A LETTER To a PEER of the Church of England Clearing a Point, touched in a SERMON Preached at CHESTER, before His Most Sacred Majesty, on the 28th. of August. In answer to a Postscript joined unto the Answer to NUBES TESTIUM. Published with Allowance. LONDON, Printed by Henry Hills, Printer to the King's Most Excellent Majesty, for His household and chapel; And are sold at his Printing-house on the Ditch-side in blackfriars. 1687. A Letter to a Peer of the Church of England, clearing a Point, touched in a Sermon, preached at Chester, before his Most Sacred Majesty, on the 28th of August: in answer to a Post-script, joined unto the Answer to Nubes Testium. My Lord, A Person of Honor having put in your Lordships Hands, the Sermon I preached on the Feast of S. Augustin, before his Majesty at Chester, towards the fuller resolving of a Doubt in controversy, debated betwixt your Lordship and him, concerning the Authority of the Church: I conceived great Hopes, That so eminent a Doctor as the great S. Augustin; who alone speaks in it, as to the whole Drift, and( in most Places) the very Words, would soon put the Point out of Question, and beyond the possibility of a Doubt. I found my Hopes disappointed few Days after, when I heard that your Lordship had taken along with you, to the perusing of that Sermon, this Prejudice slily insinuated by a Divine of the Church of England, That at the very Entrance I mistook S. Augustin, and backed my Error by a Forgery, citing for S. Augustin's Words a Sentence taken out of a Spurious Piece, disingenuously fathered upon him by me; but disowned by the Learned of all Parties, and evidently made out not to be his. There came out within a Day or two after, an Answer to Nubes Testium, the Author whereof brings up the same Charge against me: Whom on that Account I imagine to be the Divine on whose Word your Lordship relied. I conceive it then my Duty to clear myself to your Lordship, and to remove that scandal put upon me, on Design only to divert the Attention which S. Augustin's Authority would have challenged from all well-meaning Persons, to some Truths; that prove very uneasy to some People of that Church, which divided it self-immediately from the Catholic Church, by mere Lay-Authority; erecting a new Altar, without the Consent of any Lawful Pastors; invading a new-moulded Ministry, without Succession, Mission, Character or Jurisdiction; and undermining one third Part of the Apostles Creed; to wit, All that concerns the Church of God; Her Authority, Her Unity, Her Sacraments. 'Tis not any private Design of vindicating myself, which moves me to writ this Letter; for although the Charge of Disingenuity and Forgery be very heavy, yet some People's Pens as well as Tongues are no Slander, especially those in whom mighty Boasting and scurrilous Language betray equally their Silliness and gull. As for my charitable Monitor, after I had been somewhat acquainted with his humour, and found him( p. 21.) most judiciously condemning the Council of Florence; that is All the Eminent Men, and Learned Prelates, of the Greek and Latin Church, as notoriously guilty either of Ignorance or Forgery, tutoring the Gentlemen of France( p. 18.) that is, All that Clergy, the Sorbon, and other Universities of that Kingdom, slighting( p. 23.) S. Optatus of Milevi, one of the most valued Fathers of the fourth Age, as one that little considered Scriptures or Fathers before him.( P. 26.) pitying such Writers as Bellarmine, &c. I must own to your Lordship, that I took myself to be much obliged to him, for having placed me in such good Company. I shall not return him his own coin, 'tis far from my Nature, farther from my Principles and Character. He hath accused me to your Lordship, and since, in Print to the World, first of Ignorance, in saying, I followed the Advice of S. Augustin, when I recommended myself to the most blessed Virgin's Intercession. Secondly, Of Disingenuity, in citing for it S. Aug. 35. sermon de Sanctis. As to the first, I could answer him fully in his own Method, by telling him the most eminent Protestant Divines, as Bishop Montague, Bishop Forbes, Dr. Fuller, Thorndike, &c. have owned that S. Augustine did teach and practise Invocation of Saints: But, because he seems to value himself at a far higher rate; to comply in Civility with his humour, I will appeal to his own Verdict, and content myself with maintaining, That the Church of England is condemned even by himself as guilty of Schism, for separating from the Church of Rome, on the Account of that Invocation of Saints, which was taught by S. Augustin, and all the Fathers of his Age, and the Precedent Century. I hope this will clear me of the first Imputation. This then is his final Verdict. Answer to Nubes Testium, c. 4. sect. 2. p. 50. Had the Church of Rome stayed here( in the practise and Doctrine of the Fathers of the Fourth and Fifth Century) and not proceeded, so much farther in these things, I do not see that we could have broken Communion with them upon such an Account. Next, He owns the Fathers of the Fourth and Fifth Century, as Witnesses and Abettors of the following Practices of the Church of God in their respective Ages, cited by the Pious and Learned Author of Nubes Testium not excepted against in the least by him.( Which yet are such as the Church of Rome never taught or practised more;) wherefore by his own Confession, the Reformation stands Guilty of Schism, for Separating from her on that account. That Christian People did celebrate together the Memory of the Martyrs with a Religious Solemnity both to excite to an Imitation of them, Aug. c. 20. c. 21. cont. Faust. and that they might be Partakers of their Merits, and be assisted by their Prayers; Dulia. giving them an Honor of Love and Fellowship, such as we show to Holy Men yet alive: But so much the more devoutly, Such as were shewed to S. Peter and S. Paul, how much the more securely. That they offered their Prayers to God, having their High Priest Jesus— But if they would also gain the favour of many, Act. 5.15.9.30.19.12.28.9. Orig. l. 8. cont. Celf. they were taught in Scripture, That thousands of Thousands assisted before him: That whoever was in Affliction, had recourse to them: Whoever was in Prosperity, betook himself likewise to them; The one, That he might find Relief; the other, To beg Continuance of his Happiness. S. Basil. orat. in 40. Mart. That Mothers praying for their Children were heard, the Martyrs being the Helpers of their Prayers, most powerful ambassadors to God. That one almost overcome with Temptations of the Flesh, Nazi. orat. 18 in Cypr. Nissen. in or. de S. Theod. raised by Art Magic, befought the Virgin Mary, To assist her in her most pressing Danger, and was presently helped. That others asked some Saints peculiar Intercession for some certain Countries, Ambros. de m. Cyprian. Theod. de cur. grac. and owned their Safety to them; others called them in as Advocates for their Failings: That Addresses made to them by Faith, not as to Gods, but as to Holy Men, who are beseeched to pray to God for those who address themselves to them, were granted: That Gifts were brought in, in acknowledgement of Cures obtained; some hanging up Eyes, others Feet, others Hands, made in Gold or Silver: That when their Names were rehearsed at the Altar, 'twas not to pray for them, which would have been an Injury; Aug. de verb. Apost. serm. 17. S. Basil. in Ps. 115. but that, We ought to commend ourselves to their Prayers: That whoever touched the Bone of a Martyr, was in some manner sanctified by it, by Reason of a Blessing attending such Bodies; that on this Account all desired to approach to the Sepulchre of Martyrs, not doubting but that the Touching this, would be a Sanctification, and a Blessing to them; and took it for a great favour to take up the Dust which did lay about their Monuments, keeping it as a thing of High Esteem; but deemed it a far greater and unexplicable Happiness to touch the Relics, to apply them to their Eyes, their Mouth, their Ears, and to all their Senses; and then prayed to the Martyrs as if they were alive and present, to make Intercession for them; that each Drop of their Blood, and small Mark of their Martyrdom, Naz. orat. in Jul. & 18. in Cypr. S. J. Chrys. de S. Ignat. their very Dust, cast out Devils and cured Diseases; that God favoured his Church with the Relics of Saints, to the End,( that besides the leading Men to their Imitation) he might afford a secure Port, and set a Remedy against the Evil, which on all Sides infested Mankind. That 'twas to the Saints, whose Bodies were visited, that Christians came, and were sent back full of Blessings. Such Bodies were not kept each in their own Monuments, but divided amongst the Cities and Villages, as esteemed the Preservers of their Souls and Bodies, who made use of their Intercession with God, and by them obtained Divine favours; nay, higher. cont. Vigil. that they were translated by all Christian Emperors from their former Monuments, Bishops carrying them on their Shoulders, reposited in Vessels of Gold, the People making a Lane from Country to Country, of 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: Ambros. ep. ad marcel. Even Handkerchiefs thrown upon their Relics, and immediately demanded back, Aug. serm. 92. de diver. were blessed with a Virtue of being Antidote against any Distemper. Thus God made the Dust of the Dead highly beneficial to all. All this Matter of Fact is owned by this nameless Gentleman, to which many other such Authorities of the same Fathers, as unquestionable, may be added: Ephrem. sir. in Thren. As that all fell down( in Prayer) before our blessed Lady, all implored her to free them from all Necessities, from all the Temptations of the Devil, as their Reconciler; Naz. in frag. ch. pat. asked of her to admit their Prayers, and to grant that which they esteemed the chiefest of all; That departing this Life, they might find her to be their Patron and Advocate unto her Son: Aug. de cura pro mor. That all Christians desired to be butted after Death, near some Monument of the Martyrs, that their Friends remembering where they were laid, might by their Prayers recommend them to those Saints; Aug. in ep. 137. & 43. as received into their Protection: That Christians piously took their recourse to Saints Monuments, or to particular Places, Hylar Arel. in vita S. Honor. S. lo serm. in S. Pet. P. where they were honoured, expecting Miraculous favours, and going rather to some Saints than others to obtain some kinds of Blessings. Now to join Issue with this Answerer; I challenge him to produce any Devotion paid to Saints, and allowed of in the Catholic, or( as he calls it) Roman Church, that reaches higher than this now cited out of Nubes Testium, and allowed of by this Answerer: Which because I know he cannot, and hath not yet attempted, I conclude that by his own Confession, The Church of England did Schismatically disunite itself from the Church of Rome on the Account of Invocation of Saints, which was used and advised by S. Augustin, and the Fathers of his Age, and of the other purest Primitive Ones, as it is now used in the Roman Church. The second Head of his Accusation, is of notorious Disingenuity, in citing S. Augustin's 35th. Sermon de Sanctis; and laying that Brat altogether illegitimate to S. Augustin. He borrows of Alexandre natalis, some Proofs of this Confident Assertion, and adds one of his own Contrivance: Then wonders at my Egregious Cheat; and supposing, I cannot but see now my great Error, minds me very gravely to undeceive the Members of my Church. This is mighty boasting indeed! yet after all his learned labour, I am as Ignorant as ever; he may wonder at my dullness; but I dare appeal however to your Lordships couldst judgement, Whether my Answers to his weak Objections, render it not at least most probable, That S. Augustin was really the Author of that Sermon? His first Objection runs thus; the Title, A Sermon in the Feast of the Assumption, doth not agree at all to any thing that is near S. Augustin's time. If his Meaning be, That no Feast of the Assumption was kept in those days, 'tis true: But in the Name of Logic, What Consequence can be drawn thence? S. Augustin's 14th. Sermon de Sanctis, is allowed by all to be his genuine Work, the Title whereof, is in the Feast of all Saints; yet the Institution of that Feast was much later than that Sermon, which was made for, and preached in the Solemnity of a Virgin and Martyr. S. Methodius Bishop of Patara, or as others say Lycia, a Martyr in Dioclesians Persecutions: Amphilochius, and S. Cyril made Orations on the Purification of the Blessed Virgin: Tho as Baronius, in his Annotations on the Martyrology, learnedly shows, This Feast begun to be solemnized long after, under Justinian the Emperor: So that 'tis as Judicious to draw an Argument from the Title prefixed to Sermons, as from an Index joined to a Book. But there is a far greater Mistake in this Objection, much to be wondered at, in so great a Pretender to Reading; as if Feast, or Day of Assumption, in the Writings of ancients, did almost ever signify any thing else but the Day of a Saints Death. S. Hierom, or an Author of the same Age, S. Hephonsus, William Bishop of Paris, S. Bernard, and others- writ Sermons on our Blessed Lady's Assumption; altho in those very Orations, we find they doubted of, or disbelieved her being Assumed in Body into Heaven. After all, it was in the first Ages piously believed by many, That our Blessed Lord's Mother enjoyed in Body as well as Soul, Heavenly Bliss. The Sermon under S. Mellion's Name, is as full in this Point, as the most pus Catholic Preachers could be at this Day; and if it be not his Genuine Work, it must be of some other Author nigh these Times, since it passed for his, even in the Fifth Century: And Nicephorus assures us, That Javenal Patriarch of jerusalem proved the Truth of this mystery, as now believed in the Catholic Church, to have been received of very ancient Tradition, in the Presence of Martian the Emperor, in whose time was the Fourth General Council. Secondly, He urges, That the Divines of louvain tell us, How in several Manuscripts this Sermon was entitled to Fulbertus Carnosensis. Another Objection of as little Force as the Former; as if S. Ambrose, and S. Peter Chrysologus's Sermons had not appeared in many Manuscripts under other Authors Names; he might have learned from Alexandre Natalis, a dozen at least of like Examples: And to instance in one, S. Syncletica's Life, a Virgin of Alexandria, was undoubtedly written by Athanasius, yet many ancient Manuscripts entitled Polycarp the Anchoret to it. Thirdly, 'Tis certain it was not writ by S. Augustin, or two hundred Years after him, from S. Isidore being quoted in it, who lived in the Beginning of the seventh Century: It is probable that it doth belong to Fulbertus, who lived not till past a thousand Years after Christ. What he calls here certain is unprobable, and what he stiles Probable is certainly False. The Author of this Sermon tells us, That in his Time, no Author amongst the Latins could be found, who treating of our Blessed Ladies Death had been Positive, and Express. Nec invenitur apud Latinos aliquis tractatorum de ejus morte quidpiam dixisse apart. Yet the most famous Historian of the sixth Age, GG. Turon. l. 1. mirac. S. Gregory, hath a most full Account of our Blessed Lady's Assumption, agreeing with the general Pious Opinion of it now received through the whole Catholic Church. This Isidore then must be at least four hundred Years ancienter than our exact Antiquary supposes; and in all Probability ancienter much than S. Augustin or S. Hierom, who( or one at least Contemporary with him) hath written fully and positively on this Subject. Many Isidores are known in the Church History before S. Augustin's time; amongst which, one was martyred in Dioclesian's Persecution, Brother to that Pienus who was styled the Second Origen: Tuam ipsius animam pertransibit gladius, luke. 2. Haer. 78. And all that is cited of Isidore here, is, that he doubted whether those Words of Simeon, luke. 2. were to be understood of the Sword of the Spirit, or of Persecution, an obvious Doubt which S. Epiphanius had some Years before S. Augustin. His last Objection is, That some Divines at louvain, and some Benedictines at Paris, have rejected this Sermon as spurious. I could answer in his own Phrase, That Men of this Age are strangely set upon New Discoveries; but the Respect I owe to the learned and pious labours of those Worthies, forbids me to pass them by so slightly. I answer then, That their judgement might bias me, if the Authority of S. Thomas, Sicut Augustinus in Sermone de Assumptione ipsius Virginis rationabiliter argumentatur. in such Veneration with all Universities and Learned Men, whom they both own as their Master, did not sway more with one, who acknowledged this Sermon as S. Augustin's own, and cited it as his Work, from whose Decision I will not swerve. But since this Gentleman valves so much( the wiser he for it) those Lovain-Divines Censure; let me mind him, That they assert to S. Augustin the 18th Sermon de Sanctis, in which the Saint, after he hath begged of the Mother of God, That having received his Vows, she would by her Prayers obtain Pardon for his Sins &c. he concludes, What we offer by you, let it by you be pardonable; what we ask with a faithful Mind, let it become attainable; receive what we offer, return us what we ask:— Holy Mary, succour the Miserable, help the Faint-Hearted, comfort the Weeping, pray for the People, interpose for the Clergy, intercede for the Devout Sex, let all experience your helping Hand, who celebrate your Holy Feast. If this be not INVOCATION, what Name shall we bestow on it. I leave it now to your Decision, my Lord, whether I deserved from your Divine that Gross and Harsh Censure Of guilty of a Cheat put upon his Majesty, of great Ignorance, of Notorious Disingenuity, Forgery, great Error, Egregious Cheat, &c. somewhat rudely heaped in his charitable Admonition of half a page.? Till I know your Lordships Decision, all I can say to the Members of my Church, is, That I am more convinced than ever of what S. Augustin hath so long since pronounced, August. cont. ep. fund. c. 6. That Pride is the Mother and Issue of all Heresies, whose Votaries ever supply the want of Sense and Reason, with most insulting and scurrilous Language. Far be it from me, even to return the like, We have no such Custom, neither hath the Church of God: Truth would blushy to be defended by such unwarrantable Arms, especially before a judge of so much Prudence and Moderation as your Lordship, to whose Censure I submit this Writing; whether it prove so favourable an one to me, as every one is apt to protend a Title unto in his own Cause, or no; nothing shall be altered, in the due Respect owed to your Lordship, By My Lord, your Lordship's Most Humble and Obedient Servant, Lewis Sabran, Priest of the Society of Jesus FINIS.