Articles
and
Points
of
difference
between
our
Church
and
yours
,
and
let
the
World
judg
,
upon
which
side
the
Word
and
Truths
of
God
determine
.
Phil.
You
carve
out
work
more
then
sufficient
:
However
,
at
present
,
it
is
high
time
to
intermit
these
Severities
of
Discourse
,
and
think
of
taking
some
Recreation
.
A
pleasant
walk
into
the
Grove
will
refresh
us
:
And
then
to
make
amends
for
your
poor
Entertainment
,
after
we
have
past
the
Evening
in
Familiarity
and
Friendship
,
you
shall
take
your
rest
;
and
,
if
you
please
,
to
Morrow
we
will
enter
again
the
Lists
of
Disputation
.
THE
THIRD
PART
.
Of
Worshipping
IMAGES
.
Theoph.
SIR
,
I
have
found
so
much
courtesie
within
Doors
,
that
now
we
are
come
abroad
to
continue
a
Discourse
of
Controversie
,
methinks
it
is
not
Manners
and
Civility
to
oppose
your
choice
and
Judgment
,
and
try
your
Patience
,
who
have
given
such
Demonstrations
of
your
goodness
.
But
when
all
proceeds
from
a
Zeal
to
Truth
,
and
from
a
cordial
Affection
to
so
worthy
a
Friend
,
and
you
have
charity
to
believe
it
,
I
am
encouraged
to
proceed
.
Having
therefore
discuss'd
already
two
Points
,
I
propose
the
third
to
Consideration
.
The
great
scandal
that
is
given
by
your
Church
of
Rome
unto
sober
Men
and
good
Christians
,
from
Images
and
their
Worship
,
so
much
pleaded
for
and
defended
by
your
Doctors
.
Phil.
This
was
indeed
a
third
Objection
,
which
in
the
beginning
of
this
Conference
you
propos'd
against
the
Doctrine
and
Practice
of
our
Church
,
which
you
suppose
hath
given
occasion
of
Scandal
both
to
the
Learned
and
unlearned
,
as
being
obvious
(
as
you
said
)
unto
every
understanding
:
But
where
lie
the
apparent
Exceptions
against
this
Point
?
Theoph.
The
second
Commandment
appears
at
first
sight
to
forbid
worshipping
of
Images
,
and
you
allow
it
.
Phil.
So
you
make
your
deluded
People
to
believe
,
designing
to
create
a
prejudice
and
odium
against
our
Church
,
that
so
you
might
keep
them
firm
to
your
heady
separation
from
us
:
But
your
Learned
know
in
their
Consciences
,
that
we
do
not
transgress
this
Commandment
,
neither
in
the
thing
forbidden
,
or
in
the
manner
of
Worshipping
our
Images
;
which
are
not
included
in
the
prohibition
of
Gods
Law
.
Theoph.
You
appeal
to
the
Learned
of
our
side
,
as
tho
you
would
allow
them
to
decide
the
Controversie
if
they
would
speak
the
dictates
of
their
Consciences
.
But
this
is
a
sleight
and
Artifice
,
to
wipe
off
your
own
guilt
,
and
lay
the
charge
of
Dissimulation
to
our
Doctors
:
But
their
Grounds
and
Reasons
,
when
produc'd
,
will
manifest
to
the
World
,
that
the
charge
they
lay
against
them
of
transgressing
the
rule
of
Gods
Word
in
this
Point
,
proceeds
out
of
Conscience
and
not
Design
:
you
give
a
great
scandal
and
offence
to
God
and
Man
,
and
would
not
have
us
zealous
to
reprove
it
.
Phil.
Zeal
without
knowledg
and
discretion
,
hath
set
the
World
in
a
Flame
,
and
you
are
forward
to
blow
the
Coals
.
Theoph.
We
read
,
Isa.
6.
7.
how
a
Seraphim
took
a
Coal
from
the
Altar
,
and
laid
it
upon
the
Prophets
mouth
,
and
so
gave
him
commission
and
command
to
speak
.
Now
the
word
of
God
is
this
coal
from
the
Altar
,
enkindling
Holy
Fires
in
the
Heart
,
and
opening
the
Mouth
of
his
Servants
to
adjust
his
will
reveal'd
,
against
the
Transgressors
thereof
.
Phil.
You
will
in
short
time
pretend
to
Euthusiasm
;
when
we
have
beaten
you
off
from
your
strong
hold
,
your
supposed
sanctuary
in
the
Scriptures
,
that
must
be
your
last
refuge
.
Theoph.
Your
Fathers
and
Founders
of
the
several
Orders
,
have
shew'd
the
way
,
and
acted
the
Phanatic
part
so
well
,
that
you
presume
we
must
needs
be
taken
with
it
,
and
herein
become
their
Disciples
:
but
if
it
be
Enthusiasm
to
follow
the
rule
of
Holy
Scripture
,
and
shew
how
palpably
you
do
swerve
from
it
;
we
shall
be
ambitious
of
that
reproach
.
Phil.
It
is
an
ill
Omen
to
engage
in
Quarrels
and
bitter
Reproaches
,
before
one
Argument
hath
past
between
us
.
If
you
have
any
thing
to
object
against
our
Doctrine
,
or
our
practice
concerning
Images
and
their
Worship
,
let
us
hear
it
.
Theoph.
God
,
in
the
second
Commandment
,
hath
forbid
us
to
make
and
worship
Images
;
and
your
Church
hath
mightily
advanc'd
the
Trade
of
Painting
,
and
Carving
,
and
Graving
Images
,
and
require
veneration
and
worship
to
be
given
to
them
.
Phil.
Let
us
proceed
by
degrees
to
answer
your
Objection
,
which
consists
of
many
parts
:
Do
you
condemn
us
for
allowing
and
countenancing
the
Art
of
Imagery
?
Theoph.
If
we
did
,
we
should
not
want
the
Autority
of
some
Antients
,
so
severely
did
they
adhere
to
the
Letter
of
the
second
Commandment
.
Phil.
You
know
,
God
himself
commanded
Moses
to
make
two
Cherubins
for
the
Ark
,
and
to
erect
a
brazen
Serpent
in
the
Wilderness
,
Exod.
25.
18.
Theoph.
And
you
may
know
,
That
this
was
objected
to
Tertullian
;
and
I
pray
observe
how
he
answers
it
,
[
a
](A33770-e40300-b)
a
Lib.
de
Idolol
.
cap.
5.
Bene
quod
idem
Deus
extraordinario
〈…〉
.
The
same
Lord
who
forbad
Images
,
by
an
extraordinary
Precept
may
command
them
.
And
he
concludes
excellently
to
our
present
purpose
.
[
b
](A33770-e40320-b)
b
Si
eundem
Deum
observas
,
habes
legem
ejus
ne
feceris
simili
〈…〉
postea
factie
,
&c.
If
you
observe
the
same
God
,
you
have
his
Law
,
not
to
make
any
likeness
.
If
you
urge
his
command
afterwards
,
that
Moses
should
make
an
Image
(
of
the
Cherubins
and
the
brazen
Serpent
)
do
then
follow
Moses
example
,
make
no
Image
against
the
Commandment
of
God
,
unless
the
Lord
expresly
command
thee
.
And
here
,
by
the
way
,
you
may
observe
how
in
this
place
Tertullian
,
(
and
I
could
shew
the
like
of
many
of
the
Fathers
)
makes
no
such
distinction
(
as
your
Doctors
do
)
of
Idols
,
which
represent
false
Gods
,
and
so
are
nothing
in
the
world
,
as
the
Apostle
speaks
,
1
Cor.
8.
4.
and
whereunto
you
precisely
restrain
the
prohibition
of
the
Commandment
,
or
of
Images
,
which
represent
real
Things
or
Persons
,
God
,
Angels
,
or
Men
;
for
you
see
in
Tertullians
Opinion
,
even
the
Cherubins
,
and
the
Brazen
Serpent
were
included
in
the
Commandment
;
and
had
not
God
afterwards
expresly
commanded
them
to
be
made
,
it
had
not
been
lawful
for
Moses
to
have
made
them
.
And
I
must
confess
,
I
have
purposely
wav'd
that
Controversie
about
the
words
and
sense
of
the
Commandment
,
because
your
Doctors
have
so
perplex'd
it
with
Notions
and
Distinctions
,
not
intelligible
to
the
Hearer
or
Reader
.
Phil.
You
will
find
,
the
same
Tertullian
shews
,
[
a
](A33770-e40450-b)
a
Lib.
2.
Contra
Marcionem
,
c.
22.
Tanquam
simplex
ornamentum
,
&c.
The
end
of
the
second
Commandment
was
to
prevent
Idolatrous
Worship
of
Images
;
as
it
follows
in
the
Commandment
,
Thou
shalt
not
bow
down
to
them
,
nor
worship
them
.
And
that
God
commanding
the
Cherubins
to
be
made
for
Ornament
and
Furniture
of
the
Tabernacle
,
it
was
no
contradiction
to
his
Law
,
having
not
in
them
the
causes
of
Idolatry
,
for
which
the
making
of
Images
were
prohibited
.
Such
an
answer
he
likewise
gives
for
the
brazen
Serpent
:
It
was
made
for
cure
,
to
heal
the
People
who
were
stung
with
Fiery
Serpents
in
the
Wilderness
,
and
for
a
Type
of
Christ
,
healing
the
Nations
(
as
our
Savior
himself
hath
applied
it
)
and
a
Type
likewise
of
the
Old
Serpent
the
Devil
,
hang'd
and
crucified
upon
Christs
Cross
.
These
things
therefore
were
not
against
the
Commandment
,
because
they
were
not
made
to
be
ador'd
and
worshipp'd
.
Theoph.
You
have
led
me
whether
I
desir'd
:
We
do
not
conceive
all
Images
,
or
the
making
of
them
,
to
be
forbidden
by
the
second
Comment
,
but
only
such
as
are
made
for
Religious
Worship
.
[
b
](A33770-e40500-b)
b
Non
sit
nobis
religio
humanorum
operum
cultus
.
Let
not
the
worship
of
things
made
with
hands
become
any
part
of
our
Religion
.
And
again
,
saith
St.
Augustin
,
[
c
](A33770-e40530-b)
c
Aug
De
vera
Rel
,
c.
5●
.
Tom.
〈◊〉
.
non
sit
nobis
Rel.
cultus
hominum
mortuorum
:
Let
it
be
no
part
of
our
Religion
to
worship
Men
that
are
dead
;
for
if
they
liv'd
godly
,
saith
he
,
they
will
never
desire
or
seek
after
such
honors
.
[
d
](A33770-e40560-b)
d
Honorandi
sont
propter
Imitationem
,
non
Adorandi
propter
Religionem
.
They
are
to
be
honor'd
for
our
imitation
,
not
adored
as
to
Religion
.
But
alas
!
your
Doctors
have
left
the
old
innocent
Plea
for
Images
,
whether
in
Churches
or
other
places
;
That
they
may
be
useful
for
Ornament
,
for
Instruction
,
for
an
honorable
Commemoration
of
holy
Persons
,
and
for
Imitation
.
All
this
will
not
suffice
,
but
you
will
have
Veneration
and
Adoration
,
and
what
not
,
be
given
unto
them
:
and
so
you
have
given
occasion
of
Scandal
to
the
Godly
,
and
of
great
Superstition
and
Idolatry
to
the
more
ignorant
sort
among
your selves
,
who
cannot
perplex
themselves
with
such
nice
Distinctions
,
wherewith
your
Leaders
think
to
fence
themselves
against
the
charge
of
Idolatry
:
But
we
shall
proceed
to
shew
this
by
degrees
:
Mean
while
,
least
you
should
make
too
much
use
of
my
Concession
concerning
Images
made
for
such
innocent
uses
as
have
been
mention'd
,
That
they
are
not
against
the
second
Commandment
;
I
must
here
put
in
a
solemn
caveat
against
your
Images
of
God
,
which
against
all
Reason
and
Religion
you
make
and
adore
.
Phil.
[
a
](A33770-e40610-b)
a
Bell.
Tom.
2.
l.
2.
de
Ecclesiâ
triumph
.
c.
8.
Non
esse
tam
cereum
in
Ecclesiâ
an
sunt
fuciendae
Imag.
Dei
,
&c.
Bellarmin
doth
acknowledge
,
That
it
is
not
so
certain
in
the
Church
,
whether
the
Image
of
God
and
of
the
Trinity
should
be
made
,
as
whether
the
Image
of
Christ
and
of
the
Saints
.
Theoph.
And
yet
in
the
same
Paragraph
he
asserts
positively
,
[
b
](A33770-e40670-b)
b
Licere
pi
〈…〉
ere
etiam
Imag
Dei
Fatris
in
ferm
.
〈…〉
is
senis
,
&
Spiritum
Sanctum
inf
.
columbae
.
That
it
is
lawful
to
picture
God
the
Father
in
the
shape
of
an
old
Man
,
and
God
the
Holy
Ghost
in
the
shape
of
a
Dove
,
and
cites
many
of
your
Doctors
to
confirm
his
Opinion
;
and
so
your
general
practice
doth
maintain
it
.
Now
I
will
first
urge
the
Holy
Scripture
against
this
Doctrine
and
Practice
of
your
Church
,
and
then
leave
you
to
defend
it
.
Moses
gives
a
great
charge
unto
the
People
of
Israel
,
Deut.
4
15
,
16
,
&c.
Take
good
heed
unto
your selves
,
least
ye
corrupt
and
make
you
a
graven
Image
,
the
similitude
of
any
figure
,
the
likeness
of
male
or
female
,
the
likeness
of
any
beast
or
winged
soul
,
the
likeness
of
any
creeping
thing
upon
the
ground
,
or
of
any
fish
in
the
waters
;
and
least
thou
lift
up
thine
eyes
unto
heaven
,
and
when
thou
〈◊〉
the
host
of
heaven
,
shouldst
be
driven
to
worship
them
and
serve
them
.
Phil.
This
charge
is
level'd
against
the
Idolatry
of
the
Gentiles
,
and
those
Nations
whom
God
cast
out
of
Canaan
,
who
did
worship
graven
Images
of
Men
,
and
Women
,
and
Beasts
,
and
creeping
,
things
,
for
Gods
.
Theoph.
The
Clause
and
Parenthesis
in
the
first
Verse
of
this
charge
:
For
ye
saw
no
manner
of
similitude
on
the
day
that
the
Lord
spake
unto
you
in
Horeb
,
I
say
this
Clause
manifests
,
That
God
gave
the
charge
,
lest
by
any
thing
after
mention'd
,
they
should
attemt
to
represent
him
.
It
is
truth
,
that
the
Heathen
did
represent
their
false
Gods
in
and
by
such
Shapes
and
Images
,
and
did
worship
them
.
And
the
Almighty
God
,
by
a
full
enumeration
of
Creatures
,
forbids
any
similitude
to
be
made
to
represent
and
to
worship
him
under
it
:
And
to
this
effect
,
the
Propher
Isaiah
expostulates
with
an
Idolatrous
People
:
To
whom
will
ye
liken
Gods
or
what
likeness
will
ye
compare
unto
him
?
Isa.
40.
18.
The
best
Image
of
God
;
is
Man
;
an
Image
of
the
Lords
own
making
,
that
this
likeness
and
similitude
of
God
consists
in
the
Soul
of
Man
,
with
her
noble
Faculties
of
Free-will
and
Understanding
,
and
dominion
over
the
Creatures
,
in
that
original
rectitude
and
holiness
where
with
he
was
created
but
these
things
cannot
be
represented
by
the
linea
〈…〉
of
a
P
〈…〉
or
an
Image
,
which
only
represent
the
dimensions
and
features
of
a
Body
;
and
therefore
by
the
Image
of
a
Man
,
God
cannot
be
represented
,
and
much
less
by
any
inferior
Creature
.
God
is
Infinite
,
and
Invisible
,
and
Spiritual
;
and
all
Images
are
finite
and
material
,
and
terminated
by
visible
dimensions
,
and
therefore
one
cannot
resemble
another
.
Phil.
To
this
Bellarmin
answers
,
[
a
](A33770-e40860-b)
a
Vbi
supra
,
Tribus
modis
potest
aliquid
pingi
,
&c.
That
God
cannot
be
represented
essentially
by
an
Image
,
but
Historically
and
Analogically
he
may
.
Theoph.
Your
Doctors
have
vented
new
and
dangerous
Doctrines
;
and
you
may
observe
what
a
fine
Web
they
spin
of
nice
and
subtle
Distinctions
,
to
catch
the
unwary
People
in
the
Snare
:
What
a
rumbling
noise
this
makes
in
a
Country-mans
ear
,
enough
to
put
him
in
a
Sound
.
God
cannot
be
represented
by
an
Image
Essentially
,
yet
Historically
and
Analogically
he
may
.
Phil.
Our
Church
takes
care
,
that
the
Priests
should
instruct
the
ignorant
People
,
and
explain
these
and
the
like
distinctions
to
them
:
and
so
doth
Bellarmin
explain
himself
in
this
Chapter
.
Theoph.
It
were
the
nearer
,
and
far
easier
way
of
Instruction
,
to
leave
the
People
to
keep
the
Commandment
without
any
worship
of
Images
,
and
without
the
labyrinth
of
your
perplex'd
Distinctions
:
But
I
pray
shew
what
Bellarmin
means
by
the
Historical
and
Analogical
Pictures
of
God
.
Phil.
You
know
,
Gregory
the
Great
call'd
Pictures
,
The
Books
of
Lay-men
:
Such
as
could
not
read
or
study
the
Scriptures
,
might
behold
many
Historical
passages
of
Scripture
,
carv'd
,
and
limn'd
,
and
represented
to
the
Eye
.
As
to
see
in
a
Picture
our
Blessed
Savior
wrap'd
in
Swadling-clothes
,
and
lying
in
a
Manger
,
and
the
Wise-men
worshipping
and
presenting
Gifts
.
So
his
Circumcision
,
his
Baptism
,
his
Scourging
and
Crucifixion
,
effectually
represented
in
Pictures
,
may
more
sensibly
affect
the
Heart
,
then
bare
reading
the
Histories
in
the
Gospel
.
Theoph.
But
what
is
this
to
the
Historical
Image
of
God
?
Christs
Picture
is
taken
as
he
is
Man
.
Phil.
Bellarmin
explains
himself
as
to
that
,
In
that
Historical
passage
of
Gods
appearing
to
Adam
and
Eve
in
the
midst
of
the
Garden
,
Gen.
3.
after
they
had
eaten
of
the
forbidden
Fruit
,
to
paint
a
Man
walking
in
amidst
the
Trees
of
Paradice
;
and
our
first
Parents
hiding
from
his
presence
,
is
to
represent
God
Historically
.
Theoph.
Or
rather
falsly
and
unwarrantably
:
For
the
Text
saith
not
,
that
God
did
appear
in
an
humane
Shape
;
but
only
,
That
Adam
and
Eve
heard
the
voice
of
the
Lord
God
,
walking
in
the
Garden
in
the
cool
of
the
day
,
and
bid
themselves
,
ver.
8.
How
God
was
pleased
to
manifest
himself
to
them
,
is
not
express'd
:
they
must
draw
the
Image
of
a
voice
,
to
represent
aright
that
History
.
Phil.
But
there
is
another
instance
more
opposite
,
of
those
three
Men
who
appeared
to
Abraham
at
his
Tent
door
in
the
plain
of
Mambre
,
Gen.
18.
It
is
expresly
said
in
the
first
verse
,
The
Lord
appeared
to
Abraham
as
he
sat
at
the
Tent
door
.
God
therefore
was
represented
by
one
of
these
three
Men
,
who
afterwards
(
as
we
read
,
ver.
17.
)
staid
and
communed
with
Abraham
,
when
the
other
two
went
to
Sodom
.
Now
to
draw
three
waifering
Men
turning
in
to
Abraham's
Tent
,
and
entertain'd
by
him
,
whereof
two
departed
towards
Sodom
,
and
the
third
communed
with
Abraham
,
would
be
Historically
to
represent
God
under
the
Image
of
a
Man
.
Theoph.
We
deny
not
,
that
three
Men
may
be
drawn
coming
towards
Abraham
,
and
all
the
sequel
of
the
Story
:
but
we
deny
,
that
either
of
these
thus
pictur'd
would
be
the
Image
of
God
,
representing
him
.
God
afterwards
manifested
himself
to
Abraham
,
in
communication
,
in
means
unknown
to
us
;
whereas
under
the
similitude
of
a
Man
,
he
was
altogether
unknown
to
the
Blessed
Patriarch
.
You
may
as
well
say
,
a
Cloud
is
Gods
Image
,
because
he
appeared
to
Moses
and
the
Israelites
in
a
thick
Cloud
upon
Mount
Sinai
,
Exod.
19.
9.
The
same
reason
holds
,
for
the
Holy
Ghost
descending
upon
Christ
in
the
shape
of
a
Dove
:
the
Dove
was
no
Image
of
the
Holy
Ghost
,
had
no
similitude
or
representation
of
the
third
Person
of
the
Blessed
Trinity
,
who
is
the
Eternal
Spirit
,
and
cannot
be
represented
by
Picture
.
If
you
saw
the
Picture
of
a
Dove
,
you
would
not
say
,
This
is
the
similitude
or
Image
of
the
Holy
Ghost
.
Phil.
The
whole
Scene
of
Christs
Baptism
being
represented
in
a
Table
,
and
among
the
rest
,
a
Dove
descending
upon
Christ
,
it
would
put
us
in
mind
of
the
Holy
Ghosts
descent
upon
him
.
Theoph.
So
the
Rain-bow
in
the
Clouds
,
puts
us
in
mind
of
Gods
gracious
Promise
,
never
to
drown
the
World
a
second
time
.
These
are
Signs
,
but
not
Similitudes
or
Images
.
Answer
me
this
Question
:
Would
you
worship
one
of
them
as
God
?
If
we
saw
the
Baptism
of
Christ
represented
in
Images
,
would
you
worship
the
Dove
pictur'd
therein
?
or
would
you
worship
the
shape
of
fiery
Tongues
in
Picture
descending
upon
the
Apostles
?
Phil.
I
am
not
concern'd
to
give
an
Answer
to
such
Impertinencies
.
Theoph.
Well
,
if
you
will
not
be
put
out
of
your
road
,
proceed
:
and
shew
what
Bellarmin
means
by
an
Analogical
Picture
of
God
.
Phil.
He
tells
us
,
[
a
](A33770-e41570-b)
a
Vt
supra
.
Potest
aliquid
pingi
ad
explicand
.
&c.
That
things
may
be
represented
and
painted
,
and
their
nature
explicated
,
not
by
an
immediate
and
proper
similitude
,
but
by
Analogy
,
or
a
Metaphorical
and
Mystical
representation
.
Theoph.
Alas
!
with
how
much
difficulty
doth
your
great
Doctor
express
himself
:
Fain
he
would
say
somwhat
to
the
purpose
,
but
knows
not
what
:
and
therefore
he
involves
himself
in
a
cloud
of
mystical
terms
and
notions
,
very
well
suited
,
doubtless
,
to
the
capacity
,
and
for
the
Instruction
of
the
People
.
I
must
needs
acknowledg
,
I
comprehend
him
not
,
and
much
doubt
whether
he
understood
himself
.
Phil.
Your
doubts
and
no
understanding
must
be
no
rule
to
us
.
Bellarmine
well
explains
himself
by
following
Instances
:
As
we
picture
Angels
,
saith
he
,
with
youthful
and
fair
Countenances
,
and
with
wings
,
to
shew
their
speed
in
Gods
service
,
and
their
flourishing
state
alwaies
in
the
spring
of
youth
;
as
Christ
is
pictur'd
in
the
form
of
a
Lamb
to
represent
innocency
and
meekness
:
after
this
Analogical
way
,
Man
is
the
Image
of
God
,
even
extra
historiam
;
and
we
may
picture
God
under
an
humane
shape
.
Theoph.
Your
Doctor
deriv'd
this
deep
Theology
from
the
Pythagoreans
,
or
rather
from
the
old
Idolatrous
Egyptian
Priests
,
who
were
much
taken
with
Hieroglyphics
.
But
I
pray
observe
,
how
his
Instance
in
Man
as
the
Analogical
Image
of
God
,
is
the
worst
chosen
of
all
the
rest
:
For
all
Lambs
are
meek
and
patient
,
and
so
may
Hieroglyphically
represent
the
patience
and
meekness
of
Christ
.
But
most
Men
are
evil
,
like
the
Beasts
that
perish
,
as
Lions
,
and
Tigers
,
and
Wolves
,
devouring
one
another
;
as
Swine
and
Goats
for
Lust
,
and
so
are
become
rather
Images
of
the
Devil
.
And
notwithstanding
all
this
,
must
the
single
Image
and
Figure
of
a
Man
,
without
any
other
thing
to
determin
it
,
represent
God
,
and
become
his
Analogical
Picture
?
and
let
me
observe
to
you
,
how
they
deal
worse
with
God
,
then
with
the
Angels
;
for
these
they
picture
fair
and
youthful
,
to
represent
their
florid
incorruptible
state
:
but
they
picture
God
,
as
the
ancient
of
days
,
whom
we
read
of
in
the
Prophet
,
Dan.
7.
9.
with
a
grey
Beard
,
and
antique
Countenance
,
as
if
he
had
one
foot
in
the
Grave
.
Phil.
That
form
sitly
represents
Gods
Eternity
.
Theoph.
Any
thing
that
shall
please
the
fancy
,
where
there
is
no
ground
in
Reason
or
Religion
to
determine
it
.
The
Heathen
Poets
made
prodigious
Deities
;
and
so
do
Christian
Painters
.
But
what
Analogy
can
there
be
between
the
Divine
Nature
and
an
Image
?
the
one
is
Infinite
,
the
other
finite
;
the
one
a
Spirit
,
the
other
altogether
material
.
An
Hieroglyphic
,
or
Image
,
which
represents
God
in
one
respect
,
must
be
infinitely
defective
in
many
other
.
The
Egyptians
Analogically
represented
the
great
Deity
of
the
World
,
by
the
Hieroglyphic
of
an
Eye
,
to
signifie
his
All-seeing
Providence
.
But
alas
!
the
Eye
seeth
,
but
doth
not
fore-see
.
It
is
the
Mind
that
is
provident
,
not
the
Eye
:
And
then
where
is
the
Power
,
and
Justice
,
and
Mercy
of
God
represented
by
that
Emblem
?
If
all
were
an
Eye
,
where
is
the
Body
?
saith
the
Apostle
:
And
if
an
Eye
shall
be
the
Image
of
God
,
where
is
the
Hand
of
Power
,
and
the
Scepter
of
Government
,
and
the
Scale
of
Justice
,
and
Thunderbolt
of
his
Wrath
?
Put
all
the
Emblems
in
the
World
together
,
and
they
shall
represent
God
,
as
a
shadow
doth
the
Sun
.
God
hath
clearly
reveal'd
himself
to
us
in
his
Holy
Word
,
and
you
have
drawn
a
veil
upon
him
by
your
Dysanalogical
Images
,
and
Pictures
:
you
take
from
the
People
the
Holy
Scriptures
,
and
teach
them
by
Pictures
,
according
to
that
memorable
Saying
of
a
Pope
,
Pictures
are
Lay-mens
Books
.
But
God
is
a
Spirit
,
saith
our
Blessed
Savior
,
and
Men
must
worship
him
in
Spirit
and
in
Truth
,
Joh.
4.
24.
And
●o
!
by
your
Pictures
of
God
,
you
determine
the
Worship
and
the
Imagination
of
deluded
People
,
to
the
shadow
and
representation
of
a
Body
:
And
because
Man
is
the
most
excellent
of
all
bodily
and
visible
Creatures
,
you
have
favor'd
God
with
an
human
shape
;
whereas
the
Heathen
,
vile
wretches
!
worship
him
under
the
shape
of
an
Ox
that
eateth
grass
.
Phil.
If
God
was
pleased
to
manifest
himself
in
an
human
shape
(
as
you
have
heard
:
)
Why
may
not
we
represent
him
so
to
the
People
.
Theoph.
First
,
there
is
a
great
mistake
in
those
Apparitions
of
God
in
the
Old
Testament
:
you
make
use
of
them
to
represent
God
the
Father
in
a
human
shape
,
whereas
the
Fathers
generally
hold
,
that
God
the
Son
assumed
those
appearances
,
and
therefore
they
call'd
them
,
Praeludia
Incarnationis
,
the
Prologues
of
his
future
Incarnation
;
and
so
they
cannot
warrant
your
Picturing
of
God
the
Father
.
But
to
come
more
close
to
our
present
purpose
,
such
Visions
of
God
which
we
read
of
,
were
transient
,
cited
only
to
the
present
purpose
:
as
in
that
of
Daniel
,
concerning
the
ancient
of
days
,
it
represented
Gods
dreadful
coming
to
Judgment
;
as
you
may
read
at
large
the
9th
Chapter
.
Now
you
would
make
a
standing
Representation
of
God
thereby
,
to
all
ends
and
purposes
whatsoever
.
And
again
,
when
the
Prophet
had
his
Vision
,
it
was
also
revealed
to
him
what
it
signified
;
otherwise
,
an
old
Man
with
white
garments
,
and
the
hair
of
his
head
like
wool
,
could
not
have
represented
God
to
the
Prophet
.
It
was
no
Image
that
did
bear
any
Analogy
or
Resemblance
of
the
Divine
Nature
,
or
of
any
Person
of
the
Trinity
,
and
therefore
cannot
be
made
use
of
by
it self
to
represent
God
.
[
a
](A33770-e41980-b)
a
3.
Dist.
9.
Qu.
2.
Durandus
,
a
great
School-man
,
tells
us
,
Such
Forms
wherein
God
appeared
in
the
Old
Testament
,
were
not
assumed
into
one
Person
with
the
Divine
Nature
,
as
was
the
Humane
Nature
of
Christ
;
and
when
the
present
design
was
over
,
they
were
laid
aside
,
as
we
put
off
our
clothes
.
And
you
may
as
well
make
a
suit
of
Clothes
the
Image
of
a
Man
,
as
these
Forms
the
Image
of
God
.
Suppose
any
Man
should
converse
with
you
a
day
or
an
hour
under
a
Vizar
,
would
he
like
it
,
if
you
should
take
his
Picture
,
and
the
standing
copy
of
his
countenance
from
the
Vizar
?
When
the
Holy
Scriptures
mention
the
Eye
of
the
Lord
,
and
the
Mouth
of
the
Lord
,
his
right
Hand
,
and
his
Holy
Arm
;
will
you
take
these
parts
,
and
set
them
together
,
and
make
the
Image
of
a
Man
to
represent
God
,
and
bring
these
Autorities
of
Scripture
for
your
warrant
?
This
is
a
ready
way
to
make
our
People
Anthropomorphites
;
to
create
in
them
an
Imagination
,
that
God
consists
of
Parts
and
Members
as
a
Man
;
and
that
his
Image
,
after
which
God
made
Man
,
was
imprinted
in
the
Body
.
In
the
Gatechizing
of
Youth
,
we
find
it
an
hard
work
to
take
their
minds
off
from
such
conceits
,
notwithstanding
all
the
help
of
Holy
Scriptures
,
which
expresly
declare
,
That
God
is
a
Spirit
,
and
not
flesh
;
invisible
,
and
not
a
Body
.
When
we
tell
them
,
that
in
such
Expressions
of
Gods
Eye
,
and
Hand
,
and
Mouth
,
&c.
the
Holy
Ghost
descends
to
our
capacity
,
and
speaks
of
God
after
the
manner
of
Men
:
That
he
seeth
all
things
without
Eyes
,
he
maketh
all
things
without
hands
;
for
he
spake
the
word
,
and
all
things
were
made
:
and
yet
the
Heavens
are
call'd
his
handy-work
,
and
so
the
whole
Creation
,
because
Man
performeth
several
Operations
by
several
Organs
of
the
body
,
therefore
,
for
our
better
apprehension
,
these
Members
figuratively
,
and
by
a
Trope
,
are
ascribed
to
God
,
altho
he
worketh
all
things
by
himself
,
by
the
Almighty
Power
of
his
will
and
pleasure
.
Now
when
we
labor
to
explain
these
things
unto
the
People
,
they
hardly
sink
into
their
hearts
,
to
take
them
off
from
terrene
Cogitations
of
God
;
and
much
more
would
they
be
confirm'd
in
such
low
conceits
of
the
Divine
Nature
,
if
they
should
constantly
behold
God
pictur'd
,
and
worship
him
under
an
humane
shape
.
Phil.
For
no
other
end
do
we
represent
God
under
an
humane
shape
,
but
to
descend
unto
vulgar
capacities
;
and
our
Priests
can
instruct
them
,
as
well
as
you
,
that
God
is
an
invisible
Spirit
.
Theoph.
Such
Images
which
you
make
of
God
,
are
not
Tropes
and
Figures
to
represent
him
to
the
minds
of
Men
,
but
real
Representations
to
the
Eye
;
and
so
are
apt
,
in
undiscerning
Persons
,
to
improve
the
imagination
,
that
God
is
like
unto
us
in
our
Earthly
Members
:
and
for
this
cause
,
among
others
,
he
hath
forbid
such
Images
,
and
you
transgress
the
Commandment
of
God
,
and
endanger
the
Souls
of
deluded
People
,
in
making
and
expressing
such
Pictures
unto
public
view
and
adoration
.
And
it
is
worthy
Observation
,
That
altho
God
would
borrow
a
visible
shape
to
appear
unto
a
discerning
Patriarch
and
a
Prophet
,
yet
he
would
not
do
so
when
he
would
manifest
his
prefence
to
the
whole
Congregation
of
Israel
,
he
descended
upon
Mount
Sinai
in
a
Cloud
,
in
the
voice
of
Thunder
:
and
he
expresly
makes
the
Observation
to
the
People
,
when
he
prohibited
any
likeness
of
God
to
be
made
,
Take
ye
therefore
good
heed
unto
your selves
,
for
ye
saw
no
manner
of
similitude
,
on
the
day
that
the
Lord
spake
unto
you
in
Horeb
,
out
of
the
midst
of
the
Fire
,
Deut.
4.
15.
Phil.
Your
worthy
Observations
must
not
think
to
carry
the
cause
against
the
Traditions
and
Determinations
of
the
Church
.
Theoph.
I
do
not
expect
they
should
,
when
the
Commands
of
God
do
little
move
you
:
However
,
to
keep
others
out
of
the
snare
,
we
will
not
spare
to
represent
the
ill
effects
of
your
picturing
God
,
when
you
usually
draw
the
Image
of
the
Trinity
after
this
manner
,
An
old
reverend
Man
,
with
a
little
Youth
,
and
a
Dove
to
represent
the
Holy
Ghost
:
here
you
conceive
you
have
given
us
the
three
Persons
,
but
where
is
the
one
Substance
?
the
one
only
true
God
?
These
Images
necessarily
represent
a
diversity
of
Natures
and
of
Substance
,
as
well
as
a
distinction
of
Persons
.
And
when
you
make
God
the
Father
ancient
,
and
God
the
Son
as
an
youth
,
you
sensibly
confirm
the
Doctrine
of
[
a
](A33770-e42200-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arrius
,
who
maintain'd
,
That
Christ
the
Son
of
God
was
yonger
then
his
Father
,
and
that
there
was
a
time
when
the
Son
of
God
was
net
.
And
therefore
Abulensis
[
a
](A33770-e42250-b)
a
Cap.
4.
Deut.
qu
5.
Erroris
inductivae
sunt
,
cum
periculo
Idolatriae
&
Herefis
,
&c.
peremtorily
determins
against
making
Images
of
God
,
or
of
the
Holy
Trinity
,
as
being
Inducements
of
Error
,
and
with
the
danger
of
Idolatry
and
Heresie
of
attributing
unto
God
corporeity
,
and
an
essential
distinction
of
Persons
in
the
God-head
:
And
altho
,
saith
he
,
the
Church
hath
received
such
Images
,
or
dissembled
them
,
yet
they
do
not
signifie
aright
.
And
suitably
hereunto
,
we
read
how
Pope
John
the
22d.
declar'd
some
for
Heretics
and
Anthropomorphites
,
and
burn'd
others
in
the
confines
of
Bohemia
and
Austria
,
because
they
made
use
of
such
Tables
to
represent
the
Holy
Trinity
under
the
Pictures
of
an
old
Man
,
a
Youth
,
and
a
Dove
.
And
now
I
will
bring
the
approved
Testimony
of
the
Antients
against
representing
God
by
any
Picture
.
[
c
](A33770-e42320-b)
c
Defid
&
symbolo
,
cap.
7.
Credimus
quod
sedet
ad
dextrum
Dei
patris
,
&c.
Augustin
saith
,
We
believe
Christ
sets
at
the
right
hand
of
his
Father
;
not
that
God
is
circumscrib'd
with
an
humane
form
,
or
sits
with
his
knees
bended
,
&c.
least
we
should
fall
under
that
Sacriledge
for
which
the
Apostle
accursed
those
who
chang'd
the
Glory
of
the
incorruptible
God
into
the
likeness
of
a
corruptible
Man
.
It
is
wickedness
to
set
up
such
an
Image
in
a
Christian
Temple
.
[
d
](A33770-e42350-b)
d
Clemens
Alexand.
Pro
treptico
ad
Gentes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Another
Father
tells
us
,
We
have
no
visible
Image
of
a
visible
Matter
,
but
an
intellectual
of
a
spiritual
Substance
:
God
is
no
sensible
Spectacle
.
[
e
](A33770-e42380-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lib.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Again
,
Moses
put
no
Statue
or
Image
of
God
in
the
Tabernacle
,
intimating
,
that
God
is
a
Majesty
invisible
and
incircumscrib'd
.
[
f
](A33770-e42420-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
In
the
same
Book
he
shews
,
how
Moses
was
expresly
commanded
not
to
make
any
graven
Images
,
or
likeness
of
God
;
that
we
might
not
look
on
things
visible
,
but
intelligible
,
for
the
easiness
of
beholding
him
,
vilifies
the
Majesty
of
God
;
and
to
worship
the
intelligible
Substance
by
a
material
Object
,
is
to
dishonor
God
by
our
sight
.
It
was
the
general
great
design
of
the
Holy
Fathers
,
to
take
Men
off
from
material
and
sensible
Cogitations
,
when
they
apply
their
hearts
to
God
,
to
know
him
,
and
to
worship
him
.
[
g
](A33770-e42450-b)
g
2
a.
Therapeut
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Theodoret
shews
,
how
God
doth
manifestly
teach
us
that
nothing
visible
can
be
liken'd
to
him
:
And
he
forbids
all
Men
,
saith
he
,
to
make
any
Image
of
things
visible
,
so
as
to
conceive
it
may
become
an
Image
or
Statue
of
the
invisible
God
.
Nay
,
the
second
Council
of
Nice
,
which
first
establish'd
the
honor
and
worship
of
Images
of
Christ
and
of
the
Saints
,
yet
expresly
declares
against
any
Image
of
God
.
[
h
](A33770-e42520-b)
h
Act.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
John
,
Bishop
of
Thessalonica
,
saith
,
We
make
the
Image
of
Christ
as
Man
,
not
as
we
believe
him
to
be
God
by
nature
:
for
what
likeness
or
Figure
can
there
be
of
him
,
who
is
incorporeal
and
interminable
.
[
i
](A33770-e42570-b)
i
Bin.
●om.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Gregory
,
the
second
Pope
of
that
name
,
in
his
first
Epistle
[
b
](A33770-e42600-b)
b
Aventinus
Annalium
Priorum
,
lib.
7
pag.
601.
to
Leo
Isaurus
the
Emperor
,
saith
,
Why
do
we
not
make
the
Father
visible
in
Picture
?
because
we
know
him
not
:
and
it
is
impossible
to
represent
in
Picture
the
nature
of
God
.
[
a
](A33770-e42630-b)
a
Crth.
fidei
lib.
4.
c.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
And
Damascen
,
a
great
favorer
of
Images
,
speaks
full
to
this
point
,
What
representation
can
be
made
of
God
,
who
is
incorporeal
,
uncircumscrib'd
,
invisible
,
and
interminable
.
And
he
concludes
,
It
is
extream
folly
and
impiety
to
figure
God
.
You
see
how
positive
they
are
against
any
Picture
of
God
.
Phil.
Bellarmine
takes
notice
of
many
of
these
Autorities
and
Arguments
,
and
shews
how
they
are
spoken
of
an
Image
of
God
,
which
should
represent
his
Essence
;
and
he
grants
that
to
be
impossible
.
Theoph.
In
every
Controversie
he
hath
a
Catholic
Distinction
to
help
him
at
a
loss
;
as
I
have
observ'd
before
:
We
cannot
picture
God
essentially
,
saith
he
;
no
nor
Man
,
nor
any
thing
in
the
World
,
say
I.
A
Picture
gives
only
the
outward
Lineaments
and
Features
:
but
these
Autorities
which
I
have
urg'd
,
say
,
There
can
be
no
Image
,
not
of
his
Essence
,
but
of
an
invisible
God
;
no
Lineaments
of
him
who
is
Infinite
:
It
is
extreme
folly
and
madness
to
attemt
it
.
Nay
,
Bellarmin
himself
acknowledgeth
,
that
divers
School-men
are
against
making
an
Image
of
God
;
but
he
will
be
of
the
right
side
:
He
resolv'd
to
be
a
Cardinal
against
the
rule
of
his
Order
,
and
so
he
will
maintain
Opinions
to
please
his
Party
,
against
the
rule
of
Scripture
:
and
we
may
believe
,
of
his
own
Conscience
,
what
the
Court
of
Rome
doth
countenance
,
he
must
defend
;
otherwise
,
against
such
evidence
of
Scripture
and
Reason
,
and
the
Testimony
of
the
Fathers
,
he
would
never
have
asserted
the
lawfulness
of
making
a
visible
Image
of
the
invisible
God
,
so
to
instruct
the
unwary
People
to
become
Idolaters
and
Heretics
,
as
one
of
his
own
Doctors
hath
sufficiently
observ'd
[
b
](A33770-e42770-b)
b
Abulensis
,
ut
supra
.
And
so
I
leave
this
detestable
Point
of
making
a
Picture
and
Image
of
God
.
Phil.
You
observe
this
is
not
so
generally
defended
by
our
Doctors
,
and
therefore
you
ought
not
so
severely
to
lay
it
to
our
charge
.
Theoph.
Why
doth
not
your
Church
forbid
it
,
but
rather
dissemble
it
,
as
Abuhensis
expresseth
it
?
If
we
must
not
say
she
doth
with
full
approbation
receive
this
abominable
practice
,
yet
in
most
Cathedral
Churches
we
shall
find
such
Representations
of
the
Holy
Trinity
,
and
Pictures
of
God
the
Father
in
an
human
shape
,
and
of
the
Holy
Ghost
in
the
shape
of
a
Dove
:
We
call
for
a
Reformation
of
these
gross
Errors
,
but
you
lend
a
deaf
Ear
,
being
given
over
unto
strong
Delusions
;
and
have
found
doubty
Doctors
,
and
sworn
Champions
of
your
Church
to
defend
the
practice
.
Phil.
You
should
not
be
so
severe
in
a
disputable
Case
.
Theoph.
Who
made
it
disputable
,
when
the
Holy
Scriptures
and
Holy
Fathers
condemn
it
?
In
process
of
time
,
an
Antichristian
Generation
may
put
it
to
the
Vote
and
Question
,
whether
there
be
a
God
;
and
we
,
forsooth
,
must
use
moderation
in
a
disputable
case
.
Phil.
All
this
hath
been
a
kind
of
digression
,
to
load
us
with
the
greater
envy
.
Have
you
any
thing
to
ob●ect
against
the
Images
of
Christ
,
and
of
the
Blessed
Virgin
,
and
of
the
Saints
to
be
receiv'd
with
honor
and
due
veneration
?
there
lies
the
knor
and
difficulty
between
us
:
Councils
and
Popes
have
avowed
that
practice
,
and
your
Doctors
,
with
great
impudence
,
declaim
against
it
.
Theoph.
I
can
produce
an
ancient
[
a
](A33770-e42970-b)
a
Bin.
Tom.
1.
Concilii
Eliberat
.
c.
36.
Placuit
picturas
in
Ecclesia
esse
non
dobere
,
ne
id
quod
colitur
&
Adoratur
,
in
partete
depingatur
.
Canon
of
the
Eliberitan
Council
in
Spain
,
forbidding
Images
in
Churches
,
It
pleaseth
us
,
That
Pictures
should
not
be
in
Churches
,
least
that
which
is
Worship'd
and
Ador'd
,
be
painted
on
the
wall
.
Phil.
This
Canon
may
respect
the
Pictures
of
God
,
and
not
of
the
Saints
,
and
you
have
dismist
that
Point
.
Theoph.
Your
Church
,
however
,
is
to
blame
to
transgress
this
Canon
,
in
admitting
Images
of
God
and
of
the
Trinity
:
But
seeing
you
allow
Worship
and
Adoration
to
the
Images
of
Christ
and
of
the
Saints
,
the
reason
given
in
the
Canon
reacheth
them
also
.
The
Fathers
would
not
have
that
which
is
worship'd
,
pictur'd
on
the
Wall
.
Phil.
You
will
find
other
Answers
given
to
that
Canon
,
That
it
prohibited
Images
in
the
Church
,
because
then
the
People
were
newly
wean●d
from
Idolatry
,
and
might
be
apt
to
return
:
For
the
Council
was
held
under
Pope
Marcellus
,
Anno
305.
and
withal
the
Heathen
,
among
whom
they
liv'd
,
might
suppose
Christians
did
worship
Idols
,
like
themselves
,
whilst
they
condemn'd
them
;
and
there
was
danger
least
the
Gentiles
should
break
in
upon
them
,
and
do
despite
unto
the
Images
of
Christ
and
the
Saints
.
Theoph.
The
Reason
given
in
the
Canon
,
confutes
these
Answers
,
and
manifests
them
to
be
but
shifts
:
That
which
is
worship'd
must
not
be
pictur'd
.
Phil.
[
b
](A33770-e43170-b)
b
De
Im.
l.
2.
c.
9.
Bellarmin
having
reckon'd
others
,
chiefly
approves
this
Answer
:
The
Canon
forbids
Images
upon
the
Walls
,
least
they
should
be
defil'd
and
stain'd
with
the
moistness
and
mouldring
of
the
Wall
:
but
Pictures
in
Arrasor
Tables
are
not
forbid
,
as
not
being
so
liable
to
such
Inconveniencies
.
Theoph.
He
will
say
somwhat
,
tho
to
little
purpose
;
such
a
ridiculous
Answer
deserves
no
Consideration
.
Phil.
But
withal
,
he
shews
how
the
Eliberitan
Council
consisted
but
of
19
Bishops
:
And
what
are
they
,
if
compar'd
with
such
General
Councils
which
afterwards
establish'd
Images
?
Theoph.
This
is
like
himself
,
when
any
thing
makes
against
him
,
to
slight
it
:
But
this
Council
was
alwaies
held
in
great
esteem
,
for
the
Antiquity
and
Piety
thereof
.
Hosius
presided
therein
,
and
the
other
Bishops
were
most
of
them
Confessors
,
and
at
that
time
assembled
,
with
the
hazard
of
their
lives
,
to
give
Rules
and
Directions
to
the
People
of
God
.
And
in
those
days
Bishops
were
not
so
numerous
;
the
World
being
not
subdued
to
Christianity
.
And
lastly
,
Binius
acknowledgeth
there
were
six
and
thirty
Presbyters
in
the
Council
,
besides
the
Bishops
.
Phil.
Once
more
:
Bellarmin
shews
,
That
Council
did
incline
to
Novatianism
,
denying
Reconciliation
unto
the
Church
,
even
at
their
deaths
,
unto
some
Offenders
,
as
appears
in
the
three
first
Canons
of
that
Council
;
whereas
about
20
years
after
,
the
great
Council
of
Nice
,
in
the
13th
Canon
,
Decreed
the
contrary
:
[
a
](A33770-e43380-b)
a
Bin.
Tom.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
determin
in
general
,
That
any
one
departing
this
life
,
and
desiring
to
receive
the
Eucharist
,
the
Bishop
,
upon
examination
,
shall
give
it
him
.
Theoph.
Bellarmin
doubtless
was
not
ignorant
,
That
Pope
Innocent
the
first
had
vindicated
the
Eliberitan
Council
from
this
imputation
of
Novatianism
,
and
reconcil'd
the
difference
of
the
Canons
,
by
the
times
wherein
they
were
made
.
[
b
](A33770-e43480-b)
b
Innocent
.
Epist.
1.
c.
2.
Cum
illis
temporibus
crebrae
essent
persecut.
&c.
In
those
persecuting
Times
,
the
Fathers
of
the
Eliberitan
Council
were
more
severe
,
least
the
easiness
of
Reconciliation
to
the
Church
should
encourage
some
to
Apostatize
;
they
Decreed
,
That
such
as
did
fall
off
,
should
not
be
admitted
to
the
Eucharist
,
even
at
their
deaths
.
But
when
Constantine
restored
Peace
to
the
Church
,
and
Persecution
ceas'd
,
the
Council
of
Nice
releas'd
the
former
Canon
,
and
Decreed
,
The
Communion
should
be
given
to
such
as
desired
it
upon
their
death
beds
.
Now
Bellarmin's
brother
Cardinal
,
[
c
](A33770-e43530-b)
c
Annal
Tom
Anno
305.
Fatetur
se
paulo
liberius
de
hoc
Concil.
loquutum
,
&c.
Baronius
,
taking
into
consideration
this
Justification
of
the
Eliberitan
Council
by
Pope
Innocent
,
makes
acknowledgment
,
That
he
spoken
too
freely
against
this
Council
in
his
Annals
before
;
and
Declares
,
That
there
could
be
no
suspicion
of
Novatianism
in
that
Council
.
Phil.
[
d
](A33770-e43620-b)
d
Baron
.
Tom.
1.
Anno
Christi
,
57.
Baronius
suspects
this
Canon
against
Pictures
,
may
be
supposititious
put
in
among
the
rest
by
some
,
who
had
ill
will
to
Images
,
in
after
times
:
Because
,
saith
he
,
the
Image-breakers
take
no
notice
of
this
Canon
in
their
defence
.
Theop.
This
is
their
constant
practice
,
to
suspect
all
that
makes
against
them
:
They
have
accustomed
themselves
much
of
late
,
to
the
corrupting
of
Fathers
and
Councils
,
and
would
have
us
believe
,
they
have
learn'd
that
Art
from
the
Primitive
Times
.
And
withal
,
you
may
observe
Baronius's
cheat
upon
his
Reader
.
In
the
year
570.
he
much
labors
to
undermine
the
Autority
of
this
Council
,
as
being
but
a
particular
Council
,
of
few
Bishops
,
given
to
Novatianism
;
and
for
this
Canons
sake
,
against
Images
all
this
indignation
,
and
therefore
the
Canon
must
be
thought
supposititious
.
Now
when
he
hath
prepossest
his
Reader
with
these
prejudices
against
this
Council
,
long
after
,
in
the
year
305.
as
you
have
heard
,
he
recants
,
acknowledging
he
had
spoke
too
freely
against
it
,
and
that
Pope
Innocent
had
acquitted
the
Council
of
Novatianism
,
&c.
Do
you
not
believe
the
Learned
Cardinal
knew
as
much
of
this
Concern
when
he
wrote
his
first
censure
of
the
Council
,
as
when
he
cries
peccavi
;
only
he
was
willing
to
undervalue
the
Council
in
the
first
place
,
and
might
presume
many
of
his
Readers
might
never
go
so
far
as
to
read
this
his
Recantation
.
But
to
proceed
in
Church
History
,
concerning
Pictures
of
the
Saints
in
Churches
,
we
have
a
notable
passage
of
Epiphaninus
,
a
Learned
Bishop
in
Cyprus
,
who
going
towards
Bethel
with
John
Bishop
of
Jerusalem
,
in
the
way
he
turn'd
into
a
Church
,
in
a
Village
call'd
Anablatha
,
to
Pray
:
And
seeing
there
a
piece
of
hanging
before
the
door
of
the
Church
,
painted
,
and
having
the
Image
of
Christ
in
it
,
or
some
Saint
,
(
for
afterwards
,
in
his
Letter
to
John
Bishop
of
Jerusalem
,
he
saith
,
That
he
did
not
well
remember
whose
Picture
it
was
)
he
cut
the
hanging
and
Picture
into
pieces
,
and
wish'd
the
Keeper
of
the
Church
to
wrap
some
dead
Body
in
it
,
and
bury
it
:
When
some
of
the
Village
standing
by
,
expostulated
with
him
for
the
Fact
,
and
said
,
That
however
he
should
buy
another
piece
of
hanging
before
the
door
;
he
promis'd
to
do
so
,
and
sent
it
afterwards
to
the
Bishop
of
Jerusalem
,
to
be
put
up
instead
of
the
other
.
Now
in
this
Letter
to
the
Bishop
,
who
had
Jurisdiction
in
that
place
,
he
gives
a
reason
of
his
action
:
[
a
](A33770-e43840-b)
a
Hierom.
Tom
2.
Epist.
Epiphan.
ad
Jeannem
Episc.
Hiros
.
cum
vidissem
in
Ecclesia
Christi
contra
Script
.
Autorit
.
hominis
,
&c.
When
I
saw
in
the
Church
of
Christ
,
against
the
Autority
of
Holy
Scripture
,
the
Image
of
a
Man
set
up
,
I
cut
it
in
pieces
.
And
in
the
close
of
his
Letter
,
he
adviseth
the
Bishop
,
to
command
,
That
such
hangings
should
not
be
admitted
into
the
Church
,
which
are
against
our
Religion
,
that
so
he
might
take
away
all
scandal
,
and
scruple
,
&c.
Phil.
Many
Answers
you
will
find
given
to
this
memorable
Passage
.
Theoph.
Yes
,
it
hath
troubled
all
your
Doctors
;
and
they
mightily
labor
to
undermine
the
Testimony
:
but
if
you
have
any
thing
considerable
to
say
,
let
us
hear
it
.
Phil.
[
b
](A33770-e43960-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Damascen
answers
thus
,
That
which
is
rare
and
single
,
gives
no
Law
to
the
Church
,
and
one
Swallow
makes
no
Summer
;
nor
is
one
Mans
judgment
able
to
overthrow
the
Tradition
of
the
Catholic
Church
thro-out
the
World
:
Where
you
may
take
notice
,
how
he
declares
the
Tradition
of
the
Church
thro-out
the
World
for
Images
.
Theoph.
Damascen
was
a
great
Proctor
for
Image
worship
;
for
which
Zeal
,
Leo
Isaurus
put
out
his
Eyes
;
and
we
shall
hereafter
try
how
his
Catholic
Tradition
can
be
made
good
.
However
,
you
find
he
acknowledgeth
the
Fact
of
Epiphanius
,
who
was
a
Learned
Orthodox
Bishop
of
the
Primitive
Church
;
and
his
Zeal
was
so
great
against
Pictures
in
Churches
,
That
in
anothers
Diocess
he
took
upon
him
to
reform
.
Phil.
Some
conceive
it
was
no
Picture
of
Christ
,
or
any
Saint
,
but
of
an
Heathen
,
for
Epiphanius
speaks
doubtfully
;
a
Picture
,
[
*
](A33770-e44100-b)
*
Quasi
Christi
,
aut
Sancti
cujusdam
.
as
suppose
of
Christ
or
some
Saint
.
Theoph.
You
catch
at
every
Reed
in
a
sinking
cause
.
Epiphanius
,
in
his
Letter
to
the
Bishop
of
Jerusalem
,
saith
,
Hee
had
forgot
whose
Picture
it
was
;
but
it
may
be
of
Christ
,
or
some
other
Saint
:
which
he
could
not
say
,
had
it
bin
the
Image
of
some
prophane
Person
,
and
that
had
bin
the
reason
of
his
zeal
and
indignation
against
the
Picture
.
Phil.
Many
others
,
with
Bellarmin
,
suspect
this
relation
to
be
added
to
Epiphanius
his
Epistle
in
the
close
(
for
there
it
is
a
Postscript
)
by
some
ill
affected
to
Images
;
and
urge
Reasons
,
first
,
out
of
the
second
Council
of
Nice
,
the
sixth
Session
,
where
Epiphanius
a
Deacon
and
Representative
,
or
Vicar
of
the
Arch-Bishop
of
Sardinia
,
in
that
Council
undertakes
to
answer
and
confute
the
Definition
of
the
Council
of
Constantinople
against
Images
;
and
shews
,
that
other
Passages
were
falsly
intitled
to
Epiphanius
,
even
an
whole
Book
against
Images
.
That
Epiphanius
,
in
his
80
Heresies
which
he
publish'd
,
includes
not
the
Heresie
of
making
and
worshipping
Images
;
which
doubtless
he
would
have
done
,
[
a
](A33770-e44280-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
if
he
had
thought
it
contrary
to
the
rule
of
Christ
.
That
Epiphanius
his
Disciples
,
after
his
decease
,
erected
a
Temple
in
honor
to
him
,
and
set
up
his
Image
therein
;
which
they
would
not
have
done
,
had
they
known
his
judgment
to
be
against
Images
.
Theoph.
This
is
the
usual
knack
,
to
suspect
what
doth
not
please
;
but
most
of
your
Doctors
acknowledg
the
Fact
,
as
you
have
heard
of
Damascen
;
and
Alphonsus
de
Castro
reckons
Epiphanius
among
the
Image-breakers
.
As
for
the
Deacons
asserting
many
passages
of
Epiphanius
to
be
suppositious
,
we
have
no
reason
to
take
his
word
,
unless
his
Reasons
carry
it
,
and
they
are
too
weak
to
bear
the
burthen
of
his
charge
;
for
Epiphanius
,
in
79th
Heresie
,
doth
expresly
speak
against
the
Image
of
the
Virgin
Mary
,
as
against
her
worship
.
And
in
truth
,
he
speaks
against
Images
in
general
:
[
b
](A33770-e44410-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c
The
Divel
creeping
into
the
minds
of
Men
,
under
a
righteous
pretence
,
sets
before
their
eyes
the
Image
of
Men
,
whom
being
dead
,
they
worship
;
and
their
Images
had
never
life
,
and
yet
are
worship'd
likewise
by
adulterate
minds
,
withdrawn
from
the
one-only
true
God
.
If
the
Story
be
true
,
that
Epiphanius
his
Disciples
did
set
up
his
Image
in
a
Temple
,
which
they
built
and
dedicated
to
his
honor
;
we
answer
,
It
is
no
new
thing
for
Disciples
to
swerve
from
their
Masters
Principles
and
Practice
:
The
Deacons
Arguments
therefore
do
not
prove
this
,
and
the
other
passages
of
Epiphanius
against
Images
to
be
forg'd
.
Phil.
Bellarmin
hath
one
or
two
Observations
more
,
to
make
this
passage
of
Epiphanius
suspected
of
cutting
the
Picture
:
Because
,
saith
he
,
the
Adversaries
of
Images
do
not
mention
it
.
Theoph.
I
suppose
he
means
the
Bishops
in
the
Constantinople
Council
against
Images
:
Now
they
having
cited
other
passages
against
Images
out
of
Epipharius
,
[
a
](A33770-e44580-b)
a
Con●
.
Nic.
2.
Act.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
declare
expresly
,
That
they
had
not
brought
all
his
Testimonies
,
but
left
them
to
the
diligent
inquiry
of
the
Learned
.
Phil.
Bellarmin
cites
[
b
](A33770-e44650-b)
b
Epistolarum
l.
9.
Epistola
nona
.
Nullum
Episcoporumante
Serenum
fregisse
Imag.
Christi
aut
Sanctorum
.
Gregory
the
Great
,
asserting
,
That
Serenus
was
the
first
Bishop
who
brake
the
Images
of
Christ
and
the
Saints
:
and
therefore
Epiphanius
did
not
so
before
him
.
Theoph.
The
Pope
was
not
Infallible
,
and
perhaps
might
not
read
this
passage
of
Epiphanius
.
As
this
Orthodox
Bishop
shewed
his
zeal
against
Pictures
,
so
about
the
same
time
a
pious
Emperor
,
Theodosius
,
by
an
Edict
,
did
forbid
even
the
Image
of
Christ
,
[
c
](A33770-e44750-b)
c
Petrus
Crinitus
,
de
honestâ
disciplinâ
,
lib.
9.
cap.
9.
Cum
sit
nobis
cura
dillgens
in
rebus
omnibus
supremi
numinis
religionem
tueri
,
signum
salvatoris
nostri
Christi
nemini
concedimus
pingere
,
sed
quodcunque
reperitur
tolli
jubemus
.
Having
a
studious
care
in
all
things
to
desend
the
Religion
of
the
most
high
God
,
we
permit
none
to
carve
or
paint
any
Image
of
our
Savior
Christ
in
colours
,
stone
,
or
any
other
matter
,
and
command
such
Pictures
to
be
taken
away
wheresoever
they
are
found
,
resolving
severely
to
punish
all
such
as
do
contrary
to
our
command
.
And
so
we
are
led
unto
another
Instance
of
Serenus
Bishop
of
Marseils
,
who
brake
down
all
the
Images
and
Pictures
in
Churches
thro-out
his
Diocess
,
about
the
year
600.
when
Gregory
the
Great
was
Pope
;
who
writes
an
Epistle
to
Serenus
,
reprehending
the
Fact
,
as
proceeding
from
inconsiderat
zeal
:
[
d
](A33770-e44810-b)
d
Epistolarum
l.
9.
Epist.
nona
.
Quid
inconsiderato
zelo
succensus
Sanctorum
Imagines
confregeris
.
And
whereas
the
Bishop
made
his
Plea
,
That
he
remov'd
them
out
of
Churches
,
and
brake
the
Images
,
because
the
People
were
prone
to
worship
them
:
That
he
forbid
the
worship
of
them
,
the
Pope
approves
,
for
it
is
written
,
saith
he
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
And
at
length
he
gives
this
advice
,
[
e
](A33770-e44830-b)
e
Si
quis
Imag.
facere
voluerit
,
minime
probibe
,
&c.
If
any
desires
to
make
,
or
to
have
an
Image
,
forbid
him
not
:
But
by
all
means
take
care
that
no
man
worship
them
.
Phil.
This
Testimony
of
Gregory
,
approves
the
Images
of
the
Saints
for
History
and
Ornament
,
altho
he
forbids
the
worship
of
them
;
and
we
are
not
yet
come
to
that
point
.
Your
Instances
from
the
Eliberitan
Canon
from
Epiphanius
and
Serenus
,
are
against
the
Images
themselves
,
not
their
worship
.
Theoph.
Those
Holy
Bishops
were
offended
with
Pictures
in
Churches
,
because
they
might
be
occasion
of
Idolatry
,
the
People
inclining
to
give
Religious
worship
to
them
;
as
Serenus
made
his
Plea
.
Phil.
Notwithstanding
such
panic
fears
,
you
know
,
as
Bellarmin
shews
,
God
placed
the
Cherubins
in
the
Ark.
Theoph.
In
the
inward
Tabernacle
,
over
the
Mercy-seat
,
where
they
were
not
expos'd
to
public
view
.
Phil.
[
a
](A33770-e45080-b)
a
Lib.
de
Pudicitia
,
c.
7.
10.
Procedant
ipsae
Picturae
Calicum
vestrarum
.
Ib.
Pa●tor
quem
in
Calice
depingis
.
Tertullian
shews
,
they
had
Pictures
in
the
Church
early
:
Let
the
Pictures
,
saith
he
,
engraven
in
your
Chalices
be
produc'd
.
Again
,
The
good
Shepheard
whom
you
Picture
in
your
Chalice
.
He
relates
to
the
good
Shepheard
,
bringing
back
the
lost
Sheep
upon
his
shoulders
,
which
Parable
was
engraven
upon
the
Eucharistical
Cup.
Theoph.
These
are
pitiful
proofs
for
Images
in
Churches
,
and
their
Worship
,
a
Parable
engraven
upon
a
Goblet
,
not
visible
,
at
any
distance
,
unto
the
People
,
so
as
to
become
the
object
of
Adoration
.
Phil.
There
is
an
account
given
by
Nicephorus
,
Simeon
Metaphrastes
,
and
others
,
how
our
Blessed
Savior
sent
the
Picture
of
his
Face
in
a
Linnen
cloth
,
to
Agabarus
King
of
Edessa
;
who
,
hearing
of
our
Savior
and
his
Miracles
,
sent
a
Painter
to
take
his
Picture
;
but
his
Eyes
were
dazzled
with
the
Glory
of
our
Saviors
Countenance
,
and
his
Art
fail'd
him
:
Whereupon
,
our
Savior
calls
for
a
Napkin
,
and
wip'd
his
Face
,
and
left
his
Picture
therein
,
to
be
convey'd
to
the
King
;
and
thereby
Miracles
were
wrought
.
Theoph.
We
may
conclude
this
to
be
a
Fable
,
as
from
the
Fabulous
Authors
:
so
likewise
,
because
[
b
](A33770-e45250-b)
b
Euseb.
l.
1.
Hist.
Ecclesiast.
Prope
finem
.
Eusebius
makes
no
mention
thereof
;
and
yet
gives
an
account
,
how
this
King
of
Edessa
did
send
a
Letter
to
our
Savior
,
intreating
him
to
come
and
heal
him
of
his
Disease
:
and
that
our
Savior
return'd
an
Answer
.
Phil.
But
the
same
Eusebius
,
lib.
7.
c.
18.
speaking
of
the
City
Paneas
of
Caesarea
Philippi
,
mentions
a
report
,
That
the
Woman
of
the
Gospel
who
was
cured
of
her
Bloody
Issue
,
was
honorable
and
rich
in
that
City
;
and
in
memory
of
that
Cure
,
caus'd
her
own
Image
to
be
made
in
Brass
,
kneeling
towards
another
Statue
of
a
Man
in
Brass
,
stretching
forth
his
hand
to
touch
her
:
And
at
the
pedestal
of
the
Statue
there
did
spring
up
an
Herb
,
which
arising
unto
the
hem
of
the
Coat
engraven
,
had
virtue
to
heal
Diseases
;
and
this
Image
was
,
by
all
the
Inhabitants
,
reported
to
be
the
Statue
of
Christ
.
And
Eusebius
gives
credit
to
the
Relation
,
shewing
,
it
was
the
Custom
of
the
Heathen
People
,
to
honor
with
Statues
those
whom
they
accounted
Saviors
:
and
tells
us
,
himself
had
seen
the
Pictures
of
Christ
,
and
of
Peter
,
and
Paul
.
Theoph.
You
may
observe
,
he
saith
,
It
was
the
custom
of
the
Heathen
to
honor
so
their
Benefactors
:
and
therefore
Christians
derive
this
practice
from
the
Heathen
.
Phil.
But
Divine
Providence
hath
set
his
Seal
unto
it
,
in
those
miraculous
Cures
which
the
Herb
wrought
,
that
grew
at
the
foot
of
Christs
Statue
.
And
Sozomen
relates
farther
,
lib.
5.
c.
20.
That
the
Apostate
Julian
in
scorn
took
down
this
Statue
,
and
in
the
place
set
up
his
own
,
which
was
struck
with
Lightning
from
Heaven
,
and
broke
into
many
pieces
.
Theoph.
These
things
came
to
pass
by
a
special
Providence
;
not
to
justifie
the
making
of
Christs
Statue
,
but
in
the
sight
of
the
Heathen
to
attest
the
Truth
of
those
great
Things
,
which
Fame
had
delivered
of
Christ
whom
they
knew
that
Statue
represented
:
And
to
vindicate
that
Affront
the
Apostate
Julian
design'd
to
put
upon
our
Savior
.
Phil.
We
find
,
they
had
the
Pictures
of
Christ
and
the
Apostles
very
frequent
in
St
Augustins
time
:
For
some
Enemies
of
the
Gospel
entitled
Magic
Books
unto
our
Savior
,
as
by
him
written
to
his
principal
Disciples
,
Peter
and
Paul
.
Now
Augustin
observes
,
how
Paul
was
no
Disciple
of
Christ
in
the
days
of
his
Flesh
,
and
so
the
Imposture
was
easily
discover'd
:
But
because
,
saith
he
,
they
had
often
seen
the
Picture
of
Christ
,
and
of
these
two
chief
Apostles
drawn
together
,
they
concluded
them
to
have
bin
his
most
beloved
Disciples
,
and
so
were
induc'd
to
bring
in
Christ
as
communicating
his
Secrets
and
Mysteries
of
the
Art
of
Magic
to
them
.
Theoph.
Bellarmin
should
have
given
you
St
Augustins
observation
upon
this
passage
:
[
a
](A33770-e45650-b)
a
Lib.
1.
c.
10.
De
cons.
Evangelist
.
sic
omnino
errare
meruerunt
qui
Christum
&
Apostolos
non
in
Sacris
Codicibus
,
&c.
So
altogether
they
deserv'd
to
be
mistaken
and
err
,
who
look
upon
Christ
and
his
Apostles
on
painted
Walls
,
and
not
in
the
Holy
Scriptures
;
and
it
is
no
wonder
to
see
such
as
are
Forgers
to
be
deceived
by
Painters
.
Phil.
The
second
Council
of
Nice
,
as
Bellarmin
shews
,
brings
many
other
Testimonies
of
the
Fathers
occasionally
in
their
Books
,
making
mention
of
the
Pictures
of
Christ
,
and
of
the
Saints
usual
in
their
times
.
Theoph.
In
the
series
of
Discourse
you
have
led
us
unto
that
Council
,
and
I
shall
chuse
to
accept
your
Appeal
,
and
thither
we
will
go
.
But
first
,
I
will
prepare
the
way
,
and
let
you
know
,
That
we
do
not
declare
against
Images
in
themselves
,
but
as
they
are
occasions
of
Superstitious
Worship
.
Men
prize
ancient
Pieces
,
representing
Famous
Men
:
Suppose
Julius
Caesar
,
or
Tully
,
or
the
Ancestors
of
their
Family
;
and
much
more
should
we
value
Pictures
of
Holy
Men
and
Women
,
or
of
our
Blessed
Savior
:
But
you
must
then
shew
they
be
true
Resemblances
and
Copies
,
of
their
Countenance
,
Pictures
very
like
them
whom
they
represent
;
whereas
now
in
the
Images
of
the
Saints
there
is
no
regard
had
to
their
likeness
,
but
only
to
set
up
an
Image
that
shall
signifie
,
and
not
represent
.
An
old
Man
with
a
Sword
,
stands
for
Paul
;
with
Keys
,
for
Peter
;
with
a
Cross
decussat
,
for
Andrew
:
so
in
our
Saviors
Pictures
you
shall
observe
as
many
Forms
as
there
are
Faces
or
Fancies
of
Men.
If
a
Painter
,
designing
to
draw
our
Ladies
Picture
,
should
take
a
Beautiful
Courtizan
for
his
pattern
,
it
would
serve
.
Now
such
Pictures
,
which
have
no
likeness
to
the
persons
represented
,
deserve
no
regard
,
neither
are
they
useful
for
Commemoration
.
Should
any
one
send
you
your
Grand-fathers
Picture
,
much
unlike
him
,
and
drawn
at
all
adventures
,
you
would
not
honor
it
so
much
,
as
to
hang
it
up
in
your
Hall
or
Parlor
.
But
you
and
I
both
have
been
led
out
of
the
way
,
by
those
who
write
upon
this
subject
of
Images
;
instancing
in
some
who
have
altogether
rejected
them
,
and
in
others
who
have
approved
them
,
whereas
our
chief
Design
is
,
to
shew
the
unlawfulness
of
Image
Worship
,
to
allow
no
other
use
of
Pictures
,
then
to
put
us
in
mind
either
of
Things
or
Persons
,
or
for
ornament
of
places
:
If
you
are
content
herewith
,
the
dispute
shall
end
between
us
,
always
excepting
against
any
Image
of
God
,
whether
Historical
or
Analogical
,
or
by
what
term
soever
you
may
distinguish
.
Phil.
If
you
see
the
Picture
of
Christ
,
will
you
not
worship
him
?
Theoph.
When
by
occasion
of
his
PIcture
I
am
put
in
mind
of
my
Savior
,
my
heart
must
honor
and
worship
him
,
as
at
any
other
time
when
I
apply
my self
unto
him
in
Meditation
,
without
a
Picture
to
help
the
memory
:
But
we
allow
no
Worship
or
Adoration
due
unto
the
Image
it self
,
putting
us
in
mind
of
our
Savior
:
you
have
high
reason
to
yield
all
civil
honor
and
obeisance
to
your
Prinoe
;
but
will
you
bow
the
Knee
,
or
put
of
your
Hat
unto
his
Image
in
your
Coin
,
or
to
his
Picture
in
your
Closet
?
Phil.
Let
me
ask
you
also
one
Question
:
If
any
should
stab
the
Image
of
the
King
,
or
of
your
Ancestors
,
and
shew
great
indignation
against
them
,
would
you
not
be
higtly
offended
?
Theoph.
If
the
Circumstances
declare
that
he
did
it
out
of
despight
and
malice
to
the
person
represented
by
the
Picture
,
there
is
reason
to
take
it
as
an
high
affront
.
Phil.
By
insensible
degrees
,
I
shall
bring
you
to
acknowledge
as
much
as
we
desire
:
If
you
should
see
any
Man
give
honor
and
respect
unto
the
Princes
Picture
for
his
sake
,
would
you
not
approve
it
?
Theoph.
Yes
,
giving
such
regard
as
a
pious
Prince
expects
from
us
;
not
to
put
a
studied
affront
upon
it
;
not
to
set
it
up
in
a
contemtible
place
:
we
likewise
shew
a
dutiful
affection
in
highly
valuing
the
Picture
that
resembles
the
King
.
Phil.
Why
should
you
except
against
honor
and
respect
given
to
an
Image
of
your
Savior
,
or
of
his
blessed
Mother
and
the
Saints
?
Theoph.
We
do
not
;
set
aside
the
Religious
Worship
of
an
Image
which
may
lawfully
be
made
;
and
we
will
not
except
against
any
respect
you
will
give
to
it
,
for
his
sake
whom
it
represents
:
you
must
prove
it
lawful
to
worship
Images
.
Phil.
To
a
Prince
civil
Worship
and
Honor
is
due
;
and
so
much
you
give
likewise
to
his
Picture
:
by
the
same
rule
,
seeing
unto
Christ
as
Man
,
in
union
with
the
Divine
Nature
,
is
due
Religious
Worship
and
Adoration
,
you
must
give
Religious
Worship
to
his
Image
.
Theoph.
We
never
said
,
the
same
honor
is
due
to
the
Picture
of
a
Prince
,
as
to
his
Person
:
Do
you
all
stand
bare
in
the
Parlor
,
because
your
Princes
Picture
hangs
there
,
or
the
Pictures
of
any
of
his
Predecessors
?
And
secondly
,
from
a
civil
Worship
given
unto
a
Creature
,
to
a
Religious
Worship
given
unto
a
Creature
,
there
is
no
consequence
to
be
drawn
;
and
the
reason
is
this
,
God
hath
forbid
one
,
and
not
the
other
.
Now
the
Pictures
of
Christ
,
and
of
his
Cross
,
and
of
the
Saints
,
are
Creatures
,
even
the
work
of
Mens
hands
,
and
therefore
to
them
no
Religious
Worship
to
be
given
.
Phil.
There
is
a
receiv'd
Maxim
in
the
Church
,
first
taken
from
Basil
the
Great
,
[
a
](A33770-e46140-b)
a
Vid.
Damascen
.
Orthod.
Fid.
lib.
4.
c.
17.
11
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
honor
done
to
the
Image
,
passeth
unto
him
whom
it
represents
:
and
therefore
honoring
their
Images
,
you
honor
Christ
and
his
Saints
.
Theoph.
'T
is
truth
,
what
respect
is
given
to
a
Picture
,
is
only
with
regard
unto
the
thing
or
person
represented
by
it
,
and
therefore
it
is
call'd
relative
Honor
:
We
prize
the
Picture
of
a
Friend
,
and
much
more
of
our
Blessed
Savior
,
and
his
Saints
,
if
they
be
drawn
to
the
Life
:
but
however
,
to
the
Picture
itself
,
no
adoration
can
in
reason
be
given
,
and
honor
,
because
it
is
far
inferior
to
the
meanest
Man
,
who
is
the
living
Image
of
God
;
and
a
Picture
(
suppose
of
Christ
)
but
an
inanimate
Image
.
[
b
](A33770-e46190-b)
b
Honor
est
agnitio
praecell●ntis
.
Now
Honor
is
given
to
things
more
excellent
:
Will
you
say
the
Picture
of
a
King
excels
in
dignity
the
person
of
a
Subject
?
or
that
a
liveless
Picture
of
our
Blessed
Savior
,
is
more
honorable
then
a
living
Disciple
of
our
Blessed
Savior
?
Phil.
Not
in
itself
,
but
as
it
is
the
Image
of
Christ
.
Theoph.
I
speak
of
it
as
his
Image
;
and
yet
I
do
suppose
,
you
dare
not
maintain
,
That
the
Picture
of
Christ
in
the
consideration
,
as
his
Picture
,
is
more
to
be
esteemed
then
a
Disciple
of
Christ
:
for
suppose
one
of
them
were
to
be
destroi'd
,
Would
you
save
the
Picture
,
and
leave
the
Man
to
perish
?
Again
,
for
worshipping
the
Images
of
Saints
,
it
may
be
of
St
Peter
;
Is
more
honor
to
be
given
to
his
Image
now
,
then
was
to
his
person
in
the
days
of
his
Flesh
?
When
Cornelius
fell
at
his
Feet
,
and
worship'd
him
,
he
receiv'd
it
not
,
but
said
,
Stand
up
,
I
my self
also
am
a
Man
,
Acts
10
26
,
instructing
him
,
that
no
such
worship
was
due
to
a
Man
.
Phil.
He
would
not
receive
such
adoration
as
was
due
to
God
.
Theoph.
Who
told
you
,
good
Cornelius
,
a
devout
Man
,
intended
such
worship
as
was
due
to
God
?
Dare
you
say
Cornelius
in
that
act
committed
I
dolatry
,
giving
the
worship
due
only
to
God
,
unto
his
Servant
Peter
?
he
only
design'd
to
give
to
him
such
high
expressions
of
Honor
and
Worship
,
as
to
a
Saint
and
Servant
of
God
upon
Earth
;
and
yet
Peter
would
not
accept
of
it
,
and
intimates
,
because
he
was
a
Man
he
ought
not
.
So
we
read
,
St
John
fell
down
to
Worship
before
the
Feet
of
the
Angel
.
and
the
Angel
said
,
See
thou
do
it
not
,
for
I
am
thy
fellow-servant
,
and
of
thy
Brethren
the
Prophets
,
and
of
them
which
keep
the
sayings
of
this
Book
:
worship
God
.
Now
it
is
to
be
conceiv'd
,
John
design'd
not
to
commit
Idolarry
,
and
give
Divine
Worship
to
the
Angel
,
but
only
some
inferior
Religious
Worship
,
as
your
Doctors
use
to
speak
;
and
yet
the
Angel
would
not
receive
it
,
being
jealous
of
his
Creators
Honor
,
and
directs
the
Apostle
to
worship
God
.
Now
if
we
must
not
worship
Saints
in
their
own
Persons
,
much
less
in
their
Images
:
If
Angels
will
not
accept
worship
from
us
,
neither
will
the
Saints
Triumphant
;
both
instruct
us
to
worship
God
,
and
not
them
,
altho
we
should
intend
to
give
them
only
inferior
worship
.
Phil.
The
second
Council
of
Nice
,
being
the
seventh
Oecumenical
Council
,
hath
well
stated
this
Point
,
and
establish'd
the
Worship
proper
to
God
,
call'd
Latria
,
to
be
incommunicable
to
a
Creature
.
But
a
second
sort
of
inferior
Worship
and
Adoration
,
they
determin
must
be
given
to
the
Images
of
Christ
and
the
Saints
.
Theoph.
I
wish
they
had
first
satisfied
you
or
me
,
why
they
should
determine
inferior
Worship
and
Adoration
to
be
given
to
the
Saints
in
Heaven
,
and
to
their
Images
on
Earth
,
seeing
the
Angel
expresly
forbids
it
,
and
directs
us
only
to
worship
God
:
But
seeing
you
have
appeal'd
to
that
Council
of
Nice
,
thither
we
will
go
,
as
being
indeed
the
first
Foundation
of
Image
worship
;
and
if
you
please
,
I
will
give
you
a
preliminary
account
and
history
of
that
Council
.
Phil.
I
pray
do
so
:
for
it
will
suit
with
our
present
Discourse
,
and
shew
the
rashness
of
those
Enemies
of
Christ
and
his
Saints
,
who
brake
down
their
Images
,
and
cast
them
out
of
Churches
,
as
Heathen
Idols
,
unto
the
Dung-hill
;
whil'st
the
holy
Popes
of
Rome
successively
wrote
Epistles
,
and
sent
Legats
,
and
gave
warning
to
the
Emperors
,
whose
Zeal
without
knowledge
,
gave
countenance
and
autority
to
such
Sacrilegious
Outrages
.
Theoph.
About
the
year
of
Christ
,
720.
Leo
Isaurus
,
the
69th
Emperor
of
Rome
from
Augustus
,
observing
the
growth
of
Superstition
and
Idolatry
among
the
vulgar
sort
of
People
,
in
worshipping
the
Images
of
our
Blessed
Savior
,
and
the
Virgin
Mary
,
and
the
Saints
,
which
were
erected
in
their
Temples
and
in
the
Streets
;
he
took
a
severe
course
,
and
brake
down
the
Images
,
and
commanded
all
that
had
such
Images
and
Pictures
,
under
great
penalties
,
to
bring
them
forth
,
and
burn'd
them
in
the
Market-place
.
He
sent
likewise
to
Gregory
the
second
,
Pope
of
Rome
,
to
desire
his
concurrence
for
a
General
Council
of
the
Eastern
and
Western
Bishops
,
about
this
work
of
Reformation
:
and
in
a
sacred
Epistle
to
the
Pope
,
he
urg'd
Arguments
to
justifie
his
course
in
taking
away
Images
.
Whereunto
the
Pope
returns
an
Answer
,
[
a
](A33770-e46670-b)
a
Bin.
Edit.
Concil.
Tom.
5.
pag.
501.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
whereas
he
had
received
frem
him
many
sacred
Letters
,
within
the
first
ten
years
of
his
Reign
,
full
of
Piety
and
Wisdom
;
together
with
an
Orthodox
Confession
of
his
Faith
,
denouncing
a
Curse
upon
those
that
should
remove
the
Boundaries
of
Religion
which
the
Fathers
had
set
:
and
for
this
cause
,
he
tells
the
Emperor
,
That
he
had
given
ample
Thanks
to
God
for
committing
the
Empire
of
the
World
unto
so
noble
a
Prince
.
But
now
alas
!
from
his
Epistle
,
and
from
his
practice
,
he
sadly
perceiv'd
how
he
was
taken
from
the
Truth
,
and
had
given
great
scandal
to
the
World
.
And
so
he
sets
himself
to
give
satisfaction
unto
some
Particulars
which
the
Emperor
had
mention'd
in
his
Letter
;
telling
him
before-hand
,
That
he
would
write
to
him
dull
and
illiterate
Things
,
because
thou
thy self
(
saith
he
)
art
such
.
And
in
truth
,
the
Pope
is
as
good
as
his
word
;
for
his
Letter
which
he
writes
to
the
Emperor
,
is
blunt
and
desultory
,
without
any
reason
or
consequence
,
or
good
manners
.
He
saith
,
That
God
did
forbid
Graven
Images
,
such
as
the
Canaanites
made
and
worship'd
;
but
he
commanded
Moses
to
make
two
Cherubins
,
a
Table
and
an
Ark
;
and
these
were
similitudes
made
with
hands
for
the
glory
of
God
.
He
tells
him
,
That
Moses
prai'd
and
desired
to
see
an
Image
of
God
,
that
he
might
not
err
;
and
the
Lord
answer'd
,
That
he
could
not
see
his
face
and
live
,
but
his
back
parts
he
should
see
:
but
under
the
Gospel
he
hath
shew'd
himself
back
and
face
.
That
the
Truth
is
made
visible
,
and
Christ
hath
appear'd
and
dwel'd
among
us
,
and
where
the
carcass
was
,
that
is
,
Christ
in
the
Body
,
thither
the
Eagles
came
:
True
Believers
resorted
to
him
,
and
took
his
Picture
,
and
the
Pictures
of
James
the
Brother
of
the
Lord
,
and
of
Stephen
the
first
Martyr
;
and
so
of
all
the
Martyrs
,
and
forsaking
the
worship
of
Idols
,
the
whole
World
did
worship
these
Images
:
not
with
the
worship
due
only
to
God
,
but
relatively
;
a
Distinction
form'd
to
puzzle
,
not
to
inform
.
After
this
,
he
tells
him
,
how
our
Blessed
Savior
sent
a
Copy
of
his
Countenance
in
a
Napkin
to
the
King
of
Edessa
.
'T
is
truth
,
saith
he
,
we
do
not
Picture
God
,
because
we
know
him
not
;
but
if
we
had
beheld
him
,
as
we
do
his
Son
,
we
would
have
made
his
Picture
also
,
and
try
whether
you
would
call
it
an
Idol
.
The
love
of
Christ
knows
,
saith
he
.
That
when
I
go
into
the
Temple
of
Peter
,
the
Prince
of
the
Apostles
,
and
look
upon
his
Image
,
I
am
brought
to
compunction
;
and
as
Rain
out
of
the
Clouds
,
so
do
my
Tears
flow
down
.
Then
he
tells
the
Emperor
,
how
Christ
restored
sight
to
the
blind
;
but
you
put
out
the
Eies
of
the
People
by
removing
Images
.
You
say
,
we
worship
Stones
and
Tables
:
not
so
,
but
our
memories
must
be
rubb'd
up
,
and
our
dull
,
and
foolish
,
and
illiterate
mind
rais'd
.
When
we
see
the
Picture
of
Christ
,
we
say
,
Thou
Son
of
God
,
save
us
:
so
when
we
see
the
Picture
of
the
Holy
Mother
,
we
say
,
O
holy
Mother
of
God
,
Mother
of
the
Lord
,
mediate
unto
thy
Son
to
save
our
Souls
:
and
so
to
the
other
Saints
and
Martyrs
.
He
bids
the
Emperor
go
into
the
Grammar-Schools
,
and
tell
the
Boies
,
I
am
he
Phil.
I
must
confess
,
it
was
very
apposite
to
his
purpose
,
who
pleaded
the
Peoples
Superstition
in
worshipping
Images
,
as
the
cause
of
his
removing
them
:
and
therefore
I
desire
to
hear
what
satisfaction
his
Holiness
the
Pope
gave
unto
that
Objection
.
Theoph.
He
tells
the
Emperor
,
[
a
](A33770-e46960-b)
a
Ib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Verily
Ozias
was
thy
Brother
of
like
perswasions
as
thy self
,
and
he
plaid
the
Tyrant
among
his
People
as
thou
dost
.
Where
you
also
observe
,
how
the
Pope
was
so
ignorant
of
the
Holy
Scriptures
,
that
he
ascribes
that
memorable
passage
of
breaking
the
Brazen
Serpent
,
to
Vzziah
,
and
not
to
Hezekiah
the
King
:
and
in
resembling
the
Emperor
to
Hezekiah
,
in
the
fact
of
breaking
Images
,
he
by
a
necessary
consequence
approves
the
one
,
as
the
Holy
Ghost
in
Scripture
doth
the
other
,
for
his
zeal
for
Reformation
,
and
Gods
Honor.
Phil.
I
did
not
expect
such
a
precipitate
Answer
to
so
considerable
an
Argument
.
Theoph.
Give
me
leave
to
proceed
:
He
tells
the
Emperor
,
and
calls
Christ
to
witness
,
How
mightily
affected
he
was
with
sight
of
the
glorious
Images
,
and
Historical
Pictures
of
the
Holy
Scriptures
in
the
Churches
;
and
that
it
had
been
much
better
if
the
Emperor
had
bin
an
Heretic
(
denying
some
fundamental
Truth
of
the
Gospel
)
then
a
Persecuter
of
Images
:
And
gives
his
Reason
,
Because
Heretics
err'd
through
ignorance
,
and
about
things
hard
to
be
understood
,
whereas
thou
errest
in
such
things
as
are
as
clear
as
the
Sun
,
and
therefore
their
Condemnation
is
not
so
great
as
thine
.
It
appears
in
his
Sacred
Epistle
,
that
the
Emperor
did
write
to
the
Pope
concerning
a
General
Council
to
determin
the
Controversie
concerning
Images
.
Phil.
That
was
the
most
likely
way
to
settle
the
Truth
,
and
the
minds
of
Men.
Theoph.
But
the
Pope
answers
,
No
:
You
did
write
to
me
for
a
General
Council
,
but
it
seems
to
me
unprofitable
.
Phil.
I
pray
what
reason
did
he
give
of
his
denial
.
Theoph.
He
tells
the
Emperor
,
He
consults
his
Honor
,
and
that
it
were
better
for
him
not
to
have
his
crimepublish'd
:
he
was
a
desircier
of
Images
,
if
he
would
give
over
and
be
quiet
,
the
scandal
would
be
taken
away
,
and
there
would
be
no
need
of
a
Council
.
He
calls
God
to
witness
,
how
he
had
communicated
the
Emperors
former
sacred
Epistles
to
the
Princes
of
the
West
,
and
had
much
commended
him
for
his
Piety
;
and
they
all
had
him
in
great
Honor
:
but
as
soon
as
they
heard
of
this
Fact
of
Image-breaking
,
they
trampled
his
Lawrels
under
foot
,
and
invaded
some
of
his
Territories
in
the
West
;
had
seis'd
upon
Ravenna
,
and
threatned
Rome
it self
,
the
Emperor
being
unable
to
protect
them
:
[
a
](A33770-e47260-b)
a
Ib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
all
this
through
his
own
folly
.
Nay
,
saith
he
,
you
threaten
to
fend
to
Rome
,
and
break
down
the
Image
of
St.
Peter
,
and
carry
away
the
Pope
in
Bonds
:
but
if
you
thus
look
big
and
threaten
,
I
will
not
contend
,
but
I
will
remove
my self
but
25
miles
,
and
then
I
shall
be
out
of
your
reach
,
and
you
may
go
and
persecute
the
winds
.
Phil.
'T
is
much
he
had
the
courage
to
write
so
boldly
to
the
Emperor
,
who
had
Dominions
and
Forces
near
in
Italy
.
Theoph.
The
subtle
Pope
knew
his
own
strength
:
The
Lombards
kept
their
Interest
in
Campania
,
and
other
parts
of
Italy
,
in
despight
of
the
Emperors
Forces
;
and
altho
they
were
many
times
very
troublesom
Neighbors
to
Rome
,
yet
thither
,
upon
case
of
necessity
,
he
would
flie
.
After
the
same
manner
he
writes
a
second
Letter
unto
the
Emperor
,
among
other
things
telling
him
:
Altho
thou
dost
persecute
us
with
a
Military
hand
of
Flesh
,
yet
we
being
destitute
of
carnal
Weapons
,
do
invoke
the
chief
Captain
of
the
Creation
,
Christ
,
sitting
in
the
Heavens
over
all
Power
and
Dominion
,
to
send
the
Divel
into
thee
,
as
the
Apostle
speaks
,
To
give
such
an
one
unto
Satan
:
and
afterwards
,
he
thundred
out
against
him
the
Bull
of
Excommunication
.
And
whereas
the
Emperor
had
demanded
how
it
came
to
pass
,
That
none
of
the
six
general
Councils
had
Decreed
any
thing
for
the
worship
of
Images
,
&c.
what
Answer
,
think
you
,
gave
the
Pope
to
that
demand
?
Phil.
I
cannot
guess
;
but
it
was
a
material
Proposal
.
Theoph.
He
answers
it
thus
,
True
,
O
King
!
neither
did
any
of
those
Councils
make
Decrees
of
eating
Bread
,
and
drinking
Water
,
intimating
,
That
it
was
as
evidently
necessary
to
worship
Images
,
as
to
eat
and
drink
,
and
therefore
no
matter
for
a
Canon
of
a
general
Council
.
And
withal
he
tells
him
,
That
the
Patriarchs
and
Bishops
carried
Images
before
them
,
when
they
went
into
the
Council
;
and
none
that
did
love
Jesus
Christ
,
would
take
a
Journey
without
some
Images
of
the
Saints
,
as
their
Fellow-Travellers
.
Now
these
things
,
and
many
others
,
are
urged
by
him
without
any
offer
of
proof
;
and
being
not
in
his
Pontifical
Chair
,
it
seems
he
was
not
infallible
:
neither
was
it
likely
such
blind
Stories
,
and
fond
Assertions
,
and
foolish
Letters
,
should
prevail
with
a
Prince
of
great
Power
and
Reason
;
and
therefore
he
continued
his
course
of
preventing
Idolatry
,
by
taking
Images
and
Pictures
out
of
the
way
,
and
so
he
had
the
Sir-name
given
him
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
did
make
war
against
Images
.
His
Son
Consiantin
follows
him
in
the
same
severity
,
and
the
Monckish
Historians
of
that
time
,
had
a
nick-name
also
for
him
,
Constantinus
Copronymus
:
Because
,
say
they
,
when
being
an
Infant
he
was
Baptized
,
he
defiled
the
Sacred
Font
with
his
dung
;
and
so
gave
an
Omen
of
his
future
contemt
and
villanies
against
the
Saints
and
the
Church
.
But
that
was
not
the
reason
of
the
Appellative
and
Name
,
but
rather
because
he
much
delighted
in
the
smell
of
Horse-dung
;
the
compound
name
being
deriv'd
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
dung
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
Interpreted
,
I
am
pleas'd
;
whereas
perhaps
the
dull
Monks
thought
it
was
deriv'd
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
,
a
Name
.
Now
because
they
had
in
vain
sought
the
concurrence
of
the
Pope
and
the
Western
Bishops
,
in
a
general
Council
,
Constantinus
the
Emperor
summons
a
Council
at
Constantinople
,
Anno
754.
where
318.
Bishops
assembled
,
and
declared
against
Images
and
their
worship
,
and
stiled
themselves
,
[
a
](A33770-e47580-b)
a
Sancta
magna
unversalis
Synedus
,
&c.
The
holy
and
great
general
Council
of
Constantinople
,
But
we
have
no
Record
of
the
Actions
of
this
Council
,
otherwise
then
we
find
the
definition
thereof
mangled
and
confuted
by
parcels
,
in
the
Council
of
Nice
succeeding
.
This
being
the
unjust
and
partial
dealing
of
the
Roman
Faction
,
through
whose
hands
(
since
the
desolation
of
the
Eastern
Church
by
the
Turks
)
all
Church
History
is
transmitted
,
to
deliver
nothing
to
Posterity
(
as
far
as
possibly
they
can
stifle
it
)
which
makes
against
them
.
After
Constantine
,
did
succeed
Leo
his
Son
in
the
Empire
,
who
Reigned
five
years
,
and
left
his
Son
Constantine
,
being
ten
years
old
,
together
with
his
Mother
Irene
,
to
rule
the
Empire
.
Anno
773.
the
Monkish
Writers
of
those
times
highly
extol
the
Queen
,
[
b
](A33770-e47680-b)
b
Hierene
piissima
una
cum
Const.
glorioso
divinitus
cepit
Imperium
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
stiling
her
,
Most
Pious
,
because
Pope
Adrian
,
by
his
Instruments
,
brought
her
over
to
restore
Images
;
and
then
the
Pope
promotes
a
general
Council
,
which
was
first
summon'd
at
Constantinople
,
but
by
reason
of
Tumults
,
(
the
People
of
Constantinople
making
Insurrection
against
the
Council
,
which
should
restore
Image-worship
)
it
was
prorogu'd
for
a
year
,
and
afterwards
translated
to
Nice
:
whether
the
Pope
sends
his
Legats
,
and
all
is
carried
as
he
would
.
Now
here
you
may
observe
a
Scene
of
Popish
subtlety
:
When
the
Emperor
Leo
Isaurus
did
not
concur
in
Judgment
with
Gregory
the
second
,
altho
a
Council
was
desired
.
yet
the
Pope
would
not
consent
,
because
he
well
knew
,
that
the
Countenance
and
Autority
of
the
Emperor
,
would
carry
all
things
against
the
Popes
Judgment
.
But
when
Irene
the
Empress
,
together
with
her
Son
Constantine
,
were
made
for
the
interest
of
the
Pope
and
for
Images
,
Then
Adrian
mightily
promotes
the
Council
,
condemns
the
former
general
Council
of
Constantinople
,
which
Decreed
against
Images
,
as
a
meer
Heretical
Conventicle
,
and
sets
up
this
at
Nice
in
its
stead
.
And
he
laid
his
design
sure
enough
:
for
in
the
entrance
of
the
Council
he
writes
by
his
Legats
,
both
to
the
Emperor
,
and
to
Tarasius
the
Patriarch
of
Constantinople
That
ᶜ
he
was
made
Patriarch
against
the
Canons
of
the
Church
of
Christ
,
as
being
immediatly
taken
from
a
Courtier
,
and
a
Lay-man
,
to
the
See
of
Constantinople
;
but
because
he
was
satisfied
of
his
zeal
for
Images
,
therefore
he
would
not
except
against
his
Consecration
.
And
in
the
close
of
his
Epistle
to
Tarasius
,
he
tells
him
plainly
,
If
the
Emperor
and
the
Council
shall
not
restore
Images
,
I
cannot
by
any
means
admit
of
your
Consecration
.
And
this
Patriarch
,
in
truth
,
was
fit
for
the
Popes
turn
,
being
liable
to
the
exception
you
have
heard
,
and
not
learned
,
he
would
be
rul'd
by
the
Popes
Legats
,
and
some
busie
Monks
in
the
Council
,
the
sooner
;
and
withal
,
many
of
the
Bishops
of
Asia
and
Greece
had
bin
guilty
of
voting
against
Images
in
the
former
Council
of
Constantinople
;
and
none
of
them
must
be
admitted
into
this
Council
,
but
such
as
would
submit
,
acknowledging
their
Error
,
and
begging
pardon
,
and
declaring
strenuously
against
what
they
had
establish'd
;
and
condemning
the
Council
against
Images
unto
the
pit
of
Hell
.
And
with
these
preparations
you
may
easily
judge
,
what
would
be
the
issue
of
the
second
Council
of
Nice
,
the
first
that
ever
declared
for
Images
and
their
worship
.
Phil.
These
are
your
politic
preliminary
Observations
,
if
possible
,
to
blast
the
reputation
of
the
general
Council
:
But
have
you
any
thing
to
except
against
the
Council
it self
?
altho
indeed
general
Councils
should
not
be
liable
unto
the
insolent
Exceptions
of
private
Men.
Theoph.
Hear
and
judg
.
In
the
first
Session
or
Action
of
that
Council
,
divers
antient
Bishops
are
brought
in
as
Criminals
,
for
declaring
against
Images
in
the
former
Council
;
and
they
acknowledg
themselves
miserable
sinners
,
saying
,
[
a
](A33770-e47980-b)
a
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
have
sinned
and
don
wickedly
,
and
have
transgressed
the
Commandment
,
and
we
beg
pardon
.
One
of
those
Bishops
,
Theodosius
Bishop
of
Ammonium
,
makes
an
Apostrophe
to
the
Saints
in
Heaven
,
saying
,
I
have
sinned
against
Heaven
,
and
against
you
,
I
beseech
you
to
receive
me
,
as
God
receiv'd
the
Prodigal
,
the
Harlot
,
and
the
Thief
.
Then
he
pronounceth
Anathema's
against
all
those
who
do
not
diligently
teach
the
People
that
love
God
,
to
adore
the
sacred
venerable
Images
of
all
the
Saints
that
have
pleased
God
since
the
Creation
.
All
the
criminal
Bishops
acknowledg
worshipping
of
Images
to
be
an
Apostolical
Tradition
,
and
that
they
had
no
manner
of
excuse
to
plead
for
themselves
in
what
they
had
formerly
done
,
but
all
was
through
ignorance
and
foolishness
.
Phil.
This
strange
palinody
and
recognition
of
their
former
Errors
,
shews
,
they
were
not
Men
of
Conscience
and
Judgment
,
that
voted
against
Images
in
the
former
Council
.
Theoph.
It
manifests
rather
the
Tyranny
of
this
Council
,
who
would
admit
them
to
reconciliation
upon
no
other
tearms
.
One
John
,
a
Monk
,
Representative
and
Vicar
of
the
Oriental
Bishops
(
who
by
reason
of
the
Saracens
possessing
their
Country
,
durst
not
come
to
the
Council
)
declares
publicly
,
That
this
Heresie
was
greater
then
any
other
Heresie
whatsoever
:
Wo
to
those
who
fight
against
Images
!
And
when
they
enter'd
into
Consultation
about
the
degree
and
heinousness
of
this
Crime
,
Tarasius
the
Patriarch
answers
wisely
,
It
is
all
one
in
matters
of
Doctrine
,
whether
you
offend
in
great
or
small
;
for
by
either
the
Law
of
God
is
abrogated
.
And
so
they
examin'd
former
Canons
of
receiving
Heretics
,
whether
Arrians
,
or
Nestorians
,
or
Macedonians
;
and
in
like
manner
determin'd
of
these
Bishops
,
as
highly
guilty
and
criminal
,
as
the
worst
of
all
Heretics
.
Insomuch
,
That
Basilius
,
Bishop
of
Ancyra
,
declares
in
the
Council
,
being
one
of
those
Criminals
,
[
a
](A33770-e48200-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
do
from
my
heart
and
soul
anathematize
that
Council
of
Constantinople
against
Images
,
as
being
assembled
out
of
meer
folly
and
madness
.
Another
of
them
denounceth
an
Anathema
against
all
such
who
were
of
doubtful
mind
,
and
did
not
from
their
Soul
confess
that
Images
were
to
be
worshipped
.
This
was
fair
for
the
first
Scene
and
Action
of
that
famous
Council
.
In
the
second
Action
,
Pope
Adrians
Letter
to
the
Emperor
,
and
to
the
Patriarch
Tarasius
,
are
publish'd
and
approv'd
by
the
particular
Testimony
of
every
Bishop
.
In
his
Epistle
to
the
Emperor
Constantine
,
and
Irene
his
Mother
,
he
congratulates
their
embracing
the
Faith
of
the
chiefest
Apostles
,
Peter
and
Paul
,
promising
That
these
Saints
shall
be
the
Protectors
of
their
Imperial
Glory
and
Majesty
,
and
bring
the
barbarous
Nations
under
their
feet
.
He
brings
in
a
Fable
of
Constantine
the
first
Christian
Emperor
,
how
in
a
dream
he
saw
Peter
and
Paul
come
to
him
,
and
directing
him
to
send
for
Sylvester
,
Pope
of
Rome
,
(
who
liv'd
in
Banishment
upon
the
Mountain
Soracle
,
flying
from
the
Persecution
of
Constantine
;
and
that
good
Pope
should
guide
him
to
a
Pool
,
wherein
he
might
wash
and
be
healed
of
his
Leprosie
:
whereupon
Constantine
awaking
,
sends
some
of
his
Officers
to
the
Pope
,
who
alas
!
thought
of
nothing
,
but
that
by
these
Messengers
he
was
called
forth
to
suffer
Martyrdom
.
But
the
Emperor
when
he
came
,
entertain'd
him
with
great
courtesie
,
acquainted
him
with
his
Dream
,
and
ask'd
who
those
Gods
were
,
Peter
and
Paul
,
which
appeared
to
him
.
Sylvesier
answered
,
That
they
were
Servants
of
the
most
high
God
,
great
Instruments
of
the
Worlds
Conversion
to
Christ
.
The
Emperor
demanded
,
whether
he
had
their
Pictures
,
that
he
might
know
them
;
and
a
Deacon
is
presently
dispatch'd
to
fetch
their
Pictures
:
and
as
soon
as
Constantine
saw
them
,
he
cryed●out
,
These
are
the
Men
I
saw
in
my
dream
;
and
so
he
was
Baptized
by
Sylvester
,
and
cleansed
of
his
Leprosie
.
Now
it
is
strange
,
That
a
Pope
should
write
such
a
Fable
,
and
that
a
whole
Council
should
believe
it
,
against
the
Evidence
of
all
History
.
For
Constantine
never
persecuted
Christians
,
never
had
a
Leprosie
;
was
not
Baptized
by
Sylvester
at
Rome
,
but
by
Eusebius
Bishop
of
Nicomedia
:
for
the
Emperor
designed
to
be
Baptized
in
Jordan
,
where
our
Savior
receiv'd
the
Baptism
of
John
,
and
in
his
Journey
towards
Palestine
,
fell
sick
at
Nicomedia
,
and
was
Baptized
by
the
Bishop
of
the
place
.
This
,
when
need
requires
,
shall
be
made
good
,
by
many
authentic
Testimonies
:
and
withal
,
it
is
most
certain
,
That
Constantine
was
a
sound
Christian
,
and
Defender
of
the
Faith
,
in
Miltiades
his
Popedom
,
who
was
Predecessor
in
the
See
of
Rome
to
Sylvester
.
It
appears
,
he
committed
that
endless
Controversie
between
the
Catholics
and
the
Donatists
,
concerning
Cecilianus
Bishop
of
Alexandria
,
unto
the
hearing
of
Miltiades
;
and
how
he
should
be
a
Persecutor
of
the
Church
in
Sylvesiers
Popedom
,
is
a
Riddle
.
I
must
confess
,
Baronius
would
resolve
it
:
He
tells
us
,
That
after
Constantine
was
Christian
,
he
sell
away
,
and
committed
great
Cruelties
,
and
persecuted
the
Church
,
insomuch
,
that
Sylvester
fled
to
Soracle
;
and
that
God
smote
him
with
a
Leprosie
.
And
so
the
Story
of
his
Dream
fore-mentioned
,
proceeded
.
But
this
is
an
horrible
Forgery
,
purposely
design'd
to
maintain
Constantines
Baptism
at
Rome
,
and
that
large
donation
to
the
Church
Territories
in
Italy
,
which
they
pretend
to
hold
from
the
great
Charter
of
Constantine
.
But
we
have
read
,
That
Julian
was
an
Apostate
;
but
never
before
,
that
Constantine
was
so
:
And
withal
,
the
Fable
confures
it self
;
for
if
Constantine
was
a
good
Christian
,
as
all
confess
,
in
Miltiades
days
,
how
comes
it
to
pass
,
that
in
Sylvesters
time
the
Emperor
had
never
heard
of
Peter
and
Paul
,
who
appear'd
in
a
Dream
to
him
,
but
ask'd
the
Pope
,
What
Gods
they
were
?
It
seems
he
had
drunk
of
the
River
Lethe
,
or
rather
that
great
Annalist
was
drunk
with
the
Cup
of
Romes
Fornications
,
so
as
to
forget
the
Truth
,
and
vent
,
in
this
particular
,
nothing
but
Imposture
;
against
the
rule
of
Piety
,
and
Charity
,
and
common
Gratitude
,
to
stigmatize
the
first
great
Champion
of
Christian
Religion
,
who
brought
Peace
and
Tranquility
to
the
Catholic
Church
,
with
the
Brand
of
Apostacy
and
Persecution
of
the
Saints
:
What
will
not
a
Cardinal
say
,
for
the
advantage
of
the
Court
of
Rome
?
I
have
bin
,
in
the
Series
of
this
Discourse
,
reduc'd
to
a
necessity
of
this
digression
.
But
I
return
,
Hadrian
,
after
many
impertinent
Passages
in
his
Epistle
to
the
Emperor
,
he
urges
the
thread-bare
Argument
of
Moses
,
being
by
God
himself
commanded
to
make
two
Cherubins
,
and
the
Brazen
Serpent
:
And
he
most
[
a
](A33770-e48840-b)
a
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Logically
infers
,
If
the
looking
upon
a
Brazen
Serpent
could
heal
the
Israelites
,
much
more
shall
such
as
behold
and
worship
the
Pictures
of
Christ
and
of
the
Saints
,
be
saved
.
Whereas
he
should
have
taken
notice
,
how
the
Serpent
was
erected
by
Gods
especial
command
,
and
endowed
with
such
an
healing
vertue
,
whereas
they
can
produce
no
such
command
to
worship
Images
,
or
any
promise
of
Salvation
by
looking
upon
them
.
He
cites
from
Jerome
one
strange
passage
,
but
refers
to
no
place
,
and
I
presume
,
it
is
no
where
to
be
found
:
It
is
this
,
That
as
God
permitted
the
Gentiles
to
adore
things
made
with
hands
,
and
was
well
pleas'd
with
the
Israelites
,
who
did
adore
the
two
Tables
which
Moses
hew'd
out
,
and
the
two
golden
Cherubins
;
so
unto
us
Christians
,
he
hath
given
the
Cross
,
and
the
History
,
and
Images
of
good
Works
,
to
picture
and
adore
them
.
Now
such
Forgeries
and
Fooleries
past
for
Gospel
among
the
Bishops
of
that
Council
,
who
never
examin'd
any
thing
that
was
said
,
if
it
had
any
tendence
unto
their
great
design
to
establish
the
worship
of
Images
.
Only
there
is
one
memorable
passage
in
his
Epistle
,
which
if
well
observ'd
by
all
,
might
help
to
end
the
Controversie
for
asking
the
Question
:
What
honor
of
worship
do
we
give
to
the
Images
of
Christ
and
the
Saints
?
He
Answers
,
Such
as
we
sinners
give
to
one
another
in
love
and
honor
.
We
would
not
much
contend
about
this
civil
respect
,
if
they
had
not
train'd
the
People
to
give
Religious
Worship
and
Adoration
to
Images
;
altho
(
as
some
will
have
it
)
of
an
inferior
degree
to
that
Worship
we
give
to
God
.
The
third
Action
of
that
Council
,
consists
in
hearing
and
approving
some
Synodical
Epistles
,
and
contains
nothing
of
moment
to
our
present
business
.
In
the
fourth
Action
,
they
bring
the
Testimony
of
Holy
Scripture
for
Images
:
That
the
Lord
commanded
Moses
to
make
two
Cherubins
,
&c.
And
then
some
passages
of
Fathers
,
who
spake
of
Images
which
they
beheld
,
and
were
much
affected
with
them
:
they
bring
in
divers
Legends
of
Miracles
effected
by
Images
.
I
will
,
for
brevity
sake
,
give
an
account
of
one
for
all
.
Peter
,
Bishop
of
Nicomedia
,
brings
out
a
Book
of
the
Passion
of
Christ
,
ascrib'd
falsly
to
Athanasius
the
Great
;
out
of
the
Book
he
reads
this
Story
.
In
the
City
Berytus
,
in
Syria
,
dwelt
many
of
the
Jews
;
and
near
unto
their
Synagogue
,
a
Christian
hired
an
House
,
and
dwell'd
some
time
in
it
;
and
over
against
his
Bed
he
set
up
,
at
full
length
,
the
Picture
of
our
Savior
,
drawn
in
a
Table
:
when
he
chang'd
his
dwelling
,
and
took
another
House
,
it
fortun'd
that
he
forgat
to
take
away
the
picture
,
with
his
other
goods
,
but
left
it
in
the
Chamber
.
A
Jew
succeeding
in
the
House
for
some
time
,
never
discover'd
the
Picture
,
until
another
Jew
being
invited
to
dine
with
him
,
cast
his
eye
upon
it
,
and
immediatly
expostulated
with
his
Friend
for
keeping
in
his
House
the
Picture
of
Christ
,
and
began
to
curse
our
Savior
:
but
leaving
the
House
,
be
goes
to
the
High
Priest
,
and
the
Council
of
the
Jews
,
and
accuseth
his
Neighbor
for
harboring
this
Image
:
They
take
company
with
them
,
and
came
to
the
Jews
House
,
and
find
this
Picture
,
and
immediatly
cast
him
out
of
the
Synagogue
.
Then
they
spit
it
on
the
Face
,
and
conclude
to
act
over
again
all
the
Indignities
upon
the
Picture
,
which
their
impious
Fore-fathers
had
upon
the
Person
of
Christ
;
they
pierce
the
Hands
and
Feet
with
Nails
,
put
gaul
to
his
Lips
,
and
smite
the
Head
with
a
reed
At
last
,
they
said
,
We
have
heard
that
our
Fore-fathers
did
pierce
his
side
with
a
spear
,
and
let
not
us
omit
that
considerable
able
Circumstance
:
forthwith
,
one
fetching
a
spear
,
pierc'd
the
side
,
and
immediatly
issued
out
a
seream
of
Blood
and
Water
:
at
which
sight
,
they
were
all
amazed
and
terrified
;
but
recollecting
themselves
,
they
said
,
We
have
heard
Christians
boast
of
many
Miracles
of
their
Savior
,
Let
us
make
the
Experiment
,
and
send
for
the
lame
and
blind
,
and
among
the
rest
,
for
one
who
was
a
●aralytic
from
the
womb
;
and
lo
,
all
of
them
,
being
annointed
with
the
Blood
,
were
●ealed
;
and
such
as
were
possessed
with
the
Divel
among
them
.
By
this
Miracle
,
the
Jews
of
the
City
,
Princes
and
People
,
were
converted
to
the
Faith
of
Christ
,
and
came
to
the
Bishop
of
the
place
,
professing
their
Faith
,
and
desiring
Baptism
,
and
their
Synagogue
was
consecrated
into
a
Temple
of
the
Lord
,
and
great
joy
was
over
all
the
City
.
Now
this
Legend
was
received
in
the
Council
with
great
acclamation
,
and
glory
was
given
to
God
who
had
brought
to
pass
such
mighty
things
for
the
Conversion
of
the
Jews
,
and
for
the
confirmation
of
the
Saints
in
Image-worship
.
But
Tarasius
the
Patriarch
put
to
the
Council
a
seasonable
Question
:
How
cometh
it
to
pass
that
our
Images
do
no
such
Miracles
?
and
he
Answers
,
Because
Miracles
are
signs
to
Unbelievers
,
and
not
to
Christians
:
and
yet
to
see
the
luck
of
it
,
this
very
Miracle
is
at
length
brought
home
to
their
own
Times
.
Bellarmin
acknowledgeth
the
Book
of
Christs
Passion
,
out
of
which
they
did
take
the
Story
,
was
wrongfully
ascrib'd
to
Athanasius
Bishop
of
Alexandria
,
the
great
Champion
of
the
Faith
against
Arius
.
And
so
doth
Baronius
,
and
gives
his
reason
;
for
in
the
space
of
400
Years
between
that
Athanasius
and
this
Council
of
Nice
,
some
notice
would
have
been
taken
of
this
notable
Miracle
,
which
yet
was
never
heard
of
,
but
in
that
Book
.
And
withal
,
[
a
](A33770-e49080-b)
a
Baron
.
Tom.
9.
Anno
738.
numero
31.
Baronius
tells
us
,
That
in
the
Roman
Martyrology
,
or
Calender
,
there
is
appointed
an
Holy-day
to
be
kept
in
commemoration
of
this
Miracle
,
upon
the
fifth
of
the
Ides
of
September
,
and
that
the
relation
thereof
was
devoutly
read
in
the
Churches
;
and
recorded
to
have
happened
in
the
Reign
of
Constantine
and
Irene
,
the
punctual
time
when
the
Council
was
assembled
.
And
thus
you
see
,
when
they
are
brought
to
the
Touch-stone
,
Fables
and
Legends
will
appear
what
they
are
,
counterfeit
Coin
;
and
such
as
relate
them
,
their
Testimonies
will
not
agree
:
and
yet
the
Council
easily
swallowed
this
,
and
many
other
Cheats
and
Impostures
,
serving
to
erect
their
Images
with
their
worship
.
Baronius
gives
us
one
Note
more
upon
the
Passage
,
That
the
effusion
of
Blood
from
the
Picture
was
so
great
,
that
many
Viols
were
fill'd
therewith
,
and
sent
to
the
Churches
of
Christ
,
East
and
West
,
to
be
kept
as
Sacred
Relies
.
Now
any
one
,
that
had
his
Wits
about
him
,
might
easily
conceive
the
Story
did
confute
it self
:
For
it
is
not
probable
,
the
Christian
,
removing
Houshold-stuff
,
should
leave
behind
him
unregarded
and
undiscover'd
the
Picture
of
Christ
at
full
length
;
and
that
the
Jew
succeeding
,
likewise
should
not
see
it
,
until
his
Neighbor
comes
into
the
discovery
.
In
the
fifth
Action
of
this
Council
,
they
bring
in
many
other
Stories
and
Fables
,
whereof
the
Reader
may
give
himself
an
account
in
reading
the
History
of
that
Council
,
given
by
Binius
in
his
5th
Tome
;
and
there
they
pretend
to
shew
how
the
former
Council
of
Constantinople
did
impose
upon
many
of
the
Bishops
then
present
,
by
corrupting
Books
and
Testimonies
,
and
forcing
their
Votes
to
concur
with
them
;
and
this
by
the
confession
,
forsooth
,
of
those
who
had
recanted
,
and
now
sate
in
this
Council
to
condemn
and
pronounce
the
other
Accursed
.
In
the
sixth
Session
they
come
close
to
the
Point
,
and
examine
the
definition
of
that
Conventicle
(
as
they
are
pleased
to
call
it
)
against
Images
:
but
not
in
the
usual
way
of
Councils
by
debating
particulars
among
them
,
but
referring
all
to
a
malapert
Deacon
,
one
Epiphanius
,
The
Representative
of
the
Arch-Bishop
of
Sardinia
,
and
he
answers
every
Paragraph
with
Exclamation
and
Railing
,
as
the
impartial
Reader
may
observe
.
To
give
one
Instance
,
the
Council
of
Constantinople
,
instead
of
the
Picture
of
Christ
,
sends
us
to
the
Holy
Sacrament
of
the
Lords
Supper
,
in
commemoration
of
Christ
and
his
Passion
;
and
calls
the
Eucharist
Christ
Image
,
wherein
he
was
best
represented
to
his
Church
.
Here
the
Deacon
wonderfully
insults
and
triumphs
over
them
,
and
calls
this
fancy
of
theirs
,
[
a
](A33770-e49230-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An
extreme
apoplectical
Madness
He
declares
unto
all
the
World
,
That
never
any
of
the
Apostles
,
or
Fathers
of
the
Church
before
them
,
call'd
the
Holy
Sacrament
an
Image
.
Now
when
we
shall
consider
,
that
the
use
of
Images
and
Pictures
is
chiefly
for
representation
,
and
that
in
the
Sacrament
Christs
death
is
represented
,
and
himself
commemorated
,
this
Assertion
of
the
former
Council
might
have
well
pass'd
without
such
an
outragious
Censure
:
and
yet
withal
,
to
see
how
confident
men
will
soon
be
over-taken
in
their
presumtions
;
we
read
in
Baronius
(
that
great
Darling
of
the
Church
of
Rome
)
an
account
given
of
one
Stephanus
,
a
Confessor
and
Martyr
for
Images
,
who
expostulating
with
Leo
Isaurus
for
his
Image-breaking
,
[
b
](A33770-e49300-b)
b
Bar.
Tom.
9.
Anno
765.
num.
9.
Audi
corp.
&
sang
.
Christi
Antitypa
proscrib
.
ab
Ecclesiâ
,
ut
quae
Imag.
&
veram
fig.
tenent
,
quae
&
adoramus
,
&c.
bids
,
him
likewise
if
he
thought
good
,
proscribe
the
Antitypes
of
Christs
Body
and
Blood
,
which
contain'd
the
true
Image
and
Figure
of
Christ
,
and
were
also
worshipped
.
That
which
was
memorable
in
Stephanus
,
to
call
the
Eucharist
The
Image
of
Christ
,
in
the
Council
of
Constantinople
was
abominable
;
so
partial
are
Men
who
swerve
from
Truth
,
they
have
Mens
Persons
and
Arguments
in
admiration
or
contemt
,
meerly
for
the
advantage
of
their
Cause
:
however
,
the
insolent
Deacon
was
no
tell-troth
,
in
saying
,
The
Council
had
no
president
for
their
Assertion
,
when
Stephanus
,
one
of
his
Martyrs
for
Images
,
had
before
asserted
the
same
.
Now
the
Council
of
Constantinople
,
which
this
Deacon
under
the
Patronage
of
the
Council
of
Nice
fain
would
baffle
into
a
Conventicle
,
as
far
as
we
can
discern
by
their
Definition
,
which
their
Adversaries
have
set
forth
only
to
be
confuted
(
we
given
them
thanks
for
it
)
this
Council
,
I
say
,
designs
in
the
Definition
,
to
lead
Men
from
sensible
things
unto
Spiritual
,
shewing
,
that
in
this
World
we
must
walk
by
Faith
,
not
by
sight
;
and
if
we
have
known
Christ
after
the
Flesh
,
from
henceforth
to
know
him
so
no
more
:
That
Christians
thoughts
should
not
be
drawn
outward
,
and
distracted
with
visible
representations
from
Spiritual
intendments
.
They
quote
a
saying
of
Gregory
Nazianzen
,
[
c
](A33770-e49380-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
It
is
an
injury
to
have
our
Faith
in
colours
,
not
in
the
Heart
.
And
he
adds
,
That
Picture
which
is
engraven
in
the
depth
of
the
Heart
,
is
amiable
to
me
:
Pictures
made
in
colours
will
wash
away
.
They
quote
Chrysostom
,
saying
,
[
d
](A33770-e49430-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
enjoy
the
presence
of
the
Saints
in
glory
by
their
Writings
,
having
the
Images
not
of
their
Bodies
,
but
of
their
Souls
:
for
those
things
which
were
done
by
them
,
are
the
representations
of
their
noble
mind
.
They
quote
a
saying
of
Amphilochius
Bishop
of
Ieonium
,
ᵉ
We
take
no
care
to
represent
in
Tables
the
fleshly
visage
of
the
Saints
by
colours
,
but
to
imitate
their
virtuous
conversation
.
We
have
no
need
of
Pictures
.
They
shew
how
Eusebius
Pamphilus
,
when
Consiantia
Augusta
desired
him
to
send
an
Image
of
Christ
to
her
,
disswaded
her
from
it
:
What
Image
,
saith
he
,
would
you
have
?
of
his
God-bead
?
that
's
impossible
;
no
man
hath
seen
God
at
any
time
:
of
his
Man-hood
?
We
believe
the
humane
Nature
of
Christ
to
be
glorified
,
and
mortality
swallowed
up
in
life
:
and
how
shall
we
express
his
Glorious
Body
with
liveless
colours
and
shadows
?
The
Disciples
being
in
the
Mount
,
could
not
behold
his
transfigur'd
Body
whilst
he
was
in
the
Flesh
,
much
less
can
we
now
represent
or
beh●ld
him
after
his
Ascension
into
the
highest
Heavens
.
Other
Testimonies
they
bring
,
but
the
Deacon
excepts
against
them
as
spurious
;
but
these
he
allows
as
legitimate
,
and
sets
himself
to
answer
them
,
but
with
very
little
satisfaction
to
the
Reader
.
Now
I
pray
judg
,
whether
these
are
not
more
significant
Testimonies
against
Images
,
then
the
Council
of
Nice
,
or
any
others
yet
have
produc'd
for
them
.
Now
the
determination
of
the
Council
of
Constantinople
,
after
their
confession
of
Faith
,
upon
the
whole
matter
,
is
this
:
[
a
](A33770-e49590-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
unanimously
determin
,
That
every
Image
,
of
whatsoever
matter
or
colour
,
made
by
the
wicked
Art
of
Painters
or
Carvers
,
be
cast
out
of
Christian
Churches
as
alien
and
abominable
.
And
in
the
next
words
,
they
condemn
the
Art
of
Carving
or
Painting
,
as
an
ungodly
and
wicked
Profession
;
and
forbid
every
one
to
keep
a
Picture
in
his
House
.
The
Definition
of
the
Council
of
Nice
follows
in
the
seventh
Action
.
After
profession
of
the
Faith
of
the
six
general
Councils
before
them
,
and
Anathema's
denounc'd
against
Heresies
and
Heretics
,
they
declare
,
to
hold
uncorrupt
all
Traditions
of
the
Church
written
and
unwritten
,
[
b
](A33770-e49640-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
whereof
they
say
,
One
Tradition
is
the
making
of
Images
suited
to
the
History
of
the
Gospel
,
for
confirmation
of
the
Faith
of
Christs
taking
flesh
:
and
therefore
,
say
they
,
With
all
diligence
and
exactness
,
we
define
,
That
Images
of
the
Life-giving
Cross
,
and
of
Christ
,
and
of
the
Virgin
Mary
,
and
of
the
blessed
Angels
,
and
all
the
Saints
,
shall
be
set
up
in
Churches
,
and
Houses
,
and
High-ways
,
and
wrought
in
Copes
and
Vestments
;
because
the
oftner
these
Images
are
seen
,
the
more
they
bring
into
remembrance
and
imitation
such
as
are
represented
by
them
.
[
c
](A33770-e49690-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
also
Decree
,
To
give
Honor
,
Salvation
,
and
Adoration
,
to
these
Images
;
not
that
true
worship
of
Latria
,
which
belongs
only
to
the
Divine
Nature
;
but
as
to
the
Image
of
the
Cross
,
and
to
the
Holy
Gospels
,
and
that
the
Oblations
of
Incense
and
Tapers
should
be
made
for
their
honor
.
And
in
the
Close
they
give
the
Reason
:
The
honor
of
the
Image
redounds
to
the
Prototype
,
and
he
that
worships
the
Image
therein
,
deth
worship
the
Person
of
him
that
is
represented
by
it
.
Phil.
You
have
put
your self
to
great
trouble
to
give
this
large
account
of
both
Councils
;
yet
I
observe
you
have
been
partial
,
laboring
to
represent
the
one
rational
and
serious
,
the
other
light
and
superstitious
:
yet
when
you
shall
observe
the
definition
of
the
Constantinople
Council
,
condemning
all
Pictures
,
and
the
Art
of
making
them
,
as
a
wicked
and
ungodly
Occupation
,
I
cannot
think
you
do
fully
assent
to
the
determination
.
Theoph.
You
must
allow
somthing
to
the
heats
and
passions
of
Men
,
and
to
the
present
juncture
of
Affairs
.
The
People
,
it
seems
,
were
given
to
the
Superstitious
Worship
of
Images
;
and
to
promote
the
humor
,
Idle
Monks
made
Stories
and
Legends
of
miraculous
Effects
from
Images
and
Relics
;
and
the
Emperors
,
with
the
advice
of
their
Bishops
,
being
much
set
upon
a
thorow
Reformation
,
as
to
this
particular
,
they
altogether
take
away
the
occasion
of
Idolatry
,
both
out
of
Churches
and
Houses
,
and
public
Places
,
breaking
down
and
burning
Images
and
Pictures
,
as
Hezekiah
used
the
Brazen
Serpent
,
because
the
Israelites
burnt
Incense
to
it
,
and
forbidding
every
one
to
keep
Images
,
and
any
Artist
to
make
them
.
Phil.
You
make
a
Plea
for
them
,
which
afterwards
in
the
Council
of
Nice
many
of
their
Bishops
did
not
for
themselves
:
That
they
were
so
severe
against
Images
,
because
of
the
Peoples
Superstition
and
proneness
to
honor
them
with
Religious
Worship
.
Theoph.
You
heard
,
the
Emperor
Leo
Isaurus
made
that
Plea
in
his
Sacred
Epistle
to
Gregory
the
second
.
As
for
the
Bishops
,
those
who
came
to
the
Council
of
Nice
,
and
recanted
their
former
Actions
,
they
stood
not
at
all
upon
their
defence
and
justification
;
they
saw
the
Stream
too
great
for
them
to
bear
up
against
it
,
and
therefore
confessing
,
aggravating
,
condemning
their
former
proceedings
,
and
begging
pardon
,
they
found
that
the
securest
way
to
be
receiv'd
into
the
Council
,
and
to
retain
their
Bishopricks
.
Phil.
On
the
other
side
,
your self
have
observed
how
the
Fathers
of
the
Council
of
Nice
declared
against
giving
to
an
Image
the
Worship
call'd
Latria
,
which
they
acknowledged
due
onely
to
God
,
but
only
such
Honor
and
Adoration
which
we
give
to
Men
superior
unto
us
,
or
to
the
Holy
Gospels
:
and
it
is
usual
with
you
(
the
Law
of
the
Land
commanding
it
)
when
you
take
an
Oath
to
kiss
the
Bible
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
rendred
Adoration
,
signifies
no
more
then
salutation
,
as
the
Patriarch
Tarasius
declared
in
the
Council
.
Theoph.
This
is
somthing
you
say
to
justifie
that
Council
:
but
you
must
observe
withal
,
that
charge
of
their
Definition
of
offering
Incense
,
and
burning
Tapers
at
these
Images
;
and
Invocating
the
Saints
whom
they
represent
for
their
mediation
and
assistance
,
praying
to
them
,
as
well
as
falling
down
before
them
:
this
exceeds
all
civil
worship
and
respect
,
and
can
hardly
be
distinguish'd
from
Religious
worship
due
to
God
alone
,
especially
in
the
apprehension
of
vulgar
minds
,
who
have
not
subtlety
to
understand
between
supreme
and
inferior
worship
,
or
in
their
practice
to
make
any
difference
:
and
withal
,
that
Axiome
upon
which
they
grounded
the
Doctrine
of
Image
worship
,
That
the
honor
don
to
the
Image
,
redounds
to
the
Prototype
,
would
make
Men
emulous
to
honor
the
Image
in
the
same
degree
,
as
that
which
is
represented
by
it
,
and
so
the
Image
of
Christ
,
with
Divine
Worship
,
as
many
School-men
afterwards
expresly
maintain'd
.
And
withal
,
we
read
,
Stauratius
Bishop
of
Chalcedon
,
declar'd
publicly
in
the
Council
,
[
a
](A33770-e50060-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
he
did
receive
and
adore
Images
,
as
the
pledge
of
his
salvation
.
And
the
last
Clause
I
urg'd
of
the
definition
of
the
Council
of
Nice
,
That
he
who
adores
the
Image
,
adores
him
whom
the
Image
represents
,
seems
to
determin
the
same
Adoration
to
one
and
to
the
other
.
For
such
Reasons
as
these
the
Council
of
Francford
,
soon
after
,
assembled
by
Charles
the
Great
,
consisting
of
about
300
Bishops
,
did
reject
the
Council
of
Nice
,
as
setting
up
Religious
Worship
unto
Images
,
altho
likewise
they
did
not
receive
the
Council
of
Constantinople
,
because
they
brake
down
Images
,
and
altogether
forbad
them
.
And
when
Pope
Adrian
had
sent
to
Charles
the
Emperor
a
Copy
of
the
second
general
Council
of
Nice
,
he
,
together
with
the
Council
of
Francford
,
set
forth
four
Books
,
under
the
Name
of
Libri
Carolini
,
in
Answer
unto
,
and
in
confuration
of
the
Nicene
Council
,
concerning
Image
worship
.
Phil.
I
presume
,
you
know
many
of
our
Doctors
flatly
deny
,
that
the
Council
of
Francford
did
condemn
the
seventh
General
Council
of
Nice
for
Images
,
but
that
they
condemn'd
the
Council
of
Constantinople
against
Images
.
So
Gregory
de
Valentia
,
lib.
2.
de
Idol
.
c.
7.
and
Alphonsus
de
Castro
,
shews
out
of
Platina
,
That
one
Felix
who
was
an
Arian
,
was
also
an
Image
breaker
,
and
the
Council
of
Francford
was
summon'd
to
condemn
the
Heresie
of
Felix
.
Theoph.
All
this
is
said
,
but
not
prov'd
.
Felix
his
Heresie
was
condemn'd
,
because
he
held
,
That
Christ
,
as
Man
,
was
the
Son
of
God
by
adoption
,
and
no
other
thing
was
laid
to
his
charge
.
And
likewise
,
the
Council
of
Constantinople
,
for
breaking
Images
,
was
condemn'd
in
short
,
but
the
Council
of
Nice
at
large
,
for
decreeing
the
worshipping
of
Images
.
And
Baronius
expresly
saith
,
he
was
so
far
from
denying
,
that
he
did
absolutly
maintain
,
that
the
Council
of
Francford
did
condemn
the
Council
of
Nice
,
Tom.
9.
Anno
794.
And
he
brings
many
undeniable
Testimonies
of
those
times
to
confirm
it
;
only
in
some
Historians
and
Writers
of
those
times
,
there
was
a
mistake
in
calling
it
the
Synod
of
Constantinople
,
instead
of
the
Synod
of
Nice
:
but
they
name
the
Emperor
,
Constantine
and
Irene
,
under
whom
the
Council
was
held
;
and
they
expresly
say
,
The
Council
of
Francford
condemn'd
the
Council
which
establish'd
worshipping
of
Images
;
and
the
four
Caroline
Books
made
by
that
Council
,
and
own'd
by
Charles
the
Great
,
which
were
sent
to
Pope
Adrian
,
wholly
determin
against
the
worshipping
of
Images
.
Hinemarus
Bishop
of
Rhemes
,
tells
us
,
He
saw
that
Book
when
he
was
a
Youth
in
the
Kings
Palace
,
and
did
read
it
:
and
that
when
[
b
](A33770-e50510-b)
b
Suarum
puparum
cultum
vehementer
pr●m
,
veret
.
Hadrian
did
still
persist
in
promoting
the
worship
of
Images
,
Ludovicus
the
Son
of
Charles
.
together
with
the
Council
of
Paris
,
did
write
more
severely
against
Images
,
and
plainly
reprehend
the
[
a
](A33770-e50560-b)
a
Indiscrete
noscitur
fecisse
in
eo
quod
superstitiose
eos
adorari
jussit
.
Pope
for
establishing
and
defending
their
worship
.
Phil.
[
b
](A33770-e50600-b)
b
Concili
abulum
Parisiense
.
Bellarmin
calls
this
Council
of
Paris
a
Conventicle
,
because
it
durst
reprove
the
Pope
.
Theoph.
Alas
!
The
new
Doctrine
of
the
Popes
Infallibility
,
did
not
pass
for
currant
Coin
in
those
daies
.
Phil.
But
Baronius
shews
,
how
the
Council
of
Francford
proceeded
upon
a
mistake
,
and
great
scandal
in
their
condemnation
of
the
Council
of
Nice
,
being
made
believe
,
That
Council
had
determin'd
Latriam
,
or
that
worship
due
to
the
Blessed
Trinity
should
be
given
to
Images
;
and
they
likewise
did
suppose
the
Pope
had
not
confirm'd
that
Council
.
Theoph.
Any
thing
to
bear
up
the
reputation
and
Grandeur
of
the
Pope
of
Rome
.
But
I
pray
judg
how
incredible
this
is
,
that
the
Council
of
Francford
should
mistake
the
Council
of
Nice
,
when
Adrian
had
sent
a
true
Copy
of
that
Council
by
his
Legats
,
Theophilus
and
Stephanus
,
who
were
present
in
the
Council
of
Francford
,
and
could
rectifie
any
such
mistakes
.
[
c
](A33770-e50830-b)
c
Vid.
Bin.
Tom.
6.
in
Notis
in
Concil.
Francford
,
pag.
185.
And
upon
these
Motives
,
Binius
,
tho
unwillingly
,
declares
his
dissent
from
Baronius
and
Bellarmine
,
and
professeth
himself
to
be
of
the
Opinion
,
That
the
Council
of
Francford
never
rejected
the
Council
of
Nice
,
or
declared
against
Image
worship
,
and
labor
in
vain
to
shift
off
the
numerous
Testimonies
of
Writers
of
those
Times
,
and
of
that
Council
.
And
so
you
may
observe
,
how
much
the
Doctors
of
your
Church
are
put
to
shifts
,
and
fencing
about
,
to
ward
the
blow
given
in
the
Western
Churches
unto
Image
worship
by
the
Councils
of
Francford
and
Paris
.
Phil.
How
do
you
then
believe
the
Council
of
Francford
could
proceed
upon
a
mistake
,
That
the
Council
of
Nice
had
establish'd
the
same
worship
to
be
given
to
Images
,
as
to
the
Holy
Trinity
,
seeing
it
hath
declared
so
expresly
against
it
?
Theoph.
I
have
observ'd
many
passages
in
the
Council
,
which
fairly
tend
to
that
Doctrine
,
notwithstanding
sometime
they
mince
the
matter
.
Phil.
For
the
other
supposal
likewise
,
That
the
Council
of
Francford
should
conceive
that
Pope
Hadvian
did
not
confirm
the
Nicene
Council
,
it
is
improbable
,
seeing
his
Legats
were
present
in
that
Council
,
and
could
easily
have
inform'd
them
better
.
Theoph.
I
am
not
concern'd
to
vindicate
and
reconcile
your
Doctors
.
But
the
Popes
Legats
,
perhaps
,
seeing
the
stream
and
zeal
of
the
Council
of
Francford
,
consisting
of
300
Bishops
,
against
the
establishment
of
Image
worship
by
the
Council
of
Nice
,
prudently
conceal'd
,
and
were
willing
to
let
them
believe
,
That
the
Pope
did
not
confirm
that
Council
,
least
upon
that
account
they
should
fall
fowl
upon
the
Pope
;
as
afterwards
the
Council
of
Paris
,
under
Ludovicus
,
did
.
And
so
I
am
willing
to
conclude
this
matter
,
and
toil
no
longer
in
the
Labyrinth
of
these
Councils
,
either
for
Images
or
against
them
.
Phil.
I
am
willing
you
should
take
notice
of
one
Consideration
more
of
Bellarmin
,
[
a
](A33770-e51160-b)
a
Lib.
2.
de
Imag.
c.
12.
Argument
.
9.
&
10.
That
the
Emperors
who
were
against
Images
were
desperatly
wicked
,
and
had
signal
Evidences
of
Divine
Wrath
and
Vengeance
in
the
times
wherein
they
liv'd
.
The
first
Founders
of
the
Heresie
being
Jews
,
and
Samaritans
,
and
Mahumetans
,
and
Necromancers
,
as
he
proves
out
of
Historians
.
And
then
he
shews
,
how
in
the
Reign
of
Leo
Isaurus
,
the
great
Image
breaker
,
there
was
a
great
Pestilence
in
Constantinople
,
whereof
died
near
three
hundred
thousand
persons
.
Theoph.
Leo
reigned
24
Years
,
and
in
those
parts
great
Plagues
are
frequent
,
and
therefore
no
evident
demonstration
of
Wrath
in
such
a
fatal
Concurrence
.
Phil.
Bellarmin
observes
,
how
Leo
and
his
Successors
,
upon
this
occasion
,
lost
the
Empire
of
Italy
,
and
the
West
,
and
it
was
never
recovered
.
Theoph.
He
may
thank
Pope
Gregory
the
second
for
it
,
who
finding
the
Emperors
Power
in
Italy
inconsiderable
,
applied
himself
to
the
Kings
of
France
,
and
made
use
of
their
Power
,
both
against
the
Lombards
,
and
against
the
Emperor
;
upon
this
account
he
Excommunicated
the
Emperor
,
and
forbad
his
usual
Revenues
out
of
Italy
to
be
paid
unto
him
.
And
this
was
an
Art
of
high
Injustice
,
and
Usurpation
,
and
Rebellion
;
for
the
Pope
of
Rome
was
the
Emperors
Subject
.
Phil.
Bellarmin
proceeds
to
observe
,
how
in
the
Reign
of
Constantinus
Copronymus
,
there
were
great
Plagues
and
Earth-quakes
,
and
an
horrid
Frost
,
wherewith
Pontus
was
congel'd
100
Miles
:
and
likewise
,
such
great
Droughts
,
that
many
Rivers
,
and
Fountains
,
and
Wells
,
were
dried
up
;
by
which
Judgments
,
God
did
restifie
against
them
,
for
their
detestable
Sacrilege
;
and
in
one
Prodigy
most
visibly
,
because
the
Sign
of
the
Cross
,
upon
a
time
,
was
miraculously
imprinted
upon
Mens
garments
,
either
in
their
Houses
,
or
walking
in
the
Streets
,
and
upon
the
Vestments
of
Priests
;
as
tho
God
Almighty
would
in
spight
of
Image-breakers
restore
the
Cross
.
Theoph.
If
you
rely
so
much
with
Bellarmin
,
upon
this
Argument
of
Providence
,
I
may
refer
you
to
the
several
Apologies
made
for
Christians
for
an
Answer
.
In
the
Primitive
times
,
the
Heathen
imputed
all
public
Calamities
to
the
growth
of
Christianity
among
them
;
that
for
the
sake
of
Christians
,
the
Gods
did
plague
the
World
.
As
Tertullian
shews
in
his
most
excellent
Apology
:
ᵇ
If
Tiber
sxells
,
and
flows
even
to
the
Walls
if
the
River
Nile
do
not
over-flow
the
Fields
:
if
the
Heavens
stand
and
give
no
Rain
,
or
the
Earth
move
:
if
there
be
any
Famine
,
or
any
Pestilence
,
they
cry
out
presently
,
Bring
forth
the
Christians
to
the
Lions
.
Methinks
Bellarmin
should
be
asham'd
to
make
use
of
the
old
Heathen
Argument
:
and
withal
,
the
intelligent
Reader
will
find
,
That
Bellarmin
fail'd
much
in
his
Observation
,
because
the
Emperors
,
who
abolish'd
Images
and
their
Worship
,
prosper'd
in
the
World
,
and
setled
the
Empire
for
some
time
upon
their
Posterity
;
whereas
before
and
after
them
,
we
read
of
slaughters
of
Emperors
,
and
sudden
changes
.
He
that
had
the
greatest
influence
upon
the
Armies
rebelling
against
his
Prince
,
and
assuming
the
Empire
.
But
Leo
Isaurus
,
having
cast
Theodosius
out
of
the
Empire
,
and
caus'd
him
and
his
Son
to
become
Priests
,
possest
the
Empire
in
great
security
24
years
,
died
in
Peace
,
and
left
the
Government
to
his
Son
Constantinus
Copronymus
,
who
Reigned
34
years
in
a
flourishing
State
;
insomuch
that
Baronius
,
shewing
,
how
in
the
28
year
of
his
Empire
,
in
great
Triumph
and
Solemnity
he
Crown'd
his
Wife
Eudoxia
Empress
,
and
his
two
Sons
Christophorus
and
Nicephorus
,
Caesars
;
breaks
out
into
admiration
,
saying
,
[
a
](A33770-e51670-b)
a
Quis
consid
.
de
foel
.
scelestiss
.
principis
,
Anno
768.
Who
,
considering
the
Felicity
of
this
most
wicked
Prince
,
would
not
stand
amaz'd
?
To
Constantine
Leo
his
Son
was
Successor
in
the
Empire
,
and
Reigning
five
years
,
deceas'd
,
leaving
his
Son
Constantine
ten
years
old
,
who
,
with
his
Mother
Irene
ruling
the
Empire
,
call'd
the
Council
of
Nice
,
and
restor'd
Images
.
You
see
therefore
how
long
these
Image
breakers
hold
the
Empire
,
but
Constantine
the
Restorer
of
Images
soon
lost
it
:
His
Mother
Irene
put
out
her
Sons
Eyes
,
and
he
died
,
and
she
rul'd
alone
for
a
season
,
until
she
was
thrust
into
a
Monastary
by
Nicephorus
,
who
succeeded
her
in
the
Empire
of
Constantinople
.
But
Pope
Leo
the
third
took
from
her
the
Empire
of
Rome
before
,
well
rewarding
her
for
her
good
Service
in
restoring
Images
.
For
we
read
,
[
b
](A33770-e51790-b)
b
Abbas
Vspergensis
,
Anno
801.
Carol●
Augusto
à
Deo
coronato
,
magno
&
pacif
.
Imperatori
Romanorum
,
Vita
&
Victoria
.
That
Charles
the
Great
,
King
of
France
,
coming
into
Italy
with
a
great
Army
to
desend
the
Pope
against
the
Lombards
;
being
at
Rome
on
Christmass
day
at
High
Mass
,
the
Pope
arose
and
put
the
Crown
upon
his
Head
,
who
thought
nothing
of
it
,
and
declar'd
him
Emperor
of
the
Romans
,
all
the
People
making
Acclamation
,
and
wishing
,
Long
Life
and
Victory
to
Charles
Augustus
,
Crown'd
by
God
,
the
great
and
pacific
Emperor
of
the
Romans
.
Phil.
Upon
this
Historical
Account
which
you
have
given
,
the
Argument
from
Providence
and
Success
seems
to
hold
for
the
Emperors
who
were
against
Images
.
But
in
the
second
place
,
there
is
great
notice
taken
of
that
Impiety
of
their
Persons
:
Leo
Isaurus
,
and
his
Son
Constantinus
Copronymus
,
being
cruel
Tyrants
,
Abbas
Vst
ergensis
calls
the
Son
,
[
c
](A33770-e51940-b)
c
Antichristi
percursor
perniciosissimus
,
serus
&
Agrestis
,
&c.
The
fore-runner
of
Antichrist
,
most
pernicious
,
fierce
,
and
barbarous
,
and
tryannical
,
delighting
in
Witchcraft
,
and
all
Luxury
and
〈◊〉
Sacrifices
,
and
Invocation
of
Divels
,
&c.
Of
his
Father
Isaurus
the
same
Historian
saith
,
[
a
](A33770-e51970-b)
a
In
Christianes
&
Ecclesias
Dei
,
ac
religionem
sanctorum
impius
fuit
.
He
was
impious
against
Christians
,
and
the
Churches
of
God
,
and
the
worship
of
Saints
.
Theoph.
The
Historians
of
those
Times
were
exceeding
partial
;
most
of
them
superstitious
Monks
,
who
had
great
indignation
against
the
Emperors
who
brake
down
Images
,
hinc
illae
lachrymae
:
and
this
Abbot
of
Vs●
erg
follows
his
Leaders
.
But
you
have
heard
how
Pope
Gregory
the
second
,
writing
to
Leo
Isaurus
,
acknowledg'd
,
he
had
given
in
the
first
ten
years
of
his
Reign
,
great
Evidences
of
his
Piety
and
Prudence
before
he
fell
into
the
Heresie
against
Images
;
and
therefore
all
these
black
Characters
of
Tyranny
,
and
Luxury
,
and
Necromancy
,
were
drawn
upon
the
Emperors
chiefly
for
their
Zeal
against
the
Idolatrous
worship
of
Images
,
through
the
blind
superstition
of
the
vulgar
.
On
the
other
side
,
they
were
all
Saints
who
protected
Images
.
The
Abbot
of
Vsperg
,
[
b
](A33770-e52070-b)
b
Irene
piissima
,
una
cum
Constantino
glorioso
divinitus
acceptat
Imperium
.
stiles
Irene
,
Most
Pious
;
who
with
Constantine
the
Glorious
,
from
Heaven
receiv'd
the
Empire
And
yet
the
same
Historian
shews
afterwards
,
how
this
most
godly
Woman
made
her
Son
,
much
against
his
will
,
break
a
Contract
of
Marriage
made
with
the
Daughter
of
Charles
the
Great
,
whom
he
intirely
loved
,
and
to
Marry
another
.
Afterwards
,
dissention
arising
between
her
and
her
Son
,
she
laid
a
Scene
to
take
him
,
and
put
out
his
Eyes
,
wherewith
he
soon
died
,
and
she
Reign'd
alone
five
years
;
until
one
Nicephorus
serv'd
her
in
her
kind
,
usurping
the
Empire
,
and
confining
her
unto
a
Monastery
which
her self
had
built
.
Lo
!
this
was
the
Saint
that
restored
Images
.
Phil.
You
must
not
judg
of
Truths
by
the
Persons
that
defend
them
,
God
can
bring
much
good
to
his
Church
by
evil
Instruments
.
Theoph.
Had
Bellarmine
taken
your
good
advice
,
he
had
saved
all
this
trouble
to
answer
his
Heathen
Arguments
taken
from
Providence
;
especially
,
seeing
in
this
case
(
as
you
have
heard
)
he
had
no
reason
to
make
the
Observation
:
but
he
will
say
any
thing
,
true
or
false
,
to
advance
the
Cause
,
presuming
his
Readers
,
most
of
them
,
would
take
up
all
upon
the
credit
of
his
Autority
and
Learning
;
and
for
his
Adversaries
,
he
scorns
and
defies
them
as
Heretics
,
not
worthy
consideration
.
But
to
proceed
,
from
the
countenance
of
this
famous
Council
of
Nice
,
and
of
the
Pope
and
his
Followers
,
the
worship
of
Images
is
superstitiously
entertain'd
in
most
parts
of
the
Christian
World
:
the
Clergy
going
too
far
in
their
bold
Assertions
,
and
giving
pernitious
example
,
and
yet
supposing
to
salve
themselves
with
subtle
and
nice
Distinctions
:
and
the
common
People
following
them
in
the
plain
way
of
Idolatr●
,
being
not
able
to
understand
the
subtleties
of
their
Leaders
,
or
to
discern
between
degrees
of
Religious
worship
,
they
kneel
,
and
pray
,
and
adore
the
Image
,
Phil.
You
cannot
deny
,
but
that
in
this
point
of
the
Worship
and
Invocation
of
Saints
,
and
so
much
more
in
the
Veneration
of
their
Images
,
the
Learned
declare
a
vast
difference
between
the
fear
,
and
honor
,
and
adoration
,
they
ascribe
to
God
and
to
Christ
,
and
what
they
give
to
the
Blessed
Virgin
and
the
Saints
.
Theoph.
In
general
terms
they
do
;
but
I
do
not
find
them
forward
to
descend
unto
particulars
,
which
shews
they
would
appear
to
say
somthing
to
amuze
the
World
,
but
nothing
to
the
purpose
.
Phil.
You
know
,
they
have
made
the
worship
of
God
,
and
of
the
Saints
,
and
of
their
Images
,
two
opposite
Members
of
that
notorious
distinction
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
one
supreme
and
peculiar
to
God
and
to
Christ
,
the
other
infinitly
inferior
,
appertaining
to
the
Saints
and
their
Images
.
Theoph.
'T
is
true
,
St
[
a
](A33770-e52390-b)
a
De
Civit.
Dei
,
lib.
10.
cap.
1.
Augustin
affirms
,
That
the
Learned
appropriate
the
Greek
word
Latria
(
which
signifies
and
imports
generally
,
any
service
due
from
an
Inferior
to
a
Superior
)
unto
the
special
Service
we
owe
to
God
,
perhaps
from
that
appropriation
of
our
Blessed
Savior
,
Matth.
4.
Him
only
shalt
thou
serve
.
The
Original
Words
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
there
is
another
word
,
saith
he
,
which
signifies
the
service
we
owe
to
Men
,
as
when
the
Apostle
saith
,
Col.
3.
Servants
,
obey
in
all
things
your
own
Masters
.
Now
because
in
that
Text
servants
are
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
therefore
the
Schools
call
that
service
Dulia
.
But
I
pray
observe
,
[
b
](A33770-e52470-b)
b
Ea
servitus
quae
debetur
hominibus
.
Augustin
saith
,
It
is
that
service
which
is
due
to
Men
,
to
Masters
from
their
Servants
:
But
now
by
the
School-men
it
is
Translated
to
import
,
The
Service
,
and
Worship
,
and
Adoration
,
given
to
the
Saints
departed
,
and
to
their
Images
.
And
I
do
not
find
in
the
second
Council
of
Nice
,
the
term
of
Dulia
,
opposite
to
Latria
;
but
Salutation
and
Adoration
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
However
at
present
we
dispute
not
the
terms
,
but
desire
to
know
the
importance
of
the
known
distinction
,
That
God
only
is
worship'd
with
the
worship
call'd
Latria
;
and
the
Saints
with
the
worship
call'd
Dulia
.
In
the
first
place
therefore
,
What
is
Latria
?
[
a
](A33770-e52580-b)
a
Lib.
9.
Instit.
Moralium
,
c.
5.
Cultus
soli
Deo
,
&c.
Azorius
a
Jesuit
and
Casuist
,
tells
us
,
It
is
Service
or
Worship
due
to
God
alone
,
whereby
we
subject
our selves
to
him
as
to
the
supreme
Lord
,
putting
our
trust
and
confidence
in
him
.
In
the
second
place
:
What
is
Dulia
?
[
b
](A33770-e52620-b)
b
Veneratio
quae
civibus
Coeli
tribuitur
.
That
Veneration
,
saith
he
,
which
is
given
unto
the
Citizens
of
Heaven
.
This
sheweth
to
whom
it
is
given
:
but
why
doth
he
not
tell
us
what
that
Worship
is
,
and
wherein
it
differeth
from
Latria
?
And
withal
,
seeing
Dulia
signifieth
servitude
,
in
the
judgment
of
[
c
](A33770-e52670-b)
c
Tom.
1.
l.
de
vera
Relig.
c.
55.
Honoramus
eos
charitate
,
non
servitate
.
Augustin
,
we
ought
not
to
give
it
to
the
Saints
in
Heaven
:
We
honor
them
,
saith
he
,
with
love
,
and
not
with
servitude
.
No
distinct
peculiar
Service
or
Worship
is
due
to
the
Saints
in
Glory
:
for
herein
lies
the
difference
between
the
Fathers
and
the
School-men
.
These
appropriate
a
Service
and
Worship
to
the
Saints
in
Heaven
,
and
call
it
Dulia
;
to
the
Blessed
Virgin
,
and
call
it
Hyperdulia
.
But
Augustin
makes
no
difference
between
the
Service
and
Worship
due
to
the
Saints
in
Heaven
,
and
the
Saints
on
Earth
:
[
d
](A33770-e52740-b)
d
Lib.
20.
Contra
Faust.
Manich.
c.
21.
Colimus
Martyres
eo
cultu
delect
.
&c.
We
honor
Martyrs
with
that
worship
of
love
and
friendship
,
wherewith
we
honor
holy
Men
of
God
in
this
life
;
and
we
worship
God
alone
with
Latria
.
When
the
Manichees
objected
,
That
Christians
made
Idols
of
their
Martyrs
,
honoring
their
Tombs
,
and
erecting
Altars
before
them
,
[
e
](A33770-e52770-b)
e
Quos
etiam
votis
similibus
colitis
.
and
making
Vows
unto
them
.
[
f
](A33770-e52790-b)
f
Altaria
erigimus
Deo
Martyrum
,
&
quod
offertur
,
Deo
offertur
,
&c.
Augustin
answers
,
We
erect
the
Altars
to
the
God
of
those
Martyrs
,
and
the
Oblations
are
given
to
God
who
crowned
the
Martyrs
:
A
Christian
,
with
Religious
Solemnity
celebrates
the
memories
of
Martyrs
,
to
excite
Imitation
,
and
that
he
may
share
in
their
merits
,
and
be
assisted
by
their
Praiers
.
Phil.
This
passage
of
St
Augustin
,
shews
a
Religious
Solemnity
to
be
kept
in
honor
of
the
Saints
departed
;
and
that
the
living
may
share
in
their
Merits
,
and
be
assisted
by
their
Praiers
:
these
are
Truths
which
you
will
not
freely
acknowledg
.
Theoph.
We
do
acknowledg
them
:
for
by
a
Religious
Solemnity
,
we
understand
the
Festivals
which
the
Holy
Church
observes
in
commemoration
of
the
Saints
and
Martyrs
.
By
the
society
of
their
Merits
,
we
understand
,
that
by
imitation
of
the
Saints
,
we
have
a
Fellowship
in
their
Labors
,
and
in
their
Crowns
.
And
for
the
last
Clause
,
the
assistance
of
their
Prayers
,
we
doubt
not
,
but
that
the
Saints
in
Heaven
do
pray
for
the
Church
of
God
,
and
his
Servants
here
on
Earth
;
but
as
for
any
knowledge
of
particulars
,
when
we
come
to
that
Point
,
I
can
shew
,
how
St
Augustin
doubts
,
[
a
](A33770-e52920-b)
a
Lib.
de
cura
pro
Mort.
c.
15.
Fatendum
,
nescire
quidem
mortuos
quid
hic
agatur
.
Whether
the
Blessed
Saints
and
Martyrs
do
hear
the
Prayers
which
are
offered
up
at
their
Shrines
;
nay
,
he
confesseth
,
that
they
do
not
know
what
is
done
here
below
;
and
that
when
by
the
power
of
God
,
and
Ministry
of
Angels
,
Miracles
were
done
at
their
Shrines
,
themselves
might
not
know
it
,
no
not
when
they
did
appear
to
some
upon
Earth
;
as
Saul
saw
in
a
Vision
one
Ananias
coming
to
him
,
and
putting
his
hands
upon
him
,
that
he
might
receive
his
sight
;
but
Ananias
himself
knew
nothing
of
that
appearance
to
Saul
,
until
the
Lord
declared
it
to
him
,
Acts
9
,
12
God
might
please
to
act
great
things
at
the
Monuments
of
Martyrs
,
[
b
](A33770-e52980-b)
b
Cap.
17.
Illis
in
summa
quiete
positis
.
whil'st
themselves
were
in
perfect
rest
,
as
he
speaks
.
But
this
by
the
way
,
it
belongs
to
another
Controversie
,
in
due
time
to
be
assum'd
.
However
,
you
have
heard
Augustin
,
after
all
that
he
had
said
,
concluding
,
We
honor
Martyrs
with
that
worship
of
Love
and
Friendship
,
wherewith
we
honor
Holy
Men
of
God
in
this
Life
;
and
if
you
will
require
no
more
Veneration
to
be
given
to
them
,
we
will
grant
it
:
But
then
you
must
remember
,
That
Paul
,
when
living
,
did
forbid
Cornelius
to
worship
him
;
and
so
did
the
Angel
prohibit
the
Apostle
John
;
and
so
would
all
the
glorious
Saints
in
Heaven
prohibit
your
Adoration
before
their
Images
,
if
they
could
communicate
in
speech
,
or
any
other
way
with
you
:
Religious
Worship
we
deny
to
the
Saints
and
their
Images
;
civil
honor
and
respect
we
give
.
Phil.
Because
the
Saints
and
Angels
of
God
are
like
him
in
their
natural
Powers
and
Qualities
,
moral
and
civil
honor
is
due
to
them
;
for
honor
is
the
acknowledgment
of
some
Excellency
.
But
then
in
regard
unto
their
supernatural
Gifts
,
and
Spiritual
and
Religious
Qualities
,
we
must
allow
them
Religious
and
Spiritual
Honor
and
Veneration
.
Theoph.
[
c
](A33770-e53110-b)
c
De
vera
Relig.
c.
55.
Vni
Deo
religamus
animas
nostras
,
unde
Religio
dicta
creditur
.
St
Augustin
observes
,
how
the
very
name
of
Religion
strictly
binds
us
to
God
:
and
therefore
all
Religious
Acts
and
Services
are
due
only
to
him
.
Had
not
Peter
,
and
Paul
,
and
the
other
Saints
in
bliss
,
while
they
were
living
in
the
Flesh
,
supernatural
Gifts
and
Excellencies
?
and
would
you
have
worship'd
them
with
Religious
Worship
?
Cornelius
attemted
it
,
and
was
forbidden
.
Phil.
There
is
a
great
disproportion
between
the
Saints
in
Glory
,
and
the
Saints
militant
here
on
Earth
.
Theoph.
In
regard
of
their
Happiness
and
Fruition
,
they
are
excellent
beyond
compare
;
but
this
is
their
reward
:
the
Honor
we
give
them
,
is
in
commemoration
of
their
Works
and
Excellencies
in
this
Life
,
for
our
example
and
imitation
.
And
withal
,
Cornelius
worshipping
Peter
in
the
Flesh
,
was
sure
Peter
was
sensible
of
that
Honor
then
given
;
and
you
know
the
Apostle
refus'd
it
:
but
if
you
worship
him
now
,
being
in
Heaven
,
you
may
rationally
doubt
,
as
St
Augustin
did
of
the
Saints
in
geneneral
,
whether
he
is
sensible
of
that
Honor
more
then
his
Image
before
which
you
fall
down
and
worship
.
Phil.
However
,
God
accepts
the
Honor
done
to
his
Saints
,
as
to
himself
.
Theoph.
Yes
,
when
done
according
to
his
rule
:
But
where
hath
God
given
any
command
or
direction
to
worship
them
?
you
bring
no
proofs
of
your
Practice
out
of
Holy
Scripture
:
we
urge
many
Texts
against
it
.
Your
Arguments
run
altogether
upon
Analogy
and
Proportion
;
that
much
more
honor
is
due
to
the
Saints
now
in
Heaven
,
then
when
they
liv'd
in
the
Flesh
,
because
they
are
much
more
excellent
,
confirm'd
in
Grace
and
Glory
;
the
great
Favorites
of
the
King
of
Heaven
.
So
proceed
your
Arguments
for
the
worshipping
of
their
Images
;
we
give
unto
them
,
say
ye
,
a
relative
,
inferior
,
dependent
honor
,
according
to
the
Analogy
of
Reason
;
he
that
loves
the
Person
,
will
love
his
Image
:
But
where
is
the
Autority
of
Holy
Scripture
?
God
cannot
be
offended
,
you
will
say
,
that
the
Images
of
his
Saints
and
Servants
should
be
had
in
honor
;
and
what
is
done
to
the
Image
,
redounds
to
the
honor
of
the
Saint
represented
by
it
;
and
of
God
,
who
hath
highly
honored
him
.
But
still
you
must
keep
within
your
Bounds
:
God
is
jealous
of
his
Honor
,
and
will
not
permit
any
degree
thereof
to
be
communicated
to
any
other
,
whether
Saint
or
Angel
,
much
less
to
their
Images
.
For
instance
,
Adoration
,
falling
down
and
worshipping
:
the
Angel
refus'd
it
,
and
sends
the
Apostle
,
to
give
that
to
God
:
Peter
refus'd
it
:
the
Divel
desir'd
it
upon
great
promises
,
If
thou
wilt
fall
down
and
worship
me
(
or
before
me
)
[
a
](A33770-e53370-b)
a
Luke
4.
ver.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
these
things
will
I
give
Thee
:
but
our
Blessed
Savior
repli'd
,
It
appertains
only
to
God
:
Thou
shalt
worship
the
Lord
thy
God
.
The
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
yet
this
Adoration
and
Worship
ye
give
to
Images
,
ye
bow
down
and
worship
before
them
.
Phil.
But
this
Adoration
we
give
,
is
infinitely
inferior
to
the
Worship
of
God
.
Theoph.
This
you
say
;
but
many
of
your
Doctors
say
otherwise
:
[
b
](A33770-e53480-b)
b
Part.
3.
q.
25.
Art.
3.
Imag.
Christi
cultu
Latr.
coli
deberi
,
&c.
Aquinas
,
the
great
Oracle
of
the
Schools
,
expresly
holds
,
That
the
Image
of
Christ
is
to
be
ador'd
with
that
Worship
,
call'd
Latria
:
and
he
gives
the
reason
,
because
the
honor
of
the
Image
redounds
to
the
Prototype
;
and
according
to
Aristotle
,
saith
he
,
the
same
motion
of
the
mind
tends
to
the
Image
as
an
Image
;
and
to
the
thing
represented
by
it
:
and
therefore
,
seeing
Christ
is
worship'd
with
Divine
Adoration
,
so
likewise
his
Image
.
[
c
](A33770-e53530-b)
c
Art.
4.
Crux
Christi
adoranda
est
adoration
,
Latriae
.
Quia
in
ca
ponimus
,
&c.
In
the
next
Article
,
he
declares
the
same
for
the
Crucifix
:
It
is
to
be
worship'd
with
the
worship
due
to
God
;
and
proves
it
thus
,
Because
in
the
Cross
we
put
our
hope
of
Salvation
:
For
upon
the
Passion-day
,
saith
he
,
the
Church
hath
taught
us
to
say
,
All
hail
,
O
Cross
!
our
only
hope
:
Increase
to
the
Godly
salvation
,
and
give
pardon
to
the
guilty
.
Phil.
One
Doctors
Opinion
signifies
but
little
.
Theoph.
If
your
Church
do
not
approve
it
,
why
after
so
long
a
time
do
they
not
censure
it
?
But
what
do
you
speak
of
one
Doctor
?
[
a
](A33770-e53630-b)
a
Lib.
9.
Inst.
Mor.
c.
6.
Azorius
,
a
Jesuit
and
Casuist
,
shews
it
is
the
common
Opinion
of
the
Doctors
,
and
quotes
Aquinas
,
Bonaventure
,
Alexander
Hales
,
Richardus
,
Albertus
,
Paludanus
,
Almaine
,
Marsilius
,
Capreolus
,
Cajetan
,
&
caeteros
juniores
;
many
others
after
them
.
And
whereas
the
second
Council
of
Nice
hath
determin'd
,
That
the
Image
of
Christ
and
the
Cross
is
not
to
be
worship'd
Latria
,
with
that
worship
due
to
God
,
but
with
such
Veneration
as
is
due
to
the
Holy
Bible
,
and
to
Holy
Vessels
&c.
It
is
plain
,
saith
he
,
that
Council
speaks
of
the
Image
and
the
Cross
as
in
themselves
they
are
sacred
things
,
and
so
to
be
honored
as
holy
Vessels
,
&c.
but
if
we
consider
them
as
Images
representing
Christ
and
his
death
,
so
we
must
worship
them
as
we
do
Christ
,
with
the
same
honor
as
the
thing
represented
is
worship'd
.
And
he
brings
the
[
c
](A33770-e53700-b)
c
Concil.
Trid.
Sess.
25.
Honos
qui
iis
exhibetur
refertur
ad
prot
.
&c.
Council
of
Trent
to
confirm
his
Opinion
,
saving
,
The
honor
given
to
the
Image
is
refer'd
to
the
Prototype
,
so
that
by
the
Images
which
we
salute
,
and
before
which
we
uncover
the
head
,
and
fall
down
,
we
do
worship
Christ
and
the
Saints
.
And
because
I
am
not
willing
to
multiply
Quotations
,
I
will
refer
you
to
[
d
](A33770-e53730-b)
d
Naclantus
Episcopus
Clugiensis
,
in
Comment.
in
1
cap.
ad
Rom.
propefinem
.
Representatum
est
in
Imag.
sicut
in
speculo
in
quo
cernitur
&
honoratur
,
&c.
one
of
your
great
Doctors
,
whose
Works
are
dedicated
to
Pope
Pius
the
fifth
:
He
tells
us
,
The
Prototype
is
in
the
Image
,
as
in
a
Looking
—
glass
,
wherein
it
is
both
seen
and
honored
;
and
therefore
,
seeing
the
Image
contains
the
exemplar
,
and
doth
not
only
represent
it
,
when
we
speak
of
the
Adoration
of
an
Image
,
as
an
Image
,
referring
unto
and
containg
the
thing
represented
;
we
,
without
any
scruple
affirm
that
we
ought
to
worship
,
not
only
before
the
Image
(
as
some
would
seem
to
speak
cautiously
)
but
to
worship
the
Image
it self
,
with
the
same
worship
as
we
do
the
Prototype
.
In
the
same
place
he
supposeth
the
[
e
](A33770-e53760-b)
e
Respiciebat
populus
serpentem
religiose
,
&
forte
obtulit
,
&c.
Israelites
in
the
Wilderness
did
worship
the
Brazen
Serpent
,
and
perhaps
offer
Incense
to
it
,
and
yet
without
fear
of
Idolatry
,
because
it
was
a
Type
of
Christ
;
and
therefore
Moses
and
the
seniors
among
them
,
who
knew
the
Mystery
,
might
fall
down
and
worship
it
Religiously
,
and
be
no
Idolaters
:
and
the
People
also
,
who
knew
not
the
Mystery
,
believing
as
the
Elders
believed
,
and
resolving
their
Faith
into
the
Faith
of
the
Elders
,
might
without
sin
worship
the
Serpent
,
altho
they
did
not
understand
it
to
be
the
Type
of
Christ
.
Phil.
These
are
School-subtleties
,
arguing
from
the
Image
to
the
Exemplar
,
and
from
a
notion
of
Aristotle
;
and
Naclantus
going
farther
then
the
rest
,
is
but
a
single
Testimony
,
fancying
an
Image
to
be
a
Looking-glass
,
and
the
thing
represented
by
it
to
be
presentially
contain'd
in
it
.
But
you
have
heard
the
plain
determination
of
the
Nicene
Council
Theoph.
You
may
perceive
,
by
this
,
how
much
your
School-men
value
Fathers
and
Councils
,
when
they
speak
not
for
them
:
But
why
doth
your
Church
and
after
Councils
permit
them
to
pass
without
censure
,
and
an
Index
expurgatorius
?
Naclantus
dedicates
his
Book
to
the
Pope
,
and
therefore
did
presume
upon
his
allowance
and
protection
.
Phil.
Baronius
excuses
the
School-men
and
our
Doctors
,
in
maintaining
the
Image
of
Christ
,
and
of
the
Cross
,
are
to
be
worship'd
with
the
worship
call'd
Latria
,
because
,
saith
he
,
they
were
mistaken
,
and
did
suppose
,
with
the
Council
of
Francford
,
that
the
Nicene
Council
had
determin'd
Divine
Honor
to
be
given
to
them
.
Theoph.
If
this
were
so
,
it
manifests
your
Doctors
and
School-men
to
have
been
grosly
ignorant
of
the
Councils
.
And
secondly
,
That
they
are
resolv'd
to
assert
whatsoever
they
believe
a
Council
hath
determin'd
,
right
or
wrong
;
yea
,
altho
it
be
against
the
dictate
of
their
Conscience
,
and
rule
of
Gods
Word
.
But
leaving
the
Cardinals
Excuses
and
Guesses
to
himself
,
Aquinas
,
and
the
rest
,
give
their
own
Reasons
for
their
Opinions
:
the
Church
hath
taught
us
to
put
our
hope
in
the
Cross
,
and
therefore
we
worship
it
with
Divine
Worship
;
the
honor
of
his
Image
tends
to
Christ
.
The
thing
represented
is
in
the
Image
as
in
a
Looking-glass
,
and
therefore
we
adore
it
.
Nay
,
Azorius
takes
notice
of
the
Nicene
determination
,
and
shews
how
in
one
sense
it
is
true
;
in
another
,
not
:
take
the
Image
of
Christ
materially
,
as
a
Consecrated
thing
,
so
it
is
not
worship'd
with
Divine
Worship
:
but
formally
as
an
Image
representing
Christ
,
so
Divine
Worship
is
given
to
it
.
Now
such
allowed
Distinctions
as
these
,
and
Doctrines
,
have
prevail'd
upon
the
unwary
People
to
give
the
same
worship
to
the
Image
and
the
Exemplar
;
nay
,
to
give
Religious
Worship
to
all
Images
.
In
the
Schools
they
tell
us
of
divers
kinds
of
Worship
,
whereas
in
their
Churches
there
is
no
sensible
difference
;
what
Worship
the
People
give
to
God
,
the
same
they
give
to
the
Saints
;
they
Pray
,
they
fall
down
and
Worship
.
And
to
our
purpose
,
[
a
](A33770-e54040-b)
a
In
Psalm
.
113.
Quis
adorat
vel
orat
intuens
simulachrum
,
qui
non
sic
afficitur
,
ut
ab
eo
se
exaudiri
putet
,
&
ab
eo
sibi
praestari
,
quod
desiderat
,
speret
?
Augustin
proposeth
a
serious
Question
:
Who
Praies
or
Adores
,
beholding
an
Image
,
and
is
not
so
affected
,
that
he
believes
the
Image
bears
him
,
and
hopes
to
receive
from
it
,
that
which
he
desires
and
praies
for
?
Phil.
St
Augustin
speaks
of
the
Heathen
,
and
their
Idols
.
Theoph.
And
it
is
very
applicable
unto
your
deluded
People
and
their
Images
:
for
let
us
no
longer
hover
in
the
Clouds
,
and
in
the
general
Notion
of
a
Divine
Worship
call'd
Latria
,
due
only
to
God
;
and
of
an
inferior
Worship
,
call'd
Dulia
,
given
unto
the
Saints
in
Heaven
and
to
their
Images
.
You
know
the
saying
,
Dolus
in
universalibus
,
Much
deceit
usually
lurks
in
general
terms
.
We
will
descend
therefore
to
some
particulars
,
what
are
precisely
the
Acts
of
Divine
Worship
.
ᵃ
Azorius
tells
us
,
To
put
our
trust
and
confidence
in
him
,
is
one
special
act
of
Latria
,
the
peculiar
Worship
due
to
God
.
And
yet
Aquinas
hath
shew'd
how
your
Church
teacheth
us
to
put
our
only
hope
in
the
Cross
,
Ave
Crux
spes
Vnica
.
Phil.
This
we
must
conceive
to
be
a
Prosopopoea
,
or
Speech
,
made
to
Christ
upon
the
Cross
,
in
the
day
of
his
Passion
.
Theoph.
The
common
People
,
doubtless
,
understands
your
Figure
of
Prosopopoea
singularly
well
:
And
why
doth
your
Church
choose
to
speak
to
the
Cross
after
that
manner
,
and
not
rather
to
Christ
upon
the
Cross
?
And
how
comes
it
to
pass
that
Aquinas
understood
not
this
Figure
?
but
supposeth
it
to
be
spoken
to
the
Cross
directly
,
and
so
frames
his
proof
of
Divine
Worship
due
to
the
Cross
,
because
we
put
our
trust
in
it
?
Again
,
for
Churches
and
Temples
built
and
dedicated
to
the
Saints
,
[
b
](A33770-e54320-b)
b
Tom.
6.
lib.
10.
contra
Maximinum
.
Nonne
si
templum
alicui
Sancto
Angelo
excellentiss
.
de
ligno
&
lapide
faceremus
,
Anathematizeremur
à
veritate
,
&
Ecclesia
Dei
,
quonium
Creat
.
exhiberemus
eam
servitutem
,
quae
soli
Deo
debetur
?
Augustin
saith
expresly
,
If
we
should
make
a
Temple
to
any
Holy
and
most
excellent
Angel
,
either
of
Wood
or
Stone
,
Should
we
not
be
separated
and
accursed
from
the
Truth
,
and
from
the
Church
of
God
,
because
we
exhibit
to
a
Creature
that
service
which
is
due
only
to
God
?
[
c
](A33770-e54350-b)
c
Hoc
nunc
fit
quibuslibet
Divis.
And
Erasmus
his
Marginal
Note
upon
this
Passage
of
Augustin
,
is
,
This
now
is
every
where
done
unto
the
Saints
.
[
d
](A33770-e54390-b)
d
Lib.
1.
De
vera
Rel.
c.
55.
Honoramus
eos
charitate
non
servitute
,
nec
iis
templa
construimus
.
Again
,
Augustin
in
another
place
speaking
of
the
Saints
,
saith
,
We
honor
them
with
love
,
not
with
service
;
neither
do
we
build
Temples
to
them
.
[
e
](A33770-e54420-b)
e
Horae
Virg.
Mariae
secundum
usum
sacrum
,
Sancti
Dei
in
quorum
honore
&
commemoratione
haec
Sancta
est
dedicata
Ecclesia
,
&
haec
altaria
consecrata
,
&c.
So
at
the
entrance
into
the
Church
,
Men
are
taught
to
direct
their
Praiers
unto
the
Saints
to
whom
the
Churches
are
dedicated
,
saying
,
O
ye
Saints
of
God
,
in
the
honor
and
remembrance
of
whom
this
Church
is
dedicated
,
and
this
Altar
consecrated
,
&c.
Now
the
Temple
is
call'd
,
The
House
of
Prayer
,
and
the
House
of
God
,
because
to
him
only
,
who
heareth
Praier
,
we
sheuld
send
up
our
Supplications
.
Again
,
Altars
,
as
well
as
Images
,
are
frequently
erected
unto
Saints
:
and
yet
Saint
Augustin
saith
,
An
Altar
implies
a
Deity
;
the
Altar
shews
they
take
the
Statue
for
a
God
;
and
the
Altars
of
the
Blessed
Virgin
,
and
of
the
Saints
,
are
common
,
upon
which
their
Votaries
offer
Gold
,
and
Jewels
,
and
Pearl
,
and
embroidered
Garments
,
&c.
Phil.
Bellarmin
shews
how
the
Altars
are
erected
,
and
Churches
[
f
](A33770-e54510-b)
f
Sermone
6.
de
Verb.
Domini
,
secundum
Matth.
Quod
pro
Numine
accip
.
illam
siatuam
Altare
testatur
.
dedicated
to
God
;
and
so
the
Sacrifice
of
the
Eucharist
,
and
of
Praier
,
and
Praises
,
are
offer'd
up
to
God
in
honor
to
the
Saints
,
and
they
are
call'd
upon
in
the
public
Prayers
of
the
Church
,
&c.
Theoph.
[
a
](A33770-e54560-b)
a
Bell.
Tom.
2.
lib.
de
Beat.
Sanctorum
,
c.
7.
Invocantur
Sancti
in
publicis
Ecclesiae
precibus
,
&c.
Bellarmin
acknowledgeth
enough
to
condemn
the
practice
of
your
Church
,
in
ascribing
more
honor
to
the
Saints
,
then
the
Holy
Scriptures
allow
them
.
Christ
saith
,
Do
this
in
remembrance
of
me
.
And
Bellarmin
saith
,
The
Sacrifice
of
the
Eucharist
is
offered
to
God
in
remembrance
and
honor
of
the
Saints
.
And
withal
,
you
should
do
well
to
consider
,
That
if
these
Religious
Acts
are
perform'd
to
God
in
honor
of
the
Saints
,
they
are
terminated
in
them
,
as
the
finis
ultimus
,
the
chief
end
.
As
when
you
say
,
The
honor
and
worship
of
the
Image
redounds
to
the
honor
of
him
whom
it
represents
;
and
the
honor
done
to
the
Servant
,
redounds
unto
the
Master
:
so
the
several
acts
of
worship
perform'd
to
God
in
honor
of
the
Saints
,
redound
more
to
their
glory
,
then
to
the
glory
of
God
;
they
are
the
chief
end
,
and
his
service
but
subordinate
unto
their
honor
.
And
so
you
run
in
a
Circle
,
and
intangle
your selves
in
a
Labyrinth
,
to
maintain
a
gross
and
palpable
Error
of
giving
a
Religious
Worship
to
the
Saints
and
to
their
Images
;
calling
the
Cross
,
Our
only
hope
;
the
Images
of
the
Saints
,
Pledges
of
our
Salvation
:
lighting
Tapers
,
and
burning
Incense
to
them
,
and
such
like
:
and
after
all
,
you
wash
your
hands
of
Idolatry
,
and
tell
the
World
,
That
ye
give
inferior
petty
honor
to
the
Saints
and
their
Images
,
and
to
the
Cross
;
even
such
,
as
to
sacred
Utensils
of
the
Church
,
or
to
the
Holy
Book
of
Scriptures
,
or
to
the
Chair
of
State
in
the
Kings
Palace
,
or
to
the
Kings
Image
,
or
to
the
name
of
Jesus
,
or
to
the
Communion
Table
.
Now
if
all
that
I
have
said
implies
no
more
,
I
yield
the
Cause
.
Phil.
[
b
](A33770-e54670-b)
b
Lib.
2.
de
Idol
.
c.
1.
Idololatriae
genuina
Ratio
est
Creaturae
,
&c.
Gregory
de
Valentia
,
seems
to
reconcile
all
the
difference
with
this
Distinction
:
Formal
Idolatry
,
is
to
give
Divine
Honor
to
a
Creature
,
as
to
God
:
If
therefore
I
give
Divine
Honor
to
the
Saints
,
or
their
Images
,
as
Creatures
,
not
as
God
,
I
am
not
guilty
of
Idolatry
.
Theoph.
He
was
driven
to
this
shift
,
to
justifie
the
practice
of
your
Church
,
and
free
it
from
Idolatry
;
but
it
will
not
serve
,
for
Divine
Worship
is
due
only
to
God
,
and
therefore
should
not
be
communicated
to
a
Creature
upon
any
account
.
Phil.
You
will
have
the
last
word
,
and
I
yield
to
you
,
because
the
Night
comes
on
,
and
I
suppose
both
of
us
are
sufficiently
tired
with
the
length
of
this
Controversie
;
and
you
are
almost
fallen
upon
another
Controversie
,
of
the
Honor
and
Adoration
of
Saints
,
which
will
require
another
season
to
determin
it
.
Theoph.
The
honor
of
Saints
and
of
their
Images
,
having
near
affinity
,
have
bin
some
time
taken
into
consideration
together
;
but
my
chief
design
was
against
Image
worship
,
as
giving
great
occasion
of
Idolatry
and
Scandal
in
the
Church
.
And
what
I
have
said
,
I
leave
to
your
serious
consideration
,
giving
you
many
thanks
for
this
opportunity
and
freedom
of
Discourse
,
and
for
my
noble
Entertainmentall
this
time
I
have
been
your
studious
Opponent
.
There
are
many
differences
between
our
Church
and
yours
remaining
;
whereupon
,
when
our
occasions
shall
allow
us
other
.
Meetings
,
if
you
are
willing
,
we
will
treat
,
with
Gods
Blessing
,
in
Charity
and
Love
.
THE
FOURTH
CONFERENCE
,
OF
THE
Invocation
of
SAINTS
.
Phil.
DEar
Sir
,
Since
our
last
Meeting
I
have
been
tumultuous
in
my
thoughts
,
and
dis-satisfied
with
my self
,
That
I
could
not
give
such
full
satisfaction
to
your
Arguments
,
as
I
at
first
suppos'd
:
However
,
I
have
learn'd
of
the
Apostle
,
Tit.
1.
9.
To
hold
fast
the
faithful
word
,
as
I
have
been
taught
;
and
not
permit
the
Truth
to
be
wrested
from
me
by
subtle
,
and
perhaps
,
sophistical
Objections
.
I
may
go
to
Heaven
in
the
plain
way
wherein
Christ
and
his
Holy
Church
doth
lead
me
,
without
perplexing
my self
with
emergent
Difficulties
and
Controversies
:
reserving
them
to
be
resolv'd
until
Elias
(
as
the
Jews
speak
)
or
rather
until
our
Blessed
Savior
shall
come
again
.
Theoph.
It
seems
you
are
resolv'd
to
hold
to
the
Conclusion
strongly
,
be
the
Premises
never
so
infirm
:
and
hereunto
,
no
doubt
,
your
Doctors
and
your
Priests
advise
you
,
To
yield
an
Implicit
Faith
to
the
Decrees
of
your
Church
,
and
not
dispute
them
.
But
upon
the
same
Motive
,
you
should
always
have
subscrib'd
and
kept
stedfast
unto
the
Articles
of
our
Church
(
which
was
likewise
yours
)
and
not
have
forsaken
her
Communion
,
for
Scruples
and
Imaginations
of
your
own
,
and
false
Suggestions
of
others
;
I
mean
,
Those
creeping
Emissaries
of
Rome
,
who
swarm
among
us
,
and
buz
into
Mens
Ears
uncertain
sounds
,
to
unsettle
their
minds
,
and
take
them
off
from
sound
Principles
,
and
then
infuse
their
bewitching
Sorceries
and
Delusions
,
making
them
drunk
with
the
Cup
of
Fornications
;
and
then
,
forsooth
,
their
besotted
Reason
must
be
charm'd
against
all
attemts
to
awaken
and
to
recover
them
.
If
Reason
and
Argumentation
could
induce
you
to
leave
our
Church
,
whilist
you
gave
an
easie
belief
unto
our
Adversaries
,
give
us
leave
by
the
same
method
to
undeceive
and
to
reduce
you
;
and
do
not
brutishly
resolve
to
hold
fast
those
pretended
Truths
,
which
you
cannot
defend
against
our
Oppositions
.
Phil.
Your
Church
allowing
her
Disciples
a
liberty
of
judging
,
I
suitably
made
use
of
her
Indulgence
:
but
being
now
converted
to
the
Church
of
Rome
,
I
am
taught
the
obedience
of
an
Implicit
Faith
,
and
not
encourag'd
to
dispute
her
Articles
.
Theoph.
A
rare
Artifice
and
Policy
to
keep
Men
hood-wink'd
and
in
Error
,
by
forbidding
them
to
open
their
Eies
,
and
make
use
of
their
Reason
and
Judgment
to
discover
the
Truth
.
Our
Church
may
easily
impose
the
like
Credulity
upon
her
Children
;
but
she
dares
not
use
Stratagems
against
the
Truths
of
God
,
to
do
evil
upon
pretensions
of
good
;
to
keep
her
Sons
and
Daughters
in
ignorance
,
that
they
may
be
obedient
.
The
Holy
Scriptures
enjoin
a
search
,
and
examination
,
and
trial
.
Prove
all
things
,
saith
St.
Paul
,
and
hold
fast
that
which
is
good
,
1
Thess.
5.
21.
But
you
would
have
Men
tenacious
of
their
Opinions
,
without
Judgment
;
hold
to
the
Point
,
without
the
proof
.
St
Peter
exhorts
the
Saints
,
1
Pet.
3.
15.
alwaies
to
be
ready
to
give
an
answer
unto
every
one
that
asketh
them
a
reason
of
the
hope
that
is
in
them
:
but
you
are
against
this
rendring
of
Reasons
,
the
Autority
of
your
Church
must
suffice
.
Phil
Not
so
neither
:
The
Church
commands
,
and
gives
sufficient
proof
for
her
prescriptions
,
and
we
submit
to
her
account
.
Theoph.
Do
you
take
the
liberty
,
for
your
own
satisfaction
,
to
examine
and
judge
of
the
account
?
Phil.
Yes
doubtless
,
the
more
to
convince
and
settle
us
upon
that
good
foundation
.
Theoph.
But
suppose
upon
the
search
and
enquiry
you
do
not
find
satisfaction
to
your
reason
?
Suppose
your
Heart
and
Conscience
may
suggest
Exceptions
against
the
Doctrine
and
the
practice
of
your
Church
,
what
then
?
Phil.
We
may
have
recourse
unto
our
Priests
and
Doctors
for
solution
of
doubts
.
Theoph.
Taking
the
Holy
Oracles
of
Scripture
along
with
you
,
that
is
not
amiss
:
but
withal
,
you
should
do
well
to
consider
,
That
they
will
surely
resolve
the
Question
on
their
own
side
,
and
your
Church
gives
no
liberty
to
hear
the
adverse
Party
;
and
so
Truths
are
not
weigh'd
in
an
equal
ballance
,
and
differences
are
determin'd
,
only
one
side
being
heard
.
Phil.
Good
Theophilus
,
trouble
not
your self
with
the
non-permissions
of
our
Church
;
it
will
appear
at
present
you
have
no
cause
to
complain
,
for
I
am
purposely
come
to
requite
your
former
visit
,
and
to
continue
the
debate
in
a
Friendly
manner
,
concerning
some
other
Points
wherein
we
differ
:
and
whereas
the
last
time
you
made
choice
of
such
Particulars
to
insist
on
,
which
you
thought
most
liable
unto
popular
Exception
;
you
shall
give
me
leave
now
to
propose
the
subject
of
our
Discourse
.
Theoph.
Sir
,
besides
the
equity
of
your
Demand
,
the
rule
of
Hospitality
requires
,
That
in
my
own
House
I
should
design
to
observe
you
;
and
therefore
be
pleas'd
to
make
your
Friendly
Challenge
,
and
appoint
the
Field
and
Weapons
,
and
I
will
answer
you
.
Phil.
Upon
this
fair
Concession
,
I
will
try
your
skill
in
one
great
Point
,
concerning
the
Invocation
of
Saints
:
and
because
you
shall
not
complain
of
a
surprizal
,
I
will
principally
urge
Eellarmins
proofs
,
in
whose
Works
you
appear'd
the
last
time
to
be
so
conversant
.
Theoph.
Our
Church
piously
with-holding
none
of
our
Adversaries
Writings
from
us
,
that
upon
due
Examination
we
may
judg
of
Truth
;
I
have
,
I
must
confess
,
propos'd
chiefly
to
my self
the
perusal
of
that
great
Cardinals
Defence
,
because
I
was
assur'd
of
his
great
Abilities
,
and
of
his
Zeal
for
your
Church
,
and
that
in
him
I
should
meet
with
all
which
rationally
can
be
suggested
to
uphold
his
Cause
:
Let
us
therefore
hear
how
he
hath
managed
these
Controversies
.
Phil.
Concerning
the
Point
,
Invocation
of
Saints
departed
:
After
some
preliminary
Discourses
,
[
a
](A33770-e55390-b)
a
Tom.
2.
Controvers.
4.
de
Eccl.
Triumph
.
c.
18
,
19.
Bellarmin
undertakes
to
prove
two
things
,
one
in
order
unto
the
other
.
1.
That
the
Saints
in
Heaven
do
pray
for
us
.
2.
That
we
must
pray
to
them
.
Theoph.
One
of
these
doth
not
necessarily
follow
upon
the
other
.
That
if
the
Saints
Triumphant
are
sollicitous
for
,
and
do
pray
for
the
Church
Militant
in
general
(
for
the
triumph
of
their
Faith
,
and
their
consummation
in
Bliss
,
who
being
Fellow-members
of
Christs
mystical
Body
the
Church
,
are
yet
within
the
Lists
,
wrestling
with
great
opposition
and
many
tryals
)
I
say
,
it
doth
not
follow
,
That
if
the
Saints
in
Glory
do
pray
for
the
Church
Militant
,
that
therefore
we
should
call
upon
them
so
to
do
:
They
are
perfect
in
Grace
,
and
never
wanting
to
their
duty
,
or
unmindful
of
their
concerns
.
Upon
this
account
,
methinks
out
of
a
Zeal
to
the
glory
of
God
,
you
ought
as
frequently
to
call
upon
the
Saints
in
Heaven
,
to
laud
and
magnifie
the
God
of
Heaven
;
as
out
of
a
sense
of
your
own
wants
to
pray
unto
them
to
intercede
for
you
.
But
withal
,
you
can
never
give
us
any
infallible
assurance
,
that
they
do
hear
our
Prayers
,
that
so
in
Faith
and
with
confidence
we
may
call
upon
them
.
The
Members
of
the
Church-Catholic
thro-out
the
World
do
pray
for
one
another
,
and
yet
one
National
Church
doth
not
Invocate
another
,
except
it
be
by
enter
course
of
communicatory
Epistles
.
Direct
me
how
to
send
a
Letter
to
Saint
Peter
,
and
I
will
not
fail
to
put
in
my
humble
request
,
That
he
would
help
me
with
his
Praiers
.
Phil.
This
great
Point
,
concerning
the
assurance
that
the
Saints
do
hear
our
Praiers
,
will
fall
into
consideration
hereafter
:
mean
while
,
it
becomes
you
not
to
mock
and
play
the
Droll
in
a
serious
concern
.
Theoph.
You
may
excuse
me
the
rather
,
seeing
you
shall
find
in
[
b
](A33770-e55510-b)
b
Tom.
5.
pag.
513.
Binius
his
Edition
of
the
Councils
,
a
large
Letter
sent
to
Pepin
King
of
France
,
and
Charls
and
Carlemain
his
Sons
,
from
St
Peter
,
by
Pope
Stephen
the
3d
,
imploring
and
requiring
their
speedy
assistance
against
the
Lombards
,
in
the
behalf
of
Rome
,
his
Episcopal
See
,
and
of
his
Sepulcher
and
Temple
therein
.
And
you
may
suppose
,
Pope
Stephen
could
as
easily
have
returned
an
Answer
from
these
Princes
to
the
Apostle
.
I
shall
have
occasion
to
produce
that
hereafter
.
Phil.
These
are
strange
divertisements
from
our
business
:
Are
you
seriously
afraid
to
enter
into
the
Controversie
,
that
you
interrupt
my
Discourse
with
such
impertinencies
?
Theoph.
If
I
should
answer
your
Question
,
you
would
complain
of
more
delaies
:
Take
your
course
therefore
,
and
I
will
follow
you
.
Phil.
[
a
](A33770-e55730-b)
a
Ib.
Cap.
18.
Bellarmin
proves
,
the
Saints
do
pray
for
us
from
that
passage
of
Holy
Scripture
,
Tho
Moses
and
Samuel
stood
before
me
,
yet
could
not
my
mind
be
towards
this
People
:
Therefore
(
saith
he
)
Moses
and
Samuel
being
dead
,
did
usually
pray
for
the
People
of
the
Jews
.
Theoph.
We
have
a
rule
in
Logic
,
Suppositio
nihil
point
:
This
Supposition
,
If
they
should
pray
,
doth
not
imply
,
They
did
pray
.
The
Text
only
designs
to
shew
,
Gods
great
indignation
against
his
People
the
Jews
at
that
time
;
insomuch
,
that
if
those
two
Holy
Persons
,
and
greatly
belov'd
,
were
alive
,
and
should
interpose
for
them
,
they
should
not
prevail
.
[
b
](A33770-e55860-b)
b
Tom.
4.
Homil.
1.
in
primum
Thess.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hence
St
Chrysostom
upon
this
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
Moses
,
the
first
Law-giver
,
who
often
delivered
the
Jews
by
his
Intercession
from
Divine
Vengeance
;
if
he
were
now
in
being
,
he
should
not
prevail
.
The
like
passage
we
have
,
Ezek
14.
13
,
14.
Son
of
Man
,
when
the
Land
sinneth
against
me
,
by
trespassing
grievously
,
&c.
tho
these
three
men
,
Noah
,
Daniel
and
Job
were
in
it
,
they
should
deliver
but
their
own
souls
by
their
righteousness
.
And
so
in
divers
passages
following
in
that
Chapter
:
Tho
Noah
,
Daniel
and
Job
were
in
it
,
&c.
now
as
this
Supposition
cannot
infer
these
three
Men
were
in
the
Land
;
for
Noah
and
Job
were
dead
more
then
a
thousand
Years
before
,
altho
Daniel
was
then
living
:
So
neither
doth
the
former
Supposition
prove
,
That
Moses
and
Samuel
did
pray
for
the
Jews
after
their
decease
.
That
place
of
St
Paul
,
Gal.
10.
ver.
8.
Tho
we
,
or
an
Angel
from
Heaven
preach
any
other
Gospel
to
you
,
&c.
in
Bellarmins
Logic
must
imply
,
They
did
preach
another
Gospel
.
Let
the
Reader
pity
us
,
to
see
unto
what
a
drudgery
we
are
put
to
answer
such
futile
Arguments
.
Phil.
I
well
see
,
nothing
will
prevail
against
your
prejudices
,
but
express
and
positive
Texts
,
and
therefore
in
the
next
Argument
Bellarmine
complies
with
your
humor
.
In
the
second
Book
of
Maccabees
,
and
the
last
Chapter
,
we
read
expresly
,
How
Onias
(
formerly
their
High
Priest
,
and
a
vertuous
and
good
Man
)
prai'd
for
the
whole
Body
of
the
Jews
,
ver.
12.
And
that
Jeremiah
,
the
Prophet
of
the
Lord
,
did
pray
much
for
the
People
,
and
for
the
holy
City
,
when
Judas
Maccabaeus
was
ingaging
in
Battel
with
Nicanor
;
unto
whom
,
we
read
the
Prophet
Jeremiah
gave
a
Sword
of
Gold
,
as
a
Gift
from
God
,
wherewith
to
wound
and
subdue
his
Enemies
.
Theoph.
This
is
out
of
an
Apocryphal
Book
,
and
therefore
no
infallible
proof
from
Canonical
Scripture
:
Now
touching
the
Canon
of
Holy
Scripture
,
we
may
have
,
by
Divine
permission
,
another
occasion
to
discourse
.
And
altho
Bellarmin
pleaseth
himself
,
that
Calvin
had
no
other
refuge
but
to
deny
the
Autority
of
the
Text
;
yet
we
will
reflect
upon
other
Particulars
which
appear
to
weaken
the
Testimony
.
For
it
was
but
a
Dream
of
Judas
Maccabeus
,
which
he
told
unto
his
Soldiers
to
encourage
them
before
the
Fight
;
a
Dream
worthy
to
be
believed
,
as
if
it
had
been
so
indeed
,
saith
the
Author
,
ver.
11.
It
seems
therefore
indeed
it
was
not
so
,
and
so
the
whole
Testimony
is
from
a
Dream
that
had
no
reality
.
In
the
12th
verse
,
it
is
call'd
,
A
Vision
,
you
may
suppose
a
waking
Dream
;
and
therein
there
was
so
much
reality
,
that
Jeremiah
gave
a
golden
Sword
to
Judas
to
wound
his
Adversaries
:
but
a
golden
Sword
is
no
fit
Instrument
of
War
for
execution
,
and
it
is
much
,
we
never
read
it
was
laid
up
in
the
Temple
for
a
Sacred
Relic
:
and
much
more
cause
we
have
to
wonder
,
it
is
not
at
all
mention'd
in
the
first
Book
of
Maccabees
,
which
is
the
more
perfect
History
of
those
Wars
;
and
wherein
the
Battel
with
Nicanor
is
punctually
related
,
1
Macc.
7.
41.
and
Judas
his
Praier
to
God
before
the
Fight
:
but
of
the
Dream
or
Vision
,
ne
gry
quidem
.
And
now
I
pray
observe
,
how
your
Doctors
in
those
Instances
are
inconstant
to
their
own
Principles
:
for
they
generally
hold
,
That
the
Souls
of
the
Faithful
departed
,
before
Christs
Resurrection
,
did
not
enter
into
Heaven
,
neither
see
the
Face
of
God
,
nor
know
the
State
of
things
here
above
them
;
and
therefore
it
was
not
usual
in
the
Church
to
call
upon
them
,
and
say
,
Holy
Abraham
,
pray
for
us
.
Your
Doctors
hold
,
[
a
](A33770-e56370-b)
a
Bell.
ib.
c.
19.
Notandum
ante
adventum
Christi
,
qui
moriebantur
,
non
intrabant
in
Coelum
,
non
Deum
videbant
,
nec
ordinarie
,
poterant
cognese
,
preces
sapplicantium
.
That
the
Spirits
of
the
Patriarchs
,
and
Prophets
,
and
People
of
God
,
were
shut
up
in
Limbo
Patrum
(
as
they
call
it
)
in
a
subterraneous
place
,
the
uppermost
verge
of
Hell
,
beneath
us
:
without
pain
,
and
without
joy
in
the
Vision
of
God
:
waiting
for
their
redemtion
out
of
that
Prison
by
the
coming
of
Christ
,
who
descended
into
Hell
to
set
them
at
liberty
,
and
to
conduct
them
triumphantly
into
Heaven
.
When
we
urge
that
Text
,
Isa.
63.
ver.
16.
Doubtless
thou
art
our
Father
,
tho
Abraham
be
ignorant
of
us
,
and
Israel
acknowledgeth
us
not
;
to
shew
how
the
Saints
departed
know
not
the
Affairs
and
Transactions
here
below
,
You
answer
,
So
it
was
before
Christs
Ascension
:
the
Saints
departed
were
not
in
Heaven
,
until
Christ
opened
the
Kingdom
to
them
;
but
they
were
shut
up
from
the
Vision
of
God
,
and
from
all
knowledge
of
the
concerns
of
this
World
:
and
yet
,
contrary
to
this
their
own
Hypothesis
,
you
see
how
they
give
Instances
of
Moses
,
and
Samuel
,
and
Onias
,
and
Jeremiah
,
praying
for
their
People
the
Jews
,
and
sollicitous
for
them
in
their
distress
.
Phil.
You
may
therefore
observe
the
limitation
of
Bellarmine
:
Non
poterant
ordinarie
preces
cognoscere
,
&c.
In
that
state
they
understood
not
ordinarily
the
Affairs
upon
Earth
,
nor
heard
the
Prayers
of
the
People
:
but
God
might
reveal
them
,
and
so
excite
them
to
pray
for
the
People
:
upon
which
account
some
of
our
Doctors
hold
,
[
a
](A33770-e56510-b)
a
Azorius
Instit.
Moral
.
lib.
9.
c.
9.
Medina
de
Orat.
Quaest.
4.
That
Prayers
might
be
made
to
the
Fathers
in
Lymbo
,
yea
even
to
the
Souls
in
Purgatory
;
because
they
are
in
a
state
of
Grace
and
Charity
,
and
by
the
gift
of
God
,
or
by
the
Ministery
of
Angels
,
they
may
hear
our
Praiers
.
Theoph.
Upon
the
same
ground
we
may
daily
implore
the
Assistance
and
Prayers
of
our
Friends
that
are
absent
,
living
at
a
great
distance
from
us
,
for
God
may
reveal
our
Desires
and
Petitions
to
them
:
but
alas
!
these
are
weak
props
and
suppositions
to
uphold
a
feeble
cause
,
and
hitherto
your
Learned
Cardinal
hath
not
bin
demonstrative
in
the
point
.
Phil.
Before
we
conclude
,
I
do
not
doubt
but
you
shall
change
your
note
.
In
the
New
Testament
,
we
read
,
Rev.
5.
8.
How
the
24
Elders
fall
down
before
the
Lamb
,
having
golden
Viols
full
of
Odors
,
which
are
the
Praiers
of
the
Saints
.
Theoph.
What
Argument
can
Bellarmin
or
you
frame
out
of
this
Text
?
I
understand
not
his
design
.
Phil.
Bellarmin
shews
,
how
Interpreters
understand
,
by
the
Praiers
of
the
Saints
,
Intercessions
made
by
the
Saints
in
Heaven
,
for
the
confirmation
and
support
of
their
weak
Brethren
upon
Earth
.
Theoph.
It
seems
then
,
even
the
Saints
in
Glory
make
use
of
Mediators
,
of
the
four
Beasts
,
and
the
twenty
four
Elders
,
to
present
their
Prayers
to
the
Lamb.
The
more
general
Interpretation
of
that
place
is
,
That
these
Odors
,
filling
the
golden
Vials
,
are
the
Praiers
of
the
Faithful
upon
Earth
,
which
are
represented
in
the
Psalm
,
To
ascend
like
the
Incense
,
Psal.
141.
ver.
2.
Phil.
This
gives
as
full
testimony
to
our
purpose
as
the
other
:
for
thereby
it
appears
,
the
Praiers
of
the
Saints
on
Earth
are
presented
unto
God
,
and
to
the
Lamb
,
by
the
Saints
and
Angels
in
Heaven
.
And
to
this
effect
we
read
,
Rev.
8.
ver.
3
,
4.
how
an
Angel
came
and
stood
at
the
Altar
,
having
a
golden
Censer
:
and
there
was
given
unto
him
much
Incense
,
that
he
should
offer
it
with
the
Praiers
of
all
Saints
upon
the
golden
Altar
which
was
before
the
Throne
.
And
the
smoke
of
the
Incense
which
came
with
the
Praiers
of
the
Saints
,
ascended
up
before
God
out
of
the
Angels
hand
.
Now
this
Incense
offered
up
,
with
the
Praiers
of
the
Saints
on
Earth
,
we
may
suppose
are
the
Merits
and
Intercession
of
the
Saints
in
Glory
.
Theoph.
And
we
may
suppose
,
they
are
the
Merits
and
Intercession
of
Christ
,
whom
Primasius
understands
by
the
Angel
in
this
place
:
we
know
it
is
said
expresly
,
Heb.
9.
24.
That
Christ
is
entred
into
the
Holiest
of
all
,
into
Heaven
it self
,
to
appear
in
the
presence
of
God
for
us
:
and
that
by
him
we
offer
up
to
God
continually
our
Sacrifices
of
Praise
,
Heb.
13.
15.
and
without
all
peradventure
,
he
is
most
properly
said
to
add
Incense
and
sweet
Odours
to
our
Praiers
and
Praises
,
because
for
his
sake
only
they
are
acceptable
to
the
Father
.
However
,
I
cannot
but
observe
what
a
leap
your
Cardinal
hath
taken
over
all
the
New
Testament
to
produce
his
first
and
cheifest
Arguments
out
of
the
Revelations
of
St
John
,
for
the
Saints
hearing
and
presenting
our
Prayers
unto
God
,
purposely
to
involve
himself
and
others
in
mysteries
and
visions
,
which
can
admit
no
clear
Interpretation
,
neither
become
useful
to
lay
the
Foundation
of
a
Doctrine
which
takes
up
the
greatest
part
of
the
peoples
devotions
in
the
Church
,
viz.
of
the
Invocation
of
Saints
.
In
a
like
case
St
Augustine
cried
out
to
the
Donatists
,
[
a
](A33770-e56900-b)
a
A
Ferte
aliquid
quod
non
egeat
Interpret
.
Bring
forth
such
proofs
as
want
no
Interpretation
.
Suppose
I
should
undertake
to
prove
That
the
Souls
of
the
just
departed
are
not
in
Heaven
,
neither
do
enjoy
a
perfect
state
in
bliss
,
Rev.
6.
vers.
9.
&c.
because
when
the
fift
seal
was
opened
,
St
John
saw
under
the
Altar
the
Souls
of
the
Martyrs
,
of
them
that
were
slain
for
the
word
of
God
and
for
the
Testimony
which
they
held
,
and
they
cried
with
a
loud
voice
,
saying
,
How
long
O
Lord
Holy
and
true
dost
thou
not
judg
and
avenge
our
blood
upon
them
that
dwell
on
the
earth
,
and
white
robes
were
given
unto
every
one
of
them
that
they
should
rest
yet
for
a
little
season
,
until
their
fellow
servants
and
their
Brethren
that
should
be
killed
as
they
were
,
should
be
fulfilled
.
Suppose
I
should
from
the
same
Text
urge
,
that
the
Martyrs
do
expressly
pray
for
Divine
vengeance
upon
their
enemies
;
but
no
mention
is
made
of
any
intercession
for
their
Freinds
,
you
would
not
well
approve
Arguments
drawn
from
such
mysterious
visions
and
Revelations
;
and
therefore
do
not
your self
make
use
of
them
.
[
b
](A33770-e56950-b)
b
Tom.
30.
in
Epistolis
ad
Paulinum
,
&
ad
Marcellam
.
St
Jerom
tells
us
,
That
the
book
of
the
Revelations
hath
as
many
mysteries
as
words
,
and
that
the
whole
is
to
be
understood
in
a
spiritual
sense
,
and
not
literal
.
Phil.
These
things
were
certainly
written
for
our
Instruction
,
and
Bellarmine
very
well
argues
,
That
if
the
Saints
in
Heaven
and
Martyrs
do
pray
for
jugdment
upon
their
Persecutors
,
much
more
for
mercy
and
favor
unto
their
friends
and
brethren
,
for
they
are
more
inflam'd
with
charity
,
then
with
an
eager
thirst
after
revenge
.
Theoph.
I
perceive
most
of
the
Arguments
are
probable
diductions
from
Analogie
and
proportion
,
but
we
expect
divine
Autority
to
establish
such
a
principle
part
of
Worship
which
you
make
the
Invocation
of
Saints
.
Phil.
We
are
not
yet
arriv'd
at
that
point
,
but
preparing
the
way
unto
it
,
shewing
the
Saints
in
Heaven
do
understand
our
affairs
and
pray
for
us
,
and
with
your
patience
I
will
give
other
Texts
to
prove
it
.
Theoph.
More
pertinent
I
beseech
you
.
Phil.
That
passage
of
St
Peter
is
full
to
the
point
.
2d
of
Pet.
1.
15.
I
will
endeavor
after
my
decease
that
ye
may
be
able
to
have
these
things
alwaies
in
remembrance
.
Where
the
Apostle
shews
that
after
his
departure
he
will
endeavor
for
them
.
Theoph.
This
feat
Argument
is
Bellarmines
,
and
not
St
Peters
,
he
hath
chang'd
the
order
of
the
words
,
and
so
by
consequence
their
meaning
.
The
Original
Text
manifests
how
the
words
should
be
read
,
not
as
you
transport
them
.
I
will
endeavor
after
my
decease
that
you
may
be
able
to
keep
in
remembrance
,
&c.
But
Thus
[
a
](A33770-e57260-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
will
endeavor
that
every
one
of
you
may
be
able
after
my
decease
to
have
those
things
alwaies
in
remembrance
.
And
this
endeavor
he
did
use
in
the
daies
of
his
flesh
,
in
preaching
the
Gospel
until
his
death
,
and
leaving
these
Epistles
as
remembrancers
.
Bellarmine
indeed
hath
the
confidence
to
add
to
the
Text
his
Paraphrase
that
it
might
serve
his
turn
.
[
b
](A33770-e57300-b)
b
Dabo
operam
habere
vos
commendatos
,
sive
in
Animo
post
obitum
.
I
will
endeavor
to
have
you
recommended
,
or
in
mind
after
my
death
.
And
yet
it
is
observeable
how
he
concludes
this
Text
,
after
all
his
patching
,
[
c
](A33770-e57320-b)
c
Quam
vis
non
sit
evidens
,
est
tamen
probabile
argumentum
.
to
be
no
evident
,
but
a
probable
Argument
.
Whereas
,
as
he
hath
shapt
it
,
it
is
cleer
and
demonstrative
to
his
purpose
,
but
his
conscience
checkt
him
for
his
additions
and
transmutations
,
and
so
he
would
not
lay
any
great
stress
upon
it
.
Phil.
You
will
never
leave
your
sinister
Construction
of
his
fair
dealing
,
but
I
hope
his
next
Argument
has
evidence
enough
,
That
if
Dives
in
Hell
was
solicitous
for
his
Brethren
upon
earth
,
and
pray'd
Abraham
to
send
Lazarus
to
warn
them
least
they
should
come
into
the
same
place
of
Condemnation
,
much
more
are
the
Saints
in
Heaven
sollicitous
for
their
Brethren
,
the
Church
Militant
,
and
pray
for
their
protection
and
assistance
.
Theoph.
Your
Arguments
a
majori
will
not
hold
without
some
Autority
to
support
them
.
This
of
the
rich
glutton
is
but
a
feeble
Crutch
,
[
d
](A33770-e57440-b)
d
Justin
.
Eucherius
,
Cyril
.
Chrysost.
many
Intepreters
take
the
whole
passage
to
be
a
parable
not
an
History
,
and
[
e
](A33770-e57450-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Theophylact
upon
the
place
reckons
the
other
,
(
that
it
is
an
History
)
a
foolish
conceit
.
Now
you
know
the
maxim
,
[
f
](A33770-e57480-b)
f
Parabolae
non
sunt
argumentativae
.
parables
are
no
Argumentative
Topick
,
neither
are
they
Narratives
of
things
done
,
but
similitudinary
representations
to
fix
some
Doctrines
more
sensibly
and
effectually
in
mens
minds
.
Again
,
if
it
were
an
Historical
relation
of
matter
of
fact
,
it
would
not
prove
the
point
;
That
Dives
beindead
and
in
Torment
knew
the
affairs
of
this
world
.
Only
he
was
sensible
that
he
had
given
an
example
of
voluptuousness
and
uncharitableness
unto
his
brethren
,
and
that
their
sins
would
contribute
unto
his
Torment
;
and
therefore
he
was
solicitous
to
have
them
reclaim'd
.
When
he
shall
urge
his
example
for
the
Invocation
of
Saints
,
I
will
answer
,
That
you
bring
an
ill
president
to
confirm
a
Doctrine
of
the
Church
;
and
withal
when
Abraham
or
any
of
the
Saints
in
Heaven
shall
undoubtedly
appear
and
commune
with
you
,
you
may
desire
their
assistance
.
Phil.
Bellarmine
hath
one
material
proof
that
the
Saints
in
Heaven
do
pray
for
the
faithful
upon
earth
;
because
the
Church
militant
and
triumphant
do
make
one
mystical
body
whereof
Christ
is
the
head
.
And
so
there
[
g
](A33770-e57580-b)
g
Ibid.
Communio
illa
exigit
necessario
,
ut
membra
pro
invicem
sint
sollicita
&
mutuo
se
juvent
.
must
be
a
Communion
between
the
members
,
making
them
solicitous
mutually
to
help
one
another
.
Theoph.
He
might
have
spar'd
to
urge
the
necessary
mutual
assistance
;
for
we
do
not
pray
for
the
Saints
in
Heaven
,
neither
are
we
solicitous
for
them
who
are
immutably
blessed
,
and
of
their
affection
towards
us
,
their
fellow
members
,
militant
upon
earth
,
we
do
not
doubt
;
neither
of
their
praiers
for
the
Church
in
general
,
That
she
may
be
victorious
over
all
her
Enemies
,
as
also
for
the
filling
up
the
number
of
the
Elect
,
and
their
Consummation
in
bliss
,
but
this
will
not
infer
their
distinct
knowledg
of
things
here
below
,
or
make
for
your
Doctrine
of
Invocation
.
For
you
know
the
Saints
militant
over
all
the
world
are
fellow
members
,
and
mutually
solicitous
for
one
another
,
and
yet
one
National
Church
doth
not
invocate
another
in
her
public
offices
.
Phil.
I
pray
give
me
leave
to
make
the
Inference
when
I
have
sufficiently
fortified
the
premises
,
you
run
away
with
the
argument
before
it
is
perfect
,
and
so
conclude
it
is
invalid
.
For
you
shall
find
that
our
Doctors
do
not
only
prove
how
the
Saints
in
Heaven
pray
in
general
for
the
Church
militant
,
and
for
the
Saints
on
earth
;
but
that
they
pray
particularly
for
them
,
for
that
is
Betlarmines
next
position
.
[
a
](A33770-e57680-b)
a
Ibid.
Sancti
qui
regnant
in
coele
crant
pro
nobis
etiam
in
particulari
.
The
Saints
in
Heaven
pray
for
us
in
particular
.
Theoph.
Be
pleas'd
to
let
us
here
his
Arguments
.
Phil.
He
proves
the
Angels
,
have
a
special
charge
over
us
in
particular
,
and
pray
for
us
;
and
therefore
much
more
the
Saints
in
Heaven
do
so
.
Theoph.
How
doth
he
prove
his
much
more
,
I
doubt
it
will
prove
at
length
much
less
,
and
the
whole
Argument
a
non
sequitur
.
Phil.
His
reasons
seem
demonstrative
,
our
Saviour
saith
,
the
Saints
in
Heavin
are
as
the
Angels
.
Luk.
20.
vers.
36.
They
alwaies
stand
in
the
presence
of
God
,
and
most
affectionately
love
us
;
and
therefore
want
neither
understanding
or
will
to
be
assistant
unto
their
brethren
upon
earth
.
And
in
one
regard
they
may
surpass
the
Angels
in
a
promtitude
to
succor
us
,
in
that
they
have
a
nearer
relation
to
us
as
their
flesh
and
blood
,
and
have
had
experience
of
our
dangers
and
sorrows
,
and
so
are
the
rather
qualified
to
compassionate
our
infirmities
.
Theoph.
Our
blessed
Savior
shews
how
the
Saints
in
Glory
are
like
unto
the
Angels
,
and
equal
to
them
in
respect
of
their
Immortality
,
(
for
they
can
dy
no
more
)
and
in
that
they
neither
marry
nor
are
given
in
Marriage
,
as
you
may
observe
the
place
,
but
there
is
no
demonstration
the
comparison
should
hold
in
all
things
:
and
doubtless
before
the
Resurrection
,
and
the
joyful
union
between
the
Spirits
of
just
Men
and
their
glorified
bodies
;
they
are
in
some
state
of
imperfection
;
their
appetite
of
Union
being
not
fulfill'd
,
and
therefore
you
may
observe
our
Savior
spake
of
the
Saints
in
the
Resurrection
expressly
,
as
to
their
likeness
and
Equality
with
the
Angels
,
and
concludes
not
any
thing
before
.
They
which
shall
be
accounted
worthy
to
obtain
that
world
and
the
Resurrection
from
the
Dead
,
neither
Marry
nor
are
given
in
Marriage
;
Neitheir
can
they
dy
any
more
,
for
they
are
equall
unto
the
Angels
.
Luk.
20.
vers.
35.
36.
That
they
want
neither
knowledg
nor
affection
to
assist
us
and
take
a
charge
of
us
,
altho
we
should
grant
(
to
avoid
disputes
)
yet
we
do
not
read
they
have
such
a
Commission
from
God
to
attend
us
,
as
have
the
Angels
.
It
is
written
Ps.
34.
7.
The
Angel
of
the
Lord
tarries
round
about
them
that
fear
him
and
delivereth
them
.
Again
.
Ps.
39.
11
He
has
given
his
Angels
charge
over
thee
.
It
is
written
.
Matt.
18.
10.
In
Heaven
their
Angels
do
alwaies
behold
the
face
of
my
Father
which
is
in
Heaven
.
Again
Heb.
1.
14.
Are
they
not
all
Ministring
Spirits
sent
forth
to
Minister
for
them
who
shall
be
heirs
of
Salvation
?
Produce
such
Autorities
for
the
glorious
Saints
ministery
and
assistance
,
and
we
will
yield
your
consequence
,
that
because
the
Angels
of
Heaven
have
charge
over
the
people
of
God
upon
earth
,
the
Saints
have
likewise
.
It
is
written
1
Thes.
4.
16.
That
at
the
voice
of
the
Archangel
and
the
sound
of
the
trump
,
the
dead
shall
rise
.
That
the
Son
of
Man
shall
send
his
Angels
at
the
last
day
to
gather
the
elect
,
and
sever
the
wicked
from
the
just
,
the
chaff
from
the
corne
.
Matt.
13.
Dare
you
ascribe
this
office
likewise
unto
the
Saints
in
glory
?
And
therefore
your
Argument
from
the
Angels
to
the
Saints
is
groundless
,
a
meer
invention
of
man
,
without
any
warrant
from
Gods
word
.
Wherein
it
appears
that
the
Angels
are
Gods
messengers
,
and
Ministers
between
Heaven
and
earth
;
but
not
so
the
Saints
departed
.
Now
as
God
Almighty
imploies
the
Angels
,
so
he
imparts
unto
them
the
knowledg
and
understanding
of
affaires
below
,
so
far
as
concerns
their
business
;
and
as
they
attend
the
Saints
upon
earth
,
so
they
know
much
of
their
condition
.
And
so
they
rejoice
at
the
conversion
of
a
sinner
.
But
we
read
not
a
syllable
of
the
Saints
in
Heaven
,
of
their
knowledg
,
or
their
Joy
,
and
therefore
you
can
draw
no
good
consequence
from
one
to
the
other
.
Phil.
You
conclude
well
upon
your
own
suppositions
,
but
take
our
Doctors
along
with
you
,
and
you
will
find
That
God
hath
committed
the
charge
of
the
Church
militant
,
and
the
Saints
upon
earth
as
well
to
the
Saints
as
to
the
Angels
of
Heaven
,
[
c
](A33770-e57970-b)
c
Bell.
Ibid.
A
spiritibus
beatorum
regi
&
gubernard
fideles
,
&c.
and
that
the
faithful
are
govern'd
and
conducted
by
the
Spirits
of
the
Blessed
.
Theoph.
Shew
their
substantial
proofs
,
and
not
their
confident
assertions
.
Phil.
You
read
how
the
Son
of
God
makes
a
faithful
promise
.
Revel
2.
vers.
26.
27.
He
that
overcometh
and
keepeth
my
words
unto
the
end
,
to
him
will
I
give
power
over
the
Nations
,
and
he
shall
rule
them
with
a
rod
of
Iron
,
as
the
vessel
of
a
potter
shall
they
be
broken
in
peices
.
Again
Rev.
3.
12.
Him
that
overcometh
will
I
make
a
pillar
in
the
Temple
of
God
(
to
uphold
his
Church
)
and
I
will
grant
to
him
to
sit
with
me
on
my
throne
(
to
rule
and
govern
,
with
Christ
his
Church
,
and
to
preside
over
the
world
)
now
Bellarmine
proceeds
to
shew
how
these
promises
are
made
to
the
Saints
after
this
life
;
because
they
are
made
to
him
that
overcometh
all
the
Temptations
of
life
,
and
keepeth
Christs
word
until
death
.
And
that
this
government
belongs
to
them
before
the
general
Resurrection
appears
from
that
expression
.
He
shall
cule
them
with
a
rod
of
Iron
,
and
shall
brake
them
as
a
potters
vessel
.
These
words
imply
a
pastoral
regiment
;
the
original
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
shall
feed
them
as
a
Shepherd
his
sheep
,
and
it
is
call'd
an
Iron
rod
,
because
inflexible
from
the
rule
of
justice
,
and
therewith
the
refractory
shall
be
broken
in
pieces
,
the
same
expressions
are
given
of
Christ
.
Rev.
12.
5.
She
brought
forth
a
man
child
who
was
to
rule
all
nations
with
a
rod
of
Iron
.
Theoph.
Methinks
your
Doctors
in
there
deep
Theologie
fetch
their
proofs
most
from
the
Revelations
of
St
John
.
Your
Doctrine
of
the
Saints
in
Heaven
governing
the
World
and
the
faithful
upon
earth
,
knowing
our
state
,
and
hearing
our
praiers
,
is
a
great
mysterie
,
(
I
had
almost
said
)
of
Iniquity
,
and
you
cheifly
confirm
it
from
some
mysterious
passages
in
the
Revelation
,
an
Argument
you
want
plain
and
positive
proofs
,
and
therefore
fly
unto
obscure
and
figurative
and
mystical
expressions
.
All
these
promises
,
you
have
mention'd
,
made
to
the
Saints
persevering
unto
the
end
serve
to
shew
their
state
of
transcendent
blessedness
and
glory
above
their
fellows
,
who
in
this
life
were
inferior
to
them
in
their
sufferings
,
and
in
their
graces
.
Like
those
in
the
parable
who
according
to
the
improvement
of
their
Talents
had
autority
given
them
over
many
Cities
.
Luk.
19.
Or
like
the
blessed
servant
,
whom
the
Lord
at
his
coming
shall
find
so
doing
.
Verily
I
say
unto
you
That
he
shall
make
him
ruler
over
all
his
goods
.
Mat.
24.
47.
He
shall
place
him
in
great
honor
saith
Euthimius
upon
the
place
;
and
he
gives
a
caution
that
we
should
not
enquire
too
far
and
with
too
much
curiosity
into
these
things
:
nor
collect
any
thing
from
such
parabolical
expressions
,
but
what
they
necessarily
imply
.
After
the
like
manner
Theophylact
upon
the
place
,
He
[
a
](A33770-e58230-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
shall
share
in
the
more
Honourable
recompences
,
to
wit
,
in
the
Kingdom
of
Heaven
:
for
the
Saints
are
Heirs
of
all
that
appertain
to
God
.
And
so
run
the
general
Interpretations
upon
the
ten
Cities
,
&c.
Among
the
Ancients
we
find
no
mention
of
this
conceit
,
That
Christ
communicates
the
charge
of
his
Church
and
people
,
and
the
government
of
the
world
before
the
day
of
judgment
unto
the
Saints
in
glory
.
Phil.
However
his
proofs
out
of
scripture
may
sail
him
,
Bellarmine
abundantly
shews
from
the
Testimony
of
the
Fathers
,
that
the
Saints
in
Heaven
do
govern
and
take
charge
of
the
Saints
on
earth
;
and
are
therefore
in
this
regard
likewise
equal
with
the
Angels
.
Theoph.
I
will
take
the
Testimony
of
the
Antient
in
due
season
,
but
I
first
desire
to
hear
all
the
Arguments
together
out
of
the
Holy
Scripture
proving
That
the
Saints
do
particularly
pray
for
us
,
and
that
we
must
pray
to
Them
,
for
I
suppose
the
foundation
of
this
Doctrine
must
be
sure
laid
in
the
word
of
God
,
or
else
all
will
fall
to
the
ground
.
Phil.
The
Doctrines
of
our
Church
are
very
consonant
unto
the
Scripture
,
and
out
of
them
you
will
find
sufficient
proof
of
our
duty
to
call
upon
the
Saints
in
Heaven
.
Theoph.
Make
that
good
,
and
I
shall
undoubtedly
become
your
convert
.
Phil.
Remember
this
when
we
draw
towards
a
conclusion
:
mean
while
I
will
not
spare
to
give
the
premises
and
proofs
.
Bellarmine
undertakes
to
prove
expressly
[
b
](A33770-e58440-b)
b
Quod
Sancti
,
sive
Angeli
sive
homines
piè
ac
utiliter
à
viventibus
invocantur
.
That
the
Saints
in
Heaven
,
whether
Angels
or
men
are
piously
and
profitably
call'd
upon
by
us
who
are
Living
.
Theoph.
Can
you
tell
the
reason
why
he
puts
his
proposition
in
such
unusual
terms
,
the
common
distinction
is
of
the
Angels
and
Saints
in
Heaven
,
but
he
calls
them
Angels
and
men
,
and
both
by
the
name
of
Saints
.
Phil.
You
cannot
deny
but
that
Angels
are
Holy
Persons
,
and
by
consequence
that
they
are
Saints
.
Theoph.
It
is
not
material
what
they
are
by
consequence
,
but
you
know
the
Angels
are
not
commonly
call'd
Saints
,
when
you
propose
to
speak
of
the
Saints
in
Heaven
,
none
will
understand
you
of
the
Angels
,
and
then
for
the
other
member
of
the
distinction
[
c
](A33770-e58550-b)
c
Sive
Angeli
sive
homines
.
Men
,
the
Souls
of
just
Men
departed
,
are
not
men
.
The
man
is
dead
,
his
immortal
Spirit
lives
,
and
upon
this
Account
when
you
call
upon
Peter
and
Paul
to
pray
for
you
,
alas
,
Peter
is
dead
,
and
Paul
is
dead
,
their
blessed
Spirits
are
with
God
,
but
not
their
Persons
,
before
the
general
Resurrection
.
Phil.
These
are
but
frivolous
exceptions
,
do
not
betray
your
fears
by
diverting
me
from
the
Cardinals
proofs
.
First
he
alledgeth
that
plain
Text
for
the
Invocation
of
Angels
:
Gen.
48.
16.
The
Angel
which
redeemed
me
from
all
evil
,
bless
the
Lads
.
You
see
the
Holy
Patriarch
Jacob
invocates
the
Angels
blessing
upon
Josephs
two
Sons
Ephraim
and
Manasseh
.
Theoph.
It
is
Jacobs
Option
,
not
a
formal
Invocation
:
his
desire
,
not
his
praier
,
we
may
suppose
rather
that
Jacob
sends
up
his
hearts
desire
to
God
,
that
the
Angel
which
did
alwaies
deliver
him
might
be
a
Guardian
to
these
Lads
,
when
Isaac
blessing
Jacob
said
,
Gen.
27.
vers.
29.
Let
the
people
serve
Thee
and
Nations
bow
down
to
Thee
:
doth
he
therefore
invocate
Nations
and
People
,
or
rather
pray
to
God
that
he
would
bring
it
to
pass
?
This
answer
sufficeth
,
if
Jacob
by
the
Angel
understood
a
created
Spirit
;
but
the
context
makes
it
evident
That
the
Angel
stands
for
Christ
the
second
person
of
the
Sacred
Trinity
,
because
he
is
join'd
in
this
Benedicton
with
the
God
of
Abraham
.
God
before
whom
my
Fathers
Abraham
and
Isaac
did
walk
,
the
God
that
fed
me
all
my
life
long
until
this
day
,
the
Angel
which
redeemed
me
from
all
evil
,
bless
the
Lads
.
Observe
I
pray
what
great
[
d
](A33770-e58860-b)
d
Oratione
quarta
contra
Arrianos
.
Athanasius
saith
to
this
place
,
having
prov'd
the
unity
of
the
Father
and
the
Son
because
they
are
join'd
in
the
same
prayer
.
1
Thess.
3.
11.
Now
God
himself
and
our
Father
,
and
our
Lord
Jesus
Christ
direct
our
way
unto
you
.
He
proceeds
to
declare
,
That
no
man
can
pray
to
receive
any
thing
from
the
Father
and
from
an
Angel
or
any
other
creature
,
no
man
will
say
let
God
and
the
Angels
give
Thee
,
and
then
directly
answers
this
Benediction
of
the
Patriarch
.
That
he
did
not
joine
a
created
Angel
,
with
God
that
made
him
,
in
the
blessing
;
neither
forsaking
him
that
nurisht
him
,
doth
he
seek
for
an
Angels
blessing
upon
the
children
,
but
stiling
him
the
Angel
that
deliver'd
him
out
of
all
his
troubles
,
he
manifests
that
he
did
not
understand
any
created
spirit
,
but
Christ
the
word
,
whom
he
joines
with
God
the
Father
in
the
blessing
,
knowing
that
he
is
called
The
Angel
of
his
great
Councel
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
Septuagint
.
Herunto
agrees
[
a
](A33770-e58920-b)
a
Thes.
l.
30.
cap.
10.
Cyrill
of
Alexandria
.
The
Patriarch
of
God
,
means
the
Father
,
and
by
the
Angel
,
the
word
of
the
Father
whose
name
is
the
Angel
of
his
councel
.
[
b
](A33770-e58960-b)
b
Hemil.
66.
in
Gen.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrysostom
makes
God
and
the
Angel
to
be
the
same
,
whose
benediction
Jacob
implores
.
A
graceful
Soul
to
God
,
saith
He
,
how
doth
he
retain
the
memory
of
his
favors
fixt
in
his
heart
?
He
that
nurisht
me
from
my
youth
hitherto
,
he
that
deliver'd
me
out
of
all
evil
,
bless
these
Lads
.
'T
is
much
the
Learned
Cardinalshould
take
no
notice
of
these
signal
Autorities
;
but
bring
a
Text
,
in
two
regards
,
impertinent
to
his
purpose
as
you
have
heard
,
to
prove
the
Invocation
of
Angels
,
which
would
not
however
infer
the
Invocation
of
Saints
departed
.
Because
Angels
are
Gods
ministring
Spirits
,
and
more
constant
in
the
affaires
here
below
,
then
are
the
Saints
in
Heaven
,
of
whose
Ministerie
upon
earth
we
have
no
account
given
in
the
Holy
Scripture
,
only
that
they
sing
and
Bless
God
and
worship
him
incessantly
in
Heaven
.
Phil.
Give
me
leave
to
proceed
and
shew
how
our
Doctors
prove
the
Invocation
of
Angels
,
and
then
I
will
manifest
likewise
how
it
confirms
the
Invocation
of
Saints
,
Bellarmine
brings
three
Texts
out
of
the
book
of
Job
,
to
shew
the
early
usage
of
praying
to
the
Angels
.
Job
.
5.
1.
Call
now
if
there
be
any
to
answer
thee
,
and
to
which
of
the
Saints
wilt
thou
turn
.
Job
.
19.
21.
Have
pity
upon
me
have
pity
upon
me
O
my
freinds
,
for
the
Hand
of
the
Lord
hath
touched
me
.
Job
.
33.
23.
If
there
be
a
Messenger
with
him
,
an
Interpreter
one
of
a
thousand
to
shew
unto
man
his
uprightness
,
Then
he
is
gratious
unto
him
and
saith
,
Deliver
him
from
going
down
to
the
pit
,
for
I
have
found
a
ransom
.
Theoph.
If
these
be
proofs
,
nothing
can
miss
the
mark
,
if
calling
be
invocating
,
and
Saints
be
Angels
,
then
the
first
Text
may
stand
the
Cardinal
in
some
stead
,
and
Eliphaz
his
Autority
must
uphold
it
.
But
the
context
shews
the
meaning
of
the
words
,
Eliphaz
would
have
Job
enquire
and
call
any
one
that
fears
God
to
witness
whether
any
perished
,
being
Innocent
.
Chap.
4.
vers.
7.
or
whether
a
man
can
be
more
pure
then
his
Maker
.
Vers.
17.
Job
had
complain'd
sadly
of
his
affliction
;
and
his
friends
design'd
to
put
him
upon
the
search
,
whether
these
severe
Judgments
did
not
fall
upon
him
for
some
secret
sins
.
The
second
proof
is
as
wide
from
the
mark
,
as
Heaven
from
the
earth
,
his
three
friends
did
persecute
his
Innocency
with
their
grand
error
and
mistake
,
That
God
never
afflicts
but
for
sin
;
and
Job
intreateth
them
to
spare
and
pity
him
.
For
why
do
ye
persecute
me
as
God
,
and
are
not
satisfied
with
my
flesh
?
as
it
follows
in
the
next
.
vers.
22.
Phil.
Bellarmine
shews
how
St
Augustin
in
his
Commentary
upon
Job
refers
both
these
Texts
unto
the
Angels
.
Theoph.
Read
St
Augustin
in
his
second
book
of
Retract
.
c.
13.
and
you
will
find
him
doubtful
whether
he
should
call
it
his
book
(
Liber
,
cui
titulus
Annotationes
in
Job
,
utrum
meus
habendus
est
haud
facile
dixerim
.
)
Or
rather
his
who
collected
his
imperfect
notes
,
he
tells
us
his
own
copy
was
so
faulty
,
ut
emendare
non
possim
,
nec
editum
à
me
dici
vellem
.
And
withal
he
asserts
nothing
,
but
only
saith
,
here
Job
seems
to
call
upon
the
Angels
,
or
the
Saints
that
they
would
pray
for
him
being
penitent
.
Angelos
postulare
videtur
,
aut
certè
Sanctos
,
ut
pro
paenitente
orent
.
Now
Bellarmine
himself
will
not
grant
the
Saints
deceased
in
those
daies
should
be
invocated
,
besides
the
literal
sense
which
I
have
given
is
cleer
,
and
therefore
we
look
not
further
to
the
Allusions
of
Interpretors
.
The
third
proof
is
a
Text
full
of
obscurity
:
fit
for
the
Cardinall
to
amuze
his
reader
with
out
of
the
Original
we
read
.
A
Messenger
or
Interpreter
one
among
a
thousand
;
who
should
shew
unto
Man
his
Duty
,
and
bring
him
to
repentance
,
and
pray
for
him
,
that
the
Lord
,
may
spare
him
.
As
Isaiah
praied
for
Hezekiah
being
sick
saith
Jerom.
Gregorie
the
Great
found
no
advantage
or
proof
out
of
this
Text
for
the
Invocation
of
Saints
or
Angels
altho
he
favour'd
the
opinion
,
but
interprets
that
of
Christs
Intercession
.
The
Septuagint
mention
a
thousand
Angels
but
not
to
your
Cardinalls
purpose
,
but
against
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
If
there
were
a
thousand
destroying
Angels
,
yet
not
one
of
them
shall
wound
him
,
if
he
seriously
purposeth
in
heart
to
return
unto
the
Lord
.
And
thus
you
see
what
blind
arguments
your
Doctors
urge
to
maintain
their
delusions
;
if
you
are
not
better
provided
to
prove
the
Invocation
of
Saints
,
then
you
have
been
of
Angels
,
I
could
wish
you
to
study
our
case
,
and
the
reputation
of
your
Doctors
,
by
conceling
them
.
Phil.
You
are
very
pleasant
,
but
I
shall
make
you
change
your
note
,
you
read
how
Moses
did
beseech
God
to
spare
his
people
for
the
sake
and
merits
of
their
forefathers
.
Remember
Abraham
and
Isaac
and
Israel
thy
Servants
,
to
whom
thou
swearest
by
thine
own
self
,
and
saidst
unto
them
,
I
will
multiplie
your
seed
as
the
Stars
of
Heaven
,
&c.
Theoph.
In
this
Text
Moses
praies
to
God
,
not
to
Patriarchs
,
and
therefore
it
doth
not
confirm
your
Doctrine
of
Saints
Invocation
.
Phil.
It
shews
that
they
did
allege
the
merits
of
the
Saints
departed
as
an
help
and
advantage
unto
their
prayers
,
as
Theodoret
upon
the
place
,
when
Moses
thought
himself
insufficient
to
appease
the
wrath
of
God
,
he
takes
in
the
patronage
of
the
Holy
Patriarchs
.
Therefore
if
they
had
not
the
benefit
of
their
praiers
(
as
not
being
in
the
presence
of
God
)
they
did
reap
the
fruits
of
their
merits
.
Theoph.
There
is
a
great
mistake
in
this
argument
,
Moses
doth
not
urge
the
merits
of
their
forefathers
:
but
the
Covenant
God
was
pleas'd
to
make
with
them
,
that
he
would
multiply
their
seed
,
and
give
them
possession
of
the
promised
Land
.
Of
this
promise
he
puts
the
Lord
in
remembrance
that
he
would
please
to
spare
his
people
,
and
perform
the
promise
made
to
their
forefathers
.
So
God
promiseth
unto
the
righteous
,
that
he
will
bless
their
seed
unto
many
Generations
,
Exod.
20.
6.
Yet
their
children
do
not
urge
their
Fathers
merits
,
but
the
gracious
covenant
of
God
.
As
for
the
Testimony
of
Theodoret
,
Bellarmine
hath
made
it
to
his
purpose
,
by
interposing
Patrocinium
[
a
](A33770-e59810-b)
a
Faciens
Patriarcharum
mentionem
.
Patriarcharum
the
patronage
of
the
Patriachs
,
instead
of
making
mention
of
the
Patriarchs
,
and
of
the
Covenant
with
them
made
,
beseeching
God
not
to
break
the
Covenant
:
for
these
are
Theodorets
words
.
Phil.
The
Cardinal
shews
this
general
answer
touching
Gods
Covenant
with
the
Patriarchs
to
be
insufficient
,
[
b
](A33770-e59870-b)
b
Pactum
Dei
,
&
justitia
Sanctorum
simul
commemorantur
.
because
we
shall
find
express
mention
made
of
their
righteousness
,
together
with
the
Covenant
,
Lord
remember
David
,
and
all
his
meekness
,
Psal.
132.
1.
and
ver.
10.
For
thy
servant
Davids
sake
,
turn
not
away
the
presence
of
thine
Anointed
,
saith
Solomon
:
For
Davids
sake
,
and
not
only
for
the
Covenant
made
with
David
.
Theoph.
Express
mention
of
that
Covenant
immediatly
follows
:
The
Lord
hath
made
a
faithful
oath
unto
David
;
Of
the
Fruit
of
thy
Body
shall
I
set
upon
thy
seat
:
As
tho
he
should
have
said
,
Lord
,
seeing
thou
were
graciously
pleased
to
make
a
Covenant
with
my
Father
David
,
be
pleased
,
upon
the
same
Motives
,
to
make
good
that
Promise
.
As
for
the
first
part
,
Remember
David
,
and
all
his
mansuetude
and
virtue
;
so
your
vulgar
Translation
reads
it
:
But
according
to
the
Original
it
is
thus
rendred
,
Remember
David
and
all
his
troubles
.
And
then
immediatly
follows
,
Davids
vow
to
build
an
House
unto
the
Lord
;
and
Gods
Promise
,
That
one
of
his
Sons
should
build
him
an
House
:
in
remembrance
whereof
,
Solomon
puts
up
his
Supplication
.
And
after
all
,
you
may
consider
how
these
Texts
are
impertinently
urg'd
,
making
nothing
for
the
Invocation
of
Saints
:
the
consideration
of
their
Merits
,
may
fall
in
more
seasonably
hereafter
.
Phil.
[
c
](A33770-e60120-b)
c
Ib.
c.
19.
Hoc
.
Argumentum
Adversarii
nunquam
solvere
potuerunt
.
Bellarmin
hath
one
Argument
more
for
the
Invocation
of
Saints
,
grounded
upon
the
Word
of
God
,
which
he
accounts
unanswerable
:
It
is
this
,
We
read
,
the
Faithful
have
requested
the
Praiers
of
the
Saints
living
.
God
himself
sends
Jobs
three
Friends
to
him
,
to
intercede
for
them
,
Job
42.
St.
Paul
beseecheth
the
Saints
at
Rome
to
help
him
with
their
Praiers
,
Rom.
15.
30.
and
the
like
in
many
of
his
Epistles
:
Therefore
,
saith
the
Learned
Cardinal
,
it
is
lawful
,
even
now
,
to
call
upon
the
same
Saints
reigning
with
Christ
:
For
if
it
be
not
as
lawful
to
call
upon
them
for
the
assistance
of
their
Praiers
now
they
are
with
God
in
Heaven
,
as
when
they
were
living
upon
Earth
,
It
is
either
because
,
First
they
are
not
willing
;
or
2ly
,
are
not
able
to
pray
for
us
;
or
that
because
3dly
,
They
cannot
hear
and
receive
our
Praiers
:
or
4thly
,
Because
their
Intercession
would
be
injurious
to
the
Intercession
of
Christ
.
The
two
first
cannot
be
suppos'd
,
because
their
Charity
in
Heaven
is
intended
and
enlarged
,
and
their
Praiers
more
effectual
:
neither
the
third
,
Because
as
the
Angels
in
Heaven
know
our
state
,
and
can
hear
our
Praiers
,
so
likewise
the
Blessed
Saints
:
nor
the
fourth
,
Because
as
the
Intercession
and
Praiers
of
the
living
for
their
Brethren
,
and
for
all
men
,
are
not
injurious
unto
Christs
Intercession
,
so
neither
are
the
Praiers
of
the
Saints
departed
.
Theoph.
Alas
!
This
Achilles
will
prove
a
very
Dwarf
:
Your
Cardinals
unanswerable
Argument
is
of
no
force
.
First
,
To
answer
it
in
general
,
we
must
tell
you
,
That
we
have
no
warrant
in
Holy
Scripture
,
either
of
President
or
Precept
,
to
recommend
our selves
unto
the
Praiers
of
the
dead
,
as
we
have
of
the
living
;
and
therefore
the
consequence
holds
not
good
from
one
to
the
other
.
Bellarmine
knew
this
well
,
and
was
so
wise
to
take
no
notice
of
it
;
yet
it
is
the
main
hinge
whereupon
our
regular
Devotions
must
turn
,
even
the
rule
of
Holy
Scripture
,
wherein
God
hath
reveal'd
how
,
and
to
whom
we
must
direct
our
Praiers
.
His
Argument
of
four
horns
hath
little
strength
;
but
could
he
have
added
to
them
this
fifth
Horn
,
That
the
Word
of
God
approveth
the
Invocation
of
the
dead
as
of
the
living
,
we
must
have
fled
before
it
.
But
alas
!
all
the
attemts
to
confirm
this
Doctrine
of
your
Church
out
of
Holy
Writ
,
have
prov'd
so
unsuccessful
,
that
some
of
your
own
Doctors
have
had
so
much
Ingenuity
,
as
to
acknowledg
.
That
it
is
not
expresly
delivered
in
Holy
Scripture
.
So
[
a
](A33770-e60320-b)
a
Invocatio
Sanctorum
non
expresse
traditur
in
Script
.
Eccius
,
in
his
Enchiridion
of
Catholic
Confession
,
and
therefore
it
must
pass
for
an
unwritten
Tradition
,
whereof
Martin
Peresius
confesseth
,
we
have
[
b
](A33770-e60370-b)
b
De
Trad.
p.
3.
consid
.
7.
Ne
vestigium
ante
divum
Cyprianum
.
no
footsteps
before
Cyprian
.
Phil.
Peresius
gives
a
rational
account
(
together
with
others
)
why
the
Holy
Apostles
did
not
lay
the
foundation
of
this
Doctrine
:
It
was
,
say
they
,
[
c
](A33770-e60440-b)
c
Causa
erat
humilitas
&
mod.
Apostolorum
,
nese
Deos
facerent
.
out
of
their
great
humility
and
modesty
,
least
they
should
appear
to
establish
in
the
Church
their
own
Apotheosis
,
make
themselves
as
Gods
,
by
directing
the
People
of
God
to
put
up
their
Supplications
,
after
their
decease
,
to
them
.
Theoph.
Methinks
,
That
which
prevail'd
with
the
Apostles
not
to
deliver
this
Doctrine
of
the
Invocation
of
Saints
,
should
likewise
have
prevail'd
with
the
Church
never
to
have
establish'd
it
:
and
without
doubt
,
had
it
bin
according
to
the
will
of
God
,
and
profitable
to
the
Church
,
the
Holy
Apostles
would
never
have
concel'd
it
out
of
modesty
and
humility
.
St
Paul
declares
expresly
to
the
Church
of
Ephesus
,
Acts
20.
19
,
20.
That
serving
God
with
all
humility
of
mind
,
he
had
kept
back
nothing
that
was
profitable
unto
them
.
And
doubtless
,
it
was
presumtion
and
pride
which
introduc'd
this
Error
,
tho
under
shew
of
voluntary
humility
:
for
if
the
Apostles
were
afraid
to
recommend
themselves
as
Gods
unto
the
People
,
by
giving
them
directions
to
pray
to
them
after
their
decease
;
the
Pope
,
who
undertakes
to
Canonize
Saints
,
and
to
encourage
the
People
of
God
to
pray
to
them
,
in
spight
of
the
Apostles
humility
and
fear
,
takes
the
boldness
upon
him
to
make
them
as
God
.
Phil.
You
make
so
many
Excursions
,
that
you
come
not
to
the
Point
:
How
do
you
answer
the
four
Particulars
of
Bellarmins
Argument
?
Theoph.
I
have
already
cut
off
the
four
Horns
with
one
blow
:
He
saith
,
That
if
we
may
not
pray
to
the
Saints
departed
,
as
well
as
desire
their
Praiers
when
living
,
it
must
be
for
one
of
those
four
causes
fore-mentioned
;
either
they
are
not
willing
,
or
are
not
able
to
pray
for
us
,
or
they
cannot
hear
our
Praiers
;
or
their
Intercession
would
be
injurious
unto
Christs
Intercession
:
but
I
say
is
enumeration
is
lame
and
imperfect
,
for
I
have
shew'd
a
fifth
reason
why
not
,
because
the
Word
of
God
obligeth
not
to
one
,
as
to
the
other
:
It
requires
,
that
we
should
desire
the
mutual
assistance
of
one
anothers
Praiers
living
,
but
not
after
our
decease
;
all
civil
commerce
being
intercepted
,
by
the
will
of
God
,
between
the
living
and
the
dead
.
Phil.
Do
you
reckon
our
Invocation
of
the
Saints
departed
,
a
part
of
civil
commerce
:
I
thought
it
had
bin
a
Religious
act
and
duty
.
Theoph.
I
grant
Praier
to
be
such
,
and
therefore
a
part
of
Divine
Worship
to
be
given
only
to
God
:
But
that
Invocation
of
Holy
Men
living
(
as
you
call
it
)
or
as
I
term
it
,
That
pious
desire
and
request
which
one
Christian
makes
unto
another
,
that
he
may
enjoy
the
benefit
of
his
Praiers
(
from
whence
you
draw
an
Argument
for
Invocation
after
their
decease
)
that
,
doubtless
,
is
a
civil
Request
,
wherewith
Christians
mutually
call
upon
and
oblige
one
another
to
remember
them
in
their
Praiers
.
So
likewise
the
honor
which
Subjects
yield
unto
their
Prince
,
presenting
their
Petitions
with
bended
knees
,
is
civil
.
And
so
Children
,
begging
the
Blessing
of
their
Parents
:
these
are
formally
Civil
,
not
Religious
Acts.
A
good
Christian
indeed
gives
honor
to
his
Prince
,
and
to
his
Parents
,
not
only
upon
a
civil
account
,
but
also
Religious
,
it
being
a
duty
requir'd
in
the
Word
of
God
;
yet
the
honor
it self
is
civil
;
the
motive
unto
us
wherefore
we
give
it
,
is
Religious
,
the
will
and
command
of
God
.
Phil.
You
are
willing
to
involve
the
Discourse
with
subtle
Notions
and
nice
Distinctions
:
Such
honor
as
you
give
to
Princes
and
Parents
,
vouchsafe
to
the
Saints
in
Glory
,
begging
the
assistance
of
their
Praiers
upon
your
knees
,
and
it
shall
suffice
.
Theoph.
Your self
caus'd
this
Digression
:
You
suppos'd
the
Invocation
of
Saints
departed
,
to
be
a
Religious
act
;
and
so
in
truth
you
generally
make
it
,
a
great
part
of
your
Religion
.
I
have
shewed
how
the
desire
and
request
which
Christians
make
to
one
another
,
whilst
they
are
in
the
Flesh
,
mutually
to
be
remembred
in
their
Praiers
,
is
a
civil
request
,
and
therefore
no
sufficient
ground
for
your
Religious
Invocation
of
the
Saints
in
glory
.
But
at
length
,
you
are
content
we
should
make
the
same
civil
Requests
to
the
Saints
in
Heaven
for
their
Praiers
,
as
to
the
Faithful
who
are
living
:
You
may
observe
it
generally
,
such
as
are
in
the
wrong
,
will
accept
of
any
composition
:
But
we
cannot
grant
it
for
this
reason
,
because
Death
intercepts
all
civil
Obligations
and
Commerce
between
Persons
.
Parents
,
when
they
are
dead
,
cease
to
be
provident
for
their
deer
Children
,
and
these
expect
it
not
from
them
:
The
rich
Man
departed
,
cannot
relieve
the
poor
,
nor
lend
him
Money
at
his
need
.
You
formerly
did
urge
,
there
was
a
communion
between
the
Church
Militant
and
Triumphant
;
but
that
is
mystical
,
as
Fellow-members
of
Christs
Body
:
But
the
civil
communion
between
Brethren
and
Neighbors
,
and
the
relation
of
Parents
and
Children
,
Masters
and
Servants
,
Princes
and
Subjects
,
Husband
and
Wife
,
is
interrupted
altogether
by
death
;
and
so
by
consequence
,
all
those
acts
which
depend
upon
,
or
flow
from
that
communion
:
That
Children
should
ask
their
Fathers
Blessing
after
his
decease
,
I
never
yet
did
read
your
Doctors
have
asserted
.
Phil.
I
am
well
confirm'd
by
these
your
Digressions
,
That
notwithstanding
you
would
appear
to
slight
Bellarmins
Argument
,
and
pretend
to
cut
off
all
the
four
Horns
at
one
blow
,
by
giving
a
general
answer
;
yet
in
truth
,
you
do
warily
decline
the
force
of
it
,
and
are
not
willing
to
come
to
the
four
Particulars
whereupon
he
hath
insisted
,
That
seeing
the
Saints
departed
are
as
willing
and
as
able
to
help
us
now
with
their
Praiers
,
as
when
they
were
living
amongst
us
;
and
seeing
they
know
our
state
,
and
can
hear
and
receive
our
Addresses
to
them
,
and
seeing
their
Intercession
now
for
us
is
not
injurious
to
the
Intercession
of
Christ
,
therefore
we
have
as
much
and
more
reason
to
Invocate
them
now
in
Heaven
,
then
when
they
were
conversant
with
us
upon
Earth
.
Theoph.
Not
excluding
the
confutation
already
given
,
I
will
now
take
these
four
Particulars
into
consideration
:
The
two
first
may
easily
be
granted
(
if
there
could
be
mutual
communion
between
them
and
us
)
That
the
Saints
departed
have
as
much
charity
to
pray
for
us
,
and
that
their
Praiers
are
as
prevalent
with
God
:
But
alas
!
Death
hath
intercepted
former
commerce
.
And
his
third
Particular
must
be
well
prov'd
,
or
all
will
fall
to
the
ground
,
namely
,
That
the
Saints
in
Heaven
do
hear
our
Praiers
,
and
know
our
particular
needs
;
otherwise
,
it
will
be
in
vain
to
call
for
their
assistance
.
And
this
main
Point
,
your
Cardinal
doth
but
slightly
touch
,
and
gives
a
short
and
fallible
proof
of
it
:
That
because
the
Angels
know
the
conversion
of
a
sinner
,
and
rejoice
thereat
,
according
to
the
saying
of
our
Blessed
Savior
,
therefore
likewise
the
blessed
Saints
do
know
our
state
,
and
all
our
concerns
.
Now
we
have
already
shew'd
,
how
the
Consequence
is
weakly
drawn
,
from
the
knowledg
of
the
Angels
to
the
knowledg
of
the
Saints
in
Heaven
;
because
the
Angels
are
Gods
Messengers
,
ministring
unto
the
heirs
of
Salvation
;
they
are
imploi'd
about
us
,
and
know
much
of
our
concerns
:
but
of
the
Saints
departed
,
no
such
things
are
recorded
.
And
moreover
,
doubtless
the
Angels
themselves
know
not
all
the
affairs
of
particular
persons
,
only
of
those
about
whom
they
are
emploied
,
and
so
far
as
God
shall
impart
to
them
in
their
Embassage
and
Emploiments
.
Phil.
As
they
know
the
Conversion
of
every
Sinner
that
repenteth
,
and
rejoice
;
so
do
they
know
and
hear
the
Praiers
of
all
the
Faithful
,
especially
such
as
do
concern
them
,
and
are
particularly
directed
to
them
.
Theoph.
We
are
much
in
the
dark
as
to
the
measure
and
extent
of
their
knowledg
,
and
must
not
in
these
things
so
much
above
us
,
set
one
foot
forward
,
without
the
light
,
and
conduct
,
and
revelation
of
Gods
Word
.
Now
we
read
in
Holy
Writ
,
That
the
Angels
have
charge
over
us
,
according
as
God
has
committed
us
unto
them
,
but
how
far
,
and
in
what
particulars
,
is
not
revel'd
.
We
read
,
They
rejoice
at
the
Conversion
of
a
Sinner
;
which
way
soever
,
or
whensoever
,
for
the
improvement
of
their
joy
,
God
is
pleased
to
manifest
it
unto
them
,
perhaps
,
by
the
relation
of
those
Angels
who
were
instrumental
in
the
Conversion
.
But
from
those
Promises
,
we
cannot
infer
their
universal
Knowledg
of
Affairs
here
below
,
and
much
less
the
universal
Knowledg
of
the
Saints
in
Heaven
.
Methinks
the
Learned
Cardinal
should
not
so
peremtorily
have
handled
this
grand
Point
,
upon
which
depends
the
Invocation
of
Saints
;
for
if
they
hear
us
not
,
in
vain
certainly
do
we
make
our
Praiers
to
them
:
If
they
understand
not
our
condition
,
they
cannot
recommend
it
unto
God
.
If
St
Peter
knows
not
of
any
such
Person
as
Philodoxus
in
being
,
to
no
effect
shall
we
beg
his
assistance
.
Phil.
Not
so
neither
:
[
d
](A33770-e60930-b)
d
Ibid.
c.
20.
Non
frustra
Sanctos
à
nobis
Invocari
etiamsi
nec
audiant
,
nec
agnos●ant
preces
nostras
,
aliquis
alius
eorum
vice
fungitur
.
Bellarmin
expresly
affirms
,
That
we
do
not
pray
for
them
in
vain
,
altho
we
shall
grant
they
know
not
,
neither
hear
our
Praiers
:
for
,
saith
he
,
some
other
may
perform
their
office
,
and
we
obtain
the
favor
.
For
many
miraculous
Instances
are
given
in
Church
Records
,
of
many
that
have
obtained
their
Requests
,
whil'st
they
have
applied
themselves
unto
the
Intercession
of
some
Saint
;
and
therefore
,
so
we
obtain
our
desires
whil'st
we
pray
unto
them
,
it
is
not
material
whether
they
hear
,
or
not
,
it
will
concern
us
to
call
upon
them
.
Theoph.
He
had
done
well
to
point
out
this
Aliquis
alius
:
Who
is
this
Delegate
of
the
Saints
in
Heaven
,
to
do
their
work
,
whil'st
themselves
hear
not
our
Prayers
?
Whil'st
we
Invocate
the
Saints
,
do
the
Angels
help
us
?
The
surest
way
then
,
would
be
to
apply
our selves
to
them
:
Doth
God
help
us
,
when
we
pray
to
the
Saints
?
(
altho
it
is
high
presumtion
to
make
God
the
Saints
Delegate
,
qui
eorum
vice
fungitur
)
however
,
if
God
helps
such
as
pray
to
the
Saints
,
the
most
compendious
course
would
be
to
call
directly
upon
him
:
and
so
did
Christians
in
the
Primitive
and
purest
Times
,
Ad
memorias
Martyrum
,
at
the
Shrines
and
Monuments
of
Martyrs
they
did
pray
to
God
,
who
was
pleas'd
to
work
many
miraculous
Cures
at
their
Tombs
,
in
Testimony
of
the
Faith
which
those
Martyrs
sealed
with
their
Blood
.
And
this
is
the
just
account
of
the
Miracles
wrought
by
the
Saints
and
Martyrs
in
Heaven
,
at
their
Shrines
here
on
Earth
.
The
Miracles
were
wrought
by
Almighty
God
,
before
the
Monuments
of
the
Saints
,
themselves
not
knowing
of
it
;
as
we
shall
shew
hereafter
out
of
St
Augustine
his
Book
,
De
cura
pro
Mortuis
.
And
yet
from
this
Assertion
of
Bellarmin
(
wherein
I
suppose
he
stands
single
)
That
we
pray
not
to
the
Saints
in
vain
,
altho
they
do
not
hear
us
.
From
this
Assertion
we
must
conclude
him
very
inconsiderable
and
forgetful
,
when
immediatly
after
he
approves
this
Consequence
,
[
e
](A33770-e61070-b)
e
Sancti
recte
in
vocantur
,
ergo
sciunt
quod
petimus
.
The
Saints
are
immediatly
call'd
upon
,
therefore
they
know
what
we
ask
.
One
Supposition
destroies
the
other
:
If
we
may
prudently
and
successfully
pray
to
them
,
altho
they
hear
us
not
;
it
cannot
follow
,
That
if
we
rightly
call
upon
them
,
they
do
hear
us
.
Phil.
The
first
Assertion
of
Bellarmin
was
by
way
of
supposition
not
granted
,
altho
they
hear
us
not
,
yet
we
may
profitably
pray
to
them
:
but
he
positively
maintains
,
That
the
Saints
know
humane
affairs
,
and
do
hear
our
Praiers
,
[
f
](A33770-e61140-b)
f
Quae
solo
cordis
assectu
proferuntur
.
even
such
as
are
made
only
in
the
Heart
;
altho
there
may
be
some
dispute
how
they
know
and
hear
,
&c.
and
he
gives
you
the
several
Opinions
of
the
Doctors
.
Theoph.
His
former
Supposition
,
as
we
call
it
,
was
ill
put
,
because
it
directly
overthrows
the
Consequence
which
he
immediatly
after
approves
:
That
because
the
Saints
in
Heaven
are
rightly
Invocated
,
therefore
they
do
hear
us
.
But
I
pray
proceed
to
shew
,
how
the
Saints
attain
unto
the
knowledg
of
things
beneath
,
and
even
of
our
mental
Praiers
.
Phil.
[
g
](A33770-e61230-b)
g
Ibid.
c.
20.
Bellarmin
proposeth
four
Opinions
of
the
Doctors
,
about
the
manner
how
the
Saints
in
Heaven
know
Affairs
beneath
,
and
hear
the
Praiers
that
are
made
unto
them
.
The
first
,
That
they
know
them
by
the
relation
of
Angels
,
who
are
Messengers
between
Heaven
and
Earth
.
The
second
,
That
both
Angels
and
Saints
are
in
a
sort
every
where
present
by
the
celerity
and
agility
of
their
natures
,
and
so
they
understand
the
Affairs
of
the
world
,
and
hear
our
Prayers
.
And
he
cites
St
Augustin
for
the
first
Opinion
,
and
Jerome
for
the
second
.
Theoph.
He
cites
them
very
faintly
,
Innuit
Augustinus
,
saith
he
,
St
Augustin
intimates
so
much
in
his
Book
,
De
cura
pro
Mortuis
:
and
there
indeed
the
Father
tells
us
,
The
dead
may
hear
of
Affairs
on
Earth
,
by
the
relation
of
Angels
;
but
he
affirms
not
they
do
so
:
and
then
they
may
hear
some
things
related
[
h
](A33770-e61380-b)
h
Non
quidem
omnia
sed
quae
sinuntur
indicare
.
but
not
all
things
.
And
afterwards
he
declares
,
Fatendum
est
,
&c.
We
must
acknowledg
that
the
dead
do
not
know
the
things
that
are
don
upon
Earth
.
I
shall
give
you
a
full
account
of
this
Book
hereafter
.
Next
for
St
Jerome
,
Bellarmin
saith
,
he
seems
to
say
as
much
in
his
Book
against
Vigilantius
,
where
in
truth
the
Father
doth
assert
of
the
evil
Angels
,
That
they
wander
far
and
wide
thro-out
the
World
,
and
by
their
celerity
are
every
where
present
.
But
we
must
of
necessity
understand
him
only
in
a
comparative
sense
;
their
agility
and
swiftness
makes
them
instantly
to
pass
from
place
to
place
,
whereas
gross
Bodies
required
a
slow
,
and
successive
motion
;
but
Ubiquity
and
Omnipresence
is
an
Attribute
of
God
,
Incommunicable
to
a
Creature
.
Again
,
These
evil
Angels
may
be
conceiv'd
present
in
all
places
by
their
numbers
and
multitude
,
not
by
their
individual
persons
.
Phil.
But
[
i
](A33770-e61470-b)
i
Si
Agnus
est
ubique
,
ergo
&
hi
qui
cum
to
sunt
,
ubique
sunt
.
St
Jerome
in
that
Book
argues
fully
for
the
ubiquity
of
the
Saints
in
Heaven
,
because
it
is
written
of
them
,
That
they
follow
the
Lamb
whither
soever
be
goeth
,
Rev.
14.
4.
And
if
the
Lamb
be
every
where
present
,
therefore
they
that
are
with
him
.
Theoph.
This
Argument
cannot
hold
;
for
then
much
more
the
human
Nature
and
Body
of
Christ
,
united
unto
the
Divine
Nature
,
should
be
omnipresent
,
which
I
know
none
to
assert
,
and
therefore
St
Augustins
Interpretation
of
that
place
,
is
this
,
[
k
](A33770-e61560-b)
k
Lib.
de
Sancta
Virginit
.
c.
27.
Quid
est
eum
sequi
,
nisi
imitari
?
To
follow
him
,
is
to
imitate
him
;
not
as
he
is
the
only
Son
of
God
,
by
whom
all
things
were
made
,
but
as
he
is
the
Son
of
Man
,
giving
us
an
example
of
all
things
necessary
to
be
sollowed
.
Bellarmin
knew
well
the
Invalidity
of
St
Jeromes
consequence
,
and
therefore
did
not
urge
it
for
an
Argument
.
Phil.
But
that
you
love
to
contradict
and
spin
out
your
Discourse
,
you
need
not
have
perplex'd
your self
and
me
with
these
Answers
:
For
you
know
Bellarmine
approves
of
neither
of
these
two
ways
of
the
Saints
knowledg
in
Heaven
,
Because
,
saith
he
,
celerity
cannot
suffice
,
but
true
ubiquity
is
requir'd
to
hear
all
the
Praiers
that
shall
be
made
to
a
Saint
,
perhaps
in
all
places
of
the
World
at
the
same
time
.
And
again
,
he
saith
,
That
neither
Angels
nor
Saints
in
Heaven
,
altho
they
were
present
with
us
,
can
naturally
know
our
mental
Praiers
.
Theoph.
We
account
these
to
be
substantial
Arguments
against
the
Invocation
of
Saints
and
Angels
,
because
they
cannot
be
every
where
present
to
hear
Praiers
made
from
all
parts
,
and
because
they
know
not
our
thoughts
and
mental
Praiers
.
Phil.
But
these
are
answer'd
by
the
the
two
next
ways
he
proposeth
and
approveth
of
the
Saints
comprehension
and
knowledg
:
One
is
,
[
l
](A33770-e61700-b)
l
Sanctos
in
Deo
omnia
videre
,
quae
ad
ipsos
aliquo
modo
tertinent
.
That
the
Saints
do
sec
all
things
in
God
that
concerns
them
,
even
from
the
first
instant
of
their
blessedness
.
Theoph.
I
pray
tell
me
,
why
doth
the
Cardinal
(
following
Aquinas
and
other
School-men
)
put
in
that
tearm
of
Limitation
,
In
the
Face
of
God
they
see
and
know
all
things
that
concern
them
.
We
know
,
all
things
are
in
God
,
and
in
him
represented
as
in
a
Glass
and
Mirror
:
and
therefore
Pope
Gregory
the
Great
asks
the
Question
:
[
m
](A33770-e61770-b)
m
Quid
est
,
quod
ibi
nesciant
ubi
scientem
omnia
sciunt
?
What
can
they
be
ignorant
of
,
who
know
him
that
knoweth
all
things
?
And
therefore
,
In
speculo
Trinitatis
(
as
the
Schools
speak
)
in
the
Beatifical
Vision
,
one
would
think
all
things
should
be
manifest
to
the
Saints
and
Angels
,
and
not
only
such
things
as
concern
them
.
Phil.
The
reason
is
plain
:
God
is
Speculum
voluntarium
,
such
a
Glass
as
represents
according
to
his
good
pleasure
,
and
what
he
thinks
meet
,
unto
those
who
have
the
happiness
to
see
his
Face
:
And
therefore
the
Angels
,
who
alwaies
behold
the
Face
of
God
,
yet
know
not
all
things
;
not
the
day
of
Judgment
;
not
the
Mystery
of
Christs
Incarnation
,
and
Mans
Redemtion
;
not
the
calling
of
the
Gentiles
,
&c.
until
they
learn'd
these
things
by
the
Preaching
of
the
Gospel
amidst
the
Congregation
of
the
Faithful
:
so
saith
St
Paul
,
Ephes.
3.
10.
To
the
end
that
now
unto
Principalities
and
Powers
in
Heavenly
places
,
might
be
known
by
the
Church
,
the
manifold
Wisdom
of
God
.
Theoph.
Your
Answer
is
rational
,
and
excellently
serves
my
purpose
:
Such
as
see
the
Face
of
God
,
do
not
,
in
that
Beatifical
Vision
see
and
know
all
things
,
but
only
such
things
as
pleaseth
him
to
revele
unto
them
.
And
therefore
the
fourth
Opinion
which
Bellarmin
mentions
,
was
,
That
God
doth
revele
unto
the
Saints
,
in
every
instant
,
such
Particulars
as
concern
them
;
and
so
,
when
Praiers
are
made
unto
them
,
the
Lord
makes
the
Blessed
Saints
to
know
and
hear
their
Praiers
,
by
particular
Revelation
.
Hereupon
,
I
demand
how
this
is
prov'd
,
That
it
is
the
good
pleasure
of
God
,
constantly
to
revele
unto
the
Saints
whatsoever
doth
concern
them
;
or
all
the
Praiers
that
are
made
unto
them
.
Phil.
I
do
not
find
the
Cardinal
attemts
to
prove
this
;
because
he
had
reason
to
take
it
for
granted
.
Theoph.
Or
rather
because
he
had
no
proof
to
offer
:
and
in
truth
,
he
doth
not
so
well
approve
this
way
of
particular
Revelation
from
God
to
the
Saints
,
because
,
as
he
argues
well
,
[
n
](A33770-e61990-b)
n
Si
indigerent
Sancti
novâ
revelatione
,
Ecclesia
non
diceret
omnibus
Sanctis
,
Orate
pro
nobis
,
sed
peteret
aliquando
à
Deo
ut
eis
revelaret
preces
nostras
.
If
the
Saints
know
our
Praiers
which
we
make
to
them
,
by
Revelation
from
God
,
we
should
not
so
constantly
say
to
them
,
Pray
for
us
;
but
rather
somtimes
beseech
Almighty
God
,
that
he
would
please
to
revele
our
Praiers
to
those
Saints
we
Invocate
.
Phil.
He
prefers
that
Opinion
as
most
profitable
,
That
the
Saints
in
Glory
,
alwaies
standing
in
the
presence
of
God
,
and
beholding
his
Face
,
do
in
that
Beatificall
Vision
behold
all
things
which
rela●e
unto
them
;
and
need
no
particular
Revelation
,
and
therefore
,
in
the
Vision
of
God
,
they
know
and
hear
the
Praiers
that
are
made
unto
them
,
even
from
the
first
instant
of
their
Beatitude
.
Theoph.
And
so
three
waies
Bellarmin
doth
not
approve
whereby
the
Saints
and
Angels
are
concern'd
to
know
our
state
and
hear
our
Praiers
.
Now
the
fourth
which
he
sticks
too
,
That
from
the
first
instant
of
their
happiness
,
all
things
which
concern
them
,
are
manifest
and
revel'd
unto
them
.
This
cannot
be
true
,
for
then
the
Saints
must
know
when
they
shall
reassume
their
Bodies
(
which
certainly
concerns
them
)
and
so
by
consequence
,
They
must
know
the
Day
of
the
general
Resurrection
,
and
of
Judgment
,
which
we
deny
:
They
must
also
know
all
the
Praiers
that
shall
be
made
to
them
unto
the
Worlds
end
,
and
so
,
by
consequence
,
the
end
of
the
World
.
So
must
the
Angels
,
from
the
beginning
,
know
the
Praiers
that
shall
be
made
to
them
,
the
laps'd
state
of
Man
,
and
his
redemtion
by
Christ
,
and
other
Mysteries
,
which
were
made
known
unto
them
,
saith
the
Apostle
,
in
the
Churches
,
by
the
Ministery
of
the
Gospel
.
See
Estius
in
4.
Sent.
dist.
46.
Paragr.
19.
p.
294.
And
so
while
your
Doctors
,
without
any
warrant
of
Scripture
,
generally
lay
this
for
a
Foundation
,
That
the
Saints
in
Heaven
do
know
our
state
,
and
bear
our
Praiers
:
when
they
come
to
the
proof
and
confirmation
,
every
one
abounds
in
his
own
sense
,
and
they
easily
confute
one
anothers
Reasons
and
Opinions
,
and
manifest
unto
their
Readers
,
upon
due
consideration
,
that
they
are
full
of
uncertainties
in
the
Point
,
which
they
take
for
granted
,
and
can
urge
only
fallible
Arguments
to
confirm
that
which
they
would
have
receiv'd
by
all
Men
as
a
mesur'd
Truth
,
but
we
have
not
learn'd
to
subscribe
to
Mens
Dictates
.
And
you
acknowledg
,
your
Doctor
makes
not
proof
of
his
Assertion
,
which
is
a
great
defect
,
this
being
the
main
Hinge
whereupon
the
Controversie
turns
.
We
conclude
therefore
,
there
is
no
reason
we
should
call
upon
the
Saints
when
they
do
not
hear
us
;
as
a
Child
doth
not
ask
his
Fathers
Blessing
when
he
is
out
of
hearing
.
Now
you
assert
with
Bellarmin
,
That
the
Saints
in
Heaven
out
of
doubt
do
hear
us
,
but
you
know
not
how
.
It
is
probable
,
say
you
,
that
in
the
Face
of
God
they
see
and
know
all
things
that
concern
them
,
but
give
no
reason
of
that
probability
:
and
is
it
fit
that
a
Doctrine
of
your
Church
,
which
takes
up
in
that
part
the
Devotion
of
all
Gods
People
,
should
be
grounded
only
upon
such
a
probability
,
whereof
you
can
give
no
reason
:
How
can
I
call
upon
the
Saints
with
Faith
and
Comfort
,
when
I
have
no
assurance
that
they
can
hear
me
?
I
may
,
with
as
much
reason
,
daily
beg
the
Praiers
of
pious
Friends
,
who
live
far
from
me
,
and
say
,
It
is
probable
God
will
revele
to
them
that
I
desire
the
assistance
of
their
Praiers
.
Phil.
Your
Instance
runs
not
parallel
:
Our
condition
here
is
a
state
of
ignorance
;
their
's
a
state
of
comprehension
:
They
can
see
the
Face
of
God
,
and
live
for
ever
:
they
certainly
know
all
things
which
tend
to
their
consummation
in
Bliss
,
for
they
are
arriv'd
at
the
state
of
Perfection
,
and
perfect
Knowledge
is
the
foundation
of
their
Happiness
.
Theoph.
The
perfect
knowledg
of
God
is
so
:
Here
we
know
in
part
,
saith
the
Apostle
,
1
Cor.
13.
ver.
12.
but
there
we
shall
know
as
we
are
known
;
i.
e.
fully
,
perfectly
:
and
this
knowledg
and
Vision
of
God
is
Beatifical
:
But
how
doth
this
prove
their
knowledg
of
the
necessities
and
Praiers
of
us
poor
Mortals
here
on
Earth
,
whom
they
have
le●t
behind
them
in
the
vale
of
Misery
;
we
may
rather
suppose
,
the
wisdom
of
God
hath
excluded
them
from
the
knowledg
of
their
Friends
and
Relations
,
and
of
miserable
Man
here
beneath
,
least
it
should
prove
a
diminution
of
their
Joy
and
Bliss
.
Your
Angelical
Doctor
holds
,
[
o
](A33770-e62200-b)
o
Aqu.
part.
1.
qu.
12.
Art.
8.
ad
4.
Cognoscere
singularia
cogitata
aut
facta
,
&c.
non
est
de
perfect
.
It
belongs
not
unto
the
perfection
of
a
created
Intellect
to
know
particulars
,
the
thoughts
or
actions
of
Men.
If
God
only
be
seen
,
it
sufficeth
to
make
men
happy
.
As
St
Augustin
,
●
He
is
happy
who
knoweth
Thee
,
altho
he
have
nothing
else
.
In
a
word
,
Cardinals
Cajetane
was
a
Learned
Advocate
of
your
Church
,
and
had
studied
the
Point
in
hand
much
,
and
he
concludes
at
last
,
That
we
have
no
assurance
that
the
Saints
know
when
we
pray
to
them
,
altho
we
piously
believe
it
.
Phil.
I
well
perceive
you
have
a
Spirit
of
contradiction
,
and
please
your self
,
much
in
eluding
such
Arguments
which
our
Doctors
urge
from
Scripture
,
and
reason
,
to
prove
the
Doctrine
of
our
Church
touching
the
Invocation
of
Saints
.
I
will
therefore
take
a
more
convincing
way
unto
such
refractory
persons
,
and
plainly
shew
,
by
matter
of
Fact
,
and
express
.
Testimony
of
the
Antients
,
That
this
Doctrine
hath
bin
receiv'd
in
the
Church
Catholic
from
the
beginning
.
Theoph.
I
presume
you
mean
not
from
the
beginning
of
Christianity
:
you
have
heard
how
the
attemt
of
your
Doctors
to
prove
it
out
of
Gods
Word
,
hath
been
altogether
unsuccessful
:
and
some
of
your
Doctors
have
confes'd
,
that
it
is
delivered
in
Holy
Scripture
very
obscurely
;
and
others
have
shew'd
the
reason
,
even
the
humility
and
modesty
of
the
Apostles
,
which
with-held
them
from
publishing
this
Doctrine
,
least
they
should
appear
to
make
themselves
as
Gods
after
their
decease
,
by
requiring
the
People
of
God
to
make
their
Praiers
and
Supplications
to
them
.
Seeing
therefore
your
Doctrine
is
not
sounded
in
the
Holy
Scripture
,
I
could
give
a
short
Answer
unto
your
pretended
usage
of
the
Church
,
and
Testimony
of
the
Ancient
:
That
which
St
Augustin
gave
to
Cresconius
,
urging
the
Autority
of
Cyprian
,
ʳ
I
am
not
bound
to
the
Autority
of
this
Epistle
,
for
I
do
not
hold
the
Writings
of
Cyprian
as
Canonical
,
but
judg
of
them
by
the
Canonical
Scripture
;
and
whatsoever
is
consonant
to
the
Holy
Scripture
,
I
receive
with
praise
;
what
agrees
not
,
with
his
leave
,
〈…〉
eject
.
If
you
could
prove
what
you
have
urg'd
,
out
of
the
Canonical
Books
of
the
Apostles
and
Prophets
,
I
would
not
contradict
:
but
seeing
what
you
haue
is
not
Canonical
,
with
that
liberty
,
whereunto
God
hath
called
us
,
I
do
not
receive
his
Testimony
,
whose
due
Praise
I
can
never
equal
,
with
whose
Writings
I
dare
not
compare
mine
own
;
whose
Learning
I
embrace
,
whose
〈…〉
y
I
admire
;
whose
Martyrdom
is
venerable
.
Again
,
St
Augustin
to
the
same
effect
elsewhere
:
It
is
not
sufficient
unto
the
Autority
of
Faith
,
and
of
the
Dostrines
of
the
Church
,
to
say
.
Thus
Esay
,
or
thou
faist
,
or
he
saith
;
〈◊〉
,
Thus
saith
the
Lord
.
So
the
Blessed
Martyr
,
Gyprian
himself
:
We
must
not
been
what
any
one
hath
done
before
us
,
but
what
He
,
who
is
before
all
Ages
,
hath
taught
or
communded
to
be
don
.
Once
more
I
could
answer
you
out
of
Gratian
,
ᵗ
A
Custom
,
without
the
Word
of
God
to
back
it
,
is
not
Truth
,
but
the
Antiquity
of
Error
.
The
Council
of
Cartbage
resolved
thus
,
●
The
Lord
said
in
the
Gospel
,
I
am
Truth
;
He
said
not
,
I
am
Castom
.
Phil.
Can
you
so
easily
trample
upon
the
Autority
of
the
Fathers
:
You
have
formerly
pretended
much
honor
to
the
venerable
Testimony
of
Antiquity
,
where
you
conceiv'd
it
consonant
unto
your
Principles
,
and
now
you
would
decline
that
Touch-stone
,
because
you
know
full
well
it
is
against
you
in
this
Point
of
the
Invocation
of
Saints
.
Theoph.
These
Sentences
I
have
produc'd
are
of
the
Fathers
;
and
seeing
the
Word
of
God
doth
not
establish
your
Doctrine
and
Practice
,
the
Autority
of
Man
and
Custom
will
prove
too
feeble
to
support
it
:
And
where
I
formerly
produc'd
the
Autority
of
the
Ancients
in
any
Point
,
I
first
had
laid
the
sure
Foundation
in
the
Word
of
God
.
However
,
it
is
not
my
purpose
to
interrupt
your
course
,
fortifie
your
Doctrine
as
well
you
can
,
and
I
will
attac
it
.
Phil.
I
believe
so
,
you
have
resolv'd
right
or
worng
:
But
I
shall
startle
you
and
your
Reader
,
when
you
shall
find
the
general
Current
of
Antiquity
allowing
and
practicing
the
Invocation
of
Saints
;
and
therefore
it
cannot
be
a
damnable
Doctrine
Theoph.
Hitherto
I
have
not
so
called
it
:
but
when
I
shall
descend
to
a
more
particular
consideration
of
those
horrible
Blasphemies
we
shall
discover
in
the
practice
of
this
Doctrine
,
you
wall
give
me
leave
to
say
,
it
hath
prov'd
distructive
unto
millions
of
Souls
:
mean
while
,
let
it
pass
for
a
Doctrine
full
of
Superstition
and
Will-worship
.
Phil.
How
easily
do
you
make
Councils
and
Fathers
criminals
,
who
have
avowed
the
Doctrine
.
For
Bellarmin
first
shews
;
how
in
the
fourth
General
Council
,
that
of
Calcedon
,
the
Holy
Fathers
unanimously
cried
out
,
[
u
](A33770-e62750-b)
u
Flavianus
post
mortem
vivit
.
Martyr
pro
nobis
oret
.
Flavian
lives
after
death
.
I
et
the
blessed
Martyr
pray
for
us
.
Theoph.
This
Council
was
held
above
400
Years
after
Christ
,
and
yet
I
did
not
expect
to
find
so
early
a
Testimony
of
the
Bishops
in
such
a
General
Council
for
your
purpose
:
Give
me
leave
therefore
to
search
the
11th
Session
of
that
Council
from
whence
Bellarmin
brings
the
Testimony
.
In
the
third
Tome
of
Tinius
his
Edition
we
shall
find
it
,
and
now
I
pray
let
your
own
Eyes
be
Judges
.
In
the
Original
Greek
Copy
there
are
no
such
words
,
only
general
Acclamations
of
the
Council
,
unto
the
pious
memory
of
Flavian
:
[
x
](A33770-e62840-b)
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Let
his
memory
be
eternal
;
the
memory
of
Flavian
the
Orthodox
,
&c.
But
the
words
which
Bellarmin
quotes
,
are
by
a
Parenthesis
inserted
in
the
Latin
,
and
nothing
answers
them
in
the
Greek
.
This
is
a
detestable
Forgery
,
and
I
cannot
conceive
the
Learned
Cardinal
was
not
aware
of
it
:
however
,
you
see
what
need
there
is
we
should
examin
your
Doctors
Quotations
,
and
here
you
find
he
is
extreamly
Phil.
It
seems
the
Latin
Translator
deceived
him
;
and
it
is
strange
such
a
Clause
should
be
put
in
,
when
there
was
nothing
answerable
in
the
Greek
.
Theoph.
Such
leger
de
main
is
usual
with
some
Zealots
of
your
Church
to
uphold
her
Innovations
.
Phil.
Upon
the
least
occasion
given
,
you
are
very
severe
and
uncharitable
in
your
Censures
:
But
what
say
you
to
his
next
Quotation
of
the
Bishops
of
Europe
to
the
Emperor
Leo
:
We
have
rank'd
most
holy
Proterius
in
the
Order
and
Quire
of
the
Holy
Martyrs
,
and
we
desire
God
,
by
his
Intercession
,
to
be
merciful
and
propitious
unto
us
.
ᵃ
Now
you
may
understand
,
that
Proterius
was
Patriarch
of
Alexandria
,
and
injuriously
thrust
out
by
Timotheus
;
and
afterwards
,
murthered
by
his
Accomplices
,
whil'st
he
did
himself
in
the
sacred
Font
of
the
Temple
.
Complaint
was
made
hereof
by
the
Egyptian
Bishops
,
and
the
Clergy
of
Alexandria
,
to
the
Emperor
,
who
communicated
their
Letters
to
the
Bishops
thro-out
his
Empire
,
desiring
them
to
give
their
Judgment
of
the
Council
of
Chalcedon
,
against
which
Timotheus
and
his
Faction
had
protested
;
and
of
the
matter
of
Fact
concerning
Proterius
his
death
,
and
Timotheus
his
Intrusion
into
the
See
of
Alexandria
:
and
among
other
things
,
the
European
Bishops
in
their
Answer
to
the
Emperor
,
give
this
account
of
Proterius
,
That
his
death
was
Martyrdom
,
and
they
desired
the
assistance
of
his
Praiers
.
Theoph.
After
this
ingenious
account
given
,
your
Testimony
comes
not
home
to
your
purpose
.
Observe
the
words
,
They
import
no
Invocation
of
the
Martyr
Proterius
,
but
a
desire
,
That
God
would
be
merciful
unto
them
,
for
his
sake
and
Intercession
.
Phil.
They
suppos'd
therefore
,
That
the
Saints
in
Heaven
do
make
Intercession
,
and
pray
for
us
.
Theoph.
But
why
do
you
hereupon
suppose
,
That
we
must
pray
to
them
?
we
deny
not
,
That
they
generally
pray
for
the
Saints
militant
on
Earth
,
for
their
Victory
over
all
their
Adversaries
,
Heretics
,
and
Infidels
,
and
Persecutors
;
and
that
every
true
Believer
,
thro
the
goodness
of
God
,
may
reap
the
benefit
of
their
Praiers
:
but
that
we
should
pray
to
them
,
when
we
cannot
be
assur'd
that
they
hear
us
,
and
when
we
have
no
warrant
out
of
Gods
Word
to
do
so
,
we
dare
not
consent
.
And
withal
,
in
this
Quotation
,
I
pray
observe
another
Artifice
of
your
Doctor
:
he
would
have
us
believe
,
this
was
an
Epistle
to
the
Emperor
,
of
all
the
European
Bishops
,
whereas
it
was
only
of
four
Bishops
,
whose
Subscription
we
find
in
Binius
thus
,
John
Bishop
of
Heraclea
,
Theophronius
of
Aphrodiasis
,
Theotecnus
Episcopus
Cyclensis
,
and
Babulas
Bishop
of
Theodosipolis
.
The
other
Bishops
of
Europe
give
their
account
to
the
Emperor
in
other
Epistles
:
and
so
this
Testimony
which
Bellarmin
pretends
to
be
of
a
Council
,
and
entitles
it
to
the
European
Bishops
,
sinks
into
a
private
Testimony
of
four
Bishops
of
inconsiderable
Diocesses
,
joining
Phil.
You
lie
at
catch
for
some
exception
or
other
:
But
in
the
next
place
,
Bellarmin
brings
an
express
Canon
of
the
sixth
general
Council
,
[
a
](A33770-e63380-b)
a
Can.
7.
Solo
Deo
Creat
.
adorato
,
&c.
Requiring
us
to
call
upon
the
Saints
,
that
they
would
vouchsafe
to
intercede
for
us
with
the
Divine
Majesty
.
Theoph.
It
is
evident
,
That
the
fifth
and
sixth
general
Councils
made
no
Canons
,
and
the
Learned
generally
acknowledg
it
:
and
therefore
some
Years
after
,
the
sixth
general
Council
at
Constantinople
was
held
and
concluded
under
the
Emperor
Constantine
Pogonatus
,
and
Pope
Agatho
,
against
the
Heresie
of
the
Monothelites
.
Jusinian
the
yonger
,
summons
a
Council
in
the
Registery
of
his
Sacred
Palace
(
which
because
of
its
famous
,
capacious
Arch
,
was
called
Trullus
;
and
the
Council
,
Concilium
Trullanum
,
the
Council
of
Trullo
)
in
the
time
of
Pope
Sergius
,
Anno
Dom.
692.
consisting
of
four
Patriarchs
,
and
215
Bishops
,
wherein
were
made
104
Canons
,
as
a
Supplement
unto
the
former
Councils
which
made
none
:
and
the
Council
was
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
b
](A33770-e63520-b)
b
Bin.
Tom
5.
p.
419.
In
notis
ad
consilium
Ouini-sextum
.
the
fifth-sixth
Synod
,
because
it
supplied
what
was
wanting
to
them
both
.
Phil.
This
was
indeed
generally
receiv'd
,
but
some
time
after
there
were
found
nine
Canons
ascrib'd
unto
the
sixth
general
Council
,
whereof
this
which
Bellarmin
quotes
,
is
the
seventh
.
Theoph.
Yes
:
Surius
tells
us
,
They
were
found
in
an
old
Manuscript
of
a
Monastery
in
Gaunt
:
but
he
also
declares
,
That
they
are
falsly
ascrib'd
to
the
sixth
general
Council
,
as
Binius
shews
,
Tom
5.
pag.
360.
And
here
we
may
justly
stand
amaz'd
,
to
find
your
Learned
Cardinal
cite
this
Canon
as
of
the
sixth
general
Council
,
when
he
could
not
be
ignorant
how
that
Council
made
no
Canons
;
only
he
was
willing
to
found
the
Doctrine
of
Saints
Invocation
upon
the
Autority
of
general
Councils
,
and
you
see
how
shamefully
he
hath
pretended
to
them
:
If
this
be
the
way
to
uphold
their
Church
,
Let
not
my
soul
enter
into
their
Councils
.
Your
Doctor
cites
likewise
the
next
general
Council
,
the
second
Council
of
Nice
,
of
which
I
have
given
you
formerly
an
Historical
large
account
.
It
instituted
the
worship
of
Images
,
and
did
allow
the
Invocation
of
Saints
;
but
this
was
held
800
Years
after
Christ
,
about
which
time
this
Superstitious
Worship
of
the
Saints
was
publicly
avowed
.
From
the
general
,
Bellarmin
proceeds
to
the
Testimony
of
six
Provincial
Councils
,
which
speak
not
to
his
purpose
.
They
appoint
the
Litanies
of
their
Churches
to
be
solemnly
used
in
the
times
allotted
for
them
:
now
because
the
Saints
are
praied
to
in
their
new
Litanies
,
therefore
your
Cardinal
supposeth
,
they
were
so
in
the
old
;
and
wheresoever
he
finds
a
command
for
the
use
of
Litanies
,
there
he
infers
Invocation
of
Saints
commanded
.
And
the
Council
of
[
c
](A33770-e63670-b)
c
Bin.
Tom
6.
Concil.
Moguntinum
.
c.
32.
Adrogandum
Deum
,
&c.
Mentz
is
one
of
them
which
your
Cardinal
quotes
;
and
that
Council
held
under
Charles
the
Great
,
Anno
813.
tells
us
,
That
Litanies
or
Rogations
are
solemnly
appointed
to
beseech
the
Lord
,
and
implore
his
mercy
;
viz.
when
some
diresul
Calamities
are
eminent
,
not
one
word
of
calling
upon
the
Saints
.
Phil.
Bellarmin
in
this
place
shews
,
how
Walfridus
Strabo
,
in
the
8th
Book
of
Ecclesiastical
Affairs
,
chap.
28.
declaring
what
these
Litanies
were
,
mention'd
in
these
Councils
,
saith
,
[
a
](A33770-e63780-b)
a
Litaniam
,
de
qua
agitur
in
bis
Conciliis
esse
Sanctorum
Invocationem
.
They
were
the
Invocation
of
Saints
.
Theoph.
Turn
to
the
place
,
and
you
will
not
find
it
so
:
First
,
Strabo
gives
an
account
of
the
original
and
use
of
Litanies
;
and
then
for
their
matter
,
he
saith
,
They
are
not
only
Invocations
of
Saints
for
help
,
[
b
](A33770-e63850-b)
b
In
adiutorium
●um
.
infirmitatis
cuncta
quae
fiunt
Orationibus
.
but
any
Supplications
to
God
are
Litanies
.
He
adds
farther
,
That
the
Invocation
of
Saints
was
brought
into
the
Litany
after
St
Jeromes
days
:
but
how
soon
after
,
he
asserts
not
,
neither
that
those
Councils
which
Bellarmin
quoted
,
did
include
the
Invocation
of
Saints
:
you
have
heard
,
how
the
Council
of
Mentz
did
rather
exclude
them
.
And
therefore
I
pray
now
judg
,
upon
a
sober
recollection
,
of
the
Cardinals
proofs
from
Councils
:
they
are
in
part
false
,
in
part
impertinent
.
It
is
almost
incredible
,
that
in
less
then
one
page
he
should
manifest
unto
as
many
as
shall
examin
him
,
so
much
deceit
and
imprudence
;
but
we
impute
all
to
his
desperate
cause
,
which
can
be
no
otherwise
maintain'd
,
then
by
imposing
upon
the
unwary
Reader
.
Farewel
therefore
unto
the
Testimony
of
Holy
Scripture
,
and
the
Testimony
of
any
Council
for
more
then
700
Years
after
Christianity
,
unto
your
Doctrine
of
Saints
Invocation
.
Phil.
I
presume
Bellarmin
relied
not
much
upon
these
Councils
,
as
you
observe
,
he
hudled
them
up
in
few
lines
:
but
his
Testimony
from
the
Fathers
,
are
numerous
and
significant
.
Theoph.
I
presume
,
he
well
knew
there
was
little
in
those
Councils
for
his
purpose
;
yet
he
was
willing
to
make
his
credulous
Reader
believe
,
he
had
the
Autority
of
all
these
Councils
on
his
side
:
and
I
am
much
satisfied
for
my
great
trouble
and
pains
,
in
the
full
discovery
of
the
contrary
,
being
destitute
of
any
proof
from
Scripture
and
Councils
,
be
pleas'd
to
produce
his
Allegations
from
the
Fathers
of
the
Church
,
for
the
Invocation
of
Saints
departed
.
Phil.
He
cites
a
full
Testimony
of
Dionysius
the
Areopagyte
,
who
lived
in
the
Apostles
daies
,
[
c
](A33770-e64040-b)
c
Ecclesiast.
Hierarch
.
c.
7.
That
as
he
who
puts
out
his
eyes
in
vain
,
desires
the
light
of
the
Sun
;
[
d
](A33770-e64060-b)
d
Sic
qui
Sanctorum
preces
flagitat
,
&c.
so
in
vain
do
we
desire
the
Praiers
of
the
Saints
,
whilst
we
live
and
act
contrary
to
their
purity
.
Theoph.
The
passage
refers
rather
to
the
Praiers
of
the
Saints
living
,
then
of
the
Saints
deceas'd
:
such
as
neglect
holiness
of
Life
,
shall
not
be
benefited
by
others
Praiers
.
And
he
instanceth
in
Samuels
Praying
for
Saul
;
and
the
design
of
that
Chapter
principally
concerns
the
Rites
of
Burial
in
the
Church
,
to
shew
how
our
Praiers
for
the
living
,
or
for
the
dead
at
their
Burial
,
avail
nothing
,
except
the
Persons
for
whom
we
pray
are
worthy
.
And
for
a
second
answer
,
I
must
tell
you
this
Book
is
falsly
ascrib'd
to
Dionysius
:
it
discovers
it self
to
be
written
after
the
Nicene
Council
,
as
I
may
have
occasion
to
prove
hereafter
.
Phil.
However
,
Bellarmin
takes
his
next
Argument
to
be
most
evident
.
It
is
taken
from
the
early
Testimony
of
Ireneus
:
[
a
](A33770-e64200-b)
a
Lih.
4.
c.
19.
ut
Virginis
Evae
,
Virgo
Marin
fieret
Alvocata
.
As
Eve
was
temted
to
turn
from
God
,
so
Mary
was
well
perswaded
to
obey
him
:
That
the
Virgin
Mary
might
prove
the
Advocate
of
the
Virgin
Eve
,
[
b
](A33770-e64250-b)
b
Quidclarius
.
What
is
more
evident
to
the
Point
then
this
?
saith
the
Cardinal
.
Theoph.
It
is
his
Artifice
to
set
out
a
weak
Argument
,
with
the
greatest
confidence
,
for
this
place
doth
not
prove
the
Point
:
He
should
prove
the
Invocation
of
the
blessed
Virgin
Mary
and
the
Saints
,
and
he
attemts
to
shew
her
Advocation
.
Phil.
If
she
be
our
Advocate
,
we
ought
to
implore
her
Intercession
.
Theoph.
Not
so
neither
;
as
you
have
bin
often
told
,
the
Saints
in
Heaven
may
pray
for
the
Church
in
general
;
the
Blessed
Virgin
for
the
Generations
of
Adam
and
Eve
,
and
yet
not
hear
our
Praiers
in
particular
,
or
be
sensible
of
our
condition
.
However
,
this
Passage
out
of
Ireneus
proves
not
so
much
,
That
the
Virgin
Mary
is
the
Advocate
of
the
Virgin
Eve
,
as
the
Fathers
words
seem
to
declare
:
for
the
Blessed
Virgin
was
not
in
being
,
until
thousands
of
Years
after
Eve
was
a
Virgin
.
Neither
can
you
conceive
,
that
now
she
makes
Intercession
for
the
Mother
of
all
living
.
None
of
your
Doctors
can
be
so
cruel
,
as
to
keep
our
Mother
Eve
so
long
in
Purgatory
.
Ireneus
his
plain
meaning
is
this
,
That
as
by
the
prevarication
of
the
Virgin
Eve
,
all
her
Posterity
did
suffer
;
so
by
the
obedience
of
the
Blessed
Virgin
to
the
Angels
Message
,
and
by
the
Blessed
Fruit
of
her
Womb
,
all
Man
kind
is
comforted
and
relieved
.
We
have
not
Ireneus
his
Works
in
Greek
,
as
they
were
first
written
.
Suppose
his
word
,
he
made
use
of
,
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
you
know
that
signifies
as
well
a
Comforter
as
an
Advocate
.
The
Virgin
Mary
hath
made
amends
for
the
transgression
of
her
Sex
in
our
Mother
Eve
.
This
is
the
sense
of
that
comparison
in
the
Father
.
Phil.
What
sense
you
will
fix
upon
his
Words
,
I
see
must
pass
for
currant
.
Bellarmin
brings
the
Testimony
of
Pope
Cornelius
,
in
the
third
Century
,
between
whom
and
St
Cyprian
there
past
many
Letters
.
In
the
first
Epistle
,
concerning
the
Translation
of
the
Bodies
of
Peter
and
Paul
,
à
Catatumbis
,
unto
the
places
where
they
now
lie
interr'd
,
(
one
in
the
Vatican
,
the
other
in
vlâ
Ostens●
)
he
hath
this
passage
,
Praying
unto
God
and
our
Lord
Jesus
Christ
,
that
by
the
Intercession
of
his
two
Holy
Apostles
,
he
would
purge
you
from
the
stains
and
pollution
of
your
sins
.
Theoph.
You
see
the
Praier
is
directed
to
God
the
Father
,
and
our
Lord
Jesus
Christ
,
and
proves
not
the
Invocation
of
these
Apostles
,
but
only
their
Intercession
.
But
alas
!
this
Epistle
manifests
it self
to
be
counterfeit
,
one
of
your
Roman
Forgeries
:
the
Argument
of
it
,
to
wit
,
the
translation
of
these
Apostles
Bodies
to
their
place
of
Burial
,
is
a
meer
Fiction
,
[
a
](A33770-e64660-b)
a
Tom.
1.
In
Notis
ad
hanc
Epistolam
,
&
in
Not.
ad
vitam
Cornelii
.
as
Binius
doth
acknowledg
,
That
it
crept
into
the
Epistle
from
the
Lies
and
Errors
of
Damasus
his
Pontifical
Book
.
And
they
are
constrain'd
to
confess
the
Forgery
,
because
the
Apostles
Corps
were
remov'd
to
the
places
where
they
now
lie
,
200
Years
before
,
as
appears
by
the
ample
Testimony
of
[
b
](A33770-e64700-b)
b
Epistolarum
lib.
3.
Epistola
30.
ad
Constantiam
Augusiam
.
Gregory
the
Great
,
who
gives
a
full
account
of
their
translation
,
unto
the
Princess
Constantia
,
After
these
Blessed
Apostles
were
Martyr'd
in
Rome
,
some
of
the
Eastern
Christians
came
over
to
carry
with
them
the
Sacred
Bodies
of
these
Martyrs
into
their
own
Country
;
and
having
born
them
two
miles
from
Rome
,
they
rested
at
a
place
called
Catatumbae
:
and
when
they
attemted
to
take
them
up
thence
,
and
proceed
in
their
Journey
,
they
were
so
affrighted
with
dreadful
Thundrings
and
Lightning
,
and
forc'd
to
desist
from
their
enterprize
,
and
leave
the
Corps
behind
them
;
which
the
Faithful
at
Rome
soon
brought
back
,
and
honorably
inter'd
in
the
Tombs
wherein
they
now
rest
.
[
c
](A33770-e64770-b)
c
Anno
Christi
221.
num.
3
,
4
,
5
,
6.
Baronius
takes
notice
of
all
these
Passages
,
and
concludes
,
That
the
Epistle
of
Pope
Cornelius
is
not
so
creditable
,
as
the
Epistle
of
Pope
Gregory
.
And
now
I
pray
,
what
think
you
of
this
Fable
of
their
translation
in
the
time
of
Cornelius
,
and
of
the
Epistle
which
relates
it
:
Your
Cardinal
could
not
be
ignorant
of
those
things
:
but
the
Epistle
,
altho
grosly
forg'd
,
must
serve
to
fill
up
the
small
number
of
his
early
Testimonies
.
Phil.
Bellarmins
next
Argument
is
taken
out
of
Eusebius
Caesariensis
.
Theoph.
I
pray
make
not
such
hast
,
but
take
me
along
with
you
:
Me-thinks
you
have
soon
past
over
300
Years
of
Christianity
(
for
Eusebius
liv'd
in
the
fourth
Century
)
and
produc'd
but
three
Witnesses
,
Dionysius
,
Ireneus
,
and
Cornelius
,
and
all
falsified
or
insignificant
:
and
therefore
we
will
now
take
it
for
granted
by
the
Cardinal
,
That
in
the
three
first
Centuries
,
the
Doctrine
of
Saints
Invocation
was
not
delivered
by
any
good
Autority
.
And
now
to
keep
even
paces
with
you
,
we
shall
find
out
of
Authentic
Records
of
the
three
first
Centuries
,
account
given
of
the
Christian
Practice
in
the
public
Offices
,
without
any
Invocation
of
the
Saints
departed
,
by
Justin
Martyr
,
and
by
Tertullian
,
and
other
Apologists
for
Christians
.
And
ᵉ
Ignatius
,
a
Disciple
of
St
John
,
directs
Holy
Virgins
to
have
Christ
alone
,
and
the
Father
before
their
eyes
in
their
Praiers
,
being
enlightned
by
the
Spirit
.
Again
,
Eusebius
in
his
Ecclesiastical
History
,
lib.
4.
c.
15.
sets
down
at
large
the
Epistle
of
the
Church
at
Father
of
thy
well-beloved
and
Blessed
Son
Jesus
Christ
,
thro
whom
we
have
known
thee
.
O
God
of
the
Angels
,
and
Powers
,
and
of
all
sorts
of
just
Men
which
live
in
thy
presence
:
I
thank
thee
,
that
thou
hast
gratiously
vouchsaf●d
this
day
and
hour
,
to
allot
me
a
portion
among
the
Blessed
Martyrs
,
&c.
You
see
here
he
acknowledgeth
the
Angels
and
Just
Men
to
stand
in
the
presence
of
God
,
yet
offers
up
no
Supplications
to
them
.
In
the
same
Epistle
there
follows
a
notable
passage
,
that
the
malicious
Jews
,
and
others
of
his
Persecuters
,
desir'd
the
Pro-consul
,
not
to
deliver
his
Bones
to
the
Christians
,
least
they
,
leaving
Christ
,
should
worship
them
.
But
the
Church
answers
,
We
can
never
forsake
Christ
,
who
died
for
the
Salvation
of
the
World
,
and
we
can
worship
none
other
.
The
Martyrs
we
love
,
as
Disciples
and
Followers
of
the
Lord
;
we
gather
up
his
Bones
after
his
Body
is
burnt
,
more
pretious
then
Pearls
,
and
bury
them
in
a
fitting
place
,
where
God-willing
,
we
being
assembled
,
the
Lord
will
grant
that
with
joy
and
gladness
we
may
celebrate
the
[
a
](A33770-e65100-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Birth-day
of
his
Martyr
,
(
the
day
of
his
death
,
being
his
Birth-day
unto
Glory
)
both
for
the
remembrance
of
such
as
have
been
crowned
before
,
as
also
to
the
preparation
and
stirring
up
of
such
as
shall
strive
.
And
this
early
practice
continued
long
in
the
Church
,
to
assemble
at
the
Monuments
of
the
Martyrs
,
and
hold
a
thankful
commemoration
of
their
sufferings
to
the
Glory
of
God
,
and
for
the
encouragement
and
imitation
of
the
Faithful
,
both
to
live
and
die
in
the
Lord
.
Here
are
no
tidings
of
the
Invocation
of
Martyrs
.
Phil.
Seeing
you
will
so
exactly
canvass
the
three
first
Centuries
:
I
will
also
follow
you
out
of
my
road
,
and
shew
how
Origin
,
in
the
third
Century
,
acknowledgeth
the
Intercession
of
the
Saints
,
and
calling
upon
them
for
assistance
;
and
therefore
the
Doctrine
was
early
receiv'd
.
altho
Bellarmin
urgeth
not
the
Testimony
of
Origen
,
perhaps
because
in
many
things
he
is
Erroneous
,
and
was
condemn'd
by
the
fifth
General
Council
,
Justinian
the
Elder
being
Emperor
.
Theoph.
If
his
Works
were
condemn'd
by
a
General
Council
,
you
cannot
then
say
,
His
Doctrin
and
his
Opinion
was
receiv'd
in
the
Church
:
but
however
,
take
your
course
,
and
shew
where
Origin
teacheth
the
Invocation
of
Saints
.
Phil.
In
that
notable
Lamentation
of
his
,
and
repentance
after
he
had
,
thro
fear
,
offer'd
Incense
to
an
Idol
:
wherein
we
have
these
Expressions
,
I
will
prostrate
my self
,
and
beseech
all
the
Saints
,
That
they
would
succor
me
,
who
dare
not
pray
to
God
.
[
b
](A33770-e65290-b)
b
Sancti
Dei
vos
deprecor
,
&c.
O
ye
Saints
of
God
,
I
beseech
you
,
&c.
And
least
you
should
pretend
he
call'd
upon
the
Faithful
in
the
Church
,
who
were
then
living
Members
upon
Earth
,
he
proceeds
,
We
unto
me
,
Father
Abraham
,
intreat
for
me
,
that
I
be
not
banish'd
from
thy
bosom
,
Again
,
in
his
second
Book
of
his
Commentaries
upon
Job
,
he
Praies
,
O
blessed
Job
,
pray
for
us
.
Theoph.
'T
is
much
your
great
Champion
should
let
pass
these
notable
Testimonies
:
But
he
well
knew
,
as
Origens
Testimony
would
not
be
of
any
great
Autority
,
so
that
these
likewise
are
none
of
his
.
Pope
Gelasius
declares
Origens
Lamentation
to
be
Apocryphal
,
and
the
Commentary
upon
Job
appears
to
be
written
by
some
Arrian
long
after
Origen's
death
.
And
for
a
farther
Confutation
,
we
shall
find
in
his
Works
undoubtedly
belonging
to
him
,
that
altho
in
some
places
he
dubiously
allows
the
Intercession
of
the
Saints
in
Heaven
for
us
Mortals
,
yet
he
no where
approves
their
Invocation
,
but
rather
the
contrary
:
[
a
](A33770-e65450-b)
a
Hom.
3.
In
Cantieum
Sol.
The
Saints
departed
this
life
,
saith
he
,
having
a
great
love
for
those
who
are
in
the
World
;
it
will
be
no
inconvenience
,
if
we
say
they
have
a
care
of
our
wellfare
,
and
do
assist
us
with
their
Praiers
and
Intercession
with
God
.
Again
,
[
b
](A33770-e65480-b)
b
In
cap.
13.
Josue
,
Ego
sic
arbitror
,
&c.
I
am
of
the
Opinion
,
That
all
the
Fathers
who
are
asleep
before
us
,
are
helpful
to
us
by
their
Praiers
.
And
yet
afterwards
he
accounts
this
Opinion
of
his
Apocryphal
[
c
](A33770-e65500-b)
c
Lib.
2.
In
Epistolam
ad
Rom.
Non
procul
à
principio
.
,
(
as
being
not
manifest
by
good
Autority
)
If
such
as
are
without
the
Body
,
and
now
with
Christ
,
do
any
thing
for
us
after
the
manner
of
Angels
who
are
ministering
Spirits
,
[
d
](A33770-e65520-b)
d
Habeatur
inter
occultanda
mysteria
nec
chartulx
committenda
.
let
this
,
as
a
Mystery
,
be
concel'd
,
and
not
publish'd
and
committed
to
Paper
.
Phil.
[
e
](A33770-e65570-b)
e
Ibid.
c.
20.
Bellarmin
takes
notice
of
this
Passage
out
of
Origen
,
and
answers
,
That
he
speaks
of
their
daily
and
constant
converse
with
us
,
which
is
not
so
certain
,
as
that
they
know
our
state
,
and
Pray
for
us
:
whereof
Origen
asks
the
Question
,
[
f
](A33770-e65610-b)
f
Homil.
26.
in
Numb
.
Quis
dubitet
?
&c.
Who
doubts
of
it
?
That
the
Saints
do
help
us
with
their
Praiers
.
and
confirm
and
encourage
us
by
the
example
of
their
good
Works
.
Theoph.
By
degrees
he
proceeded
from
doubting
to
affirming
:
and
yet
the
Assertion
only
maintains
,
That
the
Saints
do
pray
for
us
in
common
,
which
we
have
not
denied
,
but
himself
rejects
the
Consequence
:
That
because
the
Saints
do
pray
for
us
,
therefore
we
should
pray
to
them
.
[
g
](A33770-e65660-b)
g
L.
8.
Contra
Celsum
.
For
when
Celsus
had
objected
,
That
it
could
not
displease
the
Supreme
Deity
,
if
inferior
Demons
,
as
Friends
of
God
,
should
be
worship'd
and
implor'd
to
become
the
Advocates
of
poor
Mortals
with
him
.
Origen
answers
,
That
Christians
acknowledg
no
such
Demons
,
but
know
that
the
Angels
are
Gods
Ministers
,
and
the
Blessed
Saints
his
Friends
.
And
then
he
proceeds
to
shew
the
practice
of
Christians
in
Invocation
:
We
humbly
present
our
Petitions
to
the
most
high
God
,
thro
his
only
begotten
Son
;
to
whom
also
we
make
our
Supplications
,
as
being
the
propitiation
for
our
Sins
,
and
as
being
our
High
Priest
,
to
offer
up
our
Praiers
to
God
.
For
God
only
,
saith
he
,
is
to
be
worship'd
,
and
God
the
Word
our
High
Priest
to
be
call'd
upon
,
that
those
Requests
which
come
to
him
,
he
would
please
to
present
unto
the
Father
.
If
we
desire
(
as
he
goes
on
)
the
favor
and
assistance
of
the
Angels
,
they
assuredly
are
Friends
to
such
who
imitate
their
Holiness
,
and
call
upon
God
with
devout
hearts
,
and
worship
him
,
whom
they
adore
and
worship
.
And
therefore
he
sheweth
the
most
compendious
way
is
to
commit
our selves
to
the
great
Ruler
of
the
Creation
,
thro
Christ
who
hath
taught
us
so
to
do
;
and
from
him
to
expect
that
help
and
protection
,
which
by
the
ministery
of
Angels
,
and
by
the
Spirits
of
Just
Men
,
is
communicated
to
us
.
And
whereas
Celsus
had
objected
,
(
as
your
Doctors
,
many
of
them
do
unto
this
day
)
that
as
in
the
Courts
of
Princes
we
make
our
Applications
first
to
his
Nobles
and
Favorites
,
to
appease
his
Displeasure
and
obtain
his
Favor
;
so
in
our
Address
to
the
most
High
God
,
we
should
make
our
way
by
the
Intercession
of
his
choisest
Friends
and
Servants
.
Origen
answers
,
Altho
in
the
Courts
of
Princes
so
it
be
,
yet
to
us
,
one
only
God
is
to
be
appeas'd
with
Piety
and
Virtue
,
and
his
Favor
to
be
desired
:
as
for
the
blessed
Saints
and
Angels
,
their
favor
and
assistance
follows
,
[
a
](A33770-e65750-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
as
the
shadow
the
Body
.
They
love
and
serve
those
who
are
in
the
favor
of
God
.
This
I
do
assure
you
,
saith
he
,
when
we
have
propos'd
to
our selves
great
things
and
made
our
Request
known
to
God
by
Prayer
and
Supplication
,
All
the
Heavenly
[
b
](A33770-e65770-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Powers
,
of
their
own
accord
,
without
our
Invocation
,
do
pray
with
us
and
for
us
.
Nothing
could
more
be
said
against
the
Invocation
of
Saints
and
Angels
,
and
the
Heavenly
Powers
:
and
this
I
am
perswaded
,
was
the
principal
reason
why
your
Learned
Cardinal
brought
not
the
Testimony
of
Origen
to
confirm
your
Praiers
to
the
Saints
departed
;
as
others
of
your
unadvised
Doctors
have
done
.
Phil.
To
proceed
:
We
find
in
the
same
Century
,
how
Cyprian
,
a
Blessed
Martyr
,
was
so
far
perswaded
of
the
Saints
Intercession
in
Heaven
,
that
as
he
desired
,
in
his
Epistles
to
him
,
the
Praiers
of
Cornelius
the
Pope
living
.
So
farther
,
That
he
would
please
to
enter
with
him
into
a
serious
Engagement
,
That
whether
of
them
,
by
Divine
dignation
,
should
first
leave
the
World
,
he
should
be
mindful
to
persevere
with
God
in
servent
Praier
for
his
Brethren
,
the
Faithful
,
left
behind
him
.
[
c
](A33770-e65860-b)
c
Tom.
2.
l.
de
disc.
Ethabitis
Virginum
ad
finem
.
Again
,
in
his
Book
to
the
Virgins
,
he
exhorts
them
,
To
hold
out
couragiously
,
to
proceed
Spiritually
,
and
to
obtain
Happily
:
and
then
,
saith
he
,
Remember
us
when
your
Virginity
shall
receive
the
Crown
.
Theoph.
This
is
an
Instance
of
Praier
to
the
living
,
for
their
assistance
,
when
they
should
be
translated
into
Heaven
;
but
nothing
to
the
Point
,
of
the
Invocation
of
Saints
departed
.
It
was
his
private
Opinion
,
That
the
Saints
in
Heaven
might
retain
the
remembrance
and
affection
towards
their
Friends
and
Relations
whom
they
left
behind
,
and
commend
them
particularly
in
their
Praiers
;
but
not
distinctly
know
their
condition
,
or
hear
their
Praiers
if
they
should
call
upon
them
:
this
mutual
stipulation
before
their
decease
,
rather
implies
,
that
they
conceiv'd
they
should
not
have
opportunity
after
ones
decease
,
for
the
other
to
call
upon
him
.
And
now
good
Friend
,
having
conferr'd
notes
together
about
the
Testimony
of
the
three
first
Centuries
of
Christianity
,
there
appears
none
for
the
Invocation
of
the
Saints
departed
,
not
so
much
as
any
foot-steps
of
this
Doctrine
before
Cyprians
[
a
](A33770-e65910-b)
a
Martinussius
Pere
.
Ne
vestigium
quidem
unte
Cypriutum
.
say
some
of
your
Doctors
;
and
we
have
not
found
a
word
in
Cyprian
that
doth
confirm
it
.
For
a
close
therefore
,
we
may
answer
all
your
Pretensions
with
our
Blessed
Saviors
words
,
Matth.
18.
8.
but
from
the
beginning
it
was
not
so
.
And
taking
in
Tertullians
Rule
,
[
b
](A33770-e65950-b)
b
Id
verum
quodcunque
primum
,
id
Adulterum
quad
posterius
.
That
is
truth
which
is
first
,
what
comes
after
is
adulterate
.
We
may
conclude
your
Doctrine
to
be
innovate
,
and
a
fruit
of
Spiritual
Fornication
.
Phil.
You
must
not
so
soon
condemn
so
many
of
the
Primitive
Fathers
,
who
have
deliver'd
this
Doctrine
,
and
therefore
I
pray
give
your
patience
to
hear
their
ample
Testimony
.
Bellarmin
gives
this
notable
Instance
out
of
[
c
](A33770-e66010-b)
c
Lib.
3
praepar
.
Evang
c.
7
,
Votaque
ipsiç
facimus
,
&c.
Eusebius
,
in
the
fourth
Century
:
Honoring
the
Champions
of
the
true
Religion
as
Friends
of
God
;
we
come
to
their
Tombs
,
and
make
Praiers
to
them
as
to
Holy
Men
,
by
whose
Intercession
we
may
be
much
advantag'd
.
Theoph.
A
notable
Instance
indeed
,
to
manifest
the
corruption
of
Translators
,
and
such
as
follow
them
for
the
advantage
of
the
Cause
.
Bellarmin
might
have
consulted
the
Greek
Copy
of
the
Council
of
Calcedon
,
and
then
he
would
not
have
bin
deceiv'd
by
the
Parenchesis
in
the
Latin
Translation
,
forg'd
for
the
advantage
of
the
Cause
,
as
you
have
heard
before
.
And
so
now
the
Greek
Copy
of
Eusebius
would
have
spar'd
this
proof
of
Cardinal
Bellarmin
:
for
Eusebius
in
that
Book
,
having
shew'd
out
of
Plato
,
That
Men
eminent
for
Virtue
should
be
honored
after
death
,
he
declares
the
practice
of
Christians
to
be
agreeable
,
To
honor
the
Champions
of
Piety
and
Religion
,
as
Friends
of
God
after
their
decease
:
[
d
](A33770-e66140-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Whence
,
saith
he
,
it
is
our
use
to
frequent
their
Monuments
,
,
and
make
our
Praiers
there
.
We
repair
to
their
Tombs
,
and
there
make
our
Praiers
,
saith
Eusebius
.
And
so
the
Christians
did
frequent
Memorias
Martyrum
,
and
call
upon
God
in
those
places
.
But
the
Translator
,
with
Bellarmin
,
reads
it
,
We
repair
to
their
Tombs
,
and
pray
to
them
as
to
Holy
Men.
Again
,
Eusebius
saith
,
[
e
](A33770-e66230-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
honor
these
Blessed
Souls
,
and
conceive
we
rationally
do
so
.
But
the
cousening
Translator
leaves
this
passage
quite
out
,
and
puts
in
a
Clause
of
his
own
:
By
whose
Intercession
,
we
declare
our selves
to
be
much
assisted
with
God
.
It
seems
George
Trapezuntius
,
a
wretched
Translator
,
suited
better
Bellarmins
turn
,
then
the
Original
Text
of
Eusebius
,
and
therefore
he
chose
to
consult
one
rather
then
the
other
.
We
see
what
reason
we
have
to
examine
Bellarmins
Quotations
;
many
times
they
pretend
much
,
but
prove
nothing
but
Imposture
.
Phil.
Methinks
you
might
satisfie
your self
with
your
pretended
Confutations
,
and
leave
out
your
uncharitable
Censures
.
I
proceed
to
the
Cardinals
next
Quotation
out
of
the
great
[
a
](A33770-e66340-b)
a
Sermene
de
Annuntiatione
ad
finem
.
Athanasius
,
who
,
with
the
People
of
God
,
puts
up
these
Supplications
to
the
Mother
of
God
:
Incline
thine
ear
unto
our
Praiers
,
and
forget
not
thy
People
.
O
blessed
Virgin
,
we
cry
unto
thee
,
Be
mindful
of
us
,
O
our
Lady
and
Mistress
,
the
Queen
of
Heaven
and
Mother
of
God
,
Intercede
for
us
.
Theoph.
I
must
confess
this
is
an
ample
Testimony
:
But
your
Cardinal
knew
very
well
this
Oration
was
a
forgery
,
falsly
ascrib'd
to
that
Holy
Father
.
It
discovers
it self
to
have
bin
written
after
the
opposite
Heresies
of
Nestorius
and
Eutyches
,
for
it
directly
confutes
them
.
And
Cardinal
Baronius
[
b
](A33770-e66430-b)
b
Anno
Christi
48.
N.
19
,
20.
acknowledgeth
what
I
say
,
and
Numb.
23.
concludes
like
an
Oracle
,
giving
a
just
reproof
to
Bellarmin
,
and
the
other
Doctors
who
make
use
of
Lies
to
uphold
supposed
Truths
:
[
c
](A33770-e66460-b)
c
Existimamus
Cathel
.
veritatem
labre
factari
potius
,
&c.
We
believe
Catholic
Truths
rather
to
be
weakned
by
such
false
Allegations
,
then
supported
.
And
withal
,
holy
[
d
](A33770-e66480-b)
d
Oratione
2.
centra
Arrianos
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Athanasius
urgeth
this
Argument
against
the
Arrians
,
to
prove
Christs
Divinity
,
because
we
call
upon
him
:
and
tells
us
,
That
the
Saints
do
not
call
upon
any
Created
Being
to
be
their
help
and
succor
.
And
so
I
hope
you
apprehend
the
severity
of
my
Censures
to
be
due
,
being
put
to
such
an
intollerable
Drudgery
to
search
among
the
Rubbish
of
your
falsified
Records
and
Quotations
;
it
is
the
only
satisfaction
I
have
,
to
discover
your
Impostures
,
and
expose
them
to
censure
and
undeceive
the
World
.
Phil.
Well
,
now
you
must
take
your
farewel
:
These
Autorities
that
follow
are
without
Exception
.
St
Basil
[
e
](A33770-e66590-b)
e
Oratione
in
40
Martyres
.
hath
this
Passage
:
He
that
is
streightned
with
any
necessity
,
let
him
fly
to
them
:
He
that
hath
occasion
to
rejoice
,
let
him
call
upon
them
;
the
one
that
he
may
be
delivered
,
the
other
that
be
may
continue
in
prosperity
.
Theoph.
I
wish
you
would
make
good
your
words
,
and
bring
Quotations
fair
,
and
without
Exception
:
For
this
of
Basil
is
ill
Translated
,
meerly
for
your
advantage
:
[
f
](A33770-e66650-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
oppressed
flies
to
these
40
Martyrs
:
'T
is
in
the
Indicative
and
not
in
the
Imparative
Mood
,
shewing
the
Peoples
practice
,
not
his
precept
.
But
that
which
follows
,
shews
your
Doctors
cheat
:
[
a
](A33770-e66680-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
that
rejoiceth
,
comes
to
these
,
saith
Basil
:
and
you
say
,
Let
him
pray
to
these
.
Now
you
have
heard
,
it
was
usual
for
Men
in
every
condition
,
to
come
to
the
Monuments
of
the
Martyrs
,
and
there
call
upon
God
for
help
,
and
there
offer
up
their
Sacrifices
of
Praise
to
him
,
not
to
the
Martyrs
.
Phil.
What
shift
have
you
for
[
b
](A33770-e66740-b)
b
In
Psalmum
35.
Basils
next
Testimony
:
Of
the
Spiritual
Powers
,
some
are
call'd
Eyes
,
because
they
watch
over
us
;
some
are
call'd
Ears
,
because
they
ᶜ
hear
and
receive
our
Praiers
.
Theoph.
What
Praiers
?
those
which
are
made
to
them
?
that
doth
not
appear
;
rather
those
Praiers
which
are
made
to
God
,
which
some
of
the
Antient
,
from
some
passages
out
of
the
Revelation
of
St
John
,
did
conceive
the
Angels
did
present
to
God
:
How
doth
this
prove
the
Invocation
of
Saints
?
Phil.
The
next
Testimony
Bellarmin
urgeth
,
is
o.
[
c
](A33770-e66880-b)
c
Quia
nostras
excip
.
preces
.
Gregory
Nazianzen
,
The
[
d
](A33770-e66900-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Oratione
in
Cyprianum
.
Eminent
Divine
,
as
he
is
generally
called
:
He
relates
how
Saint
Cyprian
,
before
his
Conversion
,
was
a
Magician
,
and
falling
desperatly
in
Love
with
a
Christian
Virgin
,
and
not
being
able
to
obtain
her
Affection
,
he
made
use
of
Art-Magic
,
and
Enchantments
to
compass
his
design
:
But
,
saith
he
,
[
e
](A33770-e66940-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
Virgin
made
her
Supplication
to
the
Blessed
Virgin
,
to
help
a
Virgin
in
distress
,
and
so
was
delivered
from
the
Enchanting
Powers
.
Theoph.
Nazianzen
took
this
Fable
out
of
a
Book
call'd
,
Cyprians
Repentance
and
Conversion
,
where
't
is
related
:
and
that
Book
is
declared
spurious
by
Pope
[
f
](A33770-e67020-b)
f
Dist.
15.
cap.
Sancta
Rom.
Ecclesia
.
Gelasius
.
[
g
](A33770-e67040-b)
g
In
Catal.
Script
.
Ecclesiast.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
St
Jerome
gives
another
account
of
Cyprians
Conversion
,
shewing
how
he
was
Rhetoric
Professor
in
Carthage
,
and
Converted
by
the
acquaintance
and
perswasion
of
Cecilius
,
from
whom
he
took
the
Sir-name
,
Coecilianus
Cyprianus
.
And
Pamelius
,
and
many
others
,
who
have
written
Cyprians
Life
,
acquit
him
of
this
Infamous
passage
,
and
Nazianzen
was
strangely
credulous
to
assert
it
.
Phil.
You
are
alwaies
severe
against
such
as
do
not
please
you
:
But
Bellarmin
shews
farther
,
how
that
Holy
Farther
calls
upon
Cyprian
in
the
end
of
this
Oration
;
upon
Basil
,
in
the
close
of
his
Panegyrie
;
and
upon
Athanasius
,
in
these
words
,
[
h
](A33770-e67230-b)
h
Oratione
in
Athanasium
.
Do
thou
graciously
look
down
upon
us
out
of
Heaven
,
and
direct
this
Holy
People
,
and
feed
and
cherish
us
in
peace
,
and
in
our
conflicts
guide
and
supportus
,
and
bring
us
unto
the
same
state
of
Glory
,
with
thy Self
,
and
such
Blessed
Spirits
as
are
like
Thee
.
Theoph.
Nazianzen
was
a
great
Orator
,
and
makes
such
Apostrophe's
severally
to
the
Saints
upon
whom
he
made
his
Panegyrics
;
and
yet
this
will
not
infer
,
That
he
did
believe
they
heard
him
;
or
that
he
made
this
Application
to
them
by
way
of
Invocation
,
no
more
then
he
did
to
Julian
the
Apostate
after
his
decease
,
unto
whom
he
directs
his
Speech
for
a
whole
Leaf
together
,
in
the
close
of
his
second
Invective
.
Nay
,
you
shall
find
this
Orator
somtimes
to
correct
himself
by
an
Epanor
thosis
in
the
midst
of
his
Rhetorical
Apostrophes
,
in
his
first
Invective
against
Julian
,
in
the
words
of
the
Prophet
Isaiah
,
he
calls
upon
the
Heaven
and
Earth
to
hear
him
:
[
a
](A33770-e67330-b)
a
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Hear
,
O
Heaven
;
and
give
ear
,
O
Earth
.
And
then
it
follows
,
Hear
O
Soul
of
Constantius
the
Great
,
if
there
be
any
sense
in
thee
of
these
inferior
things
.
In
his
Fathers
Funeral
Oration
he
saith
,
Now
he
advantages
the
Church
of
God
more
by
his
Praiers
,
then
before
by
his
Doctrine
and
Preaching
,
if
it
be
not
presumtion
to
say
so
.
And
in
the
Funeral
Oration
of
his
Sister
Gorgonia
,
he
is
more
expresly
doubtful
,
Whether
this
honor
is
given
to
the
Saints
departed
,
as
to
be
sensible
of
those
things
that
are
spoken
of
them
.
Phil.
[
b
](A33770-e67440-b)
b
Illudsi
,
non
est
dubitantis
,
sed
affirmant
.
Bellarmin
takes
notice
of
such
Passages
,
and
saith
,
Those
ifs
,
are
not
of
one
doubting
but
asserting
;
as
when
St
Paul
said
to
Philemon
:
If
thou
count
me
a
Partner
,
receive
him
as
my self
,
ver.
17.
he
did
not
doubt
of
Philemons
affection
.
Theoph.
The
Circumstances
shew
the
contrary
,
and
Bellarmin
offers
no
proof
of
his
consident
Assertion
,
but
only
because
It
may
be
so
taken
in
one
place
,
it
must
be
in
these
.
If
your
Doctors
groundless
Shifts
and
Answers
must
go
for
Oracles
,
you
may
carry
all
before
you
.
For
instance
in
the
first
,
If
of
Nazianzen
in
his
Apostrophe
to
Constantius
after
his
decease
:
Hear
,
O
thou
Blessed
Soul
of
great
Constantius
,
If
thou
hast
any
knowledg
of
these
things
I
speak
,
&c.
Dares
Bellarmin
suppose
that
Constantius
did
hear
Nazianzen
?
Or
that
he
was
a
Blessed
Soul
in
Heaven
,
who
was
so
great
a
Persecuter
of
the
Orthodox
Christians
in
his
life
time
,
and
Protector
of
the
Arrians
?
and
upon
this
account
,
I
much
wonder
how
this
Holy
Father
could
make
such
honorable
mention
of
an
Arrian
Emperor
,
as
to
stile
him
,
ᶜ
The
most
famous
of
Princes
that
ever
were
,
encreasing
the
heritage
of
Christ
to
his
power
.
For
his
zeal
of
the
Orthodox
Faith
,
he
is
generally
stiled
,
Gregory
the
Divine
.
But
here
we
must
reckon
him
to
be
a
vehement
Orator
,
and
many
of
his
Sentences
must
be
made
good
only
by
some
Figures
of
Rhetoric
,
Hyperbolies
,
Apostrophes
,
and
the
like
.
Phil.
Is
this
your
way
to
answer
the
Fathers
:
You
formerly
severely
censur'd
this
way
in
Bellarmin
,
when
he
said
,
Chrysostom
in
many
places
spoke
like
an
Orator
:
and
do
you
now
fall
under
the
same
condemnations
?
Theoph.
I
have
given
an
answer
unto
Bellarmins
Arguments
out
of
Nazianzen
,
and
now
I
make
this
necessary
Observation
to
the
Reader
,
for
greater
caution
.
Phil.
St
Hilary
liv'd
in
this
fourth
Century
,
an
eminent
Bishop
in
France
,
who
in
his
Commentary
upon
the
129
Psalm
,
tells
us
,
That
the
Angels
are
Presidents
of
Churches
.
Theoph.
He
brings
a
strange
proof
of
the
Assertion
,
Rev.
2.
3.
from
the
Angels
of
the
Churches
of
Asia
;
which
are
generally
taken
by
Interpretors
,
for
the
Bishops
of
those
Churches
:
and
they
cannot
possibly
stand
for
the
Heavenly
Powers
and
Spirits
,
because
some
Infirmities
are
imputed
to
them
,
Rev.
2
,
ver.
4.
That
the
Angel
of
the
Church
of
Ephesus
,
had
left
his
first
love
,
that
he
should
repent
and
do
his
first
works
.
That
the
Angel
of
the
Church
of
Laodicea
was
luke-warm
,
cap.
3.
16.
Phil.
I
pray
give
me
leave
to
urge
the
whole
Testimony
of
this
Father
;
he
saith
,
We
may
in
a
probable
sense
call
the
Angels
,
The
Eyes
of
the
Lord
,
and
his
Ears
,
his
Hands
,
and
his
Feet
;
for
they
are
his
Ministring
Spirits
.
And
altho
the
Divine
Nature
,
who
knoweth
all
things
,
need
not
their
information
;
yet
our
infirmity
in
Praing
to
God
,
and
deserving
his
savor
,
needs
their
Spiritual
Intercession
.
Theoph.
I
pray
,
How
doth
the
Ministery
and
Intercession
of
Angels
,
prove
the
Invocation
of
Saints
?
Such
impertinent
Quotations
are
only
brought
to
fill
up
the
number
,
and
weary
the
Reader
.
Phil.
Bellarmin
shews
how
the
same
Holy
Father
,
in
Psal.
124.
speaks
alike
of
the
Intercession
of
the
Holy
Apostles
and
Prophets
.
Theoph.
True
,
he
doth
Allegorize
the
Mountains
which
stand
round
about
.
Jerusalem
,
[
a
](A33770-e68110-b)
a
Nec
leve
praesidium
in
Apostolis
vel
Patriarchis
&
Prophetis
,
vel
potius
in
Ang.
to
be
The
guard
of
Saints
;
or
rather
,
saith
he
,
of
Angels
about
Gods
People
.
But
leaving
St
Hilaries
Allegories
,
I
pray
observe
what
the
Prophet
David
adds
immediatly
:
As
the
Mountains
stand
about
Jerusalem
,
so
the
Lord
is
round
about
his
People
from
hence-forth
even
for
ever
.
And
Hilary
thereupon
declares
,
[
b
](A33770-e68200-b)
b
Benum
quidem
praesidium
Angeli
,
sed
melius
Dei
.
The
safe-guard
of
the
Angels
is
good
;
but
of
God
,
much
better
.
Mean
while
,
here
is
not
one
syllable
of
our
Invocation
of
Saints
or
Angels
,
but
only
of
their
Intercession
and
Protection
.
And
by
the
way
,
you
may
take
this
note
along
with
you
,
That
Hilary
was
as
bitter
in
his
Invectives
,
and
had
as
great
an
Indignation
against
the
Emperor
Constantius
,
as
you
but
now
heard
Gregory
Nazianzen
did
extol
him
.
Phil.
It
is
not
my
work
to
commit
the
Fathers
:
I
proceed
in
Bellarmins
proofs
;
his
next
,
out
of
St
Ambrose
,
is
full
and
without
Exception
:
We
must
pray
unto
the
Angels
,
who
are
our
Guards
;
and
to
the
Saints
and
Martyrs
,
whose
Patronage
we
may
challenge
,
as
being
of
our
own
Substance
:
they
can
intreat
for
our
sins
,
who
have
washt
away
their
own
(
if
any
they
had
)
with
their
Blood
.
These
are
Gods
Martyrs
and
our
Bishops
,
Over-seers
of
our
Life
and
Actions
:
let
us
not
Theoph.
Saint
Ambrose
was
but
a
young
Divine
,
a
novice
and
Cathechumen
when
he
was
chosen
Bishop
of
Millam
:
he
was
train'd
up
in
Civill
affairs
,
pleading
Causes
,
&
as
a
Deputy
of
the
Country
administring
justice
;
&
therfore
we
have
no
teason
to
ground
our
Faith
upon
his
dictates
.
He
speaks
often
piously
,
but
not
alwaies
Orthodoxly
:
do
you
allow
that
passage
of
his
in
this
very
proof
?
[
a
](A33770-e68390-b)
a
Qui
proprio
sanguine
laverunt
,
si
qua
habuerunt
peccata
.
The
Martyrs
,
if
they
had
any
sins
,
have
washt
them
away
with
their
own
Blood
.
The
Blessed
Apostle
tells
us
,
1
Joh.
1.
The
Blood
of
Jesus
Christ
cleanseth
from
all
unrighteousness
.
Immediatly
before
these
words
which
Bellarmin
quotes
,
S.
Ambrose
hath
this
passage
.
[
b
](A33770-e68420-b)
b
Infirma
est
caro
,
mens
aegra
,
&
ad
Medici
sedem
non
potest
debile
explicare
vestigium
.
The
flesh
is
weak
,
the
mind
sick
,
and
feter'd
with
the
chains
of
sin
;
and
so
we
cannot
creep
to
the
Physician
,
but
must
call
upon
the
Angels
and
Martyrs
,
&c.
Where
do
you
read
in
H.
Scripture
,
that
the
sick
,
to
wit
,
the
sinner
cannot
come
to
Christ
the
Physitian
?
did
he
not
come
to
call
sinners
,
to
invite
the
weary
and
heavy
laden
to
come
to
him
,
and
find
rest
?
you
shall
hear
other
Fathers
generally
contradicting
this
Doctrine
of
Ambrose
,
and
the
Holy
Scripture
much
more
;
yet
this
is
the
usual
pretence
for
Saints
Invocation
and
Intercession
,
That
we
are
unworthy
of
our selves
to
draw
neer
to
an
Holy
God
,
&
to
put
up
our
supplications
to
him
:
of
which
more
hereafter
,
&
herein
S.
Ambrose
contradicts
what
he
hath
piously
commented
upon
the
first
chap.
of
the
Epistle
to
the
Rom.
in
the
4
chap.
of
his
Commentary
.
[
c
](A33770-e68500-b)
c
Solent
miserâ
uti
excusatione
,
per
istos
posse
ire
ad
Deum
,
ut
per
Comites
ad
Reg.
This
is
the
miserable
excuse
,
saith
he
,
that
by
Angels
and
Saints
,
we
may
have
access
to
God
,
being
unworthy
of
our selves
to
come
unto
him
,
as
we
go
to
the
King
by
his
Courtiers
.
For
which
he
answers
,
[
d
](A33770-e68520-b)
d
Ideo
per
Tribunos
&
Comites
,
itur
ad
Regem
,
quia
homo
est
,
&c.
Ad
Deum
a.
promerendum
,
qui
omnium
novit
merita
,
suffragatore
opus
non
est
,
sed
mente
devotâ
.
Therefore
we
come
to
the
King
by
his
Tribunes
and
Officers
,
because
the
King
is
a
man
,
and
must
receive
information
from
others
:
but
to
obtain
the
favor
of
God
;
who
knoweth
all
mens
deserts
,
we
need
no
suffragants
but
a
devout
mind
:
whensoever
such
a
one
calls
upon
Him
,
he
will
answer
him
.
Nothing
could
be
more
directly
oppos'd
to
your
usuall
plea
for
the
Invocation
of
Saints
.
The
same
Father
in
his
book
de
Isaac
.
&
Anima
cap.
5
tells
us
from
the
third
chap.
of
Canticles
,
and
the
third
vers
.
[
e
](A33770-e68560-b)
e
Anima
quae
Deum
quaerit
transit
custodes
,
enim
sunt
mysteria
quae
etiam
Ang.
concupiscunt
videre
.
That
a
Soul
seeking
God
passeth
by
the
keepers
,
for
there
are
mysteries
which
the
Angels
them selves
desire
to
looke
into
.
Phil.
Do
you
then
follow
S.
Ambrose's
direction
in
one
place
,
and
I
will
take
his
advise
in
the
other
.
Bellarmin
brings
the
testimony
of
many
other
Fathers
of
the
later
Ages
of
the
Church
;
and
I
must
confess
I
am
almost
tired
in
following
him
,
especially
seeing
you
so
dextriously
shift
him
off
.
Gregory
Nyssen
speaks
home
to
the
point
in
the
latter
end
of
his
Oration
opon
Theodorus
a
Martyr
,
thus
:
We
want
many
benefits
,
doe
thou
become
our
Legat
with
the
King
of
Heaven
.
Thou
art
not
ignorant
of
humane
necessities
,
procure
peace
for
us
.
That
we
have
bin
safe
and
sound
hitherto
we
ascribe
it
to
thee
.
If
you
want
more
assistance
take
in
the
quire
of
your
Brethren
the
Martyrs
.
The
praiers
of
many
Saints
wash
away
the
sins
of
Nations
and
People
.
In
the
like
manner
he
speaks
in
his
Panegyricks
of
another
Martyr
.
Theoph.
This
is
sufficient
to
your
purpose
;
you
need
look
no
further
.
But
I
pray
tell
me
,
do
you
take
him
for
an
Orator
or
Divine
in
these
passages
?
Is
it
possible
he
should
in
earnest
ascribe
the
preservation
of
the
Faithfull
all
along
unto
this
Martyr
,
&
hope
for
security
from
him
for
the
future
?
and
never
take
into
consideration
the
divine
protection
?
Is
it
good
Divinity
to
say
,
That
the
praiers
of
the
Just
wash
away
the
guilt
of
Nations
and
People
,
and
never
mention
the
Blood
of
Christ
,
and
his
effectuall
Intercession
?
Phil.
That
is
to
be
suppos'd
as
the
principall
;
the
Blessed
Saints
may
be
instrumentall
in
these
Blessings
.
Theoph.
What
you
suppose
is
one
thing
,
and
what
he
expresseth
another
.
But
it
is
neither
good
Philosophie
nor
Divinity
,
to
intitle
the
effect
unto
the
Instruments
,
and
leave
out
the
principall
Agent
.
Should
I
make
such
an
harangue
to
an
Artists
Tooles
,
&
give
them
all
the
honor
of
the
excellent
work
,
he
would
reckon
me
besides
my
wits
,
and
himself
put
besides
his
due
commendation
&
praise
.
Phil.
You
ask
Questions
instead
of
giving
Answers
.
But
I
have
now
concluded
to
favor
you
,
and
not
overlade
you
with
innumerable
testimonies
.
The
Authority
of
the
later
Fathers
perhaps
you
will
except
against
in
this
point
.
Such
as
Bede
,
and
Anselme
,
&
Bernard
&
Damascene
;
&
the
Elder
I
have
hitherto
produc'd
,
and
yet
there
remaine
two
of
the
Greek
Church
,
and
two
of
the
Latin
Church
whose
Authorities
I
will
urge
out
of
Bellarmin
in
confirmation
of
this
point
,
&
then
I
shall
give
you
respite
.
The
Greek
Fathers
are
Chrysostome
and
Theodoret
;
the
Latin
Jerom
,
and
Augustin
.
Theoph.
You
have
made
a
noble
choise
,
&
herein
you
much
oblige
me
:
(
whilst
your
wisdom
and
your
zeal
do
prompt
you
to
urge
the
most
effectuall
testimonies
on
your
side
)
that
you
determine
to
let
the
others
passe
,
which
cheifly
serve
to
fill
up
a
number
.
Phil.
Bellarmin
quotes
an
eminent
passage
out
of
[
a
](A33770-e68940-b)
a
Homil.
66
ad
pop.
Antioch
.
Chrysostom
,
but
we
easier
find
it
in
his
26
Homilie
upon
the
second
Epistle
to
the
Corinthians
,
from
whence
we
suppose
the
Homilie
was
collected
;
it
is
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
that
Homilie
.
The
words
out
of
Chrysostom
are
these
.
He
that
weareth
purple
goes
and
salutes
the
sacred
bodies
,
and
laying
aside
his
state
[
b
](A33770-e68990-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
stands
praying
unto
the
Saints
,
that
they
would
appear
before
God
in
his
behalf
.
He
that
weareth
the
Diadem
beesecheth
the
Tent-maker
and
Fisherman
being
dead
,
to
become
his
Advocates
.
Theoph.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
passage
whereunto
we
find
not
a
second
like
it
in
all
the
works
of
Chrysostom
.
Bellarmine
refers
to
other
p●●ces
of
this
Father
:
but
(
according
to
his
accoustum'd
manner
)
without
truth
and
reason
.
It
is
strange
therefore
if
he
were
of
the
opinion
,
&
the
practice
in
his
daies
was
usual
to
pray
to
the
Saints
before
their
shrines
that
any
where
else
he
should
not
speak
of
it
.
;
and
therefore
I
must
tell
you
that
the
originall
Greek
doth
not
altogether
warrant
Bellarmin's
translation
,
but
equally
admits
another
,
which
will
fall
short
of
his
proof
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
well
signifies
standing
in
need
of
the
Saints
Intercession
,
as
praying
for
it
;
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
wants
their
protection
.
Now
we
may
stand
in
need
,
and
may
reap
the
benefit
of
the
Saints
supplications
in
Heaven
for
the
people
of
God
here
on
earth
,
&
yet
have
no
warrant
to
call
upon
them
,
except
we
could
be
better
assur'd
that
they
do
hear
us
.
This
therefore
is
a
fallible
and
ambiguous
proof
,
unless
ratified
by
some
other
passages
out
of
Chrysostom
.
Phil.
The
Cardinal
refers
to
other
places
in
that
Father
for
the
same
proof
.
Theoph.
He
doth
so
to
his
great
shame
and
disadvantage
;
to
the
demonstration
of
his
supiness
,
not
of
the
point
.
He
sends
us
to
Chrysostoms
fift
Homilie
upon
St
Matthew
;
where
the
Holy
Father
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
application
or
Moral
upon
the
text
,
presseth
much
upon
us
the
duty
of
being
sober
and
watchfull
in
praier
to
God
for
our selves
,
and
not
depend
upon
the
praiers
of
others
.
For
no
man
may
deliver
his
Brother
,
nor
make
agreement
to
God
for
him
.
Ps.
49.
7.
He
instanceth
in
Moses
that
could
not
prevail
for
Miriam
,
nor
Samuel
for
Saul
,
nor
Jeremy
for
his
People
.
[
c
](A33770-e69300-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c
,
If
we
our selves
be
negligent
,
others
cannot
help
us
:
if
we
be
watchfull
we
may
prevail
for
our selves
more
then
by
others
Intercession
.
For
God
chooseth
rather
to
give
his
blessings
to
us
for
our selves
,
then
for
others
praying
for
us
.
For
so
,
saies
he
,
he
had
compassion
upon
the
Canaanitish
woman
,
&
saved
the
harlot
&
Theif
,
[
d
](A33770-e69330-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
none
mediating
or
playing
the
Advocate
to
God
for
them
.
Would
any
sober
man
believe
Bellarmin
should
direct
us
unto
this
Homilie
for
the
proof
and
encouragment
unto
the
Invocation
of
Saints
departed
?
Phil.
Perhaps
he
reflected
upon
Chrysostom's
next
word
in
that
Homilie
.
[
e
](A33770-e69400-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
speak
these
things
,
not
that
we
should
not
desire
the
praiers
of
the
Saints
,
but
that
our selves
should
not
be
slothfull
.
He
would
not
discourage
men
from
suing
to
the
Saints
.
Theoph.
To
the
Saints
living
,
not
the
deceased
.
All
his
instances
in
the
Homilie
shew
this
,
in
Samuel's
praying
for
Saul
,
and
Moses
for
Miriam
,
and
their
praiers
were
unsuccessfull
,
because
the
persons
for
whom
they
prai'd
were
not
worthy
.
In
the
next
place
your
Cardinal
sends
us
to
the
eight
Homilie
,
where
there
is
not
a
syllable
for
his
purpose
.
There
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
shews
,
That
neither
the
iniquity
of
our
Fathers
,
nor
of
the
place
wherein
we
live
shall
hinder
us
in
the
course
of
Vertue
,
if
we
will
take
heed
unto
our selves
.
As
Joseph
lived
vertuously
in
Egypt
,
and
the
three
Children
in
Babylon
,
and
Hezekiah
was
a
good
Son
of
wicked
Ahaz
,
and
Abraham
of
Terah
an
Idolater
.
If
this
proves
the
Invocation
of
Saints
,
let
it
be
so
.
In
the
next
place
we
follow
him
unto
Chrysostoms
43
Homilie
upon
Genesis
,
where
we
have
the
former
Text.
No
man
may
deliver
his
brother
,
&c.
if
we
neglect
our selves
,
neither
Father
nor
Kinsman
can
stead
us
,
no
not
the
Saints
&
righteous
men
who
have
great
confidence
with
God
.
Only
a
Jesuit's
chymical
brain
can
extract
the
Invocation
of
Saints
out
of
these
passages
of
Chrysostom
.
Come
we
now
to
the
next
place
of
Chrysostom
whether
Bellarmin
refers
us
,
to
his
first
Homilie
upon
the
first
Epistle
to
the
Thessalonians
:
There
the
good
Father
exhorteth
us
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
watchfull
and
sollicitous
for
our selves
,
and
then
others
praiers
also
may
benefit
us
.
[
f
](A33770-e69680-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
T
is
good
,
saith
he
,
to
enjoy
the
prayes
of
the
Saints
,
but
when
we
are
co-workers
with
them
.
Where
he
evidently
speaks
of
the
praiers
of
the
living
for
us
,
instancing
in
Peters
deliverance
out
of
prison
,
thro
the
servent
praiers
of
the
Church
,
Act.
12.
and
in
Pauls
desire
the
Saints
should
contend
in
praier
for
him
,
Phil.
1.
19.
And
now
tell
me
,
is
not
this
a
great
deceit
&
cheat
upon
the
Reader
,
when
the
good
Father
speaks
of
the
praiers
of
the
Saints
living
which
we
should
desire
,
for
Bellarmin
to
transfer
it
unto
the
praiers
of
the
Saints
departed
?
In
the
last
place
your
Cardinal
sends
us
unto
Chrysostoms
Panegyrick
upon
two
Martyrs
,
Jubentius
and
Maximinus
,
tom
.
5.
And
I
suppose
he
had
an
eye
unto
that
passage
of
the
Father
.
As
Souldiers
shewing
their
wounds
receiv'd
in
warr
,
appear
with
great
confidence
before
the
General
or
their
Prince
,
so
these
Blessed
Martyrs
presenting
their
heads
,
which
were
cut
off
,
in
their
hands
,
may
easily
obtain
what
they
shall
desire
of
the
King
of
Heaven
.
Now
from
hence
what
would
you
infer
?
Phil.
That
as
they
can
prevail
much
with
God
,
we
should
the
more
importunatly
beg
the
favour
of
their
Intercession
.
Theoph.
Why
did
not
the
Holy
Father
make
that
inference
himself
?
or
make
his
Application
to
them
in
praier
?
we
say
,
because
he
did
not
approve
the
doctrine
of
praiers
to
the
Saints
in
Heaven
.
All
that
he
exhorts
his
hearers
unto
in
the
close
of
his
Panegyrick
is
this
:
To
go
unto
the
Monuments
of
these
Martyrs
with
faith
and
joy
,
that
by
the
sight
of
their
shrines
,
and
remembrance
of
their
glorious
sufferings
they
may
reap
much
fruit
,
and
so
live
,
That
they
may
share
in
their
happiness
.
Would
he
not
have
encouraged
the
people
of
God
to
pray
unto
these
Martyrs
,
if
he
had
thought
it
beneficial
or
duty
?
And
now
I
begin
to
understand
,
That
when
your
subtle
Cardinal
refers
to
a
place
by
figures
,
&
quotes
not
the
words
at
length
;
he
well
knew
they
would
not
serve
his
turn
:
only
to
impose
upon
the
credulous
Reader
,
either
to
believe
him
,
or
to
be
put
to
an
endless
trouble
in
the
search
&
discovery
.
But
I
have
bin
content
to
devour
this
trouble
,
&
have
with
great
indignation
found
him
a
deceiver
:
and
and
yet
before
I
leave
St
Chrysostom
,
I
will
refer
you
to
one
of
[
g
](A33770-e69880-b)
g
Tom.
5.
Hom.
60.
his
Homilies
;
where
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
history
of
the
Canaanitish
woman
,
he
shews
,
[
h
](A33770-e69900-b)
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
we
prevail
most
with
God
by
our
own
praiers
,
rather
then
others
Intercessions
.
The
Apostles
,
saith
he
,
interpos'd
for
that
woman
;
but
our
Saviours
answer
was
a
deniall
:
I
am
not
sent
but
unto
the
lost
Sheep
of
Israel
,
but
her
own
importunity
prevail'd
for
her
daughters
recovery
,
which
was
the
sum
of
her
desire
.
There
Chrysostom
expresly
tells
us
,
Thou
hast
no
need
of
Mediators
with
God
,
to
fawn
upon
others
to
pray
for
thee
:
but
if
thou
art
destitute
of
all
Protectors
,
thy self
by
thy self
,
calling
upon
God
shalt
thou
obtain
all
canst
desire
.
He
will
not
grant
unto
us
,
upon
the
request
of
others
,
so
as
upon
our
own
.
He
puts
the
objection
which
your
Doctors
usually
propose
,
That
we
are
not
worthy
to
appear
in
the
Lords
presence
.
[
i
](A33770-e69940-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
saist
thou
?
art
thou
unworthy
?
become
worthy
by
thy
perseverance
in
praier
to
God
.
Our
Blessed
Saviour
,
saith
he
,
compar'd
the
woman
of
Canaan
to
a
Dog
,
unto
whom
the
Childrens
bread
must
not
be
given
;
and
yet
soon
after
he
cry'd
out
,
O
woman
,
great
is
thy
faith
.
Phil.
You
may
as
well
urge
these
like
passages
of
Chrysostom
against
the
Mediation
and
Intercession
of
Christ
,
and
against
any
desire
,
That
the
Faithfull
living
should
assist
us
with
their
praiers
.
Theoph.
You
should
not
join
together
the
Mediation
&
Intercession
of
Christ
,
and
of
the
Saints
whether
in
Heaven
or
Earth
.
And
you
may
observe
the
Father
speaks
of
[
k
](A33770-e70040-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Intercessors
in
the
plural
,
as
of
many
.
Implying
That
one
is
our
Mediator
between
God
and
men
,
even
the
Man
Christ
Jesus
.
1
Tim.
2.
5.
And
withall
the
Testimony
is
sufficient
against
that
fond
conceit
,
That
we
are
unworthy
to
draw
neer
to
God
in
our
own
persons
,
but
by
others
Intercession
.
Phil.
You
will
draw
out
your
discourse
in
infinitum
by
your
rejoinders
and
remarks
,
but
I
hast
to
an
end
.
The
second
Greek
Father
I
propos'd
was
Theodoret
,
a
Learned
Bishop
of
Cyprus
,
who
in
his
History
of
the
Lives
of
Holy
Fathers
,
concludes
each
Life
after
this
manner
:
[
l
](A33770-e70150-b)
l
Huic
narrationi
finem
imponens
,
rogo
ut
per
horum
intercess
.
div
.
cons.
cuxil
.
I
,
putting
a
period
to
this
relation
and
history
,
do
pray
and
beseech
,
that
by
the
Intercession
of
these
Saints
,
I
may
obtaine
Divine
assistance
.
Theoph.
It
is
not
here
exprest
that
he
did
pray
unto
these
Saints
,
but
we
rather
suppose
to
God
,
upon
the
opinion
of
their
Intercession
,
That
he
might
reap
the
benefit
therof
;
&
withall
he
was
infected
with
the
here●y
of
Nestorius
,
and
wrote
bitterly
against
Cyrill
of
Alexanria
his
twelve
Theses
:
and
that
work
of
his
was
condemn'd
in
the
fift
general
Council
;
and
himself
thro
the
violence
of
oppositions
,
was
compell'd
against
his
judgment
to
pronounce
Nestorius
accurs'd
:
yet
we
honor
his
great
Learning
,
and
let
his
memory
be
precious
.
Phil.
I
am
glad
to
discover
your
moderation
,
for
there
is
another
most
considerable
testimony
out
of
him
,
full
to
the
point
of
Saints
Invocation
.
[
m
](A33770-e70260-b)
m
Libro
8.
De
curandis
Graec
,
affectibus
.
The
Temples
of
the
Martyrs
are
magnificent
&
beautifull
,
in
them
we
often
keep
festivals
;
&
such
as
enjoy
health
,
pray
to
the
Martyrs
to
preserve
it
;
such
as
are
sick
desire
health
of
them
:
Men
and
Women
who
are
unfruitfull
,
ask
of
them
Children
:
Such
as
go
a
journey
desire
their
conduct
,
and
after
their
safe
return
they
pay
their
thanks
to
them
,
owing
their
security
to
their
favour
.
Now
,
saies
he
,
they
do
not
pray
to
these
Martyrs
as
to
God
,
but
as
unto
Holy
men
whose
Intercession
they
desire
,
and
that
they
often
obtain'd
their
requests
;
the
numerous
gifts
devoted
to
these
Martyrs
do
testify
,
hanging
up
in
the
Martyrs
Temples
the
pictures
of
theirs
eyes
and
hands
and
legs
,
in
gold
,
which
their
votaries
recover'd
by
their
merits
,
and
praiers
,
and
Intercession
.
Theoph.
These
are
high
things
,
and
great
assignments
unto
the
Martyrs
.
Methinks
there
should
of
right
have
bin
som
reflexions
upon
God
in
these
deliverances
and
cures
,
&
sure
there
was
somthing
in
the
wind
that
Bellarmin
only
refers
to
this
passage
,
and
doth
not
set
it
down
in
full
length
;
being
so
full
to
his
purpose
.
(
in
the
18th
chap.
he
hath
part
of
this
quotations
,
but
not
the
whole
.
)
Perhaps
the
Cardinal
was
not
fully
satisfied
with
the
person
of
Theodoret
:
or
rather
with
the
book
it self
,
which
[
n
](A33770-e70340-b)
n
Niceph.
l.
44
c.
54.
Nicephorus
doth
not
reckon
up
among
Theodoret's
Works
,
when
he
gives
an
account
of
all
his
books
;
these
8
books
De
curandis
Graecorum
affectibus
,
are
not
mentioned
.
[
o
](A33770-e70380-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Those
which
he
wrote
are
these
,
&c.
And
withall
your
Learned
Cardinal
knew
well
,
That
what
Theodoret
(
if
this
book
were
his
)
did
build
with
one
hand
,
he
pull'd
down
with
another
,
as
to
this
point
of
Invocation
of
Saints
or
Angels
:
For
in
his
Commentary
upon
the
2d
chap.
of
St
Paul
to
the
Colossians
,
vers.
18
,
Let
no
man
beguile
you
of
your
reward
in
a
voluntary
humility
and
worshipping
of
Angels
.
I
say
,
Theodoret
in
his
Commentary
upon
this
place
,
cuts
off
the
sinews
and
foundation
of
Saints
and
Angels
Invocation
.
He
shews
how
some
Jewish
Christians
in
Phrygia
and
Pisidia
being
zelous
of
the
Laws
,
did
worship
Angels
,
by
whom
the
Law
was
given
,
and
build
Temples
to
St
Michael
and
others
;
and
that
this
course
continued
long
among
them
.
[
p
](A33770-e70510-b)
p
Bin.
Concil.
Lacd
.
Tom.
1.
can.
35.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
And
therfore
that
in
the
4th
Century
,
a
Council
of
Bishops
in
Laodicea
the
Metropolis
of
Phrygia
,
neer
neighbor
to
Colosse
,
did
expresly
forbid
the
worship
of
Angels
,
calling
it
Idolatrie
.
That
Christians
ought
not
to
leave
the
Church
of
God
,
and
depart
and
call
upon
the
Angels
,
and
make
assemblies
,
and
if
any
be
found
to
be
conversant
in
this
hidden
Idolatrie
,
let
him
be
accursed
.
Now
this
voluntary
humility
which
St
Paul
mentions
,
refers
to
that
humble
pretence
,
That
sinners
are
not
worthy
to
draw
neer
to
God
themselves
,
but
by
the
Intercession
of
Saints
&
Angels
.
Intruding
into
those
things
which
he
hath
not
seen
,
vainly
puft
up
in
his
fleshly
mind
,
saith
the
Apostle
.
That
is
,
saith
Theodoret
,
[
a
](A33770-e70610-b)
a
Propriis
utens
rationibus
&
cogitationibus
.
using
his
own
reason
and
imaginations
,
&c.
now
(
saith
he
)
the
[
b
](A33770-e70640-b)
b
Synodus
volens
veteri
illi
morbo
mederi
,
cavit
ne
precarentur
Angelos
.
Synod
of
Laodicea
desiring
to
cure
this
old
dicease
forbids
them
to
pray
unto
Angels
.
And
you
will
grant
if
we
must
not
pray
to
Angels
,
neither
to
the
Saints
.
For
you
have
deriv'd
cheifly
the
Invocation
of
Saints
from
that
of
Angels
.
Phil.
[
c
](A33770-e70690-b)
c
Ibid.
cap.
20.
Bellarmin
hath
answer'd
this
passage
of
Theodoret
,
and
of
the
Council
of
Laodicea
,
and
the
Text
of
the
Apostle
together
.
Namely
[
d
](A33770-e70730-b)
d
Apostolum
damnare
haeresin
Simenis
Magi
,
qui
decuit
Angelos
quasi
minres
,
&c.
That
the
Apostle
condemns
the
heresie
of
Simon
Magus
,
who
taught
,
like
Plato
,
that
the
Angels
should
be
worships
as
lesser
Deities
,
and
that
none
could
please
the
invisible
God
but
by
the
Angels
.
And
he
tells
us
That
the
Council
[
e
](A33770-e70760-b)
e
Concilium
non
damnat
quamvis
venerationem
Ang.
sed
quae
Deo
propria
.
did
not
condemn
all
worship
of
Angels
,
but
only
such
veneration
as
is
proper
to
God
.
Theoph.
Observe
the
incongruity
of
this
Answer
,
as
to
several
particulars
.
He
saith
the
Council
condemns
not
all
Veneration
of
Angels
,
but
only
such
as
is
proper
to
God
the
supreme
Deity
:
and
yet
according
to
his
own
relation
,
Simon
Magas
,
and
the
Jewish
Christians
that
worshipt
Angels
,
did
not
worship
them
as
the
Supreme
Deity
,
but
only
as
subordinate
Intercessors
.
And
St
Paul
and
the
Councel
of
Laoduea
condemns
this
:
That
in
voluntary
humility
they
should
deprive
them selves
of
that
priviledg
to
come
to
God
themselves
,
and
so
make
way
unto
him
by
the
Intercession
of
Angels
.
The
Apostle
therefore
and
the
Council
forbid
this
inferior
worship
,
as
Theodoret
observes
,
[
f
](A33770-e70850-b)
f
Ne
precarentur
Angelos
.
That
they
should
not
pray
to
the
Angels
to
make
way
for
them
unto
the
Great
God
.
And
in
the
next
chap.
of
S.
Paul
to
the
Colossians
,
vers.
17.
the
Apostle
commanding
as
Whatsoever
we
do
either
in
word
or
deed
to
do
all
in
the
name
of
our
Lord
Jesus
,
giving
thanks
to
God
,
and
the
Father
by
him
.
Theodorets
Comment
is
,
[
g
](A33770-e70890-b)
g
Deo
&
Patri
gratiarum
actionem
emittite
,
per
ipsum
,
non
per
Angelos
.
Offer
up
to
God
your
sacrifice
of
praise
by
Him
,
not
by
the
Angels
.
Again
we
find
not
one
syllable
either
in
Theodoret
,
or
the
Council
of
Laodicea
concerning
Simon
Magus
or
his
heresie
,
but
only
those
Christians
which
did
worship
and
pray
to
Angels
.
To
conclude
this
Answer
,
It
is
the
miserable
device
of
the
Schools
to
shift
off
evident
&
unanswerable
arguments
,
with
obscure
and
srivolous
distinctions
,
giving
no
reall
satisfaction
either
to
them selves
or
others
.
So
in
the
point
of
Image
worship
,
They
did
not
give
to
them
the
worship
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
apparteins
only
to
God
:
but
an
inferior
worship
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
or
if
any
were
so
bold
to
maintaine
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
due
to
the
Cross
,
or
the
Image
of
Christ
,
yet
it
is
in
a
relative
and
inferior
manner
.
So
here
the
Council
condemns
not
all
Veneration
of
Angels
,
but
only
such
as
is
due
to
God
.
Whereas
the
circumstances
you
have
heard
prove
the
contrary
.
The
Councel
forbids
Invocation
of
Angels
,
as
Intercessors
for
us
to
the
supreme
Deity
.
Phil.
You
will
never
I
see
receive
any
satisfaction
from
us
.
I
proceed
unto
the
two
Eminent
Fathers
of
the
Latin
Church
.
Bellarmin
urgeth
That
prayer
of
S.
Jerom
in
the
end
of
his
Epitaph
or
Panegyrick
upon
Paula
.
[
a
](A33770-e71040-b)
a
Vale
ô
Paula
,
&
Cultoris
tui
ultimam
senectutem
orationibus
juva
.
Farewell
ô
Paula
,
and
assist
with
thy
praiers
the
extream
old
age
of
thy
worshipper
.
Theoph.
From
other
evident
passages
of
that
Father
,
we
conclude
This
to
be
a
Rhetorical
Apostrophe
,
and
not
the
judgment
&
practise
of
S.
Jerom
to
pray
unto
the
Saints
departed
.
For
in
his
book
against
Vigilantius
,
he
first
asserts
,
That
Martyrs
are
not
to
be
worshipt
.
[
b
](A33770-e71110-b)
b
Quis
aliquando
Martyres
adoravit
?
Whoever
worshipt
them
?
Phil.
Althou
they
are
not
worshipt
as
God
,
yet
we
may
pray
unto
them
.
Theoph.
Praier
is
a
part
of
religious
worship
due
to
God
,
if
you
mean
only
civil
requests
,
such
as
one
Christian
makes
to
another
to
remember
him
in
his
praiers
,
we
would
not
deny
it
to
the
Saints
in
Heaven
,
could
we
be
assur'd
that
they
do
hear
us
.
But
to
proceed
,
Jerom
doth
not
bring
one
syllable
to
assert
the
Invocation
of
Saints
;
altho
,
if
his
jugdment
had
inclin'd
the
ballance
that
way
,
he
had
occasion
given
by
Vigilantius
,
whose
Assertion
was
,
That
while
we
live
we
may
pray
one
for
another
,
[
c
](A33770-e71220-b)
c
Post
mortem
nullus
audet
pro
aliis
deprecari
.
but
none
praies
for
other
after
death
.
Against
this
Jerom
riseth
with
great
indignatien
:
If
the
blessed
Apostles
and
Martyrs
while
in
the
flesh
could
pray
for
others
,
how
much
more
after
they
are
crown'd
?
[
d
](A33770-e71260-b)
d
Postquam
cum
Christo
esse
cepermt
minus
valebunt
?
shall
they
prevail
less
with
Christ
now
they
are
with
him
?
This
is
somewhat
for
their
Intercession
,
but
not
for
their
Invocation
.
Nay
,
in
his
funeral
Oration
upon
Nepotian
dedicated
to
Heliodorus
,
Jerom
saith
expresly
:
[
e
](A33770-e71300-b)
e
Quicquid
dixero
,
quia
ille
non
audit
,
mutum
videtur
.
Whatsoever
I
say
of
him
t
is
but
silence
,
seeing
he
heareth
not
.
And
in
the
close
of
the
Oration
,
he
saith
:
[
f
](A33770-e71320-b)
f
Cum
quo
loqui
non
possumus
,
de
eo
loqui
nunquam
desinamus
.
Seeing
we
cannot
speak
to
him
or
with
him
,
let
us
never
cease
to
speak
of
him
;
now
making
praiers
to
the
deceased
is
speaking
to
them
,
and
not
of
them
.
Phil.
If
I
should
multiply
Replies
to
your
answers
we
should
never
conclude
.
I
hast
unto
the
testimony
of
S.
Augustin
.
Bellarmin
quotes
3
places
out
of
this
Holy
Father
,
to
prove
the
Invocation
of
Saints
:
[
a
](A33770-e71380-b)
a
Tract.
84.
in
Joannem
.
Non
sic
Mart.
ad
Mensam
commemoramus
,
&c.
We
do
not
so
commemorate
Martyrs
,
at
the
Holy
Table
,
as
we
do
others
who
rest
in
peace
,
so
as
to
pray
for
them
,
but
rather
that
they
may
pray
for
us
..
And
the
second
place
is
like
unto
it
,
De
verbis
Apostolorum
,
Serm.
17.
[
b
](A33770-e71410-b)
b
Injuria
est
pro
Mart.
orare
,
cujus
nos
debemus
Orat.
commendari
.
It
is
an
injury
to
pray
for
a
Martyr
,
unto
whose
Praiers
we
should
be
commended
.
Theoph.
In
these
two
parallel
passages
,
St
Augustin
shews
,
That
the
Commemoration
of
the
Martyrs
at
the
Altar
in
the
time
of
Divine
Service
,
must
not
be
construed
a
Praier
for
them
(
for
that
would
be
an
injury
to
them
)
but
rather
a
tacite
recommendation
of
the
Congregation
,
unto
their
Praiers
and
Intercession
.
Here
is
no
Invocation
exprest
,
but
only
a
recommendation
implied
,
and
so
they
are
dubious
and
imperfect
proofs
:
and
in
the
first
he
speaks
only
comparatively
,
That
Martyrs
should
rather
pray
for
us
,
then
we
for
them
.
And
yet
withal
I
must
acquaint
you
,
That
Epiphanius
a
Primitive
Bishop
(
who
did
much
oppose
the
growing
Superstition
of
Worshipping
Saints
and
Images
,
both
by
his
Writings
and
Actions
)
[
c
](A33770-e71490-b)
c
Heresi
75.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
be
expresly
tells
us
,
We
pray
for
Martyrs
,
and
for
the
whole
Order
of
Blessed
Saints
,
&c.
That
so
we
may
distinguish
the
Lord
Christ
from
all
generations
of
Men.
Phil.
Make
what
use
of
your
Observations
you
please
.
I
pass
to
the
third
Testimony
,
which
Bellarmin
brings
from
St
[
d
](A33770-e71580-b)
d
Lib.
de
cura
pro
Mortuis
,
c.
4.
Nisi
ad
hoc
,
ut
dum
recolunt
ubi
sunt
,
&c.
Augustin
,
I
do
not
see
what
advantage
to
the
dead
is
the
care
of
their
Friends
to
bury
them
near
the
Tomb
of
some
Martyr
;
unless
herein
,
That
whilst
they
remember
where
the
Bodies
of
their
Friends
do
lie
,
they
may
commend
them
unto
those
Saints
as
Patrons
,
to
be
assisted
by
their
Praiers
.
Theoph.
Notwithstanding
this
Testimony
,
we
shall
willingly
be
tried
by
this
Book
,
concerning
St
Augustins
Judgment
in
the
point
of
Praying
to
the
Saints
:
And
I
will
therefore
give
you
a
short
account
of
the
whole
Book
.
In
the
beginning
,
St
Augustin
shews
how
he
was
consulted
by
Paulinus
a
Bishop
,
whether
it
was
any
advantage
to
the
Dead
,
to
be
buried
in
the
Temple
,
or
near
the
Monument
of
a
Saint
or
Martyr
:
The
occasion
was
given
by
a
Pious
Matron
,
Flora
,
who
was
very
importunate
to
have
her
Son
Cynegius
buried
in
the
Temple
of
St.
Felix
.
Hereunto
St
Augustin
answers
,
That
it
is
no
part
of
our
Misery
,
if
our
Bodies
should
not
be
Interr'd
,
but
expos'd
,
by
the
Tyranny
of
Persecutors
,
unto
the
Fouls
of
the
Air
,
or
to
the
Beasts
of
the
Field
:
For
,
saith
he
,
our
Blessed
Savior
saith
expresly
,
That
after
Man
hath
kill'd
the
Body
,
he
can
do
no
more
,
not
hurt
the
person
after
death
.
And
when
the
Bodies
of
Martyrs
were
not
permitted
Burial
,
it
was
no
part
of
their
Infelicity
,
but
only
shew'd
the
cruelty
of
Tyrants
,
That
so
Christians
,
who
contemn'd
death
,
might
learn
much
more
to
contemn
their
Burial
.
He
shews
,
That
Funeral
Solemnities
,
are
[
a
](A33770-e71780-b)
a
Magis
sunt
vivorum
solatiaquam
subsidia
Mortuorum
.
rather
comforts
to
the
living
,
then
assistances
to
the
dead
.
And
then
coming
near
unto
the
Question
,
touching
the
advantage
of
being
buried
in
a
Martyrs
Temple
:
He
answers
in
those
words
which
Bellarmin
cites
,
I
see
not
how
such
a
provision
can
benefit
the
Person
deceas'd
,
unless
herein
,
That
whil'st
his
Friends
remember
where
his
Body
lies
Interr'd
,
they
may
be
apt
to
commend
him
to
the
Patronage
of
that
Saint
for
assistance
with
God
.
Phil.
This
plainly
proves
the
particular
Invocation
of
Saints
departed
.
Theoph.
Have
patience
,
and
St
Augustin
in
the
next
Chapter
,
will
shew
what
he
meant
by
this
recommendation
.
The
pious
Mother
,
saith
he
,
did
desire
her
Son
should
be
buried
in
the
Martyrs
Temple
,
believing
that
so
his
Soul
should
reap
some
benefit
from
the
Martyrs
merits
:
And
then
he
immediatly
adds
.
[
b
](A33770-e71890-b)
b
Hoc
quod
ita
credidit
suppli
catio
,
&c.
This
belief
of
hens
was
a
kind
of
Praier
,
and
if
any
thing
did
profit
her
Son
,
This
,
was
it
.
You
plainly
see
how
doubtfully
the
good
Father
speaks
concerning
the
benefit
of
burial
near
a
Martyr
;
and
how
he
expresly
interprets
praying
to
the
Saint
,
to
be
,
our
believing
that
by
his
Merits
we
shall
reap
some
advantage
to
our
Souls
.
He
proceeds
in
that
Book
to
shew
,
That
altho
there
have
bin
appearances
of
Ghosts
,
complaining
,
That
their
Bodies
did
lie
unburied
;
yet
these
things
may
come
to
pass
by
Divine
permission
,
thro
the
Ministry
of
good
or
evil
Angels
:
the
Spirit
departed
knowing
nothing
of
the
Apparition
.
He
gives
an
Instance
of
an
Executor
,
who
after
his
Fathers
decease
,
was
much
distressed
with
the
demand
of
a
great
Debt
,
which
was
supposd
to
have
bin
paid
;
but
having
no
Discharge
to
shew
,
it
was
like
to
lie
upon
him
:
Mean-while
,
his
Father
appears
to
him
,
and
directs
him
to
the
place
where
he
should
find
the
Acquittance
,
and
a
full
discharge
of
the
Debt
.
Now
by
this
Apparition
,
Men
may
be
apt
to
conclude
,
That
the
deceas'd
Father
understood
and
compassionated
his
Sons
condition
,
and
came
to
his
relief
;
and
yet
,
saith
St
Augustin
,
All
this
might
come
to
pass
by
Divine
Providence
,
without
his
deceased
Fathers
knowledge
:
And
gives
an
Instance
of
himself
,
appearing
to
a
Friend
of
his
in
his
Dream
,
whilist
himself
knew
nothing
of
it
.
Eulogius
was
to
read
a
solemn
Lecture
before
a
great
Auditory
in
Carthage
,
upon
Tullies
Rhetoric
;
and
one
obscure
passage
there
was
which
he
did
not
well
understand
,
and
was
very
solicitous
how
to
interpret
it
:
And
lo
!
the
night
before
,
saith
St
Augustine
,
as
Eulogius
declares
,
I
appeared
to
him
in
his
Dream
,
and
shew'd
him
an
apposite
sense
of
the
Words
.
This
is
in
the
11th
Chapter
of
the
Book
.
In
the
13th
Chap.
he
concludes
,
That
of
such
Apparitions
,
whether
of
Persons
living
or
defunct
,
are
made
to
others
,
themselves
being
altogether
ignorant
thereof
.
And
he
concludes
farther
,
That
there
is
no
commerce
between
the
living
and
the
dead
,
for
otherwise
,
saith
he
,
my
most
deer
Mother
would
have
often
appear'd
to
me
,
and
manifested
her
care
and
love
;
for
God
forbid
,
That
I
should
think
she
is
become
cruel
by
her
state
of
Happiness
.
And
if
our
Parents
and
nearest
Friends
have
no
communion
with
us
after
death
,
How
should
others
thay
are
Strangers
.
St
Augustin
goes
on
to
tell
us
.
That
the
Children
of
Abraham
expresly
say
to
God
,
Isaiah
63.
16.
Surely
thou
art
our
Father
,
altho
Abraham
be
ignorant
of
us
,
and
Israel
acknowledge
us
not
.
That
Josiah
was
gathered
to
his
Fathers
,
that
his
eyes
might
not
see
the
evil
which
should
be
brought
upon
Jerusalem
,
2
Kings
22.
20.
implying
,
That
after
death
he
should
not
know
it
.
Therefore
,
saith
he
,
[
b
](A33770-e72150-b)
b
Ibi
sunt
spiritus
defuncti
ubi
non
vident
quae
hic
aguntur
,
&c.
The
Souls
of
dead
Men
are
where
they
do
not
see
what
things
are
done
here
below
;
And
how
then
can
they
see
their
own
Tombs
?
And
whereas
Abraham
did
know
Moses
,
and
the
Prophets
,
and
their
Writings
,
when
he
directed
Dives
his
Brethren
unto
them
,
He
might
know
them
,
saith
he
,
by
their
own
Relation
after
their
decease
.
In
the
15th
Chapter
he
concludes
fully
,
[
c
](A33770-e72240-b)
c
Fatendum
est
Nescire
Mortuos
,
quid
hic
agatur
.
We
must
confess
that
the
dead
do
not
know
what
is
here
done
,
unless
somthing
may
be
made
known
to
them
by
the
relation
of
Angels
,
or
persons
lately
deceas'd
,
And
whereas
,
saith
he
,
at
the
Shrines
and
Monuments
of
Martyrs
,
Miracles
have
bin
wrought
,
and
Martyrs
themselves
have
appear'd
to
the
living
,
yet
they
might
not
themselves
know
that
they
did
appear
;
as
we
read
,
That
Ananias
appear'd
to
Saul
in
Damascus
,
himself
knowing
not
of
it
,
until
the
Lord
acquainted
him
therewith
,
The
Lord
said
unto
Ananias
,
Acts
9.
11
,
12.
Arise
,
and
go
into
the
street
which
is
called
,
Strait
;
and
enquire
in
the
House
of
Judas
,
for
one
called
Saul
of
Tarsus
:
for
behold
he
Praieth
,
and
hath
seen
in
a
Vision
a
Man
named
Ana●ias
,
coming
in
,
and
putting
his
hand
on
him
,
that
he
might
receive
his
sight
.
At
length
he
concludes
,
[
d
](A33770-e72360-b)
d
An
ista
fiant
Dei
nutu
per
Angelicas
potestates
,
in
honorem
,
&c.
Such
Miracles
at
the
Shrines
of
Martyrs
may
be
done
,
by
Gods
permission
,
thro
the
Ministry
of
Angels
and
Holy
Powers
,
in
honor
of
the
Saints
,
and
for
the
benefit
of
Men
;
the
Saints
themselves
being
enter'd
into
the
highest
rest
,
and
attending
unto
more
excellent
things
,
being
sequestred
from
us
,
and
praying
for
us
.
Phil.
St
Augustin
acknowledgeth
,
you
see
,
that
the
Saints
and
Martyrs
do
pray
for
us
.
Theoph.
Yes
in
general
,
as
he
expresseth
it
in
the
16th
Chap.
[
e
](A33770-e72480-b)
e
Ipsis
in
loco
suis
meritis
congruo
ab
omni
mortalium
conversatiens
remotis
,
&c.
They
being
remov'd
from
the
society
of
Mortals
,
in
a
place
suitable
to
their
merits
;
and
yet
in
general
,
praying
for
the
indigency
of
poor
Supplicants
:
As
we
pray
for
the
dead
,
with
whom
we
are
not
present
,
neither
know
we
where
they
are
,
or
what
they
do
.
Thus
have
I
given
an
account
of
St
Augustins
Judgment
out
of
this
Book
,
to
shew
,
That
he
did
not
believe
the
Saints
departed
knew
our
conditions
,
or
that
Praiers
were
to
be
made
to
them
.
That
which
he
mentions
concerning
the
Praiers
of
the
living
for
the
dead
,
that
will
fall
into
consideration
hereafter
.
Now
as
this
excellent
Father
is
voluminous
,
so
are
there
scattered
in
his
Works
many
other
Passages
to
take
us
off
from
the
Invocation
of
Saints
,
That
even
at
their
Shrines
we
ought
not
to
pray
to
them
,
but
to
God
.
[
a
](A33770-e72520-b)
a
Lib.
8.
De
civit
.
Dei
,
cap.
ult.
He
tells
us
,
That
whatsoever
Religious
Obsequies
are
used
in
the
Temples
and
Places
of
the
Martyrs
,
they
are
Ornaments
of
their
Memory
:
That
we
may
give
thanks
to
God
for
their
Triumph
,
and
may
encourage
others
to
their
Imitation
,
from
the
renewing
of
their
Memories
,
[
b
](A33770-e72540-b)
b
Eodem
Deo
invocato
in
auxilium
.
The
same
Lord
being
call'd
upon
for
our
assistance
.
Mark
it
:
God
being
call'd
upon
for
his
assistance
,
that
we
may
imitate
the
Martyrs
Virtues
.
[
c
](A33770-e72550-b)
c
Lib.
20.
Centra
faustum
Manich.
c.
21.
Quod
offertur
,
Deo
offertur
,
&c.
Again
he
tells
us
,
That
which
is
offer'd
at
the
Shrines
and
Memories
of
the
Martyrs
,
is
offered
to
God
.
Phil.
This
is
true
,
as
to
Sacrifices
,
which
belong
only
to
God
;
but
not
as
to
our
Praiers
Theoph.
Our
Praiers
are
Christian
Sacrifices
,
ascending
up
like
the
Incense
,
and
the
Evening
Sacrifice
,
Psal.
142.
2.
Offer
unto
God
thanksgiving
,
and
pay
thy
Vows
unto
the
most
highest
,
and
call
upon
me
in
the
time
of
trouble
,
saith
the
Prophet
David
,
Psal.
50.
14
,
15.
So
Tertullian
Phraseth
it
,
[
d
](A33770-e72670-b)
d
Lib.
Ad
Scapulam
.
Sacrificamus
Deo
pro
salute
Imperat.
sed
prece
pura
.
We
sacrifice
unto
God
for
the
health
of
the
Emperor
,
but
with
pure
Praier
.
And
in
his
Apology
for
Christians
,
Chap.
30.
[
e
](A33770-e72700-b)
e
Offero
opimam
&
majorem
Hostiam
orationem
de
carne
pudica
,
&c.
I
offer
to
God
,
saith
he
,
a
more
excellent
Sacrifice
,
even
Praier
,
proceeding
out
of
pure
lips
and
an
innocent
heart
,
and
from
the
Holy
Ghost
.
So
Clemens
Alexandrinus
,
Lib.
7.
Stromatum
,
[
f
](A33770-e72740-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
honor
God
by
Praier
,
and
send
up
this
best
and
most
holy
Sacrifice
.
Our
Praiers
therefore
,
are
the
most
acceptable
Sacrifices
from
us
to
God
.
(
Of
your
transcendent
Sacrifice
of
the
Mass
,
we
may
,
God
willing
,
treat
hereafter
.
)
Again
in
his
first
Tom.
Lib.
De
ver
a
Relig
cap.
ult.
he
tells
us
.
That
the
service
of
the
Body
may
be
due
to
Princes
;
the
service
of
the
Soul
,
to
God
.
He
tells
us
farther
,
[
g
](A33770-e72790-b)
g
Ecce
unum
Deum
colo
,
quisquis
Angel
.
diligit
.
hunc
Deum
certus
sum
,
&c.
Behold
I
worship
one
God
,
the
Fountain
of
all
things
,
and
the
Angels
that
love
God
,
I
am
sure
they
love
me
:
Whosoever
abides
in
him
,
and
can
hear
the
Praiers
of
Men
,
in
him
he
heareth
me
,
and
in
him
he
helps
me
.
[
h
](A33770-e72800-b)
h
Religat
ergo
nos
Religio
uni
Omnipotenti
Deo
.
Religion
therefore
binds
me
to
one
Omnipotent
God
.
The
good
Father
often
tells
us
,
That
the
Blessed
Saints
and
Angels
expect
no
such
service
from
us
,
but
expresly
,
saith
he
,
they
direct
us
to
pray
to
God
.
[
i
](A33770-e72820-b)
i
Psal
96.
Tom.
8.
Omnes
Sancti
&
Angeli
,
&c.
Ad
ejus
cultum
,
&c.
All
the
Saints
and
Angels
seek
his
glory
whom
they
love
,
and
they
study
to
draw
all
whom
they
love
to
his
Worship
,
and
to
his
Contemplation
,
and
to
pray
to
him
.
To
this
effect
elsewhere
he
tells
us
,
[
a
](A33770-e72830-b)
a
Lib.
de
Pastoribus
,
c.
8.
Sunt
montes
boni
,
sc.
autores
divin
script
.
The
Authors
of
Holy
Scripture
are
good
hills
,
and
when
we
look
unto
them
,
they
will
send
you
back
to
God
,
in
whom
standeth
your
help
.
[
b
](A33770-e72840-b)
b
Si
in
iis
spem
posueris
contristabuntur
.
If
you
put
confidence
in
them
,
they
will
grieve
:
The
Angel
,
saith
he
,
that
related
many
Mysteries
to
John
,
being
worship'd
by
him
,
he
calls
him
back
to
God
,
[
c
](A33770-e72860-b)
c
Tanquam
levantem
oculos
ad
Montem
,
revocat
ad
Deum
.
as
one
that
did
lift
up
his
eyes
to
the
hills
,
saying
,
See
thou
do
it
not
;
worship
God
:
I
am
thy
Fellow-servant
.
[
d
](A33770-e72870-b)
d
Enar.
upon
Psal.
64.
3.
Solus
ibi
,
ex
his
qui
carnem
,
&c.
Again
he
sheweth
,
How
Christ
is
our
High
Priest
enter'd
within
the
veil
,
who
only
,
of
all
that
lived
in
the
flesh
,
there
doth
make
Intercession
for
us
:
And
this
,
saith
he
,
was
shadowed
under
the
Law
,
for
in
the
first
Temple
,
only
the
High
Priest
enter'd
into
the
Holiest
of
all
,
and
offer'd
Sacrifice
for
the
People
,
standing
without
.
Once
more
,
in
the
10th
Book
of
his
Confessions
,
chap.
42.
St
Augustin
speaks
fully
against
Invocation
of
Angels
,
[
e
](A33770-e72930-b)
e
Quem
invenirem
,
qui
me
reconciliaret
Tibi
?
Whom
may
I
find
,
saith
he
,
to
reconcile
me
to
thee
,
O
God!
Shall
I
go
to
the
Angels
?
With
what
Praier
,
with
what
Sacraments
?
Many
desirous
to
return
to
Thee
,
and
distrusting
themselves
,
as
I
hear
,
have
tried
this
way
,
and
have
fallen
into
the
curiosity
of
Visions
,
and
became
meet
for
Delusions
.
And
now
,
after
all
that
you
have
heard
out
of
St
Augustin
,
I
pray
judg
whether
Bellarmin
had
reason
to
appeal
to
him
,
for
the
confirmation
of
the
Invocation
of
Saints
.
Phil.
Notwithstanding
all
your
insulting
Triumphs
,
what
hath
bin
brought
by
Bellarmin
out
of
St
Augustin
,
hath
not
bin
impertinent
.
But
you
forget
one
notable
passage
which
Bellarmin
quotes
out
of
St
Augustin
,
in
his
18th
Chapter
of
this
Book
and
Controversie
(
you
promis'd
to
take
these
Testimonies
into
consideration
in
your
own
season
,
but
you
have
forgotten
it
)
[
f
](A33770-e73090-b)
f
Aljuvet
nos
Cypr.
Orationibus
suis
.
Lib.
7.
de
Baptism
.
Contra
Donatist
.
c.
10.
It
is
a
formal
Invocation
:
Let
Cyprian
help
us
with
his
Praiers
.
Theoph.
'T
is
no
Invocation
of
Cyprian
,
but
St
Augustins
desire
put
up
to
God
,
That
the
Blessed
Martyr
Cyprians
Praiers
might
benefit
him
.
It
implies
the
Supplication
of
the
Saints
in
Heaven
,
for
the
People
of
God
in
general
,
and
his
Praier
to
God
,
That
he
,
with
others
,
might
reap
the
fruit
of
their
Praiers
.
Phil.
I
will
conclude
with
Bellarmins
last
Argument
;
the
Miracles
that
have
attested
this
Doctrine
,
whereby
the
Saints
and
Martyrs
have
demonstrated
,
That
they
do
hear
our
Praiers
,
and
can
help
us
.
Theoph.
For
a
general
Answer
hereunto
,
we
have
already
shew'd
out
of
St
Augustin
,
That
Miracles
may
be
done
at
the
Monuments
of
the
Saints
,
and
themselves
may
appear
unto
Votaries
in
their
Temples
,
and
yet
know
nothing
neither
of
the
Miracle
or
the
Apparition
.
God
,
by
the
ministery
of
Angels
,
working
Miracles
and
Cures
at
their
Shrines
,
for
a
Testimony
unto
the
Faith
for
which
these
Martyrs
died
.
Phil.
This
general
Answer
will
not
serve
:
For
the
Learned
Cardinal
proves
,
out
of
the
3d
Book
of
St
Bernard's
Life
,
That
the
Holy
Father
,
Preaching
at
Tholouse
,
against
such
who
denied
the
Invocation
of
Saints
,
before
all
the
Congregation
blessed
Loaves
of
Bread
with
the
Sign
of
the
Cross
,
and
offer'd
this
trial
of
his
Doctrine
,
That
if
it
were
true
,
all
who
had
Diseases
in
the
great
City
,
eating
of
these
Loaves
,
should
be
healed
:
And
so
multitudes
were
healed
of
their
Infirmities
.
Here
you
see
,
God
did
attest
the
Doctrine
of
Invocation
of
Saints
by
Miracle
.
Theoph.
Bernard
liv'd
in
the
12th
Century
,
and
so
the
Testimony
runs
low
:
But
withal
,
the
Abbot
who
wrote
those
four
Books
,
as
a
Legend
of
Bernards
Life
,
suited
the
fabulous
,
credulous
humors
of
these
Times
;
he
makes
him
a
Wonder-worker
thro-out
.
I
well
remember
,
That
above
30
Years
since
,
being
a
Novice
in
the
University
,
and
reading
this
account
of
St
Bernards
Life
,
I
could
not
choose
but
abhor
the
notorious
Forgeries
of
the
Writer
I
pray
read
and
judg
.
Phil.
I
see
you
will
not
be
convinc'd
,
and
therefore
I
will
proceed
no
farther
in
vain
.
Theoph.
I
give
you
thanks
for
your
release
.
It
hath
bin
no
small
trouble
to
search
your
Autorities
,
and
discover
in
most
of
them
either
Impertinency
or
Forgery
.
And
withal
,
I
pray
observe
,
That
as
your
Pretensions
unto
the
Testimony
of
Holy
Scripture
,
of
General
and
Provincial
Councils
for
700
years
after
Christ
;
of
Fathers
for
the
three
first
Centuries
,
have
bin
altogether
ineffectual
to
prove
your
Doctrine
of
the
Invocation
of
Saints
:
That
as
your
pretensions
unto
the
Testimony
of
Fathers
for
the
three
next
Centuries
,
many
of
them
have
bin
impertinent
,
others
forg'd
;
and
the
rest
contradicted
,
either
by
themselves
,
or
others
in
their
time
:
So
you
have
not
attemted
to
shew
for
the
practice
of
this
Doctrine
,
That
it
was
receiv'd
by
any
Church
in
her
public
Offices
:
and
therefore
,
at
most
,
it
must
pass
for
the
privat
Opinion
of
some
Doctors
,
not
the
consent
of
the
Church
,
until
your
Church
did
introduce
it
,
among
other
Innovations
:
You
do
not
shew
how
early
,
because
you
cannot
within
600
years
of
Christ
,
and
afterwards
the
Superstition
crept
in
upon
the
World
slowly
,
and
by
insensible
degrees
;
one
National
Church
following
the
example
of
another
.
[
a
](A33770-e73510-b)
a
Niceph.
lib.
15.
c.
28.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
read
indeed
in
the
Greek
Church
,
of
one
Peter
Gnapheus
,
or
Fullo
(
as
the
Latins
interpret
)
who
in
the
latter
end
of
the
fifth
Century
,
was
by
craft
Patriarch
of
Antioch
;
he
was
an
Heretic
and
Theopaschite
,
maintaining
,
That
the
God-head
suffered
upon
the
Cross
:
and
he
added
to
that
Trisagium
(
Holy
is
the
Lord
,
Holy
is
the
Strong
,
Holy
is
the
Immortal
)
who
was
Crucified
for
us
.
And
for
this
cause
he
was
condemn'd
for
an
Hereseic
in
a
Council
at
Rome
,
Felix
the
third
being
Pope
,
Anno
Christi
483.
This
Peter
Fullo
,
[
a
](A33770-e73650-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
in
their
Praiers
Men
should
call
upon
the
Mother
of
God
,
and
Invoke
her
Divine
Name
.
Now
it
is
observable
,
That
Baronius
speaks
much
of
this
P.
Fullo
,
and
of
his
Heresie
,
and
quotes
Nicephorus
;
and
yet
takes
no
notice
of
his
introducing
the
Invocation
of
the
Blessed
Virgin
,
but
tells
us
another
blind
Story
,
How
this
Fullo
consecrated
one
Xenaias
a
Persian
Bishop
of
Hierapolis
,
before
he
was
Baptized
,
and
said
,
[
b
](A33770-e73760-b)
b
Dixit
,
sufficere
pro
Bapt.
Consecrationem
,
Anno
Christi
,
483.
That
his
Consecration
might
suffice
instead
of
Baptism
.
He
farther
observes
,
how
this
Bishop
Xenaias
proved
a
great
Eiconoclast
,
and
destroier
of
Images
,
and
so
glories
,
that
the
Enemies
of
Image
worship
had
such
a
president
,
as
a
barbarous
Persian
Unbaptized
;
mean
while
,
never
considering
how
it
may
be
retorted
upon
him
and
his
Church
,
That
an
arch
Heretic
,
Petrus
Fullo
,
first
introduc'd
the
Invocation
of
Saints
into
some
parts
of
the
Church
Catholic
,
in
the
public
Office
of
Praiers
,
That
Simon
Magus
,
and
some
Jewish
Christians
,
first
Invocated
Angels
:
That
the
Heathen
Philosophy
brought
in
the
Intercession
of
middle
Deities
.
Will
you
now
be
pleas'd
to
hear
some
of
our
Arguments
against
this
Doctrine
?
Phil.
Willingly
:
For
I
expect
they
should
be
like
your
Answers
,
of
no
great
moment
,
and
so
put
off
with
the
less
difficulty
.
Theoph.
You
may
please
your self
with
your
own
conceits
;
but
I
am
confident
,
that
upon
serious
consideration
,
they
will
perplex
even
the
refractory
,
and
convince
the
Ingenious
Reader
.
Phil.
Their
goodness
depends
not
upon
your
Testimony
:
Let
me
hear
them
.
Theoph.
Our
Blessed
Savior
taught
his
Disciples
to
Pray
:
He
gave
them
a
Praier
,
which
should
be
a
Form
and
Pattern
to
all
succeeding
Generations
:
and
therefore
he
said
,
After
this
manner
pray
ye
,
Matth.
6.
And
Tertullian
in
his
Book
De
Oratione
,
calls
the
Lords
Praier
,
Legem
Orationis
,
The
Law
and
Rule
of
Praier
.
Now
in
that
Praier
we
have
no
Invocation
of
Saints
,
but
rather
Direction
given
when
we
Pray
,
to
call
upon
God
the
Father
which
is
in
Heaven
.
Phil.
[
c
](A33770-e74020-b)
c
Ibid.
c.
20.
Non
de
eo
qui
Orandus
,
sed
de
rebus
quae
petendie
sunt
,
admonuit
Discipulos
.
Bellarmin
answers
this
Argument
,
saying
,
That
our
Blessed
Savior
here
taught
his
Disciples
.
not
to
whom
they
should
make
their
Praiers
,
but
what
they
should
ask
in
Praier
.
Theoph.
Bellarmin
saith
,
but
he
doth
not
prove
.
The
Disciples
request
to
Christ
,
was
,
concerning
the
matter
and
manner
of
Praier
both
,
Lord
,
teach
us
to
Pray
,
Matth.
69.
And
our
Savior
answers
both
,
After
this
manner
therefore
pray
ye
:
and
when
ye
pray
,
say
,
Our
Father
,
&c.
Luke
11.
2.
Phil.
Yours
,
at
best
,
is
but
a
Negative
Argument
:
That
because
our
Blessed
Savior
did
not
in
this
place
teach
us
to
desire
the
Praiers
of
the
Saints
in
Heaven
,
therefore
we
ought
not
so
to
do
:
Wherefore
do
you
desire
your
Friends
that
are
living
to
pray
for
you
?
Theoph.
Because
we
have
warrant
so
to
do
from
other
places
of
Holy
Scripture
;
But
neither
here
,
nor
elsewhere
,
have
our
Savior
or
the
Apostles
taught
us
to
call
upon
the
Saints
in
Heaven
for
the
assistance
of
their
Praiers
.
Phil.
By
this
Argument
,
as
Bellarmin
shews
,
we
ought
not
to
pray
to
God
the
Son
.
or
God
the
Holy
Ghost
,
because
our
Savior
hath
here
taught
us
to
say
only
,
Our
Father
.
Theoph.
The
Father
is
not
in
the
Lords
Praier
taken
Personally
,
but
as
God
.
The
Blessed
Trinity
,
Father
,
Son
,
and
Spirit
,
is
our
Father
by
Creation
,
and
Redemption
,
and
Adoption
.
Hence
your
Learned
Jesuit
Maldonate
upon
the
place
,
[
a
](A33770-e74260-b)
a
Magis
illorum
probo
sententiam
,
qui
totam
hic
Trinit.
&c.
I
approve
rather
their
Opinion
,
who
hold
,
That
the
whole
Trinity
is
here
call'd
,
Our
Father
.
And
it
is
near
unto
Blasphemy
to
say
with
Bellarmin
,
That
the
Exclusive
or
Negative
Argument
from
this
Praier
,
holds
as
well
against
Christ
and
the
Holy
Ghost
,
as
against
the
Saints
.
The
Father
,
Son
,
and
the
Holy
Ghost
,
are
essentially
one
Creator
and
Father
of
all
Men.
The
Saints
are
Creatures
,
and
no
comparison
between
them
,
or
consequence
from
one
to
the
other
.
Phil.
You
have
used
your self
so
much
to
bitterness
of
Speech
,
That
it
is
become
even
natural
to
you
,
to
impute
unto
our
Doctors
Blasphemy
,
and
Forgery
,
and
Impertinency
,
and
Folly●
;
and
what
not
?
I
pray
produce
your
Arguments
,
and
forbear
your
Censures
.
Theoph.
As
the
Apostle
spake
in
another
sense
,
so
I
,
for
an
Apology
,
must
say
,
You
have
constrained
me
;
but
I
forbear
.
The
next
Argument
against
Invocation
of
Saints
,
is
that
of
St
Paul
,
Rom.
10.
14.
How
shall
they
call
on
him
,
in
whom
they
have
not
believed
?
Seeing
we
must
believe
only
in
God
and
in
Christ
,
not
in
the
Saints
,
therefore
we
must
not
call
upon
them
:
We
may
believe
the
Saints
,
but
not
believe
in
the
Saints
.
Now
the
words
of
the
Apostle
are
,
How
shall
they
call
upon
him
,
[
b
](A33770-e74400-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
whom
they
have
not
believ'd
.
Phil.
Bellarmin
answers
this
Argument
,
by
shewing
,
That
the
Apostle
speaks
of
calling
upon
God
.
Now
we
must
believe
on
him
,
before
we
can
call
upon
him
.
Theoph.
Must
we
not
believe
also
in
the
Saints
,
before
we
call
upon
them
?
Phil.
Yes
,
[
c
](A33770-e74540-b)
c
Non
posse
eum
Sanctos
invocare
qui
non
suo
modo
credit
in
Sanctos
.
Bellarmin
tells
you
immediatly
after
,
That
he
cannot
call
upon
the
Saints
,
who
doth
not
in
some
sort
believe
in
them
.
Theoph.
Bellarmin
saith
this
,
Suo
more
,
to
pervert
the
Holy
Scripture
with
his
corrupt
Glosses
and
Interpretations
:
The
Fathers
are
positive
,
That
to
believe
in
him
,
refers
only
to
God
.
[
d
](A33770-e74620-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Gregory
Nazianzen
tells
us
,
It
is
not
the
same
to
believe
in
any
one
,
and
to
believe
any
thing
of
him
;
the
one
belongs
to
God
,
the
other
to
any
Creature
.
So
Ruffinus
upon
the
Creed
,
By
the
syllable
of
this
Preposition
,
In
,
the
Creator
is
distinguish'd
from
the
Creature
;
and
Divine
,
from
humane
things
.
We
believe
in
the
Father
,
Son
,
and
Holy
Ghost
:
We
believe
the
Holy
Church
.
These
were
the
antient
Rules
of
Faith
,
until
your
Doctors
gave
us
new
.
And
yet
Aquinas
here
leaves
you
:
[
a
](A33770-e74690-b)
a
Catena
aurea
.
In
Joannem
,
c.
14.
for
upon
Job
.
14.
1.
he
observes
,
That
Christ
saying
,
Believe
also
in
me
,
testifies
unto
his
Disciples
,
That
he
is
their
God
:
for
altho
we
may
believe
another
,
we
must
believe
in
God
only
.
Phil.
You
multiply
Quotations
in
vain
:
For
you
heard
that
Bellarmin
did
not
say
absolutly
,
but
that
suo
modo
,
We
may
believe
in
the
Saints
.
Theoph.
'T
is
suo
modo
in
truth
:
For
the
Ancients
allow
no
such
Qualification
.
Phil.
You
may
excuse
the
Expression
,
because
he
shews
out
of
Holy
Scripture
,
that
we
may
believe
in
the
Saints
.
In
St
Pauls
Epistle
to
Philemon
,
ver.
5.
Hearing
of
thy
Love
and
Faith
which
thou
hast
towards
the
Lord
Jesus
,
and
towards
all
Saints
.
The
Griginal
is
,
Thy
Love
and
Faith
[
b
](A33770-e74890-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
all
the
Saints
Theoph
He
hath
found
one
place
,
and
none
like
it
,
to
justifie
his
confident
Assertions
:
But
you
must
understand
that
Text
right
,
by
a
fit
transposition
of
the
terms
:
Hearing
of
thy
Faith
in
Christ
;
and
of
thy
Love
towards
the
Saints
:
So
Calvin
reads
it
,
and
Firinus
a
Learned
Jesuit
,
in
their
Commentaries
upon
the
place
.
Phil.
You
will
turn
and
wind
every
Text
to
your
own
purpose
:
But
Bellarmin
explains
himself
concerning
this
believing
in
the
Saints
:
[
c
](A33770-e75020-b)
c
Credere
esse
Sanctos
in
iis
,
ut
in
patronis
sperare
,
eosque
ut
tales
diligere
.
To
believe
that
they
are
Saints
,
to
hope
in
them
as
Patrons
;
and
as
such
,
to
love
them
.
Theoph.
It
seems
by
your
Cardinals
Interpretation
of
himself
,
these
three
Theological
Virtues
,
Faith
,
Hope
.
and
Love
,
contrary
to
their
Nature
,
must
be
referr'd
objectively
to
the
Saints
;
and
so
Adoration
,
Invocation
,
acts
of
Religious
and
Divine
Worship
,
must
have
the
Saints
for
their
object
,
according
to
your
Doctors
,
who
invert
and
pervert
the
frame
and
order
of
the
ancient
Theology
by
their
new
Models
,
and
modern
Inventions
.
By
this
rule
,
in
our
Ladies
Psalter
,
as
you
call
it
,
many
Versicles
of
the
150
Psalms
of
David
,
are
Blasphemously
perverted
:
The
Name
of
God
the
Lord
put
out
,
and
the
name
of
our
Lady
put
in
.
O
Lady
,
How
are
they
multiplied
that
trouble
me
,
Psal.
3.
ver.
1.
Ponder
my
words
,
O
Lady
,
and
consider
my
Meditations
,
Psal.
5.
1.
O
Lady
,
rebuke
me
not
in
thine
Indignation
,
Psal.
6
10.
Vnto
thee
,
O
Lady
,
lift
I
up
my
Soul
,
&c.
Psal.
25.
1.
Have
mercy
upon
me
,
O
Lady
,
who
art
call'd
the
Mother
of
mothers
,
according
to
the
tender
Bowels
of
thy
Compassions
,
cleanse
me
from
all
mine
Iniquities
,
Psal.
51.
1.
And
so
it
is
carried
on
throughout
the
whole
book
of
Psalms
,
until
you
come
to
the
close
,
Praise
our
Lady
in
her
Holiness
,
Laud
her
in
her
Miracles
,
and
Vertues
.
Psalm
.
150.
1.
This
is
the
new
mode
more
Romano
.
This
is
the
new
Devotion
of
your
Church
.
Phil.
Shew
where
our
Church
doth
own
or
countenance
such
extravagancies
.
Theoph.
This
Psalter
is
of
Cardinal
Bonaventures
making
;
a
Franciscan
Frier
,
zealous
for
the
Virgin
Mari's
superlative
honor
,
(
as
ever
was
the
while
order
of
Franciscan's
.
)
It
is
at
larg
printed
in
the
fourth
tome
of
his
works
,
under
publick
Licence
,
[
a
](A33770-e75260-b)
a
Jussu
Sixti
quin
ti
permissu
superiorum
.
by
the
command
of
Pope
Sixtus
the
fifth
,
and
the
license
of
his
superiors
,
and
for
this
and
other
his
Seraphical
piety
;
he
was
afterward
Canoniz'd
for
a
Saint
.
Phil.
It
cannot
be
of
that
Learned
Schoolman's
Composure
,
[
b
](A33770-e75310-b)
b
3.
Sent.
dist.
3.
qu.
2.
dâ
.
Cavendum
,
ne
dum
Matris
Exoel
.
ampliatus
.
&c.
for
he
writes
against
such
trancendencies
ascrib'd
unto
the
Blessed
Virgin
.
And
gives
this
pious
caution
.
We
must
beware
least
whilst
the
Fxcellency
of
the
Mother
is
amplified
,
the
glory
of
the
son
be
Eclipst
;
and
so
in
Him
she
also
be
provok't
to
anger
;
who
desires
more
the
honor
of
her
Son
,
then
of
her selfe
.
And
he
further
answers
that
Objection
,
That
the
honor
of
the
Mother
Redownds
to
the
Son
.
No
saith
He.
[
c
](A33770-e75330-b)
c
Non
omnis
honor
qui
filio
acbetur
Maeri
tribuendus
.
All
the
Honor
due
to
the
Son
must
not
be
given
to
the
Mother
.
Theoph.
He
that
saieth
,
all
Honor
due
to
Christ
is
not
to
be
given
to
his
Mother
,
supposeth
that
some
Honor
due
to
Christ
is
to
be
given
to
her
.
And
that
must
be
divine
Honor
:
and
withal
because
he
was
not
of
the
Opinion
of
other
Doctors
,
that
she
was
Conceiv'd
without
Original
sin
;
he
spake
these
words
,
but
he
concludes
,
She
was
bo●n
without
sin
,
Sanctified
immediately
after
her
Conception
in
her
Mothers
Womb.
That
She
never
sined
actually
;
and
could
not
sin
after
her
Conception
by
the
holy
Ghost
,
because
She
was
confirm'd
in
Good
as
the
blessed
Saints
and
Angels
in
Heaven
.
However
it
is
evident
,
such
a
Blasphemous
Psalter
there
is
,
and
(
if
ye
will
have
it
so
)
●oisted
into
his
works
,
to
procure
the
greater
Reputation
thereunto
.
And
so
you
confess
your
own
Authors
are
corrupted
for
the
advantage
of
your
cause
.
Mean
while
,
your
Index
Expurgatorius
,
your
high
Commission
Court
of
the
Inquisition
serves
not
,
it
seems
,
to
Expunge
out
of
Authors
Blasphemous
Spurious
Writings
,
if
they
any
way
agree
with
the
Genius
of
your
Church
;
but
to
Expunge
sound
and
Orthodox
Divinity
,
which
sui
es
not
with
your
new
Principle
and
doctrines
,
but
of
such
Extravagancies
hereafter
.
I
pray
tell
me
,
can
you
Imagine
so
larg
a
Psalter
consisting
of
an
150.
Psalms
,
together
with
other
Blasphemous
Hymns
and
Additions
,
could
be
permitted
to
come
abroad
into
the
world
under
his
Name
,
and
in
his
works
,
with
so
much
Licence
and
Authority
,
if
it
were
not
well
pleasing
to
those
in
the
greatest
Authority
in
your
Church
.
Now
I
have
instanced
in
this
Psalter
to
shew
how
ye
do
believe
and
hope
in
the
Saints
,
and
so
Rationally
conclude
that
you
ought
to
call
upon
them
.
But
we
have
not
so
learned
Christ
to
believe
and
trust
in
man
,
least
the
curse
of
God
should
light
upon
us
.
To
proceed
therefore
in
our
Arguments
against
your
Doctrine
.
We
have
already
shew'd
that
your
Doctors
can
make
no
proof
,
or
give
any
assurance
that
the
Saints
in
Heaven
do
hear
our
Praiers
,
and
therefore
that
we
should
call
upon
them
in
vain
.
But
yet
further
as
to
our
thoughts
and
mental
Praiers
,
the
Saints
cannot
discerne
them
,
and
therefore
are
not
meet
Objects
of
our
Invocation
,
Phil.
Yes
in
the
glass
of
the
Trinity
,
even
mens
thoughts
may
be
represented
to
them
.
Theoph.
Never
tell
me
what
may
be
;
but
do
you
believe
they
do
discerne
our
though
's
?
you
know
in
Scripture
,
to
search
the
hearts
,
and
know
the
thoughts
of
men
,
is
made
an
incommunicable
property
of
the
divine
Nature
.
Thou
even
thou
only
knowest
the
hearts
of
men
,
saith
Solomon
1
Kings
8.
39.
Phil.
To
this
Bellarmin
answers
,
that
God
only
naturally
,
and
by
hiw
own
vertue
know's
mens
thoughts
;
but
the
Saints
by
Revelation
,
and
the
beatific
Vision
.
Theoph.
These
are
meer
Dictates
without
proof
.
Devices
to
shift
of
unanswerable
Arguments
.
How
can
your
great
Doctor
prove
that
God
reveles
the
thoughts
of
Men
,
and
Women
,
and
Children
,
and
their
mental
Praiers
to
the
Saints
in
Heaven
,
or
that
they
behold
them
in
the
Beatifical
Vision
:
whereas
he
is
foret
to
acknowledg
,
that
other
things
are
conceled
from
them
?
for
instance
,
neither
Angels
,
nor
Saints
,
know
the
day
of
Judgment
.
Phil.
This
wise
discourse
signifies
but
little
.
For
if
the
Saints
in
glory
cannot
difcern
nor
hear
mental
Praier
,
let
us
put
up
vocal
Supplications
,
unto
them
.
Theoph.
If
you
cry
aloud
,
and
they
cannot
hear
you
,
what
then
?
however
there
is
more
in
this
consideration
,
then
so
.
Would
you
have
the
blessed
Virgin
as
soon
interceed
for
Hypocrites
.
as
for
sincere
Christians
?
shall
Peter
admit
you
all
promiscuously
into
Heaven
?
such
Mediators
,
as
you
make
the
Saints
,
ought
to
be
qualified
for
their
high
office
,
with
a
discerning
faculty
of
the
sincerity
of
men's
hearts
,
who
call
upon
them
,
and
withal
when
men
are
speechless
upon
their
death-beds
,
and
most
need
the
help
of
their
Fraiers
,
by
your
last
supposition
,
they
must
go
without
them
.
Phil.
Why
is
this
Argument
,
of
not
discerning
the
thoughts
of
mens
hearts
;
of
force
against
the
Saints
Intercession
in
Heaven
,
more
then
against
the
Intercession
,
and
praiers
of
Saints
upon
Earth
for
one
another
;
Theoph.
Your selves
make
the
wide
difference
between
the
Intercession
of
the
Saints
in
heaven
,
and
of
the
faithful
here
upon
Earth
.
And
that
shall
be
the
ground
of
our
next
Argument
,
against
your
Invocation
of
Saints
and
their
Intercession
,
because
you
make
their
Mediation
much
to
derogate
from
the
Meditation
and
Intercession
of
Christ
.
Phil.
That
indeed
is
a
material
Objection
,
but
how
do
ye
prove
it
?
[
a
](A33770-e75730-b)
a
Ibid.
Cap.
20.
Bellarmin
saith
expresly
.
We
do
not
call
upon
the
Saints
to
perform
the
Offioe
of
Christ
;
but
only
that
they
would
assist
us
with
their
Praiers
,
the
more
easily
for
us
to
obtain
our
requests
from
God
thro
Christ
.
He
acknowledges
Christ
to
be
the
one
only
Mediator
between
God
and
man
,
by
way
of
Redemption
and
satisfying
the
debt
:
and
by
Nature
as
being
God
and
man
:
and
because
he
only
stands
in
need
of
no
other
Mediator
:
whatsoever
others
obtain
of
God
either
for
themselves
,
or
others
,
they
obtain
it
thro
Christ
.
Now
altho
the
Saints
and
Angels
do
not
satisfie
for
our
sins
,
and
pay
the
debt
,
yet
they
may
beseech
God
for
Christs
fake
to
forgive
them
.
Theop.
If
this
were
all
,
we
would
not
much
contend
with
them
about
the
Saints
Intercession
,
as
prejudiciall
to
the
Mediation
and
Intercession
of
Christ
.
But
the
Doctrine
of
your
Schools
goes
further
.
That
the
Saints
intercede
for
us
,
not
only
by
their
Praiers
,
but
also
by
their
merits
;
[
b
](A33770-e75800-b)
b
Sent.
l.
4.
dist.
45.
ad
finem
.
so
Peter
Lombard
the
Mr.
of
the
Sentences
Interprets
the
Act
of
Intercession
.
We
pray
to
the
Saints
to
Intercede
for
us
.
i.
e.
That
their
merits
may
become
our
assistance
,
and
Immediately
before
he
saith
,
[
c
](A33770-e75840-b)
c
Intercedunt
merito
.
&
affectu
.
The
Saints
interceed
with
God
for
us
by
their
Merits
,
whilst
their
Merits
plead
for
us
,
and
by
their
Love
,
desiring
to
have
our
requests
granted
.
Bonaventure
explains
him
.
Altho
,
first
he
,
the
Saints
in
glory
,
Non
sunt
in
statu
merendi
,
are
not
in
a
state
of
Meriting
and
are
sufficiently
recompenc'd
for
their
Merits
in
this
life
,
[
d
](A33770-e75890-b)
d
In
4.
Sent.
dist.
45.
yet
because
they
did
supererogate
much
,
They
have
obtain'd
such
honor
by
there
Merits
,
not
only
to
deserve
beatitude
,
and
glory
for
themselves
,
but
also
to
prove
suffragans
for
others
,
so
that
he
who
was
before
unworthy
;
by
Praying
to
the
Saints
,
thro
their
Patronage
becomes
worthy
.
Now
we
say
that
thro
the
Merits
of
Christ
,
we
who
are
otherwise
altogether
unworthy
,
have
access
,
with
boldness
unto
the
Father
,
and
therefore
we
implore
his
Patronage
,
and
Advocation
,
and
Intercession
,
and
take
him
as
the
only
Mediator
between
God
and
man
:
and
for
all
this
we
have
the
full
and
express
Authority
of
Gods
word
.
Thro
Him
,
we
have
access
by
one
Spirit
unto
the
Father
;
In
whom
we
have
boldness
,
and
access
with
confidence
thro
faith
in
Him
.
Ephe:
2.
18.
and
3.
12.
Again
.
If
any
Man
Sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
the
Propitiation
for
our
sins
,
and
not
for
ours
only
,
but
also
for
the
sins
of
the
whole
world
.
1
John
1.
2.
Again
.
There
is
one
God
,
and
one
Mediator
between
God
and
Man
,
,
the
Man
Christ
Jesus
who
gave
himselfe
a
Ransom
for
us
.
1
Tim.
2.
v.
5.
6.
Phil.
I
have
shew'd
above
how
Bellarmin
acknowledgeth
Christ
,
to
be
the
one
only
Mediator
,
by
way
of
Redemtion
,
and
solution
of
the
debt
,
but
the
Saints
may
be
Mediators
by
way
of
Intercession
.
Theoph.
If
you
meant
only
the
Intercession
of
Praiers
,
it
were
tolerable
but
your
Doctors
bring
in
the
intercession
of
their
Merits
;
and
that
implies
,
satisfaction
of
the
debt
,
at
least
in
some
part
their
Superogation
supplying
our
defect
.
Phil.
This
refers
unto
another
Point
to
be
discust
hereafter
,
touching
the
Saints
Merits
,
and
Superogation
;
and
therefore
we
will
not
now
determine
it
.
Theoph.
Mean
while
upon
your
own
grosse
suppositions
you
make
the
Saints
so
to
Interpose
with
God
for
us
,
as
to
Intrench
upon
the
Intercession
of
Christ
,
who
is
therefore
represented
to
be
our
Advocate
,
because
,
He
is
a
propitiation
for
Sin
.
1
John
2.
1
,
2.
As
our
Mediator
,
because
,
He
gave
himself
a
Ransom
for
all
.
1
Tim.
2.
6.
Phil.
You
may
take
our
Blessed
Saviour
as
the
principal
in
Intercession
,
and
satisfaction
;
and
the
Blessed
Saints
may
come
in
as
Inferiour
Advocates
,
and
Patrons
.
Theoph.
This
is
the
Rock
,
against
which
your
Schole-men
generally
Ship-wrack
Concience
.
First
,
They
take
all
things
taught
or
practis'd
in
the
Church
of
Rome
as
infallibly
true
,
and
then
when
any
thing
is
objected
out
of
Gods
word
,
or
the
Testimony
,
of
the
Ancients
against
them
,
they
salve
themselves
by
a
distinction
So
you
have
in
Saints
worship
,
and
Image
worship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
a
Supreme
and
inferior
religious
worship
,
composeth
the
difference
.
So
Christ
is
the
Invisible
head
of
the
Church
Catholick
,
and
the
Pope
the
visible
and
Ministerial
.
So
the
works
of
the
Law
do
not
justify
together
with
faith
,
but
good
works
do
.
So
you
may
hold
two
principles
with
the
Manichees
.
For
altho
God
be
the
only
Author
and
Creator
of
good
things
;
there
may
be
any
other
first
principle
of
evil
things
.
And
thus
we
can
have
no
standing
rule
and
measure
of
Truth
,
and
Religion
,
as
long
as
the
wit
of
Man
,
shal
adventure
to
delude
them
by
the
subtlety
of
a
distinction
.
Phil.
How
can
you
attain
to
any
true
knowledg
of
things
;
if
you
take
away
the
use
of
distinguishing
.
Theoph.
Not
the
use
but
the
abuse
of
distinguishing
is
our
greivance
;
when
subtle
men
elude
the
most
evident
Testimonies
of
the
Scripture
,
and
the
Fathers
against
them
,
which
distinctions
minted
in
their
own
brains
;
and
only
serving
,
to
their
present
purpose
.
Phil.
Our
Doctors
excellently
distinguish
in
this
work
of
Mediation
.
Namely
,
,
That
Christ
is
the
Mediator
between
God
and
Man
;
and
the
blessed
Saints
,
are
Mediators
between
us
and
Christ
,
[
a
](A33770-e76320-b)
a
3
Sent.
Dist.
3.
qu.
2.
So
Bonaventure
of
the
Blessed
Virgin
.
She
is
the
Mediatrix
between
us
and
Christ
,
as
Christ
is
Mediator
between
us
and
God
.
[
b
](A33770-e76350-b)
b
l.
9.
Moral
.
Just.
c.
10.
Sancti
.
apud
Christum
.
&c.
And
so
Azorius
asserts
of
all
the
blessed
Saints
.
The
Saints
are
our
Advocates
and
Patrons
,
with
Christ
,
and
Christ
with
God
.
And
some
of
our
Doctors
give
an
excellent
reason
,
of
this
distinction
They
say
,
Christ
is
not
only
an
Advocate
,
but
also
a
judge
,
examining
the
Merit
of
the
supplicant
;
and
how
shall
a
poor
Sinner
come
unto
him
without
an
Intercessor
to
find
Acceptance
?
so
the
[
c
](A33770-e76390-b)
c
Antonius
4.
sum
.
titulo
15.
Deus
providet
nobis
.
&c.
Arch-Bishop
of
Florence
,
and
therefore
,
saith
he
,
God
hath
furnish'd
us
with
an
Advocatrix
,
who
is
gentle
,
and
sweet
,
without
any
mixture
of
sharpness
,
according
to
that
notable
saying
,
of
St
Bernard
,
(
which
Antonius
cites
)
O
man
thou
hast
a
secure
access
to
God
,
where
the
Mother
stands
before
the
son
,
and
the
son
before
the
father
,
the
Mother
shewing
her
Breast
,
and
Paps
,
and
the
son
his
Side
,
and
the
Wounds
unto
his
Father
.
Theoph.
This
is
a
new
Model
of
Divinity
to
the
purpose
,
we
had
thought
the
Love
of
Christ
towards
poor
Sinners
,
could
find
no
paralel
.
That
the
good
Shep-heard
needed
no
solicitation
,
and
mediation
of
others
,
to
bring
home
the
lost
sheep
;
he
came
down
from
Heaven
to
save
it
.
We
find
he
has
gratiously
invited
the
weary
and
heavy
laden
to
come
unto
him
;
do
ye
find
where
he
puts
them
from
him
,
since
the
work
of
our
Redemption
is
perfected
?
The
Apostle
tells
us
,
he
can
have
compassion
of
our
infirmities
,
and
be
touched
with
a
fellow
feeling
,
being
in
all
points
Tempted
like
as
we
are
,
yet
without
Sin
.
And
therefore
we
may
come
boldly
unto
the
throne
of
grace
,
that
we
may
obtain
Mercy
.
Feb.
4
15.
16.
That
we
have
a
Merciful
and
Faithful
High
Priest
,
to
make
Reconciliation
for
the
Sins
of
the
People
.
Heb.
2.
17.
That
he
is
able
to
save
them
to
the
uttermost
that
come
to
God
by
him
;
seeing
he
ever
liveth
to
make
Intercession
for
them
.
Heb.
7.
25
All
this
and
much
more
we
Read
to
our
unspeakable
Comfort
,
but
nothing
of
his
severe
Inquisition
,
and
Judging
them
that
come
to
him
,
before
his
second
coming
unto
Judgment
.
And
yet
I
must
tell
you
,
you
have
bin
too
favouroble
in
the
discovery
,
;
this
Mystery
of
Iniquity
works
higher
then
you
have
Represented
.
The
blessed
Virgin
must
not
only
intreat
,
but
command
her
Son
.
It
is
a
Notorious
form
of
Praier
among
you
[
d
](A33770-e76510-b)
d
O
Felix
Puerpera
Jure
Matris
impera
.
O
happy
Mother
,
upon
a
Mothers
autority
command
thy
Son
.
And
altho
[
e
](A33770-e76530-b)
e
Ibin
.
c.
16
Qui●
nostrum
hoc
dicit
.
Bellarmin
askt
who
used
that
Form
,
as
tho
he
were
ignorant
thereof
:
yet
as
being
conscious
,
he
immediately
after
Exenses
and
justifies
the
Praier
.
[
a
](A33770-e76560-b)
a
Si
Josh.
10.
dicitur
obedire
.
&c.
For
,
saith
he
,
if
it
be
said
Joshua
the
10.
The
Lord
obe●'d
the
voice
of
a
Man
,
why
may
not
,
after
some
sort
,
the
Son
of
God
be
said
to
obey
his
Mother
.
Theoph.
Aliquo
modo
,
Your
Doctors
can
make
any
thing
good
,
but
in
the
first
place
,
it
is
not
there
said
.
That
the
Lord
obei'd
the
voice
of
Man
.
So
indeed
your
vulgar
Translation
renders
it
,
but
according
to
the
Original
,
we
read
it
thus
.
ᵇ
That
the
Lord
hearkened
unto
the
voice
of
a
Man
.
Josh.
10.
14.
And
so
the
septuagint
,
and
if
God
did
obey
the
voice
of
a
Man
,
yet
we
do
not
read
that
Joshua
did
command
the
Lord
;
but
only
the
Sun
,
and
Moon
,
Sun
stand
thou
still
in
Gibeon
,
and
Thou
Moon
in
the
vally
uf
Asalon
,
and
therefore
,
[
c
](A33770-e76690-b)
c
Jure
Matris
impera
.
vpon
the
authority
of
a
Mother
command
thy
Son
;
it
was
Intolerable
to
say
so
,
when
Christ
was
in
the
Flesh
,
and
subject
to
his
Parents
;
much
more
now
he
being
ascended
into
Glory
.
You
do
not
read
that
the
Blessed
Virgin
laid
any
command
upon
her
Son
on
Earth
.
Phil.
You
may
take
these
as
high
Expressions
of
a
devout
Soul
,
manifesting
her
confidence
in
the
blessed
Mother
,
to
obtain
any
thing
of
her
Son
,
and
Saviour
.
Theoph.
Such
extatic
devotion
hath
led
many
of
your
Church
beyond
all
reason
,
and
Religion
,
in
their
superstitious
addresses
to
the
Saints
;
and
upon
this
occasion
given
,
I
will
insist
more
upon
your
Extravagancies
,
in
the
Invocation
,
and
worship
of
our
Lady
.
You
salute
Her
the
Queen
of
Heaven
,
and
Mother
of
Mercies
:
and
so
your
Doctors
have
assigned
unto
Her
more
then
half
the
Kingdom
with
the
Father
.
As
the
great
King
Abassuerus
promist
unto
Queen
Ester
.
[
d
](A33770-e76790-b)
d
Gabriel
Biel
,
Supra
Canon
.
Missae
lect.
80.
&c.
One
of
your
Schoolmen
tells
us
,
That
God
reserving
the
execution
of
Justice
to
himself
,
hath
granted
to
the
Virgin
Mother
,
the
dispensation
of
Grace
,
and
Mercy
.
[
e
](A33770-e76810-b)
e
Bernardinus
in
suo
Mariali
.
&c.
By
another
we
are
taught
,
to
appeal
from
the
Bar
of
Gods
Justice
,
unto
the
Throne
of
Mercy
,
of
the
Blessed
Virgin
.
And
whereas
the
Apostle
exhorts
,
to
come
boldly
unto
the
Throne
of
Grace
,
that
we
may
obtain
Mercy
.
The
Arch-Bishop
of
Florence
tels
us
,
That
[
f
](A33770-e76850-b)
f
Mariah
est
thronus
Christi
.
&c.
Mary
is
this
throne
wherein
Christ
rested
,
and
that
it
is
necessary
all
such
should
be
Justified
and
saved
,
unto
whom
she
turnsher
favorable
countenance
,
and
for
whom
she
,
proves
an
advocate
and
Bernardinus
further
That
[
a
](A33770-e76930-b)
a
In
Christo
tanquam
in
capite
influente
,
in
Mariâ
tanquam
,
&c.
as
Grace
is
in
Christ
,
as
in
the
head
and
fountain
,
so
is
it
in
Mary
as
in
the
neck
transmitting
;
So
that
no
Grace
can
descend
from
Heaven
upon
the
sons
of
men
,
but
thro
the
hands
and
conveyance
of
the
Blessed
Virgin
.
Lay
all
this
together
,
and
you
will
soon
perceive
how
by
a
strange
emulation
of
her
Votaries
the
superstition
is
improv'd
,
even
into
the
highest
degree
of
blasphemy
.
Phil.
Our
Church
is
not
concern'd
in
these
follies
of
private
persons
and
superstitious
Votaries
.
Theoph.
You
have
past
a
just
Censure
upon
them
,
yet
you
will
find
they
deriv'd
their
imaginations
from
others
before
them
of
great
Autority
in
your
Church
.
You
may
turn
Canisius
the
Jesuits
Catechism
,
set
forth
in
a
large
Folio
,
under
the
licence
of
Pope
Pius
the
fift
.
In
his
second
chap.
of
the
Lords
Praier
,
and
the
Angel
Gabriel's
Salutation
:
quaest.
18
among
others
he
cites
out
of
Damascen
,
Bernard
,
and
Anselm
,
these
passages
.
[
b
](A33770-e77070-b)
b
Domina
peccatoris
orationem
accipe
,
To
solum
gaudii
spem
habentis
,
&c.
O
Lady
receive
the
praier
of
a
sinner
,
who
doth
fervently
love
and
worship
thee
as
his
only
hope
and
joy
,
and
pledg
of
Salvation
.
Shake
off
the
burden
of
my
sins
,
and
subdue
temptations
,
and
guide
me
in
holiness
,
that
by
thy
conduct
I
may
obtain
eternal
bliss
.
[
c
](A33770-e77090-b)
c
Invituperabilem
Deipara
spem
tuam
,
&c.
Omnipotens
auxtlium
tuum
.
I
shall
be
sav'd
under
thine
irreprovable
hope
;
having
your
protection
as
a
brestplate
,
and
your
omnipotent
assistance
.
Blessed
Mother
of
God
open
unto
us
the
Gate
of
mercy
,
that
trusting
in
thee
we
may
not
err
and
may
be
freed
from
all
evil
:
[
d
](A33770-e77100-b)
d
Tu
enimes
salus
generis
humani
.
For
thou
art
the
Salvation
of
Mankind
.
[
e
](A33770-e77110-b)
e
Omnem
spem
meam
in
Te
repono
Mater
luminis
.
I
put
my
whole
trust
in
thee
,
ô
Mother
of
Light
.
This
he
cites
out
of
Damascen
.
Out
of
Bernard
he
brings
these
passages
.
[
f
](A33770-e77140-b)
f
Praecessit
nos
Regina
nostra
,
praecessit
,
ut
fiducialiter
sequantur
Dominam
,
&c.
Our
Quen
is
gon
before
,
receiv'd
into
her
glory
,
that
we
her
servants
may
call
after
her
.
Draw
us
that
we
may
run
after
Thee
,
because
of
the
savour
of
thine
Ointments
.
Cant.
1.
The
Blessed
Virgin
ascending
up
on
high
,
even
she
will
give
gifts
unto
men
.
For
what
should
hinder
,
seeing
neither
power
nor
a
will
is
wanting
?
She
is
the
mercifull
Queen
of
Heaven
,
and
the
Mother
of
Gods
only
Son
.
Let
him
forbear
to
magnify
thy
mercy
,
who
hath
found
thee
wanting
,
when
he
call'd
upon
thee
.
O
thou
Blessed
,
who
can
take
the
length
and
breadth
and
height
and
depth
of
thy
mercy
?
Out
of
Anselm
this
.
[
g
](A33770-e77180-b)
g
Peripsam
gratiam
quâ
Te
Deus
omnipotens
exaltavit
,
&
omnia
Tibi
,
&c.
We
beseech
thee
ô
Lady
by
that
grace
whereby
almighty
God
hath
highly
exalted
thee
,
and
given
to
thee
together
with
himself
all
things
possible
,
that
Thou
wouldst
obtaine
for
us
such
fulness
of
grace
which
thou
hast
deserv'd
to
bring
us
to
Glory
.
Do
thou
only
will
our
Salvation
,
and
we
shall
be
sav'd
,
help
us
therefore
most
benigne
Lady
,
and
not
remembring
the
multitude
of
our
sins
incline
thy
heart
to
pity
us
.
Again
,
if
your
Church
doth
not
approve
,
how
come
your
Superiors
to
licence
such
books
?
why
does
your
Sacred
Colledg
of
Inquisitors
strein
at
Gnats
in
other'd
mens
writings
,
&
swallow
these
Camels
?
If
your
Doctors
did
abhor
such
blasphemies
,
they
would
expunge
them
,
they
would
bend
their
interests
and
their
studies
against
them
.
But
the
naked
truth
is
,
That
the
Orders
of
the
Franciscan's
,
and
the
Jesuits
most
of
them
,
have
so
vehemently
espous'd
the
honor
of
our
Lady
,
that
nothing
comes
amiss
to
advance
it
;
and
these
having
the
greatest
influence
upon
the
Court
of
Rome
,
have
in
a
manner
silenc'd
all
such
as
among
your selves
would
have
contradicted
.
For
Instance
,
in
that
great
Question
about
the
Immaculate
Conception
of
the
Blessed
Virgin
in
her
Mothers
womb
,
the
Dominicans
were
Orthodox
,
and
in
the
negative
,
maintaining
well
,
That
all
who
descended
from
the
loins
of
Adam
by
natural
generation
were
conceiv'd
in
sin
,
infected
with
original
corruption
.
That
only
Christ
was
without
sin
;
and
therefore
his
Blessed
Mother
was
not
free
at
least
from
original
sin
.
That
if
Christ
was
her
God
and
Saviour
,
(
as
she
acknowledges
in
the
first
verse
of
her
Magnificat
,
)
therefore
she
was
a
sinner
.
For
he
was
therefore
call'd
Jesus
,
or
Saviour
,
because
he
should
save
his
People
from
their
sins
.
But
the
other
party
effected
that
by
power
and
interest
,
which
they
could
not
make
good
by
Argument
:
&
by
plurality
of
votes
they
prevail'd
in
the
[
a
](A33770-e77270-b)
a
Concil.
Trid.
sess.
5.
Declarat
tum
haec
sancta
Synodus
,
non
esse
suae
,
&c.
Council
of
Trent
,
That
the
Virgin
Mother
should
not
be
included
within
the
Canon
of
original
sin
;
but
the
Constitutions
of
Sixtus
4tus
the
Pope
should
be
observed
.
The
same
faction
had
before
prevail'd
upon
the
Pope
and
Court
to
establish
a
Solemn
Feast
in
memory
of
her
Immaculate
Conception
;
they
procur'd
the
Edict
of
Pope
Xystus
quartus
,
that
none
should
write
or
dispute
against
it
:
and
so
the
opinion
of
the
Immaculate
Conception
is
fairly
made
a
Doctrine
of
the
Church
,
seeing
the
Feast
is
solemniz'd
by
the
Authority
of
the
Pope
.
For
Pope
Sixtus
anᵒ
1476
publisheth
his
Bull
[
b
](A33770-e77340-b)
b
Vid.
Bin.
tom.
8.
pag.
1051
,
1052.
to
establish
the
Feast
with
great
Indulgences
to
all
such
as
should
devoutly
keep
the
Feast
,
and
be
present
at
the
solemn
Offices
and
Services
of
it
:
and
seven
years
after
he
sets
forth
another
Bull
,
severely
forbidding
any
one
to
speak
or
write
against
the
Immaculate
Conception
,
and
the
Council
of
Trent
Confirms
that
Decree
of
Xystus
.
You
see
therefore
how
matters
are
carried
by
favour
and
affection
,
under
shew
of
piety
,
&
devotion
,
&
honour
towards
the
Mother
of
God
;
they
have
introduc'd
heretical
opinions
and
presumtious
blasphemies
,
whereof
I
have
given
some
instances
.
Phil.
I
pray
forbear
your
railing
,
&
keep
close
to
the
point
of
Saints
Invocation
,
and
bring
your
exceptions
against
the
public
practise
of
the
Church
,
if
any
you
have
,
and
trouble
not
your self
and
me
with
personal
extravagancies
and
phancies
.
Theoph.
I
thought
a
Popes
Bull
for
the
Celebration
of
the
Feast
of
the
Immaculate
Conception
,
and
the
confirmation
thereof
by
your
darling
Synod
,
the
famous
Council
of
Trent
,
had
bin
no
personal
extravagance
.
Phil.
What
is
that
to
the
Invocation
of
Saints
&
the
Virgin
Mother
?
speak
to
the
point
,
or
else
conclude
.
Theoph.
Yes
,
the
Bull
of
Sixtus
the
fourth
confirms
much
such
extravagancies
.
For
in
that
Decree
the
Virgin
Mary
is
stiled
[
a
](A33770-e77500-b)
a
Bin
tom.
8.
p.
1051.
Kegina
Coeli
,
Stella
matutina
,
via
misericord
.
&c.
Queen
of
Heaven
;
the
morning
Star
,
the
way
of
mercy
,
Mother
of
grace
,
and
the
comforter
of
Mankind
.
Phil.
Leave
these
digressions
,
&
speak
to
the
point
of
Saints
Invocation
.
Theoph.
I
am
perswaded
,
as
you
do
not
approve
,
so
you
cannot
justify
such
passages
and
expressions
,
and
therefore
you
have
not
patience
to
hear
of
them
;
but
I
will
follow
your
direction
and
contract
my
observations
within
the
public
Offices
and
Breviaries
.
[
b
](A33770-e77590-b)
b
Ibid.
c.
17.
Maria
Matergratiae
,
Mater
misericordiae
,
tu
nos
ab
hoste
,
&c.
Bellarmin
tells
us
the
Church
Catholic
in
her
Hymn
to
the
Virgin
Mary
,
praies
thus
;
O
Mary
Mother
of
Grace
,
Mother
of
Mercy
,
Do
thou
defend
us
from
the
enimy
;
and
and
receive
us
in
the
hour
of
death
.
If
we
may
judg
of
words
by
their
signification
,
doubtless
this
praier
imports
more
then
barely
a
desire
of
her
assistance
by
her
praiers
.
Phil.
Bellarmin
in
the
same
place
gives
you
a
general
rule
against
such
sinister
constructions
:
[
c
](A33770-e77670-b)
c
Nos
non
agere
de
verbis
,
at
sensis
verborum
.
We
dispute
not
of
the
words
,
but
of
their
sense
Now
the
sense
of
our
Church
in
all
such
petitions
,
is
,
that
the
Blessed
Virgin
and
the
Saints
by
their
praiers
and
by
their
merits
would
procure
these
things
for
us
.
Theoph.
Altho
this
may
be
the
sense
of
your
Church
;
yet
it
is
not
the
signification
of
the
words
;
and
methinks
to
avoid
the
just
occasion
of
scandal
given
to
your
adversaries
by
them
,
&
the
occasion
of
errour
and
delusion
given
to
your
undiscerning
votaries
,
your
Church
should
have
exprest
her self
in
more
inoffensive
and
justifiable
termes
.
Bellarmine
gives
a
2d
instance
in
the
Hymn
of
the
Apostles
,
he
saith
,
the
Church
praies
thus
:
[
d
](A33770-e77740-b)
d
Quorum
praecepto
subditur
,
salus
&
languor
omvium
,
sanent
aegros
,
&c.
Let
the
Holy
Apostles
unto
whose
command
both
the
welfare
and
languishings
of
all
men
are
submited
;
let
them
heal
us
who
are
morally
sick
,
and
restore
us
unto
a
life
of
vertues
.
If
Command
here
must
signify
Intercession
and
supplication
:
your
Church
would
do
well
and
wisely
to
set
forth
a
new
Dictionary
,
to
interpret
words
and
sentences
,
not
after
the
common
sense
and
signification
of
them
,
but
after
the
Roman
glosse
.
Mean
while
an
impartial
Judg
must
needs
conclude
these
interpretations
to
be
forc'd
,
only
to
salve
the
inconveniencies
and
absurdities
of
such
praiers
:
and
if
your
Church
had
design'd
only
to
invocate
the
Saints
in
Heaven
for
their
Intercession
with
God
by
their
praiers
,
she
would
have
made
use
of
more
humble
and
suitable
expressions
;
but
making
the
Intercession
of
Saints
to
consist
as
well
in
their
merits
as
in
their
praiers
;
calling
upon
them
as
well
for
their
patronage
,
as
their
Intercession
.
This
,
I
say
,
hath
prepar'd
the
way
for
all
those
foremention'd
presumtions
and
blasphemies
in
your
addresses
to
them
,
and
Invocation
of
them
.
If
God
be
the
Father
of
grace
and
mercy
,
and
Mary
the
Mother
,
who
would
imagine
otherwise
,
but
that
these
heavenly
blessings
flow
originally
and
immediatly
from
them
both
.
Phil.
It
is
obvious
that
the
Blessed
Virgin
is
call'd
the
Mother
of
mercy
,
because
she
is
the
Mother
of
our
Lord
Jesus
Christ
,
who
is
the
fountain
of
Grace
and
mercy
.
Theoph.
Your
Doctors
do
not
teach
you
so
to
understand
it
,
seeing
they
represent
Christ
as
a
severe
Judge
towards
a
poor
sinner
,
and
Mary
their
Advocate
for
mercy
.
You
have
heard
how
in
the
distribution
of
the
Kingdom
of
Heaven
,
the
Province
of
Justice
is
allott'd
to
the
Son
,
and
of
Mercy
to
the
Virgin
Mother
.
Your
Florentin
Archbishop
tells
us
;
That
upon
the
Assumtion
of
the
Blessed
Virgin
into
Heaven
,
(
as
your
Doctors
have
carefully
imprinted
that
belief
in
the
hearts
of
the
credulous
people
,
the
whole
person
of
the
Virgin
Mary
,
both
Body
and
Soul
,
is
taken
up
into
Heaven
.
)
I
say
we
are
told
that
when
she
was
translated
into
Heaven
,
the
Seraphims
attended
upon
her
,
and
earnestly
sollicited
her
stay
and
society
with
their
sublime
Order
.
But
she
deliberatly
answer'd
;
[
a
](A33770-e77960-b)
a
Non
est
honum
hominem
esse
solum
.
It
is
not
good
the
Man
should
be
alone
,
meaning
her
Son
,
and
that
She
must
assist
him
in
the
Redemtion
of
Gods
people
by
her
Compassion
,
and
in
their
Glorification
by
her
Intercession
.
That
when
for
the
Iniquity
of
the
world
her
Son
should
be
ready
to
destroy
the
Earth
a
second
time
with
a
floud
,
she
may
appeare
as
the
bow
in
the
clouds
,
to
oppose
his
fury
,
and
mind
him
of
his
Covenant
and
promise
.
These
are
the
luxuriant
fancies
of
your
Archbishop
:
suitable
hereunto
I
read
of
[
b
](A33770-e78000-b)
b
Vide
Chemnit
,
exam.
Trid.
Concil
p.
3.
de
Invoc
.
Sanct.
Pictures
in
your
Temples
representing
Christ
in
his
indignation
,
casting
darts
and
thunderbolts
,
and
the
Blessed
Virgin
standing
between
his
wrath
and
sinfull
men
,
and
receiving
the
darts
into
her
bosom
.
Phil.
Still
you
return
to
the
fancies
of
private
Doctors
and
Painters
,
your
promis'd
more
authentick
proofs
.
Theoph.
What
think
you
of
that
great
promise
made
to
uphold
man
immediatly
after
his
fall
,
concerning
Christ
the
seed
of
the
woman
;
who
should
break
the
serpents
head
,
that
is
overcome
the
Devil
and
all
infernal
powers
?
Your
vulgar
Translation
(
which
must
be
more
authentick
then
the
Original
)
reads
the
Pronoun
in
the
feminine
,
[
c
](A33770-e78090-b)
c
Ipsa
conteret
caput
.
serpentis
.
Gen.
3.
She
shall
bruise
his
head
:
instead
of
,
He
shall
bruise
,
as
the
Hebrew
and
the
Septuagint
read
it
:
And
hereupon
your
Doctors
refer
the
promise
unto
the
Virgin
Mary
,
as
tho
in
all
things
she
must
have
the
preheminence
.
Phil.
Bellarmin
shews
,
how
the
vulgar
Translation
varies
.
[
d
](A33770-e78180-b)
d
Tom.
1.
lib.
2.
de
Verbo
Dei
c.
12.
He
hath
seen
a
Copy
which
reads
it
likewise
in
the
masculine
.
Theoph.
What
he
hath
searcht
and
found
we
know
not
;
but
your
Translation
generally
runs
in
the
feminine
.
And
he
acknowledgeth
the
Latin
Fathers
,
being
misled
by
the
vulgar
Translation
,
take
it
in
the
feminine
.
And
upon
that
same
account
your
Doctors
refer
the
Prophecyto
the
Virgin
.
Phil.
Bellarmin
shews
in
the
second
place
,
that
he
saw
an
Hebrew
Copy
which
had
the
feminine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theoph.
This
observation
is
like
the
former
,
upon
some
corrupt
Copy
,
against
the
general
reading
of
the
Hebrew
Text.
And
he
would
leave
the
Scriptures
altogether
upon
uncertainties
,
that
their
Translation
might
not
be
lyable
to
reprehension
.
Phil.
He
refers
to
Chrysostom
a
Father
of
the
Greek
Church
,
who
,
he
saith
,
reads
it
in
the
feminine
.
Theoph.
He
doth
so
after
his
accustum'd
manner
to
deceive
his
Reader
.
For
it
is
manifest
the
[
a
](A33770-e78380-b)
a
Homil.
17.
in
Gen.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Father
reads
it
in
the
masculine
,
perhaps
here
also
the
Cardinal
consulted
some
Latin
Translation
of
Chrysostom
which
might
serve
his
turn
.
He
makes
some
other
inconsiderable
pleas
to
justify
the
vulgar
reading
,
chiefly
because
of
this
modern
reference
unto
Our
Lady
.
Whereas
some
Fathers
of
the
Latin
Church
being
ignorant
of
the
Hebrew
and
the
Greek
,
follow
the
vulgar
translation
,
and
yet
,
as
I
can
find
,
never
reflected
upon
the
Virgin
Mary
in
that
promise
;
only
your
new
Doctors
,
who
,
many
of
them
,
have
knowledg
of
the
Tongues
sufficient
to
discern
the
error
of
the
translation
,
yet
please
them selves
much
therewith
,
and
make
their
advantage
of
the
error
,
to
improve
the
honor
of
the
Lady
,
and
make
her
the
prime
subject
of
that
grand
Prophecy
.
By
this
way
they
may
justify
the
petition
of
your
Churches
praier
to
Her
:
[
b
](A33770-e78420-b)
b
Tunos
ab
hoste
protege
.
That
She
would
defend
ut
from
our
ghostly
Enemy
.
Because
as
Eve
was
overcome
by
him
,
so
Mary
should
be
victorious
and
bruise
his
head
:
and
so
the
recompence
should
be
made
unto
mankind
,
by
the
same
Sex
which
had
transgress'd
.
Phil.
I
still
must
mind
you
of
leaving
these
excursions
,
and
shew
wherein
the
Church
of
Rome
offends
in
this
point
of
the
Invocation
of
Saints
.
Theoph.
I
shew
you
how
she
offends
in
owning
the
vulgar
translation
,
and
giving
occasion
unto
those
usual
blasphemies
concerning
the
Virgin
Mary
.
However
I
will
proceed
and
shew
how
in
her
general
Councils
(
as
she
esteem
,
them
)
in
her
Popes
,
in
her
Liturgies
,
she
hath
given
great
Offence
and
scandal
unto
the
Israel
of
God
.
In
that
great
Lateran
Council
begun
anᵒ
1512
,
Julius
the
second
being
Pope
,
and
ended
5
years
after
under
Pope
Leo
the
tenth
consisting
of
114
Bishops
:
we
shall
read
in
[
c
](A33770-e78540-b)
c
Bin.
Tom.
9.
in
Conc.
Lateran
.
Binius
his
Edition
of
the
Councils
the
9th
tome
,
how
in
the
opening
of
the
several
sessions
of
that
Council
,
for
the
greater
solemnity
,
Homilies
were
made
by
men
of
great
fame
and
Learning
among
them
.
Caietanus
begins
the
2d
session
with
his
Oration
or
Sermon
,
and
premiseth
this
address
to
the
Virgin
Mary
.
[
d
](A33770-e78600-b)
d
Quoniam
nihil
est
quod
homo
sine
divino
quxilio
possit
pollicori
,
ad
gloriasam
ipsant
Vi●ginem
Dei
Matrem
,
primo
convertam
Orationem
meam
.
A●t
Maria.
Because
man
can
promisse
to
himself
nothing
without
divine
assistance
,
therefore
in
the
first
place
I
will
address
my
praier
unto
the
glorious
Virgin
Mother
of
God
.
Hail
Mary
,
&c.
So
Balthasar
Del
Rio
,
in
the
opening
of
the
seventh
session
,
begins
his
Sermon
.
[
a
](A33770-e78630-b)
a
Vt
non
inprata
audire
atque
audita
exequi
possitis
,
Deiparae
Virg.
Maria
praesidium
imploremus
.
Ave
Maria
,
&c.
That
ye
may
hear
acceptable
things
spoken
,
and
perform
them
,
let
us
implore
the
protection
of
the
Virgin
Mary
Mother
of
God
.
Hail
Mary
full
of
grace
,
&c.
Phil.
These
are
instances
of
no
direful
consequence
.
In
the
Solemn
performance
of
those
holy
exercises
they
implore
the
assistance
of
the
Blessed
Virgin
;
you
may
suppose
,
the
assistance
of
her
praiers
.
Theoph.
We
in
our
Homilies
and
Sermons
apply
our selves
to
the
blessing
of
Gods
assistance
;
and
you
in
the
first
place
seek
to
the
divine
assistance
of
the
Blessed
Virgin
.
(
for
so
Caietanus
appears
to
call
it
)
however
you
see
it
is
the
mode
and
form
,
even
in
the
presence
of
so
great
Council
,
That
the
Invocation
of
the
Blessed
Virgin
,
should
justle
out
all
supplication
to
God
in
their
Sermons
:
for
otherwise
they
would
not
alwaies
have
kept
to
this
way
.
For
so
in
the
ninth
session
Antonius
Puccius
,
a
Bishop
and
Clerk
of
the
Apostolical
Chamber
,
having
propos'd
great
things
to
speak
of
.
[
b
](A33770-e78730-b)
b
Antequàm
haec
aggredior
,
per
Angelicam
salutat
.
beatiss
.
Virg.
opem
suppliciter
implorabo
.
Ave
Maria
,
&c.
Before
I
enter
,
saith
he
,
upon
these
things
I
will
humbly
implore
help
from
the
most
Blessed
Virgin
in
the
Angelical
Salutation
,
Hail
Mary
,
&c.
But
the
last
instance
I
will
give
in
the
tenth
session
is
observable
;
the
Homily
was
made
by
a
Venerable
Archbishop
named
Stephen
,
70
years
old
;
and
having
design'd
to
insist
upon
considerable
points
out
of
the
48
Psalme
,
he
praies
in
these
words
.
[
c
](A33770-e78760-b)
c
Ipsa
Virgo
beata
,
Angelorum
.
Domina
,
fens
omnium
gratiarum
:
quae
omnes
haereses
interemit
,
cujus
eperá
magna
Reform
.
Principum
concord
.
&
ve●t
centra
Infid
.
expeditie
feri
debet
.
May
the
Blessed
Virgin
,
Lady
of
Angels
,
the
fountain
of
all
graces
,
afford
her
help
,
who
hath
slain
all
heresies
,
and
by
whose
assistance
the
great
reformation
in
hand
,
the
unity
of
Princes
,
the
expedition
against
Infidels
,
must
be
carried
on
.
And
because
this
was
not
enough
,
the
good
old
man
improves
his
youthful
Muse
to
compose
an
Ode
unto
the
Virgin
,
to
implore
her
assistance
,
as
well
in
Meeter
as
in
Prose
.
He
goes
on
in
this
mode
of
supplication
.
|
Thou
art
the
splendor
,
ornament
,
&
Everlasting
light
of
all
Virgins
,
the
Mother
of
the
most
high
,
the
glory
of
Mankind
,
Blessed
Mary
.
Thou
alone
ô
Virgin
dost
rule
the
Stars
,
Thou
art
the
light
of
Heaven
and
Earth
and
the
Sea
,
we
beseech
Thee
to
favor
our
attemts
.
That
I
may
unlock
the
sacred
senses
which●ly
hid
in
these
severe
writings
,
And
Scale
the
high
places
of
the
Earth
,
Thou
being
our
Captain
.
|
Omnium
splendor
,
decus
,
&
perenne
,
Virginum
lumen
,
genetrix
superni
,
Gloria
humani
generis
Maria
Unica
nostri
.
Sola
tu
Virgo
dominaris
astris
,
Sola
tu
terrae
Maris
atque
Coeli
Lumen
,
inceptis
faveas
,
rogamus
,
Inclyta
nostris
.
Vt
queam
sacros
reserare
sensus
Qui
latent
chartis
nimiùm
severis
;
Ingredi
&
celsae
,
duce
Te
benignâ
,
Moenia
Terrae
.
|
You
see
the
Authentick
practise
of
your
Church
,
before
so
solemn
an
Assembly
.
These
Applications
made
to
the
Blessed
Virgin
in
solemn
forms
of
Praier
,
and
in
such
Terms
,
are
inconsistent
with
the
rules
of
Piety
,
and
Religion
.
Phil.
You
may
let
this
pass
upon
the
score
of
a
Poetical
Licence
.
Theoph.
In
our
Praiers
we
should
be
devout
,
and
modest
,
not
licentious
and
bold
;
but
alas
if
you
look
back
upon
his
supplication
in
Prose
,
you
will
find
it
more
extravagant
,
his
Luxuriant
Fancy
was
not
there
confin'd
to
measures
.
But
from
these
instances
you
may
take
the
measures
of
their
Licenc'd
,
and
most
authentic
impiety
.
such
Hymnes
made
the
best
Melody
,
and
were
most
acceptable
unto
your
Fathers
of
the
Church
,
and
all
her
Children
in
the
Antichristian
times
.
Phil.
Your
indiscreet
Zeal
transports
you
beyond
the
rule
of
Charity
,
which
might
instruct
you
to
put
a
fair
gloss
upon
some
harsh
Expressions
.
Theoph.
I
dare
not
call
evil
good
,
neither
have
I
learn'd
the
Art
of
your
Doctors
,
to
undertake
the
defence
of
great
Impieties
,
and
Blasphemies
,
and
make
them
plausible
by
a
distinction
.
The
next
general
Council
(
as
you
reckon
)
was
that
of
Trent
:
where
we
have
the
Doctrine
of
the
Invocation
of
Saints
establisht
,
and
all
those
declared
Impious
who
think
otherwise
.
And
altho
the
Council
pen'd
the
decree
in
most
cautious
terms
,
(
being
awakened
with
the
exceptions
of
reformed
Churches
,
)
[
a
](A33770-e79120-b)
a
Concil.
Trid.
sess.
25.
yet
we
may
plainly
there
discover
,
That
it
is
not
their
Praiers
only
which
we
must
sue
for
,
but
also
the
help
,
and
succor
of
the
Saints
in
Heaven
.
It
is
good
and
profitable
humbly
to
call
upon
them
,
and
to
fly
to
their
Praiers
,
and
aid
,
and
help
.
If
the
council
had
intended
only
the
Assistance
of
their
Praiers
,
they
would
not
have
multiplied
terms
without
cause
in
their
decree
.
But
in
these
words
they
have
left
open
a
Gap
,
for
the
Saints
votaries
to
justify
their
Praiers
to
the
Saints
for
their
aid
,
and
protection
,
to
expect
effectual
favours
from
them
,
not
only
by
their
Praiers
,
but
also
by
their
Active
powers
.
These
things
will
easily
fall
under
this
clause
of
the
Decree
,
Ad
eorum
orationes
,
opem
,
auxiliumque
,
confugere
.
Phil.
I
have
no
reason
to
admit
sinister
constructions
,
any
farther
then
the
words
will
necessarily
force
me
.
Now
the
later
terms
may
be
Exegetical
of
the
former
,
and
well
transpos'd
thus
,
To
fly
to
the
aid
and
assistance
of
their
Praiers
.
And
then
tell
me
what
have
you
gotten
by
this
decree
.
Theoph.
Your
practise
will
best
interpret
your
Rule
.
If
the
public
praiers
of
your
Church
request
more
of
the
Saints
in
Heaven
,
then
the
assistance
only
of
their
Praiers
,
you
may
suppose
your
Church
intended
,
and
understood
,
and
exprest
more
in
her
decree
.
You
shall
find
your
Church
often
to
supplicate
,
That
as
well
by
the
Merits
,
as
by
the
Intercession
of
the
Saints
,
God
would
be
favourable
unto
them
.
In
the
Hymnes
above
mentioned
,
to
the
Virgin
Mary
,
she
is
call'd
the
Mother
of
Grace
,
and
mercy
,
and
Protection
from
our
Ghostly
Enemy
is
sought
from
her
,
and
reception
into
Glory
.
So
likewise
in
the
hymne
of
the
Apostles
,
Grace
,
and
Vertue
is
desired
of
the
Saints
for
such
as
languish
in
their
Vices
.
And
that
by
the
command
of
the
Apostles
,
as
it
is
exprest
,
and
not
by
their
Praiers
.
And
yet
Bellarmin
hath
the
confidence
to
interpret
all
these
things
,
according
to
the
sense
of
the
Church
,
as
he
speaks
,
That
all
these
things
are
expected
from
their
Praiers
,
not
from
any
other
assistance
.
You
shall
find
several
Popes
in
the
Names
of
Peter
,
and
Paul
,
promising
great
things
unto
Princes
,
who
shall
engage
in
the
defence
,
and
cause
of
the
Church
,
and
threatning
dreadfull
Judgments
from
them
upon
such
as
are
disobedient
.
Pope
Hadrian
writing
to
the
Emperor
Constantine
and
Irene
his
Mother
,
Congratulates
their
embracing
the
Faith
of
Peter
,
and
Paul
,
Princes
of
the
Apostles
,
and
promiseth
,
[
a
](A33770-e79340-b)
a
Binius
Teme
5.
p.
554.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
They
shall
protect
the
Empire
,
make
them
Victorious
,
and
bring
the
Barbarous
Nations
under
their
feet
.
On
the
contrary
we
find
direful
threats
from
these
two
Apostles
.
Pope
Pius
the
4th
concludes
his
Bulls
after
this
sort
,
[
b
](A33770-e79400-b)
b
Nulli
hominum
liceat
bane
.
&c
vid.
Concil.
Trid.
edit.
per
Joan.
Gallema●t
,
ad
finem
.
Let
none
presume
to
infringe
this
our
Declaration
.
If
any
shall
attemt
to
do
so
,
let
him
know
he
shall
incur
the
wrath
of
God
Almighty
,
and
of
his
two
blessed
Apostles
Peter
,
and
Paul
.
These
things
are
Obvious
,
and
I
will
not
heap
Quotations
to
prove
them
,
I
will
only
give
you
an
Account
of
one
notable
Letter
to
this
effect
,
which
I
mention'd
in
the
beginning
of
this
Conference
,
and
will
now
transcribe
much
of
it
for
your
sake
,
and
the
Readers
,
that
ye
may
judge
,
what
your
Popes
opinion
was
of
the
power
,
and
Parronage
of
the
Apostles
,
and
so
by
consequence
of
the
other
Saints
.
[
c
](A33770-e79430-b)
c
Bin.
Tom.
5.
p.
55.
Pope
Stephen
the
3.
being
grievously
streightened
by
Aystulphus
King
of
Lombardy
,
who
with
a
Potent
Army
besieged
Rome
;
sends
a
Letter
in
the
name
of
St
Peter
,
unto
Pipin
,
and
his
two
sons
,
Charles
,
and
Carloman
Kings
of
France
.
It
begins
thus
,
[
d
](A33770-e79540-b)
d
Petrus
Apost.
vecatus
à
Jesu
Christo
dei
filio
,
&c.
Peter
call'd
to
be
an
Apostle
,
by
Jesus
Christ
the
Son
of
God
,
&c.
Grace
,
Peace
,
and
Power
,
&c.
To
you
most
excellent
men
,
Pipin
,
Charles
,
and
Carloman
3
Kings
,
&c.
After
the
salutation
he
proceeds
.
[
e
](A33770-e79580-b)
e
Ego
Petrus
Apost.
dietus
a
Christo
&c.
I
Peter
an
Apostle
being
call'd
by
Christ
,
and
the
good
pleasure
of
the
Divine
Clemency
,
and
ordain'd
by
his
power
to
enlighten
the
whole
world
.
[
f
](A33770-e79620-b)
f
Quamobrem
omnes
,
&c.
Therefore
all
Men
who
fulfil
my
Preaching
,
and
command
,
must
believe
,
That
their
sins
by
Gods
precept
are
forgiven
in
this
World
,
and
shall
go
into
life
Eternal
without
Blemish
,
&c.
Therefore
I
Peter
,
&c
,
Who
have
Adopted
you
for
my
Sons
,
do
exhort
you
to
defend
the
City
of
Rome
,
and
my
Sepulcher
,
and
Temple
there
,
against
the
Incursion
of
my
Enemies
.
[
g
](A33770-e79650-b)
g
Pro
certo
confidite
memet
ipsum
,
&c.
And
know
ye
for
certain
that
I
my self
will
be
present
with
you
,
to
assist
you
as
tho
I
were
present
and
visible
in
the
Flesh
,
for
altho
I
am
absent
in
the
Flesh
,
I
am
present
in
the
Spirit
.
Now
our
Lady
the
Mother
of
God
,
the
Thrones
,
and
Dominions
,
and
all
the
Host
of
Heaven
,
with
the
Martyrs
,
and
confessors
of
Christ
,
with
all
obligations
possible
do
adjure
you
,
to
assist
my
City
,
and
People
of
Rome
,
with
your
utmost
power
,
and
speed
.
[
h
](A33770-e79670-b)
h
Et
ego
Petrus
in
hac
Vita
.
&c.
And
I
Peter
by
way
of
recompence
,
will
become
your
Brother
in
this
life
,
and
in
the
day
of
Gods
strict
Judgment
,
prepare
Mansions
for
you
in
the
glorious
Kingdom
of
God
,
the
reward
of
eternal
recompence
,
and
the
Infinite
joies
of
Paradice
,
Nay
whatsoever
Protections
and
assistance
you
will
ask
,
I
will
give
you
.
I
therefore
Conjure
you
by
the
most
beloved
living
God
,
that
ye
permit
not
my
City
to
be
sackt
by
the
Lombards
,
least
your
Souls
and
Bodies
be
likewise
torn
and
tormented
in
everlasting
Fire
,
with
the
Devil
and
all
his
Pestilent
Angels
.
[
i
](A33770-e79700-b)
i
Firmiss
.
tenete
quod
ego
,
&c.
Ye
must
firmly
believe
that
heretofore
when
you
Prai'd
unto
me
,
I
did
help
,
and
give
you
Victory
over
your
Enemies
,
by
the
power
of
God
,
when
you
were
few
in
number
,
in
comparison
of
the
Enemies
of
the
Church
.
[
k
](A33770-e79710-b)
k
Ecce
chariss
.
fili
,
&c.
He
concludes
.
Behold
my
dear
sons
,
I
have
warned
you
,
if
you
obey
with
speed
,
it
shall
be
your
great
reward
,
and
my
suffrage
shall
help
you
in
this
life
,
ye
shall
overcome
your
Enemies
,
and
live
long
,
and
eat
good
things
,
and
afterwards
ye
shall
inherit
Eternal
life
But
if
ye
make
any
delay
:
know
ye
that
by
the
authority
of
the
holy
,
and
individual
Trinity
,
and
by
the
Apostolical
grace
given
unto
me
,
ye
shall
be
alienated
,
for
the
transgression
of
this
my
Exhortation
,
from
the
Kingdom
of
God
,
and
from
life
Eternal
.
Phil.
I
have
had
the
Patience
to
hear
you
,
I
pray
let
me
now
understand
your
design
in
these
Instances
.
Theoph.
Your
Popes
are
public
Persons
,
and
you
would
have
them
thought
to
be
guided
by
an
infallible
Spirit
;
especially
in
their
Buls
&
Epistles
and
serious
agitations
,
not
to
err
.
And
you
see
what
power
they
ascribe
to
the
Saints
departed
,
not
only
of
Interceding
,
but
Acting
for
us
,
and
against
our
enmies
.
And
partly
from
thence
your
Doctors
have
taken
occasion
to
instruct
the
people
to
invoke
them
as
Patrons
,
and
Protectors
,
and
Saviours
out
of
trouble
.
Now
you
have
a
rare
art
of
Reduction
,
if
you
can
bring
all
this
under
the
single
head
of
Intercession
;
that
they
effect
these
things
only
by
their
praiers
to
God
,
and
not
by
a
delegacy
of
his
power
to
them
.
Phil.
It
comes
all
to
one
,
if
by
their
praiers
they
obtain
such
power
to
save
and
to
destroy
.
Theoph.
Take
your
suppositions
for
granted
,
and
the
case
is
clear
.
Mean
while
you
put
the
poor
ministring
Angels
out
of
Office
,
delegating
their
ministery
and
powers
unto
the
Saints
triumphant
:
and
yet
I
cannot
let
pass
without
a
just
indignation
and
censure
these
forementioned
Threats
in
the
Popes
Bulls
and
Letters
,
That
the
indignation
of
our
great
God
,
and
of
his
two
Apostles
Peter
and
Paul
,
should
be
threatned
together
,
as
tho
one
were
as
much
to
be
fear'd
as
the
other
:
and
so
likewise
for
the
conferring
of
blessing
,
and
the
return
of
thanks
,
they
are
directed
to
God
and
to
the
Saints
.
It
is
Bellarmin's
close
in
every
Tome
,
[
a
](A33770-e79860-b)
a
Laus
Deo
&
beatae
Virgini
.
Praise
be
given
to
God
,
and
to
the
Blessed
Virgin
:
and
so
all
the
Jesuits
conclude
.
Nay
,
Gregory
de
Valentia
puts
the
Virgin
before
our
Saviour
in
the
close
of
many
of
his
Books
,
Laus
Deo
&
beatae
Virgini
Mariae
,
&
Domino
Jesu
Christo
.
Nay
,
we
read
how
Pope
Pius
the
fift
ascrib'd
that
famous
Victory
over
the
Turks
in
the
Battel
of
Lepanto
to
the
Virgin
Mary
,
and
appointed
a
Solemn
[
b
](A33770-e79940-b)
b
Festum
S.
Mariae
à
Victoriâ
,
Octobr.
7.
Feast
in
memory
thereof
.
We
shall
find
likewise
in
[
c
](A33770-e79960-b)
c
Epistolarum
lib.
12.
Epist.
22.
Speramus
in
c●nip
.
Dei
virt.
&
in
beati
Petri
Apost.
Principis
adjutorio
.
Gregory
the
Great
,
such
expressions
as
these
:
We
trust
in
the
power
of
the
most
high
God
,
and
in
the
help
of
blessed
Peter
the
Prince
of
the
Apostles
.
Now
the
holy
Fathers
taught
us
another
lesson
,
(
as
I
have
intimated
partly
before
)
not
to
join
together
almighty
God
and
the
Angels
or
any
other
Creature
in
our
supplications
or
benedictions
,
or
threats
or
confidences
.
[
d
](A33770-e79980-b)
d
Oratione
4.
contra
Apr.
Great
Athanasius
proves
the
unity
of
God
the
Father
and
of
Christ
,
because
the
Apostle
hath
join'd
them
in
one
praier
.
God
him self
and
our
Father
and
our
Lord
Jesus
Christ
direct
our
way
unto
you
.
1.
Thess.
3.
11
.
And
he
proceeds
,
No
man
must
pray
to
receive
any
thing
from
the
Father
and
from
the
Angels
or
any
other
Creature
,
[
e
](A33770-e80030-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
neither
may
any
one
say
,
God
and
the
Angel
give
thee
this
.
Upon
this
ground
,
as
you
have
heard
,
he
concluded
in
Jacobs
blessings
upon
the
sons
of
Joseph
,
that
the
Angel
stands
for
the
Son
of
God
,
the
Angel
of
his
Counsel
,
as
the
Septuagint
,
read
Is.
9.
6.
So
[
a
](A33770-e80050-b)
a
Thes.
l.
3.
c.
1.
Cyril
of
Alexandria
,
No
man
would
endure
to
hear
any
one
say
,
Would
God
and
some
Angel
would
direct
your
course
to
us
,
&c.
But
alas
in
your
Church
your
ears
are
accustom'd
to
such
blasphemous
conjunctions
.
Jesu
Maria
,
is
an
usual
oath
among
you
,
and
God
help
you
and
the
Blessed
Virgin
,
you
wish
:
if
a
beggar
ask
you
Alms
you
say
,
God
relieve
and
S.
Peter
.
And
so
you
have
heard
the
imprecations
of
your
Popes
,
The
indignation
of
God
Almighty
and
of
Peter
and
Paul
light
upon
you
.
Now
,
saith
holy
Athanasius
,
[
b
](A33770-e80130-b)
b
Loco
citat
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
It
sufficeth
these
things
should
come
from
the
Father
alone
,
no
Creature
communicating
.
So
ye
make
solemn
vowes
unto
God
and
some
particular
Saint
in
trouble
,
and
after
deliverance
pay
to
the
Saint
your
vows
.
Nay
,
Cardinal
[
c
](A33770-e80160-b)
c
In
2.
secundae
q.
88.
Art.
5.
Eâdem
ratione
votum
sit
D●o
&
Sanctis
,
nec
obstat
quod
sit
actus
relig.
quia
ejusdem
virtutis
est
vovere
&
●rare
.
Cajetan
maintains
,
That
a
vow
is
made
to
God
and
to
the
Saint
in
the
same
manner
,
altho
a
vow
be
a
religious
Act
;
for
we
may
as
well
make
vows
to
them
,
as
praiers
.
And
therefore
notwithstanding
all
your
qualifying
distinctions
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
appears
little
difference
in
the
Invocation
of
God
and
of
the
Saints
:
especially
when
you
come
to
the
practice
of
this
Doctrine
.
These
Instances
which
we
have
already
given
are
authority
sufficient
unto
the
undiscerning
people
,
to
ask
all
blessings
from
the
Saints
,
and
to
hope
from
them
to
receive
blessings
as
confidently
as
from
Almighty
God
.
Phil.
No
,
they
are
taught
to
expect
blessings
from
God
,
for
the
sake
and
Intercession
of
the
Saints
.
Theoph.
And
they
are
taught
and
accustom'd
to
ask
blessings
of
the
Saints
without
any
such
limitations
,
but
in
an
absolute
manner
.
Phil.
If
the
limitation
be
not
exprest
,
it
must
be
implied
.
Theoph.
It
seems
the
ground
of
your
peoples
error
is
expressed
,
when
the
Hymns
and
prayers
of
your
Church
ask
grace
and
protection
of
the
Saints
,
without
the
reserve
,
that
they
should
procure
them
by
their
Intercession
.
But
that
which
should
undeceive
them
is
supprest
,
or
(
as
you
will
have
it
)
implied
,
that
what
they
ask
absolutly
of
the
Saints
,
they
must
understand
it
only
in
reference
to
their
praiers
and
Intercession
.
And
so
the
ignorant
people
,
who
understand
only
the
plain
words
of
the
petition
,
and
not
the
sense
of
the
Church
(
which
is
understood
)
are
induc'd
to
hope
in
the
Saints
for
their
succours
,
and
to
fly
to
them
in
trouble
as
to
their
cheif
Sanctuary
,
and
to
return
their
thanks
and
their
vows
to
them
for
their
deliverance
.
[
d
](A33770-e80340-b)
d
●omm
in
lib.
8.
Aug.
de
C●v
.
Dei
.
Multi
Christiam
divos
divasque
non
aliter
venerantur
quam
Deum
,
&c.
Ludovicus
Vives
complains
that
the
common
people
highly
offend
in
not
discerning
between
the
worship
of
God
and
of
the
Saints
;
nor
doth
their
opinion
,
saith
he
,
of
the
Saints
want
much
of
what
the
Heathen
do
believe
of
their
Deities
or
Idols
.
Phil.
What
value
we
Ludovicus
Vives
?
come
to
the
point
.
What
are
these
praiers
to
the
Saints
,
which
you
say
our
Church
owns
and
prescribes
,
and
are
so
offensive
to
your
tender
ears
,
and
such
a
snare
unto
the
people
of
God
among
us
?
Theoph.
Such
as
have
the
opportunity
to
search
into
your
Breviaries
and
Missals
have
collected
their
gross
absurdities
:
and
your
Doctors
,
as
I
can
find
,
have
not
bin
sollicitous
to
answer
them
.
I
shall
give
you
some
instances
which
I
have
taken
out
of
one
of
your
service
books
stiled
[
a
](A33770-e80470-b)
a
Ordinarium
secundum
usum
Sarum
.
The
Ordinary
after
the
use
of
Sarum
,
printed
at
Paris
by
William
Merlyn
.
In
the
Office
of
the
Virgin
we
have
these
passages
,
[
b
](A33770-e80510-b)
b
Tuum
nobis
impende
solatium
,
per
te
mereamur
habere
praemium
,
&
cum
electis
Dei
reenum
.
Impart
to
us
thy
comfort
,
by
thee
may
we
deserve
the
reward
,
and
the
Kingdom
of
Heaven
with
the
Elect.
Again
,
[
c
](A33770-e80530-b)
c
Tuo
pio
interventu
,
&c.
ut
per
te
redemti
,
sedem
gloriae
,
&c.
By
thy
pious
intervention
wash
away
our
sins
,
that
being
redeemed
by
thee
we
may
climb
the
Seat
of
eternal
glory
.
O
holy
Virgin
thou
alone
hast
slain
the
heresies
of
the
World
:
[
d
](A33770-e80550-b)
d
Accipe
quod
offerimus
,
redona
quod
rogamus
,
&c.
accept
what
we
offer
,
give
what
we
ask
,
and
excuse
what
we
fear
.
Then
follows
a
Formal
praier
or
Collect
:
[
e
](A33770-e80580-b)
e
O
Regina
Mundi
,
Scala
Coeli
,
Thronus
Dei
,
Janua
Parad.
&c.
O
Queen
of
the
world
,
the
ladder
of
Heaven
,
the
Throne
of
God
,
and
Gate
of
Paradise
,
hear
the
praiers
of
the
poor
,
and
despise
not
the
sighs
of
the
miserable
:
Let
our
groans
and
our
desires
be
brought
by
thee
into
the
sight
of
our
Redeemer
;
which
by
our
misdeservings
are
cast
out
.
[
f
](A33770-e80600-b)
f
Dele
peccata
,
relaxa
facinera
,
erige
lapsos
,
solve
compeditos
.
Blot
out
our
transgressions
,
release
our
sins
,
raise
the
faln
,
and
loose
such
as
are
bound
:
Let
the
branches
of
vices
be
cut
off
,
and
the
flowers
of
vertue
planted
.
[
g
](A33770-e80610-b)
g
Placa
precibus
Judicem
,
quem
puerp
.
genuisti
Redemt
.
&c.
Appease
the
Judg
by
thy
praiers
,
whom
thou
hast
brought
forth
a
Redeemer
.
That
as
by
thee
he
was
made
partaker
of
the
humane
nature
,
so
by
thee
he
may
make
us
partakers
of
the
Divine
Nature
.
One
passage
more
neer
the
close
of
the
service
I
will
produce
.
The
Catholic
Church
celebrates
the
holy
memory
of
Mary
Mother
of
God
,
who
stands
in
need
for
her
salutary
help
without
ceasing
.
[
h
](A33770-e80620-b)
h
Quoniam
reverent
.
quae
Matri
exhibetur
Christo
dofertur
,
ideo
totis
desideriis
,
&c.
Vt
Matrem
sentiamus
piissimam
,
et
felium
ejus
Judicemisereniss
.
And
because
the
reverence
towards
the
Mother
redounds
to
Christ
;
therefore
with
all
the
desire
of
our
hert
we
will
insist
on
her
praises
;
that
the
Mother
may
be
favorable
to
us
,
and
the
Son
a
serene
Judg.
Phil.
You
see
most
of
these
passages
do
proceed
upon
her
praiers
and
intercession
,
that
she
would
interpose
for
us
and
present
our
supplications
and
sighs
unto
our
Redeemer
.
Theoph.
But
you
shut
your
eies
,
and
not
observe
these
absolute
petitions
,
which
are
put
up
to
her
:
and
where
any
reference
is
made
to
Christ
,
even
there
it
much
derogates
from
his
mediation
and
intercession
;
because
it
represents
Christ
as
a
Judg
by
her
praiers
and
mediation
to
be
appeas'd
,
the
blessed
Virgin
becoming
our
Intercessor
unto
Christ
.
And
so
by
the
stamp
of
public
Authority
,
you
see
these
extravagancies
confirm'd
,
which
above
you
would
not
justify
,
as
being
the
fancies
,
as
you
call'd
them
,
of
private
persons
.
Now
in
confutation
of
such
blasphemies
the
Holy
Scriptures
shew
Christ
to
be
our
Advocate
until
the
day
of
judgment
,
not
a
juige
:
A
merciful
and
faithful
High-Priest
in
things
pertaining
to
God
,
Hebr.
2.
17.
Hebr.
4.
15.
16.
For
we
have
not
High
Priest
,
which
cannot
be
touched
with
a
feeling
of
our
infirmities
,
but
was
in
all
points
temted
like
as
we
are
,
yet
without
sin
:
Let
us
therefore
come
boldly
,
saith
the
Apostle
,
unto
the
Throne
of
grace
,
that
we
may
obtain
mercy
.
It
is
the
design
of
Holy
Scripture
,
to
make
poor
sinners
come
with
confidence
and
comfort
to
Christ
and
to
the
Father
.
It
is
the
designe
of
your
Church
to
discourage
them
with
a
sense
of
their
unworthiness
,
and
to
teach
them
to
look
upon
Christ
as
a
severe
Judge
,
that
so
they
may
fly
to
the
Virgin
Mother
,
and
to
the
Saints
to
be
their
Mediators
and
Intercessors
.
Nothing
is
more
opposite
to
the
Covenant
of
Grace
,
to
the
Love
of
God
,
towards
such
as
are
reconcil'd
in
Christ
,
to
the
tender
compassion
of
our
blessed
Saviour
,
and
to
the
gracious
promises
and
Invitations
of
the
Gospel
.
And
upon
this
account
I
may
pronounce
your
Doctrine
of
the
Saints
Invocation
and
Intercession
,
to
be
a
damnable
doctrine
,
destructive
to
the
Souls
of
men
.
Phil.
Satis
pro
imperio
.
Doubtless
you
think
your self
as
infallible
,
as
we
the
Pope
;
and
you
design
to
put
Christs
Vicar
besides
the
Chair
,
to
place
your self
therein
,
and
magisterially
declare
against
the
doctrines
of
our
Church
.
Theoph.
If
our
Declarations
,
like
the
Pope's
many
times
,
be
against
the
Tenor
of
Holy
Scriptures
,
regard
them
not
;
but
if
the
word
of
God
condems
your
practise
,
that
which
your
Church
teacheth
in
her
public
Offices
;
Wo
unto
them
by
whom
offences
come
.
I
have
follow'd
your
prescription
,
and
have
kept
close
to
such
instances
as
are
approv'd
among
you
by
Councils
,
and
Popes
,
and
Missals
of
your
Church
;
and
when
you
cannot
refute
the
objection
,
you
scoff
at
the
opponent
.
But
because
this
Conference
hath
bin
spun
out
into
a
great
length
,
I
will
favor
you
and
my self
with
the
omission
of
many
things
:
and
give
you
only
one
Instance
more
out
of
the
same
Ordinary
and
Missal
,
according
to
the
use
of
the
Church
of
Sarum
.
In
the
Office
of
S.
Thomas
the
Martyr
,
as
you
call
him
,
Archibishop
of
Canterbury
,
Chancellor
of
England
.
He
was
indeed
a
Martyr
for
the
Pope
,
standing
so
highly
for
his
Authority
in
the
justification
of
Appeals
to
Rome
,
and
not
submitting
the
Clergy
to
the
Laws
of
the
Realm
,
that
he
betrai'd
his
Native
Cuntry
to
a
sorreign
Jurisdiction
,
and
became
a
rebel
to
the
King
and
Kingdom
.
Hereupon
he
was
banish'd
divers
years
,
and
by
the
interest
of
his
great
Patron
the
Pope
in
neigboring
Princes
,
he
created
great
vexation
&
trouble
unto
his
lawfull
Prince
,
King
Henry
the
IId.
After
7.
years
a
reconciliation
was
made
by
the
mediation
of
the
Pope
and
other
Princes
between
the
King
and
him
,
and
he
return'd
into
England
,
the
King
abiding
in
his
Territories
in
France
.
Upon
his
return
,
by
the
Popes
Bull
,
he
Excommunicates
the
Arch-Bishop
of
York
,
and
those
other
Bishops
,
who
in
his
Banishment
officiated
in
the
Coronation
of
the
Kings
son
Henry
,
according
to
his
Fathers
command
;
alleading
that
the
priviledg
of
Coronation
of
Kings
of
England
,
belong'd
to
him
as
Arch-Bishop
of
Canterbury
.
This
and
other
insolencies
being
soon
related
to
King
Henry
in
France
,
he
spake
passionately
against
the
proud
Prelate
;
and
immediately
four
Commanders
in
his
Camp
went
over
into
England
,
entred
the
Bishops
Palice
,
and
purfu'd
him
into
the
Chappel
,
and
there
Inhumanly
,
and
Sacrilegiously
murder'd
him
.
[
a
](A33770-e80920-b)
a
See
Gulielmus
Nubrigenses
,
his
Hist.
of
England
.
l.
2.
c.
16.
p.
25.
&c.
Hereupon
by
the
Pope
he
was
Canoniz'd
for
a
glorious
Saint
,
and
Martyr
,
and
an
[
b
](A33770-e80930-b)
b
Baro.
Martyr
Rom.
in
29.
Decembris
.
Annual
feast
was
Instituted
afterwards
in
memory
of
his
Martyrdom
,
upon
the
29th
of
December
,
a
solemn
office
and
service
there
is
appointed
for
the
day
,
as
we
find
it
in
the
missal
;
wherein
the
Account
is
given
that
the
first
Solemnity
of
his
Translation
was
kept
in
the
Cathedral
of
Canterbury
,
Henry
the
third
being
present
,
and
the
Popes
Legat
Pandulphus
;
the
Arch-Bishop
of
Canterbury
,
all
the
Prelates
,
and
Nobles
,
in
the
Year
1220
,
Fifty
Years
after
his
Passion
,
and
that
the
Martyr
Thomas
of
Becket
honor'd
his
Translation
with
many
Miracles
,
[
c
](A33770-e81010-b)
c
Caecis
ad
visum
,
surdis
ad
Audit
.
&c.
Restoring
sight
to
the
Blind
,
Hearing
to
the
Deaf
,
Speech
to
the
Dumb
,
and
Life
to
the
Dead
.
In
the
Office
we
have
these
Praiers
.
O
Jesus
Christ
by
the
Merits
of
Thomas
Forgive
us
our
Trespasses
.
Again
,
[
d
](A33770-e81050-b)
d
T
is
per
Thomae
sanguin
.
&c.
By
the
blood
of
Thomas
shed
upon
thy
score
,
make
us
to
follow
where
he
's
gon
before
.
Another
Petition
there
is
to
the
Martyr
himself
in
that
Office
.
ᵉ
O
Thomas
give
us
help
.
Strengthen
those
that
stand
,
raise
them
that
fall
,
Correct
our
Manners
,
Actions
,
and
Life
,
and
guide
us
in
the
way
of
peace
.
In
their
Hymne
for
that
day
,
they
declare
Wonders
.
All
things
obey
,
and
veild
to
Thomas
,
Plague
,
Diseases
,
Death
,
and
Divels
;
Fire
,
Water
,
Earth
,
and
Seas
,
Thomas
hath
fil'd
the
World
with
glory
,
The
world
to
Thomas
yields
obeysance
,
Thomas
shines
with
new
Miracles
,
He
restores
the
Members
to
the
Gelt
,
He
adornes
the
Blind
with
sight
.
Cleanseth
the
Lepers
and
their
spots
,
And
free
's
the
dead
from
hands
of
death
.
Thomae
cedunt
&
parent
omna
.
Pestes
;
morbi
,
mors
,
&
daemonia
,
Ignis
,
Aer
,
Tellus
&
Maria
,
Thomas
mundum
replevit
gloriâ
,
Thomae
Mundus
prestat
Obsequia
,
Novis
sulget
Thomas
Miraculis
,
Membr
is
donat
Castratos
masculis
Ornat
uisu
privatos
oculis
,
Mundat
Leprae
conspersos
maculis
Solvis
Mortis
ligatos
vinculis
.
There
is
a
farther
account
,
how
a
Country
Man
going
to
visit
the
Martyrs
Tomb
,
was
just
led
into
the
River
by
a
Waggon
on
the
Bridge
.
And
rising
,
and
sinking
five
times
,
he
was
at
last
cast
upon
the
Shore
safe
.
For
having
call'd
upon
the
Martyr
for
his
aid
,
and
that
he
would
not
suffer
his
〈◊〉
Pilgrim
to
perish
;
a
grave
Bishop
a●pear'd
,
upholding
and
conducting
him
to
land
.
This
is
the
Legend
of
St
Thomas
of
Becket
,
which
your
Church
hath
adopted
into
the
Service
and
Office
for
the
Feast
.
And
I
have
bin
the
more
particular
,
that
you
may
observe
well
the
gross
Fables
and
Absurdities
therein
,
that
your
Church
should
impose
such
Stories
of
Miracles
upon
the
credulous
People
:
And
is
it
possible
you
should
be
reduc'd
to
such
a
low
esteem
of
the
pretious
Blood
of
Christ
,
that
you
must
Petition
our
Blessed
Savior
to
bring
you
to
Heaven
by
the
Blood
of
his
Martyr
Thomas
?
And
for
a
Conclusion
,
I
pray
seriously
consider
this
pretended
Martyr
:
He
died
in
the
defence
of
the
Popes
Usurpations
among
us
,
and
the
Pope
hath
requited
him
with
a
Saintship
;
whereas
he
had
great
success
to
go
to
Heaven
so
immediatly
;
with
such
Qualifications
of
a
turbulent
and
haughty
Spirit
.
And
this
us●ers
in
another
grievance
and
just
Exception
we
take
against
your
Invocation
of
Saints
,
because
you
pray
to
some
Saints
of
whom
you
have
no
assurance
that
they
are
in
Heaven
;
nay
,
of
whom
you
cannot
prove
that
ever
they
were
in
being
:
what
think
you
of
the
Beggars
Saint
,
St
Lazarus
?
[
a
](A33770-e81580-b)
a
Part.
3.
Tom.
4.
Tract.
2.
Salmeron
assures
us
,
That
he
is
every
where
esteemed
a
Saint
,
and
Protector
of
the
poor
;
Canoniz'd
by
the
Church
,
[
b
](A33770-e81610-b)
b
Baronius
Tom.
1.
Anno
33.
N.
44.
Multis
locis
in
memoriam
Lazari
,
&c.
worship'd
with
Altars
and
,
Images
,
and
Praiers
made
unto
him
.
And
I
have
read
an
Argument
,
some
of
your
Doctors
have
urg'd
,
to
prove
it
an
History
of
Dives
and
Lazarus
in
the
Gospel
,
and
not
a
Parable
,
because
Lazarus
is
a
Canoniz'd
Saint
,
and
therefore
doubtless
such
a
Person
there
was
,
of
whom
our
Savior
in
the
Gospel
gives
an
Historical
account
.
But
I
have
shewed
above
,
from
the
judgment
of
divers
Fathers
,
that
it
is
a
Parable
:
Theophilact
calls
him
fool
who
thinks
otherwise
,
and
that
by
Dives
and
Lazarus
only
were
represented
the
Rich
and
Poor
,
by
a
Fiction
of
Persons
suited
to
a
Parable
:
and
so
your
Jesuit
Maldonate
affirms
.
Now
for
your
Church
to
make
a
real
Saint
of
this
Parabolical
Representation
,
to
whom
you
make
your
Addresses
in
Praier
,
somthing
resembles
your
other
kind
of
Devotion
,
Praying
unto
,
or
worshipping
the
Image
instead
of
the
Saint
.
Your
Church
might
as
well
have
made
the
Prodigal
Son
returning
,
a
Saint
.
So
for
St
George
,
you
cannot
make
any
Historical
Demonstration
,
that
such
a
Holy
Person
and
Martyr
there
was
.
George
of
Cap●adox
was
a
fierce
Arrian
,
mightily
opposing
Athanasius
,
but
he
was
slain
for
being
a
Christian
b
〈…〉
an
●eathen
Prince
;
and
so
by
his
Heretical
Faction
esteemed
a
Martyr
,
whom
they
represented
for
a
great
Champion
and
Captain
under
Christ
,
fighting
against
the
great
Magician
of
Alexandria
,
as
they
impiously
stiled
Holy
Athanasius
;
otherwise
,
we
rather
account
Saint
George
,
as
he
is
constantly
represented
in
his
Image
,
flaying
a
Dragon
in
rescue
of
a
Virgin
,
to
be
an
Emblem
of
our
Blessed
Savior
,
overcoming
the
Red
Dragon
,
our
great
Enemy
the
Devil
,
and
rescuing
his
Church
as
a
chast
Virgin
from
his
temtations
and
force
.
[
a
](A33770-e81800-b)
a
Martyrol
Rom.
Apr.
23.
Symboli
potius
quam
Historiae
alicujus
,
&c.
Baronius
acknowledgeth
the
Picture
of
St
George
on
Horse-back
,
armed
cap-a-pe
,
and
flaying
a
Dragon
,
to
be
a
Symbolical
Image
rather
then
a
true
History
.
And
that
Jacobus
de
Voragine
,
He
that
made
the
Golden
Legend
,
made
it
an
History
.
An
Emblem
,
saith
[
b
](A33770-e81870-b)
b
Hyperius
de
〈◊〉
Stud.
Theol.
l.
3.
c.
7.
Hyperius
of
Christian
Magistrates
,
Who
defend
the
Church
of
Christ
as
a
pure
Virgin
from
the
snare
of
the
Devil
,
and
his
accursed
Instruments
:
interposing
their
power
against
the
pernicious
attemts
of
Heretics
:
and
so
by
the
Blessing
of
God
,
St
George
shall
be
the
Emblem
of
our
most
Noble
Order
of
the
Garter
,
even
unto
the
end
of
the
World
.
What
shall
I
say
of
the
Gyant
St
Christopher
,
from
the
Etymology
of
whose
name
,
you
have
deriv'd
a
Fable
,
That
being
of
a
vast
height
,
at
least
12
Cubits
in
length
,
he
carried
our
Blessed
Savior
over
a
deep
and
dangerous
River
;
guiding
himself
by
a
Staff
like
a
Weavers
beam
.
[
c
](A33770-e81950-b)
c
Hyperius
citate
.
Villavincent
us
makes
him
an
Emblem
of
a
Preacher
of
the
Gospel
,
who
holding
forth
Christ
in
his
word
visible
unto
the
People
,
is
encompass'd
with
Waves
,
and
Tempests
,
and
Waters
of
Affliction
and
Persecution
,
but
supports
himself
,
and
wades
thro
with
the
staff
of
his
Christian
hope
,
the
expectation
of
the
exceeding
recompence
of
reward
.
After
this
sort
,
to
fill
up
your
Kalendar
of
Saints
,
your
Doctors
might
do
well
to
go
down
into
Egypt
,
and
bring
their
ancient
Hieroglyphics
to
be
Canonized
and
Worship'd
.
Phil.
You
may
do
better
to
forbare
scossing
,
and
study
the
Defence
which
our
Doctors
make
against
all
the
Exceptions
your
side
have
produc'd
concerning
these
and
other
Saints
.
Theoph.
I
have
search'd
,
and
find
them
so
impertinent
,
that
I
lost
my
labor
,
and
shall
not
(
until
I
be
urg'd
farther
to
it
)
trouble
you
and
the
Reader
with
the
discovery
.
Phil.
I
thank
you
for
sparing
your self
and
your
Friend
together
,
for
I
begin
to
be
weary
of
this
Discourse
,
which
hath
bin
drawn
out
beyond
expectation
,
and
me-thinks
,
gives
but
little
satisfaction
.
Theoph.
My
serious
endeavors
to
open
your
Eyes
unto
a
discovery
of
the
Errors
of
your
Church
,
are
abundantly
satisfactory
unto
my
Conscience
,
altho
the
success
should
fail
,
and
you
still
stop
your
Ears
against
the
voice
of
the
Charmer
.
And
yet
I
must
trespass
upon
your
patience
in
one
more
consideration
,
touching
the
Canonizing
of
Saints
:
If
an
Error
should
be
committed
therein
,
it
would
be
diffusive
,
and
spread
all
over
your
Church
.
Praiers
may
be
made
as
to
a
Saint
in
Heaven
,
whil'st
the
Person
himself
who
is
invok'd
is
miserably
tormented
in
Hell
;
excluded
by
a
more
infullible
Judgment
from
the
Beatifical
Vision
for
ever
.
For
instance
:
Suppose
Almighty
God
hath
not
approv'd
the
Contentions
of
Thomas
of
Becket
with
his
Prince
,
but
hath
past
against
him
the
Sentence
of
Damnation
for
resisting
the
Powers
,
whilist
the
Pope
hath
Sainted
him
:
What
will
become
of
all
his
Pilgrims
and
Votaries
?
how
many
Praiers
would
be
made
in
vain
,
to
the
shame
and
mockery
of
Religion
?
Altho
in
truth
all
your
Praiers
,
even
unto
the
undubitable
Saints
in
Heaven
,
upon
the
supposition
that
they
hear
you
not
,
are
altogether
in
vain
;
and
so
the
greatest
part
of
your
Religion
is
vain
,
and
a
sad
account
you
must
give
of
your
Lip-labor
and
Will-worship
.
I
pray
seriously
study
an
Answer
to
that
severe
Question
:
Who
hath
required
these
things
at
your
bands
?
Phil.
We
are
not
sollicitous
to
answer
that
Question
,
because
we
proceed
upon
a
better
Supposition
,
That
the
Saints
do
know
our
State
and
Condition
,
and
hear
our
Praiers
to
them
,
and
do
make
Intercession
for
us
.
But
in
answer
to
your
conceit
,
of
an
Error
that
may
be
in
the
act
of
Canonizing
.
Eellarmin
shews
,
how
that
solem
Act
appertains
to
the
Pope
,
who
proceeds
therein
with
great
Deliberation
,
and
mature
Judgment
,
upon
all
Relations
and
Circumstances
;
and
ordinarily
without
the
ample
Testimony
of
Miracles
effected
by
him
a
Saint
is
not
Canoniz'd
,
and
so
there
is
no
fear
of
Mistake
and
Error
:
and
withal
,
great
preparation
is
made
unto
that
solemn
Act
,
by
public
Praier
and
Fasting
;
and
it
is
not
credible
God
should
be
wanting
to
his
Church
so
well
disposed
in
her
Devotions
in
a
matter
of
so
great
concern
.
Theoph.
If
they
are
Credibilities
,
however
they
are
not
Certainties
,
and
so
your
Praiers
to
many
Saints
must
be
without
the
assurance
of
Faith
that
they
are
such
.
We
may
certainly
call
upon
God
th●●
the
Meditation
of
Christ
,
and
have
our
Praiers
heard
,
and
Supplications
granted
;
but
you
can
have
no
such
assurance
of
your
Martyr
St
Thomas
.
[
a
](A33770-e82240-b)
a
Bell.
ibid.
c.
7.
Inebrietate
occisum
pro
Martyre
Venerantes
.
Bellarmine
acknowledgeth
,
Time
was
,
when
the
People
of
a
City
worship'd
one
for
a
Saint
,
after
his
death
;
of
whom
holy
Martin
,
who
lived
among
them
,
was
suspitious
,
and
earnestly
praied
to
God
to
discover
to
him
the
condition
of
the
person
deceas'd
:
and
behold
,
his
Soul
appear'd
and
inform'd
St.
Martin
,
That
he
had
bin
a
Thief
and
a
Robber
,
and
was
justly
executed
as
a
Malefactor
,
and
now
tormented
in
Hell
:
And
so
,
saith
he
,
Pope
Innocent
the
third
reprehends
some
who
honor'd
one
for
a
Martyr
,
that
was
slain
when
he
was
druak
.
And
I
will
give
you
one
Instance
more
to
this
purpose
out
of
our
English
Histories
:
ᵇ
We
read
how
one
William
a
Londoner
,
a
factious
and
turbulent
Person
,
of
a
smooth
and
volutile
Tongue
,
sets
up
himself
to
be
a
King
and
Savior
of
the
poor
People
from
the
Oppression
of
the
Nobles
,
in
the
absence
of
King
Richard
:
and
so
gathers
a
multitude
of
Seditious
Persons
,
and
became
a
Preacher
and
a
Captain
among
them
:
but
the
tumult
being
soon
supprest
by
the
Wisdom
of
the
Kings
Council
,
and
William
,
with
other
of
his
Accomplices
,
being
Executed
;
a
Priest
,
that
Phil.
To
prevent
such
horrible
mistakes
,
two
Popes
,
Alexander
the
third
,
and
Innocent
the
third
,
absolutly
forbid
any
Saint
to
be
worship'd
,
and
Invocated
,
without
the
approbation
of
the
Bishop
of
Rome
:
whereas
before
,
as
Bellarmin
sheweth
,
any
Bishop
might
Canonize
a
Saint
within
his
own
Diocess
.
Theoph.
Now
it
is
reduc'd
unto
the
Pope
:
what
assurance
have
you
of
his
infallible
Judgment
?
For
it
is
observ'd
,
he
hath
proceeded
much
by
favor
and
affection
in
this
Affair
,
gratifying
Princes
in
their
Requests
for
their
Relations
and
Country-men
.
And
it
hath
bin
said
,
That
if
Henry
the
7th
had
not
bin
too
renacious
and
sparing
of
his
Tresure
,
when
he
made
his
Request
,
that
Henry
the
6th
might
be
Canoniz'd
for
a
Saint
,
he
had
not
fail'd
of
his
desire
.
Phil.
We
know
,
the
lying
Tongue
of
Calumny
and
Slander
hath
bin
alwaies
sharpned
against
his
Holiness
:
but
God
will
not
be
wanting
to
his
Church
in
matters
of
such
moment
and
concern
,
and
therefore
we
do
not
trouble
our
Consciences
with
your
Scruples
.
Theoph.
The
Infallibility
of
the
Pope
in
his
Determinations
,
è
Cathedra
,
which
you
most
unreasonably
maintain
,
and
whereupon
you
lay
the
Foundation
of
your
new-coin'd
Articles
of
Faith
,
may
fall
into
consideration
(
if
God
permit
)
hereafter
;
mean-while
,
the
Objection
turns
not
altogether
upon
that
hinge
:
for
altho
the
Pope
were
infallible
in
his
Canonization
,
that
is
,
for
a
general
Reception
and
Veneration
;
no
Saint
without
the
Popes
allowance
must
be
publicly
and
generally
call'd
upon
in
Praier
:
Yet
Bellarmin
grants
the
Invocation
of
other
Saints
by
privat
Persons
,
and
saith
,
It
is
the
common
Opinion
of
the
Doctors
.
Now
I
pray
observe
the
Inconveniencies
from
hence
:
A
Wife
who
hath
lost
a
deer
Husband
,
or
Children
their
Parents
,
they
usually
follow
them
with
passionate
Affection
,
and
prize
them
higher
,
being
bereft
of
them
,
then
when
they
had
the
happiness
of
their
Society
.
Now
as
other
civil
commerce
is
intercepted
by
death
,
if
communion
with
them
by
Invocation
and
Praier
may
be
allowed
,
what
will
be
the
excess
of
their
Superstitious
Devotion
in
this
case
.
Affection
and
Charity
,
will
conclude
their
Friends
deceas'd
are
undoubted
Saints
in
Heaven
,
and
their
Piety
will
alwaies
promt
them
to
call
upon
them
for
assistance
and
protection
,
as
being
most
assur'd
of
their
readiness
to
help
them
,
even
to
the
uttermost
.
And
so
when
Men
and
Women
should
be
instant
in
Praier
to
God
Almighty
,
the
stream
of
their
Devotion
will
be
carried
on
towards
their
Relations
who
are
gon
to
God
before
them
:
and
so
the
highest
act
of
Religion
,
Praier
,
with
all
its
Pervors
and
Devotion
,
will
evaporate
in
emty
Supplications
made
to
those
,
of
whose
happiness
Men
have
no
assurance
,
but
from
their
fond
and
fallible
Estimations
:
and
so
between
the
Invocation
of
Saints
that
are
,
and
of
others
supposed
to
be
in
Heaven
,
the
God
of
Heaven
is
almost
forgotten
in
your
Praiers
,
according
to
that
proverbial
Speech
grounded
upon
your
intolerable
Excesses
in
this
Point
,
[
a
](A33770-e82600-b)
a
Non
cognoscitur
Deus
inter
Sanctos
.
God
is
not
known
among
the
Saints
.
You
have
heard
,
how
in
the
Virgins
Psalter
ascrib'd
to
Bonaventure
,
the
Names
of
God
and
Lord
are
expung'd
,
and
in
their
place
the
name
of
our
Lady
is
inserted
.
In
the
Virgins
Rosary
,
after
ten
Ave
Maries
,
or
Angelical
Salurations
,
[
b
](A33770-e82650-b)
b
Ave
Maria
grarid
plenae
,
&c.
Hail
Mary
,
full
of
Grace
,
the
Lord
is
with
thee
:
Blessed
art
thou
among
Women
:
and
Blessed
is
Jesus
the
Fruit
of
thy
Womb.
Holy
Mary
,
Mother
of
God
,
Pray
for
us
sinners
,
now
,
and
in
the
hour
of
our
death
.
Amen
.
I
say
,
after
ten
Ave
Maries
,
follows
one
Pater
noster
,
or
the
Lords
Praier
:
and
fifty
Ave
Maries
,
and
five
Pater
nosters
,
make
a
Rosary
;
so
called
,
because
it
is
interwoven
with
Praiers
and
Salutations
,
Pater
noster's
and
Ave
Maries
,
as
a
Garland
with
Flowers
.
Now
out
of
great
Devotion
some
will
treble
the
Rosary
,
and
so
make
150
Salutations
,
which
they
call'd
the
Ladies
Psalter
,
until
Bonaventure
was
so
bold
,
out
of
Davids
Psalter
to
compose
another
.
and
many
Fraternities
and
Companies
were
erected
in
several
Chaunteries
to
celebrate
and
rehearse
those
treble
Rosaries
,
saying
150
Ave
Maries
,
and
15
Pater
Noster's
in
one
Service
;
and
so
they
became
highly
guilty
of
the
Heathenish
Battology
,
which
our
Blessed
Savior
forbad
,
Matth.
6.
And
to
make
this
great
Devotion
general
and
public
,
Pope
Gregory
the
13th
appoints
a
Solemn
[
c
](A33770-e82860-b)
c
Festum
Rosari
Beatae
Virg.
Sub
2.
majori
officio
ab
omnibus
,
&c.
Feast
of
the
Rosary
of
the
blessed
Virgin
,
to
be
celebrated
by
all
in
general
,
and
by
every
single
person
,
with
the
double
greater
Office
and
Solemnity
.
You
see
the
grand
Superstition
of
this
Office
,
and
the
proportion
ten
to
one
,
between
their
rehearsing
the
Lords
Praier
,
and
the
Angels
Salutation
,
or
the
Ave
Mary
.
So
are
likewise
your
Letanies
now
stufft
with
the
Names
of
all
the
Saints
you
can
imagin
to
be
in
Heaven
,
and
with
the
Orders
of
Angels
,
and
the
Name
of
God
and
of
Christ
hath
scarce
any
room
among
them
:
whereas
we
read
the
antient
Letanies
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
have
mercy
upon
us
,
Christ
have
mercy
upon
us
,
Lord
have
mercy
upon
us
.
The
People
of
God
in
great
Extremities
of
Earthquakes
,
and
Tempests
,
and
Plagues
,
and
calling
earnestly
upon
God
in
these
Forms
:
until
in
the
fifth
Century
was
added
the
Trisagion
,
Holy
is
the
Lord
,
holy
is
the
strong
,
holy
is
the
[
d
](A33770-e82920-b)
d
Sanctus
Deus
,
Sanctus
Fortis
,
Sanctus
Immortalis
.
Immortal
:
[
e
](A33770-e82940-b)
e
Bin.
Tom.
3.
Episi
.
3.
Felitis
Papae
ad
Petrum
,
Fullonem
,
p.
801.
which
Form
,
(
whil'st
the
Church
of
God
in
Constantinople
,
upon
a
great
Earthquake
,
running
forth
into
the
field
,
called
upon
God
for
mercy
)
was
taught
them
from
Heaven
by
a
yong
Child
,
who
was
carried
up
out
of
their
sight
(
the
Patriarch
Proclus
,
of
Constantinople
,
and
all
the
People
being
Eye-witnesses
)
and
after
an
hour
,
was
let
down
into
the
midst
of
them
,
and
declared
,
That
he
had
heard
the
Angels
sing
that
Hymn
,
and
that
he
was
commanded
to
bring
it
down
to
them
.
Phil.
If
all
be
Gospel
that
you
say
,
it
sufficeth
,
there
needs
no
more
Additions
.
Theoph.
Those
things
are
well
known
,
and
may
be
easily
confirm'd
by
Testimonies
:
But
I
am
willing
to
give
you
respite
,
and
not
multiply
Arguments
and
Testimonies
,
seeing
you
have
acknowledged
what
hath
bin
said
to
be
sufficient
(
as
I
suppose
)
to
prove
what
I
first
design'd
,
The
Error
of
your
Doctrine
of
the
Invocation
of
Saints
,
and
the
great
Superstition
and
Idolatry
in
the
practice
.
And
now
,
good
Sir
,
give
me
your
hand
in
assurance
,
that
you
will
pardon
my
Incivility
,
to
hold
you
so
long
in
an
unacceptable
Discourse
abroad
,
mean
while
,
forgetting
that
respect
and
entertainment
which
is
due
to
a
worthy
Friend
,
who
hath
most
courteously
given
me
a
Visit
.
Will
you
please
therefore
to
walk
in
and
recreate
yourself
with
other
Divertisements
,
and
better
Company
;
and
with
such
slender
Provisions
as
we
can
make
at
present
.
I
hope
you
will
be
so
kind
to
stay
longer
with
us
,
and
give
the
Opportunity
to
make
amends
.
FINIS
.