The Challenge of R. F. Lewis Sabran, of the Society of JESUS, made out against the Historical Discourse concerning Invocation of Saints.  

The First Part.  
AFter a tedious Expectation that hath worn out three Months, there appears an Answer to the Challenge I offered, in my Letter to a Peer of the Church of England.  
Of 26 Pages that relate to my Challenge, in that Work, what I intent to consider amounts not to above 13, the rest being made up with scurrilous Language, ill-natured Cavils, insipid and peevish Taunts, and with some Personal Slanders; all this I shall pass by: And tho' I could with ease wipe off all the Dirt which that foul Pen hath bespattered me with, I shall wave all his disingenuous Reflections upon my Person, in which the Public is unconcerned, having now a Cause which is much dearer to me, to defend; to wit, that of the blessed Saints now in Glory, the  Effects of whose Intercession we daily experience; Of the Christians common Creed, which asserts the Communion of Saints, of the Catholic Militant Church ever united by her devout Addresses, to the Triumphant in Heaven; Of God's Veracity, approving by unquestionable Miracles, from the Infancy of the Church to this her Age, her recourse to the blessed Spirits that attend the Thr●ne of his Glory: Having then returned to all his new Schemes of 〈…〉 guage, only this following Sentence of S. Hierom; That's the main strength 
Apol. 3. cont. Ruff.  of Herctics, that is of thy Fathers, when convinced of their treacherous Deal, to defend themselves by Slanders, I assure the Author, that I glory in the very foulest of those which he hath devised against me, for being employed in so good a Cause, in which they shall curse, and you will bless me, O Lord; And I come up to my Subject.  
This Author having owned, That if the Roman Church had not proceeded farther in her Devotion towards the blessed Saints, than the Fathers and the Catholic Church of the Fourth and Fifth Century had warranted them by their Example, he did not see how his Church could have divided itself from that Communion without the guilt of a causeless Schism. I challenged him to show in what the Catholic Church now (as ever) in Communion with the See of Rome, had varied from those Primitive Times, on this Subject of the Invocation of Saints, or to own his Congregation Schismatical as far as that Pretence coloured the Separation. To this Challenge he pretends now to Answer, and to show in what Points the Devotion we now pay to God's blessed Saints, differs from the Worship which those purest Ages allowed them.  
I expected to have met in the very first Page with the Instances of this Difference which I pressed for, but he wisely conceived much Dust was first to be raised wherewith to cloud his Readers Eyes, that so he might more easily impose upon them; and therefore he reserved the Answer to my Challenge to the very last Leaf. Since than he ended where he was to begin, 'tis but reasonable I should begin where he ends.  
He states this Change and Corruption in three following Points, which he thus delivers.  
The First, That the Church of Rome doth use a direct Invocation, or formal Prayer to the Saints; whereas the Primitive Church used only such Addresses or Requests as are made from one Friend to another.  
The Second, Those Requests were made at the Memories (Shrines) of those Martyrs, who were believed to be present there at that time, tho' invisible; whereas the Invocations of the Church of Rome are made to such and such a Saint in ten thousand different Places, which is to attribute to them an Omnipresence.  
The Third, Those Requests and Interpellations to the Martyrs, were neither Commanded by the Primitive Church (whereas the Church of Rome enjoins them) nor authorised by her General or Provincial, or any other Councils, nor used in the public Offices of the Church. All this he says, and says it only; but I will demonstrate his Mistakes in each Point.  
Reader, I desire you here to observe what that Belief was, and those Practices of the Primitive Church and Fathers which I had produced from their unquestionable Works, and in their own words. These amongst others; That whoever was in Affliction, had recourse to the Saints Intercession, that such Prayers were heard, the Martyrs being the helpers of their Prayers, and most powerful Ambassadors to God; That Gifts were brought in and hung at their Shrines, in acknowledgement of miraculous Cures obtained; That whoever but touched the Bones, or even the Monuments of the Martyrs, believed himself sanctified thereby; That it was held as a great Favour to take up the Dust which lay about their Monuments, the which was kept as a thing of high esteem; That it was deemed by all an unexplicable happiness to apply those Relics to their Eyes, their Mouths and all their Senses, whose Dust was believed to cast out Devils, and to cure Diseases; That the Saints Bodies were divided amongst several Cities, and esteemed the Preservers of the Inhabitants, Body and Soul; That in their Translations they were carried by Bishops, reposited in Vessels of Gold, the People making from Country to Country a Lane of continual Quires singing the Praises of God, for them to pass through; That on such Occasions, many by touching the Saints Garments were eased of their Infirmities, many cured by the very Shadows of their Bodies, that even Handkerchiefs thrown upon their Bodies, and immediately demanded back, were blessed with a Virtue that made them Antidotes against any Distempers, God making thus the Dustof his glorious Saints Bodies beneficial to all; That they fell down in Prayer before the blessed Virgin, implored her to free them from all their Necessities, from all the Temptations of the Devil, as their Reconciler, and asked her to admit their Prayers, etc.  
This a rigid Reformer would call a full Inventory of Popish Superstitions, this outgoes far the most eager Devotion of the Catholics of these Days towards God's blessed Saints; this, all this, our Answerer passes by, finding no difference in these Points betwixt the present Catholic Church, and that of Fourteen or Fifteen hundred years past. Now let us see how faithfully he represents the Differences he offers.  
As to the First, I say the Fathers of the Fifth and Fourth Century and upwards, offered, with as formal an Invocation, as humble, submissive, and devout Prayer to the Saints in Heaven, as any that are in present use amongst Catholics. The fairest proof of this matter of Fact, is by plain Instances; take these few in lieu of an infinity that could be produced.  
St, Athanasius present in the first General Council, having first laid this 
De Incar. verbiapud Cent. Cent. 4. c. 4.  Ground for his Practice, If you worship the Man Christ, because the Word of God dwells there, at the same time worship also the Saints, on God's account, who hath his dwelling in them. He offers this Prayer to the blessed Virgin Mother of God: Harken, Daughter of David and Abraham, and stoop thy Ears to our Prayers, and forget not thy People. We lift up our Voice to thee, remember us, holy Virgin, which didst remain after Childbirth a Virgin, and return us for these inconsiderable Speeches, great Gifts, and the Riches of thy Graces, you who are full of Grace; Hail, most Gracious, the Lord is with thee; Intercede, O Mistress, O Lady, O Queen and Mother of God. I know not what he will say to this Prayer, without he shares in the Impudence of his Brethren the Centuriators of Magdeburge, who arraign for it S. Athanasius, saying, 'Tis wonderful, that so great a Doctor could write thus.— These words breathe Idolatry.  
St. Cyril in his own Name, and of the whole General Council of Ephesus, 
Hom. 6. cont. Nestorium.  thus Prays to the Mother of God: Hail in all our Names, holy Mother of God, precious Thresor of the whole World, ever shining Lamp, Crown of Virginity; Hail Virgin, by whose Mediation the holy Trinity is glorified and honoured through the whole World; in whom Heaven exults, Angels and Archangels rejoice, by whom the Devils are put to flight.  
St. Gregory Nyssen thus Prays to St. Theodore: Martyr, use the liberty you 
Orat. de S. Theodor.  enjoy to speak for your Fellow-Servants. You have conquered the World, but you have not forgotten the Passions and the Necessities our human condition is liable unto. Ask for Peace, that these public Meetings may continue, that the enraged and wicked Barbarians may not plunder and destroy our Churches and Altars, that no profane and impious Man tread the Holy things under foot: For we that have been preserved untouched and alive, do own ourselves obliged to you for that Blessing, and we ask your Protection and Security for the future.  
The holy Father S. Gregory Nazianzen Prays thus to S. Basil: O sacred and Divine Man, look down on us from Heaven, and either by your Prayers mortify that Sting of the Flesh which God hath given us for our Instruction, or move us to bear it with a courageous Mind; and direct our whole Life to all that is most fitting; and when we part out of this Life, receive us there in your Tabernacles.  
I know not whether he will replyto this Prayer what his Brethren the 
Calv. in Clip. Dial. 8.  Reformed Churches of France did: I will inform you that Gregory, when he spoke thus, knew not what he said.  
The same Father Prays thus to S. Cyprian: But you look benignly on us from Heaven, feed this holy Flock, or help him that feeds it, both by directing us as much as may be to the best in all other things, and by removing from us those dangerous Wolves that catch at each word and syllable, and obtaining for us a more full and clear Light from that holy Trinity, whose Presence you enjoy.  
The holy Bishop Maximus thus Prayed to S. Agnes: O most shining to the 
Max. Taurin. de S. Agn.  Eyes of Christ, most beautiful to the Eyes of the Son of God, most acceptable to the Angels and Archangels, WITH WHAT FERVENT PRAYER WE CAN, we beg of you, that you will vouchsafe to remember us, that he may grant us forgiveness of our Sins, who hath bestowed on you the reward of your Labours.  
S. Hilary Bishop of Arles, thus Prays to S. Honorius: Ever remember us 
In vitâ S. Honour.  in the Presence of that God which you attend, singing that new Song, and following the Lamb whether ever he goes. You are OUR PATRON, the Interpreter of our Prayers, an acceptable and powerful Protector; present the Prayers of your Flock offered at your Monument, and obtain that in a perfect union both Bishop and People may attain what you have ordered and delivered.  
Nectarius, who preceded S. Chrysostom in the Patriarchal See of Constantinople, 
Orat. in S. Theodor.  frighted with the Threats of Julian, thus Prays for help to S. Theodore: O splendour of the Martyrs, and glory of the Saints; O worthy Gift of God, O unconquered Keeper and Defender of the Faithful, be not unmindful of our Poverty and Dejectedness, but vouchsafe thou always to Pray for us; nor do thou, O most admirable Man, neglect us assaulted by Julian the Enemy of our Souls; for we believe that thou dost live after Death: Thou then who art yet alive in Christ, and standest near unto him, endeavour by thy Prayer to make him propitious unto us thy Servants.  
I omit the most fervent Prayers offered to the Virgin Mary frequently by S. Methodius, who suffered Martyrdom in Diocletian's Persecution, S. Ephrem the Syrian, S. Athanasius, S Leo, and many others. The unquestionable Instances which I have offered, being as devout Invocations, as humble and fervent Prayers, as any now extant amongst Catholics; and most of them recited in the presence of the fullest Congregations, to move them to make the like. I cannot omit S. Gregory Nazianzen's Prayer to the Blessed Virgin, it being of the same mould with that part of the Hail-Mary which the Reformers so abhor.  
O venerable Virgin, chaste and most happy, hear my Voice benignly, and grant 
In trag. chr. pat.  me that which is chief of all, to wit, that departing from this Life, I may find thee to be my Patron.  
But lest this Author should Retrench himself in that hard Cramp-word Invocation, tho' I could cite him all the holy Fathers Alphabetically practising and recommending it in the very Term, yet because I offer this Sheet to unprejudiced Readers, I conceive two or three will be a sufficient Evidence.  
St. Gregory Nazianzen I produce first, and this his Evidence: The Christians 
Orat in S. Theodor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  call on the Martyr as on God's Minister, who being INVOCATED by them, is able to impetrate for them what Favours he pleases.  
Next (tho' he hath precedency in Death) S. Basil: The Martyr called by his Name, showeth himself present to as many as call, by his Works. He uses the same words by which the Prophet Zachary expresses the Invocation of God, They shall call my Name, and I will hear them.  
S. Augustin observing those words of Jacob blessing his Children, And 
Lib. locut. in Gen. Gen. 48. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  my Name shall be called over them, bids us Note, that not only the word Exaudition, but also Invocation is used in reference to Men as well as to God.  
As for the Text How shall they invocated him in whom they have not believe, d I am ashamed to rely so little upon the Capacity of the meanest of my Readers as to suggest an Answer. No one can Invocate God as God, who believes not in him; true: but what then? Will you infer therefore, whoever is Invocated, is believed to be God? Then because no one can love God who believes not in him, whoever loves his Neighbour, makes him a God. And indeed, since God is as infinitely Good as Great, and expressly challenges that we love him with all our Heart, with all our Soul, with all our Strength, whoever pretends that an inferior Religious Worship or Invocation, gives to Creatures the Worship we own to God, must equally hold, that Charity to our Neighbour is injurious to God, and deprives him of the Love which we own him.  
As to his Second Difference,, 'Tis most false that Saints and Martyrs were called upon only where they were supposed to be present, tho' invisibly, at their Shrines. This I prove thus unanswerably.  
S. Augustin is so far from this Belief, that he assures us of the contrary. 
De Curâ pro Mort. c. 16.  The Solution of this Question is beyond the reach of my Understanding, how the Martyrs help those WHICH MOST CERTAINLY ARE HELPED BY THEM. Whether or no they be themselves present at one time in so different places, etc.  
S. Gregory Nazianzen in a Sermon Preached before Fifty Bishops, 
Orat. 32.  teaches the contrary, assuring us, that not only the Martyrs who cure Diseases, and put the Devils to flight, appear and bestow Revelations, but that where their Bodies only are, the same Effect is bad as from their Souls, whether they be touched or worshipped.  
S. Ambrose condemns this prodigious, if not wilful Mistake, in these 
In not. S. Naz & Celsi.  words: Have you Invocated the Martyr, He hears you every where, who is honoured in the Martyr, according to his Dispensation who weighs your Vows, and dispenses his Gifts; in so much is a nearer Presence of the Intercessor granted, as the Faith of the Client is more devout. In these words is fully expressed the Catholic Faith on this Point, and how the charging this, with the giving to the Martyrs an Omnipresence, can be excused from a black Calumny, I do not see.  
In fine, S. Gregory the Great is of so opposite a Belief, that he holds 
Dial. lib. 2. cap. ult.  greater Miracles to be often wrought where the Saints Bodies are not, that our Mind being fixed upon God, our Faith may have a greater Merit; forasmuch as we know they repose not there, and yet believe that they fail not to hear end grant our Requests.  
But 'tis here observable, how the Answerer makes the Fathers of the first Ages to attribute an Omnipresence to the Saints, by boldly asserting, that they called upon them only where they supposed them, tho' invisibly, present; for he cannot be so throughly ignorant, as not to know, that the Saints Bodies were divided into different distant Places, honoured in each, and that they wrought Miracles in all; or if he be, he citys Fathers whom he never saw, who all assert this frequently. I will cite one Instance or two.  
S. Greg. Naz. Truth is in such Veneration, that a little Dust, the least Splinter 
Jambic. de ve ritat.  of their decayed Bones, a Lock of their Hair, their , some Drops, tho' almost worn off, of their Blood, have as much Worship paid them as the whole Body. Nay, the calling a Place by the Martyr's Name, I know to have been of as much efficacy, as if the whole Martyr had lain there.  
Theodoret. Their Bodies are not each in their own Monument, but being divided 
Serm. 8. cont. Grec.  among the Cities and Villages, are by them esteemed the Preservers of their Souls and Bodies, and called their Physicians, and honoured as their Protectors and Guards, and making use of their Intercession to God, they by them obtain divine Benefits, and the divided Bodies, retain their Power entire.  
S. Aug. l. 2. c. 8. de Civit. rehearses several Miracles wrought at the Relics of S. Stephen in the different Places they were honoured at.  
S. German, to whom this Island owed the Expulsion of the Pelagian Heresy, 
Beda Hist. l. 1. c. 18.  carried about him for his Protection in a Reliquary, the Relics of all the Apostles, and many Martyrs, and took of the Dust that lay by S. Alban's Monument: By the Intercession of those Saints whose precious Dust he had, and a touch of the Relic case they were in, he restored Sight to a blind Woman.  
As to the Third Difference he imposes First on his Readers, when he says the Church of Rome enjoins Prayers to Saints. I defy him to show any Canon of the Council of Trent, or of any other, that Commands it as an Obligation of Catholic Faith. Yet this Man wonders that we accuse him and his Brethren of continual Misrepresentations. Secondly, His Assertion, that no Councils in the Primitive Church authorised Praying to Saints, is very false. I offer these following Proofs thereof, to which many more might be added.  
The General Council of Chalcedon authorised Invocation of Saints, by 
Act. 21.  practising it; These were the Words, and the general Voice of all those Holy Bishops there assembled, to the number of 630. Behold the Truth, Flavianus lives after Death, that the Martyr Pray for us. Our Litanies, to which this Answerer owes so ill a will, exceed not this Invocation.  
S. Hierom tracing the Heretical Oppositions made to the Invocation of 
Hier. count. Vigil. Socrat. l. 2.  Saints, finds its original in Valentin the Heretic, whose Error Eustathius or Eutactus renewed in Armenia, about the time of the First General Council of Nice. The Council of Gangrae in Paphlagonia deposed him from his Episcopal Dignity, tho' he offered at several Excuses to colour his Error, and condemned him and his Followers in these words: If any one through 
Conc. Gangrense Can. 20.  Pride, as believing himself perfect, (that is not needing the Intercession of Saints) accuses those Meetings which are had at the Places where holy Martyrs repose, or in their Churches, or believes that such Oblations as are made there aught to be slighted, Be he accursed.  
The Council of Laodicea, in the Year 320. four years before that of 
Can. 6. & 34.  Gangrae, allows the Worshipping of the true Martyrs of Christ, mentions Churches built in their Honour over their Monument, whither the Christians resorted.  
In fine, the Fourth (usually called the Fifth) Council of Carthage, in the 
Can. 14.  Year 368. by the Voices of Thirty seven Bishops, authorises the Meeting of Christians, not only in Churches dedicated to Martyrs, but wherever any Monument or certain Relics of a Martyr shall be; and commands those Altars to be demolished, if of the Relics over which they are built there be not an evident certainty: which evidently proves that it was to honour the Martyrs, and to beg Favour through their Intercession, that the Christians met at those Altars.  
S. Augustin, the best Witness for the Devotion of his Age, in his 137th Epistle, commends at large the Concourse of People to the Monuments of Martyrs, there to ask miraculous Favours; and to some particular Saints for such and such peculiar Graces; too others again for different ones.  
The Last Part of this third Difference, to wit, that the Interpellations of Saints were not used in the public Liturgies or Masses is a sly Imposture, if he means to insinuate, that in the holy Mass we use now adays any Prayers directed to the Saints; for the Mass being the Christian Oblation of Christ's Sacrifice, and Sacrifice belonging to God only as a Divine Worship, the Catholic Church, and particularly in the latter Ages, hath been so cautious of giving occasion to any Error, that not the least Collect or Prayer in holy Mass is directed to any Saint or Angel, but all to God through Christ, tho' he be prayed in them to accept of the Saints Prayers for us.  
If he means, that Commemorations of Saints were not used in the ancient Liturgies, or their Prayers were not craved in them, or offered to God for us, all the Liturgies extant will convince him of an Error which he could scarce fall into, but only pretend, to deceive others.  
I shall not cite the Liturgies of S. Peter, S. James, S. Mark, etc. because that by reason of several Additions made to them, they are no more properly theirs: I will offer only such unquestionable Liturgies as cannot be rejected, or other Testimonies of the Fathers, Greek and Latin as are undoubtedly theirs.  
S. Cyril, Patriarch of Jerusalem, bears witness to this Prayer in the Liturgy. 
Catech. 5.  We Pray to thee all of us, and offer thee this Sacrifice, so as to make a Commemoration also of those who have slept before us, first of the Patriarches, Prophets, Apostles, Martyrs, that GOD THROUGH THEIR PRAYERS AND INTERCESSIONS accept of our Prayers. Where he calls the holy Mass the unbloody Divine Worship, over the Victim of Propitiation.  
S. Basil's Liturgy hath this Prayer: Sanctify our Souls and Bodies, and grant us, O most Holy, that we may serve you all the days of our Life, through the Intercession of the holy Mother of God, and of all the Saints which from the beginning have glorified you.  
S. Chrysostom's Liturgy hath the following Prayers: In honour and memory of the most blessed glorious Mother of God our Lady, and ever Virgin Mary, through whose Intercession receive, O Lord, this Sacrifice on thy heavenly Altar.— Visit us, O Lord, by the Supplications of S. John the Prophet, and Precursor, and Baptist, of thy holy and most famous Apostles, and of the Saint we make a Commemoration of, and of all your blessed Saints. There the Deacon thus speaks to the People: Celebrating the Memory of the most holy and immaculate, most blessed Mother of God our Lady, the ever Virgin Mary, with all the Saints, let us recommend ourselves to one another's Prayers, and our whole Life to Christ our God. And the Priest prays thus: We humbly magnify thee, O undefiled Virgin, according to our bounden Duty, having obtained thy help, and being delivered from Evil by thy Intercession, and evermore defended by the Cross and Passion of thy Son. Holy Mother of unspeakable Light, we honour and magnify thee with Angelical Hymns. Thus the Greek Liturgies.  
For the Latin, S. Augustin assures us, That we do not Commemorate the 
Tract. 84. in Joan.  Saints at the holy Table, as we do others who rest in Peace, that we may also Pray for those, but more that they may Pray for us.  
Pelagius, the second Predecessor to S. Gregory the Great, certifies, that 
Ep. 4. Decrer. ad Epist. Germ. Et Gall. to. 2. CC.  this following Preface had been of a most long continuance, (diutissime) ever us'din the Latin Liturgies. We most humbly beg of you, that, O Eternal Shepherd, you abandon not your Flock, but by your holy Apostles that you conserve it by a continual Protection, that it may be Governed by those same Rectors, which as Vicars of your Action you have granted to be over it as Pastors. To which S. Leo seems to allude in these following words: Peter now more fully and 
Serm. 2. de anni. suae assumpt. Serm. 3.  more powerfully does effect those things committed to him, and he performs now, and undergoes all the Offices and Cares, in him, by whom he is glorified,— never ceasing to Pray for us.  
I omit many more like Instances, these being sufficient to convince any unprepossessed and unbiass'd Reader, that my Challenge is not at all Answered by my Adversary, but the reasonableness of it evidently confirmed; and also because a longer Discourse would over-burden the Attention of most Readers: on which account I shall refer the full view of my Adversaries gross and continual Mistakes to another Sheet. I have slighted all the little Arts of Rhetoric, which are necessary only to a bad Cause, or a doubtful one. I have not endeavoured to blacken my Adversary, a very unchristian, tho' usual Method with those of his Party, but exposed him and Truth naked to my Reader's Judgement, to which I appeal.    
Ad Majorem Dei Gloriam.  

SUPERIORUM PERMISSV.  
LONDON, Printed by Henry Hills, Printer to the King's Most Excellent Majesty, for His Household and Chapel; And are to be sold at his Printing-house on the Ditch-side in Blackfriars. 1688.