A General View of Papistry

The Papists.

BEllarmine taketh great pains, Lib. 1. De Sanctis, in six long chapters together, to prove, that the Saints departed do presently enjoy the sight of God, and do enter into bliss, and that their souls forthwith are received into heaven, and are not kept in any secret by-places till the day of judgment. But all this while he sighteth with his own shadow: for we grant, as much as he proveth, that the righteous are with Christ so soon as they are loosed from their bodies, as Christ said to the thief upon the Cross, This day thou shalt be with me in Paradise, Luk. 23.42. See also to this purpose, Philipp. 1.23. 2. Corinth. 5.1. Heb. 12.22. All these places do evidently prove, that presently after their departure, the souls of the faithful do enjoy the presence of Christ, and the celestial company of the Angels in heaven. Yet our adversaries stay not here, neither are contented with this, that the Saints are blessed: but proceed further, and give them a full possession of blessedness, making no difference between [error 22] them and the Angels in glory, but affirm that they are as highly exalted as the Angels are, Rhemist. annot. Luk. 15. sect. 2. And Bellarmine therefore taketh up Calvin, because he saith, the Saints are yet in hope and expectation of the perfect fruition of glory, Cap. 1. lib. 1. De Sanctis.

The Protestants.

WE confess, that the Saints in heaven are already blessed: yet they look for the full accomplishment and perfection of their glory, when as their bodies shall be glorified in the resurrection: Then it is said, they shall be like the Angels, and yet not in all things: much less are their souls now equal to the Angels in glory, Fulk. ibid. annot. Luk. 15. sect. 2.

Argum. 1. The Saints shall be as the Angels, but not before the resurrection, Math. 22.30. Neither can it be proved out of that text, that they shall then be equal to the Angels in all things: for it is not all one to say; they shall be as the Angels, because they shall then need no marriage, as to say they shall be equal to the Angels in all things. Apocalypse. 6.10. The souls under the altar do cry, Lord, how long! Ergo, they are in expectation of greater glory. And reason also giveth as much, that the body and the soul being joined together in the kingdom of God, shall make a fuller weight and measure of joy.

Argum. 2. The wicked spirits and damned souls, have not yet their full and perfect torment: Ergo, neither the Saints their perfect joy. The devils are now tormented, and kept in chains of darkness, 2. Pet. 2.4. Iud. 6. But their full damnation is reserved for the day of the Lord, Math. 25.41. They are not yet tormented in such measure, as they shall be, and themselves make account for, Math. 8.29. Luk. 8.31.

Lastly, if now the Saints are equal to the Angels in joy, their souls only being in heaven: it then followeth, that in the resurrection, when their bodies shall be restored to their souls, their happiness shall far exceed the Angels: which nowhere the scripture teacheth us, unless they will thus reason, Christ took not the Angels, but the seed of Abraham, Hebr. 2.16. Ergo, we are better then the Angels. But to this Augustine answereth very well: Some perhaps will say, that we are better then the Angels, because Christ died for us, and not for the Angels. Quale est (saith he) ideo se velle aegrotum laudari, quia vitio suo tam detestabiliter aegrotauit, vt non posset aliter, quam medic • morte sanari. As if a sick man deserved commendation, because by his own fault, he was so dangerously sick, that he could not be healed, but by the death of the Physician. Quid hoc aliud est, quàm de impietate gloriari? Christus enim pro impijs mortuus est. What is this else but for man to boast of his wickedness? Christ died not for angels, but for men, because they were wicked.

The Papists.

[error 23] THe Canonizing of Saints, is nothing else but the public determination and sentence of the Church, whereby men that are dead, are judged to be Saints, and worthy of honor and worship, as to be prayed unto, temples and altars to be set up in their names, holy days to be appointed for them, and their relics to be adored. And thus it is lawful, profitable, and expedient for the Church to Canonize Saints, Bellarm. cap. 7.

Argum. 1. The Patriarchs and Prophets were Canonized for Saints in the old law, Heb. 11. So Act. 7. Stephen & other were Canonized: therefore it is credible, that the Lord would have the same order still continued in his Church, Bellarm. cap. 7.

Ans. First, neither in the old nor the new law, were any set up to be Saints, with intent to be worshipped, called upon, temples to be consecrated in their names: but only the scripture giveth testimony of them, as of holy and faithful men: and so may we also honor the blessed Martyrs, whom the cruel Emperors of Rome, and since them the Popes of Rome have sent through fire and other torments to heaven. Secondly, when they have as good testimony for their Saints, as we have for the holy Patriarchs and Prophets, they may be bold to pronounce them to be holy blessed. Thirdly, your argument followeth not, unless you will say, that the Church may do all things now, which the Prophets and Apostles did then: They may as well make scripture, and more Canonical books by the same reason, as make and Canonize new Saints.

The Protestants.

THat none of the Saints are to be adored or worshipped, their images or relics, or prayers to be made unto them, or any such honor to be given them, it shall afterward appear more at large: And therefore they ought not to be Canonized to any such end or purpose. We also grant, that the number of God's Saints and elect is increased daily: and we are sure in general, as the scripture testifieth, that the death of his Saints is precious in the sight of God, Psal. 116.15. And that all are blessed that die in the Lord: But particularly we are not able certainly to determine of any: the matter is to be left wholly unto God, and we in the mean time to hope the best.

Argum. 1 If the Church hath authority to Canonize Saints, & determine of the election or salvation of men, then may we as well judge of the condemnation of those that are lost: for if it be known to the Church who are Saints in heaven, they also may as well define who are damned in hell. But this none can do: nay, it were great rashness and want of charity for any so to take upon them. S. Paul saith, Why condemnest thou another man's servant? he standeth or falleth to his own master, Rom. 14.4. No man can judge whether the servant stand or fall, but his Master: Ergo, if the Church presume to determine of the election or damnation of those that are departed, she is now a Mistress and Lady rather of the Saints, then they Lord's or patrons to her, as the Papists hold they are.

Argum. 2 Judge not (saith S. Paul. 1. Corinth. 4.5.) before the time until the Lord come. The judgment then of men, who are saved, and who are condemned, is reserved for the coming of Christ: Therefore it is great presumption for men to prevent the time, and to take upon them to be Judges in God's place. Again, our Savior Christ saith, that To sit at his right hand or left, in his kingdom, was not his to give (meaning as he was man) but it shall be given to them for whom it is prepared of my Father, Math. 20.23. How then is it in the power of any sinful man, to give unto any a seat, either at the right hand, or left hand of Christ, in the kingdom of God? Argument. Gwalther. Bruti. Fox page. 487.

Augustine also consenteth: Non separatio iam cuique tuta est, illius erit separatio, qui non nouit errare: Nos in hac vita difficile est, vt nos ipsos nouerimus, quanto minùs debemus de quoquā praeproperam ferre sententiam. It is not safe for men now to make separation (of the good and bad) it belongeth to him, that cannot err: We in this life do hardly know our selves, howe much less ought we to judge rashly of others? exposit. in Psalm. 139. Here are two reasons given, why it is not lawful for men to judge of the election or reprobation of men: first their judgment is subject to error, and therefore the matter must be referred to God, who erreth not: Secondly, we cannot judge our selves, much less can we judge of others. Ergo, no man living ought or is able to define either who are Saints in heaven, or who are damned in Hell.

The Papists.

THey say, that it doth appertain only to the Pope, to Canonize a Saint for [error 24] the whole Church: and that none ought to be acknowledged for Saints, but they that are so Canonized by him: And that herein the Pope is of so infallible a judgment, that he cannot err in Canonizing of Saints: because that ordinarily none are Canonized by the Pope for saints, which have not been known to work miracles, Bellarm. lib. 1. cap. 8.9, 10.

The Protestants.

FIrst, if saints were to be registered and Canonized as they say: yet it should not belong to the Pope, but to the whole Church.

Argum. 1 The Pope hath no authority over the whole Church: no nor yet in any other Bishops diocese, no more then they have in his: Let him be content with his own diocese (and it were to be wished, that he could rule that well) the whole world is too large a province for him.

2 The whole Church hath power to excommunicate and deliver up to Satan, 1. Corinth 5. 4. and to cut off the profane and wicked from the Church of God, as heathen and publicanes, Math. 18.17: Ergo, to judge who are members of the Church, and saints of God, is a matter which appertaineth to the whole Church. 3 Before Anno. 800. in the time of Carolus magnus, there was no saint publicly Canonized by the pope, as Bellarm. confesseth: but the truth is, this custom of Canonizing saints began not till more then 1000. year after Christ, til Alexander the 3. his time, and Gregory the 7. I pray you then, were there no saints before? if there were, who canonized them?

Secondly: So much as is to be known of saints and holy men, every Christian is to acknowledge, without any public decree or determination of the Pope or any other: for the word of God giveth rules, whereby we may discern the righteous from the unrighteous: Christ speaking of false prophets, saith, By their fruits ye shall know them, Math. 7.16. And again, he faith thus to his Apostles, By this shall men know that you are my disciples, if you love one another, John 13.35. By these rules, it is easy for every Christian to judge who for the present time, are the true disciples of Christ, who otherwise.

Thirdly, it is a most impudent and shameless saying, that the Pope cannot err in canonizing of Saints: 1 Miracles are no sufficient proof of a saint: for many, that shall be condemned in the day of Judgment, have had power to do strange works, Math. 7.22, 23. 2 What better argument can we have of this, then common experience? For the Popes have registered in their Calendars notorious wicked mē, and traitors to their Princes, as saints and holy men: Such an one was Thomas Becket, who some hundredth years was worshipped as a saint, by the name of S. Thomas of Canterbury: and yet was a plain traitor to his prince, Fox page 225. And therefore his shrine was justly put down in King Henry the 8. days. Richard Scroope of York was openly in arms against Henry the fourth. Thomas Earl of Lancaster a rebel against Edward the second, yet both are the popes canonized saints.

Elizabeth Barton was called the holy Maid of Kent, and feigned that she had many revelations: yet was found to be a traitor, & executed: these are the popes saints. And on the other side, they have condemned the true saints and Martyrs of God, and accursed them to the bottomless pit of Hell: as they dealt most wickedly with John Hus that zealous servant of God, upon whose head they set a crown of paper pictured with devils, as if he were given into the power of Satā. But we do judge of these holy men, as the scripture teacheth, which saith, that they are blessed which die in the Lord, Apocal. 14.13. Their good life, holy profession, and constant death and martyrdom decla •• d no less; and that assurance, which God gave them of their election: as it appeared in that worthy Martyr doctor Barns, who being brought to the stake, saith thus unto the people: If saints do pray for us, I trust to pray for you within this half hour: who at the same time uttered his opinion, that not withstanding to pray unto saints was against the word of God, although it should be granted, that they pray for us.

Let them now be ashamed to say still, that the pope cannot err in Canonizing saints, who condemneth good men, and justifieth the wicked, according to the common saying, Many are worshipped for saints in heaven, whose souls do burn in Hell.

Thirdly, Augustine thus writeth of this matter: Per has humanorum cordium tenebras, res multùm miranda & dolenda contingit, vt eum nonnunquam quem iniustum putamus (iustiu tamen est) auersemur, & hominem bonum tanquam malum affligamus, quem nescientes amamus. By reason of the darkness and ignorance of men's hearts, a pitiful and strange thing many times falleth out, that we should hate a man, whom we take to be a wicked and ungodly one (and yet he is a righteous man:) and so we punish a good man for a bad, whom we notwithstanding do unwittingly love for his goodness, tract. in Johan. 99. Ergo the judgment of men is uncertain, and the best may be deceived in judging of others, who are bad, and who good.

The Protestants.

WE can find in the word of God but two kinds of worship or adoration: a religious worship only due unto God: and a civil honor used amongst men. As for the Angels and saints, we do honor them with love, not with service. We do also reverence the holy men upon earth, as the Prophets and Apostles were in times past, with a civil adoration or worship of love, not with a religious service. There is also a due reverence & estimatiō of such things as are sanctified to holy uses, as of the Tabernacle, Ark, Altar, Sacrifice in the Law: such now are the Sacraments, which are duly to be reverenced, yet not to be adored, or kneeled unto. So we conclude, that all religious service and worship belongeth only unto God, and it were great idolatry, to give it to any other, Fulke annot. Apocal. 19. sect. 5.

Argum. 1. The scripture is plain: Math. 4 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. 1. Tim. 1.17. To God only wise, immortal, invisible, be all honor and glory: Ergo, all religious worship is only due unto God. Bellarmine answereth, that these places are to be understood of a certain kind of religious worship, which is only proper to God. Ans. All religious worship is forbidden in these places to be given to any but unto God: for Satan did not tempt Christ, to worship him as God, but only to fall down and worship him: he asked only of him, 〈 in non-Latin alphabet 〉 , a certain inclination of the body, which Christ denieth, as being only proper to God, Caluini. argum.

Argum. 2. When Cornelius fell down at Peters feet and would have worshipped him, he was forbidden by Peter, Act. 10.25. So the Angel would not suffer John to worship him, Apocal. 22. Paul and Barnabas stayed the people that would have offered sacrifice unto them, Act. 14.14.

Bellarm. answereth to the first, that Peter of modesty refused the homage of Cornelius.

Ans. Peter giveth this reason, why he would not have Cornelius so to do, I also am a man (saith he:) thereby letting him to understand, that such kind of worship ought not to be given to any man: The same reason is rendered Acts. 14. by Paul & Barnabas, why they refused sacrifice: We also (say they) are men. If Peter did of modesty refuse Cornelius worship, then Paul and Barnabas did for modesty sake only likewise refuse to be sacrificed unto, which I am sure they will not grant.

Bellarm. to the second saith, that John did well in worshipping the Angel, and the Angel did well in refusing to be worshipped: for though the Angels of right are to be worshipped, yet they do well to refuse it, for reverence to the humanity and manhood of Christ. Ans. first, let it be noted that Bellarmine shapeth a clean contrary answer to our Rhemist. as appeareth before, cont. 8. quaest. 3. part. 1. For they say, that John was deceived in the person of the Angel, taking him for Christ, & is forbidden by the Angel to worship him as God: but Bellarmine altogether freeth John from all error, and commendeth his doing: whereas it is certain, that John knew well enough that he was an Angel, but being carried away in the ecstasy of his mind, did for the present time forget himself. And that the Angel did not of modesty refuse to be worshipped, but absolutely and simply, it is made manifest by his answer to John, Worship thou God: He would not have the Apostle to worship him, but God.

Bellarmine to the third saith, that the Apostles did well in refusing to be sacrificed unto: because to offer sacrifice is an external act of worship to be performed only to God, cap. 14.

Ans. 1. What reason have they to burn incense unto saints and their images, rather then to offer sacrifice? For it appeareth in the law, that the burning of incense was more precious, & a more high point of the Levitical service, then was the offering of sacrifice. 1. The Altar of incense was more curiously made, being ouerlayed with fine gold, and was called the golden altar, the other for burnt offerings, the brazen Altar, Exod. 40.26.

2. The altar of incense was placed in the Tabernacle near unto the most holy place, the other altar stood at the door without, Exod. 40.26.29. 3. The ministers were diverse: the priests offered sacrifice in their courses, but Aaron only and his successors the high priests burned incense, Exod. 30.7. 4. Upon the brazen altar incense was offered with other sacrifices, Levite. 2. But upon the golden altar no burnt sacrifice or any oblation, but only incense was offered unto God. 5. Of all offerings & oblations, it most lively prefigureth the sacrifice of atonement wrought by Christ upon the cross, who therefore is called by the Apostle, A sacrifice of sweet smelling savor unto God, Ephe. 5.2. Seeing then that the offering of incense was a more sovereign thing in the Law, then was the oblation of sacrifices: there is small reason for it, that our adversaries should reserve the less, that is, the offering of sacrifices for the Lord, and participate the greater & more worthy service, that is, censing of odors & perfumes unto saints, as Bellarm. doth, cap. 13.

Ans. 2. If sacrifice were not then to be offered to saints, much less are prayers to be made now unto them: for to cal upon God is a greater thing, thē to offer sacrifice, Psal. 50. ver. 8.14. If saints cannot challenge the less, that is, to have sacrifices, they have no right to the greater, namely, to be called upon and prayed unto.

Lastly, Augustine saith, Non sit nobis Religio cultus hominum mortuorum, quia si pie vixerunt, non sic habentur, vt tales quaerant honores, sed illum a nobis coli volunt, quo illuminante laetantur meriti sui nos esse consortes: honorandi ergo sunt propter imitationem, non adorandi propter religionē. Let us not make it any part of Religion to worship men that are dead: for if they lived well, they are now in that state, that they need not, neither do require any honor at our hands: but they would have us to worship God: by whose illumination or revelation, they may understand, and do rejoice, that we are partakers and fellows in the same faith. They are then to be honored for imitation, not to be adored for Religion. Haec August. de vera Religion. cap. 55.

The Papists.

FIrst, vows may be made to Saints (say they) properly as unto God, though not altogether in the same manner: Prayer may be made to saints, therefore [error 75] vows also. A vow in the Greek tongue is called 〈 in non-Latin alphabet 〉 , votum, prayer 〈 in non-Latin alphabet 〉 or all • o. As they differ not in name, so neither in deed are they to be severed. Bellarm. lib. 3. de sanct. cap.

Ans. 1. He taketh that for granted, which is chiefly in question: for it is idolatry to pray unto any other but unto God: Call upon me in the day of trouble, Psalm 50.15. It is not lawful to pray unto saints, therefore not to vow.

2. To make vows is a more strict and binding act of religion, then prayer is: for in every vow there is a prayer: we pray God to give us grace to perform the thing vowed: and there is beside a full purpose of the heart with a solemn promise, whereby we bind our selves to the performing. Again we may make petition & request unto mortal men, but vows we can make none unto them: It would not therefore follow, though saints might be prayed unto, that they are also capable of our vows.

Secondly, it is also lawful (they say) to swear by the name of Saints, because all is referred to the honor of God; as he that sweareth by the temple, sweareth also by him that dwelleth therein. Rhemist. Matthew 21. sect. 8.

Ans. 1. In this place Christ reproveth the Pharisees for their swearing▪ and condemneth it by this argument: that howsoever they thought it a small matter to swear by the Temple, yet in effect they did swear by God himself. See thē the boldness of these men, that dare justify swearing by creatures by the same reason, that Christ condemneth it. 2. Our Savior saith nothing but this, that in every oath there is an invocation of the divine power, and therefore whosoever sweareth by a creature, committeth idolatry, in making it his God.

The Protestants.

1. THat it is great impiety to make vows unto Saints, it is thus proved, Isaiah 19.21. In that day the Egyptians shall know the Lord, and shall do sacrifices, and vow vows unto the Lord. But sacrifices are not due unto saints, but only to God: therefore neither vows.

Again, the vows of Christians are not to bind them selves to go in pilgrimage, or to offer unto this Saint or that, this Image or that, as Augustine saith, alius pallium, alius oleum, alius ceram, one voweth a cloke, another oil, a third a wax Candle: God careth not for these vows, saith he, Sed hoc, quod hodie redemit, ipsum offer, hoc est, animam tuam. But offer and vow unto God, that which as this day he hath redeemed, that is, thy soul. The vows therefore of obedience and repentance and all Christian duties are the true vows, the vowing of body and soul to the service of God, Rom. 12.1. But this cannot be vowed unto any but to him that redeemed us: Ergo, not to any Saint.

2 That we ought only to swear by the name of God, the scripture is plain, Deuteron. 6 13. Thou shalt fear the Lord thy God and serve him, and shalt swear by his name; and by no other, Exod. 23.13. But saints are not to be feared nor served, for the Septuagint translate: 〈 in non-Latin alphabet 〉 , Thou shalt worship God, which kind of worship the Papists themselves dare not attribute to saints: Ergo, neither are we to swear by them.

Again, to swear, is to cal him to witness by whom we swear, and so to make him our God: for whom we swear by, we confess to be a searcher and knower of our hearts, and a revenger of false swearers. To swear then, is to call God to witness. Quid tu facis, cum iuras? Deum testem adhibes. Augustine. What doest thou, when thou swearest? Thou callest God to wintesse: But they that swear by saints, call them to witness, and none else are called to witness, but they by whom they swear: Ergo, they make Saints their God's, seeing God is called upon in every oath.

The Papists.

[error 26] THat kind of worship which is proper to God, they say, is fitly expressed by the Greek word 〈 in non-Latin alphabet 〉 , neither is this word used, but for the worship of God: the other word 〈 in non-Latin alphabet 〉 , is taken for all kind of service both of God & men: so that the religious worship, which is called 〈 in non-Latin alphabet 〉 , is only to be given to God: the other called 〈 in non-Latin alphabet 〉 , may be attributed to Angels and Saints, Bellarmine, Cap. 12.

The Protestants.

This distinction is but of late invented and coined of our adversaries, somewhat to countenance them out in their idolatrous and superstitious worship of saints. We thus do refell it.

Argum. 1. This distinction helpeth them not: for here are only two words, which do betoken two kinds of worship 〈 in non-Latin alphabet 〉 , is the religious honor: 〈 in non-Latin alphabet 〉 , is the civil duty, such as servants perform to their masters. They should have found out three names for their three kinds of worship: they have gained nothing by this distinction, but that civil adoration is due unto Saints, such as is given to men upon earth. As for their feigned word 〈 in non-Latin alphabet 〉 , which may be called a superseruice, when they can find it in scripture, they shall know more of our mind: and yet receiving this term, it signifieth but a more civil service, it betokeneth not a new kind of religious worship.

Argum. 2 Neither are the words so used, as they make us believe: for, the word 〈 in non-Latin alphabet 〉 , which they make proper for the service of God, is applied to men, as Levite. 23. Opus servile non facietis, You shall do no seruil work: the word is 〈 in non-Latin alphabet 〉 : Lodouic. Viues also showeth out of profane authors, that sometime the word 〈 in non-Latin alphabet 〉 , is taken for the service of men or maids to their masters: in 10. lib. Aug. de ciuit. Dei. cap. 1.

So contrariwise, the word 〈 in non-Latin alphabet 〉 , is taken in scripture for the proper service of God, as Gal. 4. 8. Ye did service to them that by nature were no gods: the word is, 〈 in non-Latin alphabet 〉 : Ergo, religious service is only due unto God, not to Angels or saints, for they are not by nature gods.

Augustine saith, 〈 in non-Latin alphabet 〉 debetur Deo, tanquam Domino: 〈 in non-Latin alphabet 〉 , vero, nō nisi Deo, tanquam Deo: quaest. in Exod. 94. Religious service is due unto God as Lord: religious worship is only due unto God, as he is God.

The Papists.

IT is a sign of reverence done both to Christ and other sacred persons, as Prophets, Apostles, Popes, or others representing his person here upon [error 27] earth, Rhemist. act. 4. sect. 3.

Argum. 1. The Shunamite fell down and embraced Eliseus feet, 2. King. 4.27: Ergo, the Popes feet ought to be kissed.

Ans. 1 Your popes must be first as holy men as this Prophet was, who was thus reverenced for his holiness, before they can challenge the like honor.

2 This reverence to the prophet was voluntary in the woman, not looked for or exacted by the prophet, as the pope looketh for it of duty.

3 Here is no mention made of kissing of feet, but only that she caught him by the feet, which was partly a sign of her joy, that she had met with the prophet, partly by this sudden and disordered gesture, the prophet perceived that she was troubled in mind, for Gehazi would have thrust her away, but he said, Let her alone, for her spirit is troubled within her.

4 This is no warrant for the pope to offer his feet to be kissed of Kings and Emperors, because the woman fell down at the prophets feet: think you, that if the King of Israel had so done, the prophet would have suffered it?

Argum. 2. Marie kissed Christ's feet: Ergo, the popes feet ought to be kissed.

Ans. What arrogancy is this, that the pope a mortal and sinful man, should challenge that honor which was done to Christ being God in the flesh, and void of sin? He might also with the like blasphemy challenge to be worshipped: because the women in the Gospel caught Christ by the feet and worshipped him, Mat. 28.9. We may see by this, of what spirit he is, and whether he be not that Antichrist, that shall make him self as God, 2. Thess. 2.4.

The Protestants.

THe kissing of the feet, was an humble and lowly gesture, which was worthily used toward our Savior Christ, who was God in the flesh, and in his body and humanity annexed to his Godhead, as God to be worshipped: but it is too divine, and too lowly an homage to be offered to any mortal man: and holy men in times past refused it, when any carried away with immoderate zeal and admiration of their person, were ready to give it unto them.

Argum. 1. When Cornelius fell down at Peters feet, the holy Apostle would not suffer him to do it. The pope is of a clean contrary spirit to S. Peter : for he refused it being offered: the Pope holdeth out his toe, and offereth it to be kissed, and urgeth men thereunto.

Argum. 2 If such kissing of feet be commendable, how cometh it to pass that the pope only hath holy feet to kiss; and not other Bishops and Clergy men, as well as he?

Augustine thus writeth upon those words of the Psalm, Worship his foot-stool, reading according to the Septuagint▪ saith he, the earth is his foot stool, but we must not worship the earth: Conuer • o me ad Christū, & inuenio, quomodo sine impietate adoretur terra: suscepit enim de terra terram, quia caro terra est. in Psal. 98. I turn me (saith he) unto Christ, and I find, howe the earth may without any impiety be worshipped: for he took earth of earth, flesh of the flesh of the Virgin, the flesh is earth: Out of these words I conclude that the flesh, the body, the humanity ought not in any to be worshipped, but only in Christ, for the near conjunction of the Godhead and human nature together: and therefore consequently no kissing of feet, which is an external act of divine worship, is seemly for any mortal man.

The Papists.

[error 28] THeir assertion is this, Sanctos defunctos pie & vtiliter à viuentib. inuocari: that Saints departed are with great profit and piety called upon, and prayed unto: and that it is not only lawful but godly, so to do, Rhemist. 1. Tim. 2. sect. 4. Bellarmine cap. 19. lib. 1. De sanctor. beatitud.

Argum. 1. They say, they do not pray unto saints, as authors of any benefit or grace, but as intercessors only: Neither do they make them immediate intercessors, but only through Christ, concluding all their prayers, per Christū Dominum nostrum. Bellarm.

Ans. 1. It is false, that you pray unto thē as intercessors only, for you desire them not only to pray for you, but to have mercy on you: for thus they pray, O blessed Lady have mercy upon us, preserve thy servants, let the merits of S. Marie bring us to the kingdom of heaven. Fulk. 1. Timoth. 2. sect. 4.

2. It is also false, that they make them not immediate intercessors, but conclude their prayers per Christum Dominum nostrum: For in that blasphemous prayer, Tu per Thomae sanguinem quem pro nobis impendit, fac nos Christ scandere, quo Thomas ascēdit : Here they ask life eternal of Christ by the blood of Thomas of Canterbury. How then is it true which the Rhemists affirm in word, that Christ alone by his merits procureth all grace and mercy toward mankind, ibid : when they hope to obtain their requests by the merits of Saints? See Fulk. annot. John. 16. sect. 3. where diverse prayers to saints, as to S. Marie, S. Osmond, S. Anne, S. Katherine, are rekoned up, and none of them concludeth, per Christum Dominum nostrum.

Argum. 2. Exod. 32.13. Moses thus prayeth, Remember Abraham, Isaac, and Jacob thy servants: Moses here hopeth to have his prayers heard by the merits of these holy men, Bellarm.

Ans. Moses rehearseth only the covenant, which the Lord made with these holy men and their seed, as the words following do show, To whom thou swarest by thine own self, and swarest unto them, I will multiplye your seed: Moses therefore pleadeth not the merits of Abraham, Isaac, Jacob, but urgeth and presseth the promise of God, and covenant made with them.

Argum. 3. The saints do pray one for another here upon earth, and do one desire an another's prayers: as S. Paul Rom. 15. Ephes. 6. Coloss. 4. and in other places desireth to be assisted by their prayers: Ergo, much more may we desire the prayers of Saints departed. Bellarm. Rhemist.

Ans. 1. To pray one for another while we live, is a duty of Charity, and commanded in scripture: but to request the prayers of saints departed, hath no warrant in the word. 2. We do not desire the godly living to pray for us, as our Mediators, or as though by their worthiness we are brought into the favor of God, as you say the saints do: and therefore your argument followeth not, from the prayer of the living to the prayer of the dead. 3. We may one pray for another, and one request the prayers of another, while we live, because we know our mutual necessities: But the saints departed know not what things are done upon earth, neither are everywhere present to hear our prayers.

The Protestants.

THat prayer is only to be made unto God, and to no other creature beside, as being an especial part of the worship of God, which we ought not to give to any other: thus it is proved out of the word of God.

Argum. 1. Rom. 10.14. Howe shall they call upon him, in whom they have not believed? But we must believe only in God, and therefore only pray to God. Rhemist. answer, It is true, no more can we pray unto our lady, nor any saint in heaven, unless we believe they can help us.

Ans. The scripture everywhere teacheth that we must believe in God, and that they are cursed that put any confidence in man, Ierem. 17.5. Again, they can have no assurance, to settle their conscience, but out of the scriptures: They have a vain persuasion of the ability of Saints to help them, but they have no ground of any such belief out of scripture.

Argum. 2. Heb. 4.16. Let us come with boldness to the throne of grace, Ergo, we have no need of the invocation of saints, seeing we have free and bold access through Christ.

Rhemist. By this reason we should not pray one for another, while we are alive. Ans. we do not put our confidence in the merit and worthiness of other men's prayers, as you do in the intercession of saints. Again, this mutual duty of prayer one for another, is commanded and required of God, as the other is not: Wherefore to run unto saints, and not unto Christ, is to doubt either of his readiness, or ability to help us.

3 John. 16.26. Christ saith, that after he hath by his mediation and intercession brought us into the favor of God, In that day shall you ask the Father in my name, and I say not, that I will pray to the Father for you, for the Father himself loveth you. If then the prayer of Christ to God his Father, shall not then be needful, what use is there of the prayer of other creatures? Fulk. 1. Tim. 2. sect. 4.

Augustine saith, Pro quo nullus interpellat, & ipse pro omnib. hic vnus, verusque Mediator est. lib. 2. cont. Parmenian. cap. 8. He for whom no man prayeth, but him self entreateth for all men, he is the only true Mediator: Ergo, saints no mediators, and therefore not to be prayed unto.

The Papists.

[error 29] THat the saints in heaven do not only pray in general, but particularly for us ready in all our needs by their prayer and mediation to assist us: thus they would prove it.

Argum. 1. 2. Pet. 1.15. I will endeavor (saith the Apostle) that you may have remembrance of these things after my departure. Peter promiseth to be careful of them, and to pray for them after his departure. Rhemist. ibid. Bellarm. cap. 18.

Ans. This which here the Apostle promiseth, he performeth in writing this Epistle, whereby they might be put in remembrance, when he was gone. And therefore he saith. ver. 13. I think it meet, so long as I am in this Tabernacle, to stir you up by putting you in remembrance: he acknowledgeth now only to be the time wherein he may do them good, and therefore deferreth it not. There is no syllable, which soundeth that way, that he would pray for them after his dissolution.

Argum. 2 Apocal. 5.8. The 24. Elders are said to have golden vialles full of odors, which are the prayers of the saints: Rhemist. in hunc locum. Ergo, the Saints in heaven do pray for us.

Ans. The 24 Elders do represent the Church Militant upon earth, whose conversation is in heaven, and they do continually offer up their prayers. And that the place is so to be understood, it appeareth verse 10. Thou hast made us Kings and priests, and we shall reign upon the earth: that is, their kingdom is spiritual, in fighting against, and overcoming the concupiscence of the flesh and all carnal desires.

The Protestants.

THat the blessed Saints do sing unto the praise of God in heaven, and do magnify the Lord, and praise him with a new song of thanksgiving, which is a kind of prayer, we deny not, Apocal. 5.9. and that they have a general desire and longing, both for us, for themselves, and all the elect of God, that the day of our refreshing were come, and that all the people of God were joined in one, and their enemies vanquished and destroyed, we learn also out of the scripture, Apocal. 6.9. But that they should offer up our special prayers, & make particular request for us to God, it nowhere in the scripture is found, but rather the contrary.

Argum. 1. The scripture nowhere testifieth, that the Saints in such manner do pray for us: Ergo, we may safely be ignorant of it: nay it were great presumption, without scripture to believe it.

Argum. 2 The Saints departed know not our wants, nor what is done in the earth. The living know that they shall die, but the dead know nothing at all, Eccles. 9.5. But of this more shall be said in the next part. See Augustine of this matter. contro. 8. quaest. 2. part. 3.

The Papists.

THey affirm 3. things, which they are drivē to grant by necessity of Argument, while they stiffly mantaine invocation of Saints: For first they grant [error 30] that they know our hearts, and our inward repentance, and secret thoughts, for otherwise it would not avail to pray unto them, yet not of themselves, but by the revelation of God. Bellarm. cap. 20.

Ans. We deny not, but that God may reveal unto them some things at his pleasure, but hereof it followeth not that they know all our affairs, and hear all our prayers.

Again, what a preposterous order is this, and superfluous, God first revealeth unto them our prayers, and then they solicit God in our behalf? I pray you what need this, seeing God knoweth our prayers? First, why is he not as ready of himself to grant our requests, as to stay till he be entreated?

Secondly, seeing it were in vain to pray to Saints, if they had not power to help us: they also are urged to confess, that the saints are patrons of men, and have the government of the world committed to them: yea, that they may receive others into the kingdom of heaven.

Argum. 1. Apocal. 2.26. To him that overcometh, will I give power over nations, and he shall rule over them with a rod of Iron: Ergo, the saints have the government of men committed unto them. Rhemist. ibid. Bellarm. cap. 18.

Ans. The power which our Savior here promiseth, is the participation of his kingly inheritance, first, spiritually to overcome the world by faith in this life, and after this life they shall be set in full possession of his royal inheritance. The Rod of Iron, is the word of God, which is also called a two edged sword, whereby they execute vengeance upon the heathen, Psal. 149.7. It is the sword of the spirit, whereby the wicked shall be destroyed. Augustine expoundeth it to be the rod of Justice, whereby the good are corrected, and the wicked broken in pieces: Homil. 2. in Apocal.

Argum. 2 Luke 16.9. Make you friends of the unrighteous Mammon, that when they need, they may receive you into everlasting habitations: see, the saints may receive their friends and benefactors into their eternal mansions: Rhemist. ibid.

Ans. 1 Alms bestowed upon the poor do procure their prayers, but not their patronage. 2 The words are thus parabolically to be understood: They shall receive you, that is, shall give testimony of you, and your alms shall be a testimony of your charity, and proceeding from a lively faith, shall everlastingly be rewarded. 3 That it is not meant of the persons, but of the work, it is plain, because alms which issue from a true faith, shall be rewarded at the Lord's hand, though bestowed upon an hypocrite. Fulk▪ ibid.

Thirdly, They also hold that the saints at their pleasure can be present with their bodies, and be amongst us, and so hear our prayers Bellarm. cap. 20.

Argum. 1 Otherwise the saints should be fettered as it were in heaven, if they remain and be kept all in one place. Ans. They are not fettered when they are limited by the Lord to a place: see also what a goodly opinion these fellows have of heaven, making a prison of it. Rhemist. annot. Apocal. 6.9.

Argum. 2 They follow the Lamb whither so ever he goeth: Ergo, they may be everywhere. Ans. That place Apocal. 14. is understood of all the elect, yea of those that do imitate & follow Christ, living upon earth. 2 If the souls are everywhere, because the lamb is everywhere, then Christ in his humanity is everywhere, and so the Papists are become Vbiquitaries.

Argum. 3 The devils are of great dexterity, and celerity in passing from one place to another. Ergo, much more the Saints.

Ans. 1 The argument followeth not: for devils by property of nature together by the sufferance of God, do wander up and down the world, being thereto appointed of God: but the souls of saints have no such office, as we read in scripture, to be cursory spirits in the world. 2 Though it should be granted, that in a short time they are able to change their places: yet it is impossible, they should be in so many places to hear the prayers everywhere, made unto them, unless they could be in diverse places at once. Fulke Apoca. 6. sect. 1.

The Protestants.

FIrst, it is a great untruth and blasphemy to say, that the saints do know our thoughts, inward repentance, prayers, as the Rhemistes affirm.

Argum. 1 God only is the knower of the heart, neither doth he communicate this property of the Godhead to any creature: he may reveal what he thinketh good unto them: but for them, when they will them selves, to know our secret prayers and meditations (for this is the question) it is impossible.

Argum. 2 Augustine, Out of those words of the Prophet Isaiah 63.16. Abraham is ignorant of us, and Jacob know us not, concludeth thus, Si tanti patriarchae, quid erga populum ex his procreatum ageretur, ignorauerunt, quomodo mortui viuorum rebus atque actibus cognoscendis adiuuandisque miscentur, If so great Patriarchs were ignorant what became of the people which was borne of their loins, how is it like, that other dead can be present to understand, and be helping to men's affairs?

Secondly, We acknowledge no patrons, protectors or captains in heavē, but our Lord God and Savior Christ.

1 Psalm 73.25. The Prophet David saith, Whome have I in heaven but thee? and Jacob calleth only upon the Lord God, to be the guide of his journey. Gen. 28.20.

2 By appointing saints to be patrons of places and countries, at length they brought in a multitude of popish saints, and were not in superstition far behind the Gentiles, who gloried in the number of their gods: For have they not alloted some to countries, as S. George for England: S. Andrew for Scotland S. Denis for France, S. Patrick for Ireland? So likewise diverse saints were called upon for diverse diseases, as S. Rombal for the tooth-ach, S. Petronil for the Ague: One for horse as S. Loye, S. Antony for Pigges, S. Gregory for Scholars, S. George for soldiers: Even thus the heathen invented diverse gods, Neptune for the sea, the Satyrs for the woods, the Nymphes for the water, Ceres for corn, Bacchus for wine, Venus for the Troians, Pallas for the Grecians, Jupiter stator for the Romans.

Nay they were yet more ridiculous, they appointed many God's for one thing: As for Infantes Vagitanus, that made them to cry, CuCuninus, that kept them in their Cradle, Adeona, Abeona, to teach them to go: So for the entry of the house, they had Limentinus the God of the threshold, Cardea the God of the hinges, Forrulus that kept the door: for their corn, they had the Goddess Seia when it was sown, Proserpina whē it sprouted, Nodotus when it knotted, Hostilina when it • ared, Flora when it waxed white, Runcina when it was cut down. The like superstition almost reigneth in popery. But what need we run to so many for these things, when as at the Lord's hands we are promised, as king in the name of Christ, to receive all things we need? This great folly of theirs showeth what good cometh by the devised patronage of Saints.

Thirdly, it is also another popish fable and dream, that the Saints may be present everywhere, as it pleaseth themselves, at their tombs and sepulchers, and wheresoever else they are called for.

Argum. 1 Acts 3.21. The heavens contain the humanity of Christ; it hath pleased him there to rest himself, until his coming to judgment. Ergo, much more are the saints kept in their resting places.

Argum. 2 The Saints are at rest, they do cease from the affairs of this life, Apocal. 14.13. They rest under the Altar in the peace of Christ, Apocal. 6.9. there expecting and waiting the coming of Christ to judgment: Ergo, they do not wander nor stray abroad in the world, neither do entermeddle with human affairs.

Augustine saith, Si rebus viuentium interessent animae mortuorum, meipsum pia mater nulla nocte desereret, quae terra marique secuta est, vt mecum viueret: de cura pro mortuis. If the souls of the dead were present at the affairs of the living, my devout mother would never a night be from me, who when she lived, followed me by sea and land, to have my company, and to live with me: Ergo the saints departed are not present with us, when they would.

The Papists.

THe relics of saints, that is their bodies and bones, and sepulchers, where [error 31] they are buried, are to be adored and reverenced, Trident. council. sess. 25. though with less honor somewhat, then the Saints themselves, Bellarm. de reliquijs sanctor. lib. 2. cap. 21. And not only their bodies (say they) are worthy of due reverence, but other monuments of theirs, as S. Peters chair at Rome, Rom. 16. verse. 16. the prison, wherein S. Paul was kept in Malta, Rhemist. Act. 28.1. the chain that S. Paul was bound with at Rome, Act. 27.4. the stone that hit Saint Stephen upon the elbowe now to be seen at Ancona in Italy, Act. 7. sect. 6.

Ans. As for S. Peters chair, and S. Paul's chain, they are neither able to show that Peter sat in such a chair, or that it is the very chain which they show, wherewith Paul was bound. Concerning the prison house at Malta, they show that, which never was: Paul was a prisoner, but not in prison there: that of the stone that smote Stephen upon the elbow is a mere fable: See Fulk upon that place.

Argum. 2. Josiah, when he caused the bones of other dead to be burned, yet he commanded them to let the Prophets bones alone, Bellarm. cap. 3. The disciples of John came and buried his body: an example of duty and religious devotion to the dead bodies of Saints, Rhemist. Math. 14. sect. 2. Their bodies are the temples of the holy Ghost, and shall be raised again to life: Ergo, they must be adored and worshipped, Trident. Council. sess. 25.

Ans. One answer may serve for all these arguments. We deny not, but that the dead bodies of the faithful are to be laid up with reverence in hope of the resurrection, but it therefore followeth not, that they must be abused to idolatry: John's disciples buried his body, but shrined it not to be worshipped: Josiah made difference between the bones of the idolatrous priests, and of the true Prophet: the one he burned, and thought them unworthy of honest sepulture, the other he suffered to rest, and enjoy the honor of burial. But of any adoration or worshipping of his bones, we read not.

The Protestants.

THe bodies of Martyrs are reverently to be brought to the ground, in testimony of our hope of their resurrection, and their memory is to be honored, as in praising God for their constant martyrdom: so the Psalmist saith, Right precious in the sight of God is the death of his Saints, Psalm. 116. As also in following their steps, and propounding unto us their good example: but to adore and worship their bones, to kiss, and kneel down at their sepulchers, is to too gross idolatry, and not to be used amongst Christians.

1 The Lord did of purpose himself bury the body of Moses in a secret place, which was never known to the Israelites: and this reason is generally rendered by most writers, lest the people of Israel should worship his body, and so commit idolatry: Ergo, the adoration of the bodies of Saints displeaseth God: Argum. Calvin.

Bellarmine answereth, that though the people of Israel might by that means have fallen into idolatry, yet the people of God may now more safely honor relics, because they are not so prone to idolatry.

Ans. Experience of popish idolatry proveth the clean contrary: for the like superstition and worshipping of images was never so common and usual, no not in the most corrupt times of that Church, as now it is in popery.

2 Our Savior Christ reproveth the Scribes and Pharisees, calling them hypocrites, because they did garnish the sepulchers of the Prophets, whom their forefathers put to death, Math. 23.29. But their doctrine they neglected and regarded not. Such hypocrites are the Papists at this day, who commit a double fault: for they contemn the doctrine of the Apostles, whose memories they would seem to honor: and again, in the superstitious honor and worship, which they yield unto them, they exceed the bonds of Christian piety.

3 Their bodies were not to be worshipped when they were alive, much less now they are dead. What are they now but earth, dust and ashes? according as the Lord said to Adam, Thou art dust, and to dust shalt thou return, Genes. 3.19. What is this else, but to worship the earth, even dust and ashes? So Augustine saith: Timeo adorare terram ne damnet me, qui fecit coelum & terram: I am afraid to worship the earth, lest he condemn me, that made both heaven and earth. Only in Christ (saith he) I find, quomodo sine impietate adoretur terra, how the earth, that is, his body, may be worshipped without any impiety: namely, because of the near conjunction and union of his human nature with the Godhead in one person: for otherwise of it self the body of Christ is God's creature and workmanship, and not capable of divine worship. This then is the privilege that Christ hath, more then all Saints and Martyrs beside, that in him only the humanity is adored.

The Papists.

IT is an usual thing amongst them to translate, and carry from one place to [error 32] another the bones and relics of Saints: as they say John Baptists head was translated from Samaria to Alexandria, and is now at Amiens in France, Rhemist. Math. 14. sect. 1. So the body of S. Luke was removed, they say, from Achaia to Constantinople, and from thence to Padua in Italy, where now it remaineth: Argument. in Luk. Rhemist. The stone also that hit S. Stephen is now at Ancona in Italy, Act. 7. sect. 6.

Argum. 1. Joseph gave charge concerning his bones when he died, and they were removed from Egypt to the land of Canaan, at the departure of the Israelites, Exod. 13. Heb. 11.22. Ergo, the removing and translation of Saints bodies or relics lawful, Rhemist. Bellarm. cap. 3.

Ans. Joseph gave commandment concerning his bones, to testify his faith and hope in the promise of God, for the inheritance of the land of Canaan: they were not removed to be adored or worshipped: Ergo, no such translation of relics is hereby proved. Secondly, you can show no such charge, that S. Paul, Peter, or any of the rest, gave concerning the translation of their bodies, as Joseph gave unto his posterity.

The Protestants.

WE deny not, but that the bodies of the dead, before they be interred, may be conveyed unto the place of their burial, as Josiah was carried being dead by his servants from Megiddo to Jerusalem, where a sepulcher was prepared for him, 2. King. 23.30. But either for the dead to be removed to be buried in someone place more then another, for the holiness thereof: or the bones of Saints to be raked out of their graves, and translated, with intent to shrine them, and set them up to be adored: they are superstitious customs, and not used of ancient time among the people of God.

Argum. 1. That the place profiteth not the dead, but unto them it is all alike wheresoever they are buried: we have shown afore, 1. part. controuer. 9 quaest. 2. part. 4. The example of Augustine's mother is notable, and worthy the memory: She had with great care provided her a sepulcher near unto her husband, who died at Thagasta in Africa, and was there buried, and was purposed her self to lie by him: but the Lord so disposed, that she left her life at Hostia in Italy, and being ready to depart, she said thus to her sons: Ponite hoc corpus vbicunque, nihil vos eius cura conturbet: Burie my body where you think good, take no great care for it. And being asked, if it grieved her not to leave her body so far off from her own city, she gave this godly answer: Nihil longe est à Deo, neque timendum est, ne ill non agnoscat in fine seculi, vnde me resuscitet: August. lib. confess. 9. cap. 11. No place is nearer to God then other, neither am I to fear, lest the Lord should not as well raise me up in this place, as in mine own city: Ergo, in respect of the dead, it skilleth not where they are buried.

Argum. 2. The other custom of translating of relics to be worshipped, is far more impious and superstitious: for hereupon it cometh, that the people have been deceived with false relics: yea one and the self same relique is said to be in diverse places. As of S. John Baptists head: his face, they say, is at S. Iean Angelz: the rest of his head at Malta: his skull at Nemours: his brain at Nouium Rastrouiense: his iaw bone at Vesalium: a piece of his ear at S. Floride: his forehead and hairs in Spain at S. Saluadores: and yet for all this his whole head is to be seen at Saint Siluesters in Rome, and at Amiens in France: Fulk. Matthew 14.2. Thus they have mangled also the body of Saint Peter: half (they say) is at Saint Peters in Rome, half at Saint Paul's: his head at Saint John Lateran: his nether iawe with his beard at Poycters in France: at Triers many of his bones. Fulk. Rom. 16. sect. 4. See what mockage and cosoning here is, and abusing of simple people? How can their whole bodies be in one place, and yet their parts and bones in another? And where do they learn thus to dismember their bodies, and to rake them out of their graves? The honoring of the bodies of Martyrs, is to suffer them quietly to rest in their graves, and not to rot above the ground. Josiah honored the Prophets sepulcher, and would not remove his bones: herein therefore they dishonor the Martyrs, and offer violence to their bodies, thinking falsely that they do great worship unto them.

Augustine saith, that he which would now renew the ceremonies of the Jews, that are as it were buried: tanquam sopitos cineres eruens, non erit pius deductor aut baiulus corporis, sed impius sepulturae violator. Epistol. 19. He should be as one raking in the ashes of the dead, and so be rather a violator of Christian burial, then a bringer of the body honestly to the ground. So by Augustine's judgment, eruens sopitos cineres, he that pulleth out dead men's ashes, bones, or relics, is sepulturae violator, a profaner of their burial.

The Papists.

[error 33] WE must not think it impossible, that the monuments of Saints, as their garments, relics, bones, should endure a long time, seeing Manna was kept so many hundred years in the pot, which was placed by the Ark, being a thing so apt to putrefy, Rhemist. Hebr. 9. sect. 4.

Ans. When we have a commandment for the reservation of such things, as the Israelites had, we may believe they will keep so long. And again, the Israelites for all that did not worship the pot of Manna, though it were of such long continuance.

The Protestants.

THe bodies and bones of men departed neither are to be kept out of their graves, as we have shown, neither can they be preserved without corruption.

Argum. 1. Unto all Adams seed it is said, Dust thou art, and to dust shalt thou return: only the body of Christ had this privilege, Psal. 16. Not to see corruption: Ergo, the bodies of men departed, though they were never so holy, being all the seed of Adam, must be turned to dust.

Argum. 2. If they would glorify God and speak the truth, they do very well know by experience, that the relics of Saints have no such promise or warrant for their continuance: for most, if not all of their relics, were forged and devised, and no such thing indeed. S. Peters brain at Genoua was found to be a pumice stone: S. Antonies arm was found to be an Harts pissle: at Toures of late the image of Venus in an Agate was worshipped for the image of the Virgin Mary: the blood of Hales in England was descried to be but the blood of a drake: the three hosts at Caleis were but three white counters sodred into a marble stone. These and many such monuments and relics of Saints the Church of Rome hath great store: no marvel now, if they be of long continuance, for stones and counters may last a great while: and drakes blood, with other such stuff, is not so dainty, but it may be still renewed.

Of such cosoning tricks Augustine complained in his time, speaking of runagate Monks, he saith: Alij membra martyrum, si tamen martyrum, venditant: Alij fimbrias suas, & phylacteria magnificant: Some do boast of relics of Martyrs, which they carry about, & perhaps they are no such relics: some do extol their habit and Monkish weed: De opere Monachorum, cap. 28.

See then, I pray you, what devilish idolatry was this, to cause the people to worship counters, drakes blood, Harts sinews, and other such base creatures, instead of relics: which, though they were such indeed, ought not to be worshipped.

The Papists.

FIrst, they almost make it an ordinary thing in their Church to work miracles: Bellarmine saith, that it is a sufficient note of the Church, the glory or [error 34] power of miracles, De eccles. lib. 4. cap. 14. Christ saith, that they that do believe in him, shall do greater works then he. No marvel then, if the image of our Lady (say they) and the like, work miracles, as Peters shadow did, and that they seem greater then Christ's: for he promiseth that his Saints shall work greater miracles then himself, Rhemist. annot. John 14. sect. 3. They also call upon us to confirm our doctrine by miracles, because we preach newly and extraordinarily, Rhemist. 2. Corinth. 12. sect. 5.

The Protestants.

Ans. FIrst, that place alleged proveth not such a generality and perpetuity of working miracles: for then everyone that believeth should do greater works then Christ: for our Savior speaketh generally, He that believeth. Augustine doth far otherwise, and in a better sense expound this place: He that believeth in me shall do the same works that I do: Quae opera, nisi vt ex impio iustus fiat? prius ego facio, deinde & ipse faciet, quia facio, vt ipse faciat. What works, saith he, but that he which believeth of a wicked man shall be made righteous? which work first I do (saith Christ,) then he himself doth it, because I make him to do it. Quod vtique in illo, sed non sine illo Christus operatur: Mans conversion is wrought by Christ in man, & not altogether without man, because Christ working in us, doth enable us by his grace to work out our salvation: Philipp. 2.12: yet is it not our selves that work, but the grace of God in us. Then it followeth, he shall do greater works then these: Prorsus maius hoc esse dixerim, quam est coelum & terra: The redemption and conversion of men, is a greater work then the heavens or the earth: Tract in Iohann. 72. Augustine therefore doth properly understand this place, not of outward miracles, but of the wonderful conversion of the heart, which we are said to work, because Christ worketh it in us.

2. As we deny not but that there may in these days be miracles wrought: and all such miracles as serve to confirm the doctrine delivered in scriptures, we do not refuse, though we be not bound to believe any man's report of such miracles, but only the writings of the Apostles and Evangelists: so we affirm that there is no such necessity of miracles, as in times past: neither that we are to be pressed to show miracles, seeing we profess the ancient Apostolic faith, which hath been already confirmed by the miraculous works of our Savior Christ and his Apostles. Wherefore we condemn the fabulous histories and reports of popish Saints, whose lives are fuller of miracles, if we will believe them, then were the lives of Christ and his Apostles. Nay, there is nothing almost done in their service, but by a miracle: Christ's body present in the Mass by a miracle: Devils chased away with holy water: Saints know their thoughts, hear their prayers, are present here and there, their bodies many years kept from corruption, and all by miracles: I conclude this point with Augustine: Aut non sunt vera, quae dicuntur; aut si haereticorum aliqua mira facta sunt, magis cauere debemus: Either they are not true miracles, which they boast of: or if they be, we must beware and take heed of them the more.

The Papists.

[error 35] SEcondly, they do as much maintain their fabulous visions and apparitions, as lying miracles: as how Christ came in a pilgrims weed to Gregory's table of hospitality, Rhemist. Hebr. 13.2. Peter believed the vision and apparition shown to Cornelius, at his report, before it was written: Ergo, we ought to believe visions not written in scripture, Rhemist, Act. 10. sect. 3.

The Protestants.

FIrst, that of our Savior Christ's appearing, is an heretical fable, and impugneth the article of our faith concerning Christ's ascension into heaven, and there remaining till his second coming. Secondly, Peter was not bound to believe Cornelius vision, till he had been by vision admonished himself: the Apostles which were then endued with the gift of discerning spirits, could better judge of true visions, then any man now can: yet we refuse not to give credit to visions, when they are as crediblie reported unto us, as this was to Peter: but no vision, nor miracle, nor angel from heaven, shall draw us away from the doctrine of the scriptures to believe errors. Lastly, we deny not, but that they may have visions: but such as one Vincentius bragged of, that wrote against Augustine concerning the original of the soul: He said, that another Vincentius who had been a captain or chief Donatist, appeared unto him in vision, and bad him write those books: to whom Augustine thus answereth: Ille qui se transfigurat in angelum lucis, in eo tibi est transfiguratus, quem tu fuisse veluti angelum lucis credidisti. He that can transfigure himself into an angel of light, did transfigure himself into the shape of that man, whom thou esteemedst as an angel of light. Such apparitions they may have, and yet no great cause to boast of them.

The Papists.

THirdly, they say that the power of working miracles was in the Apostles actually, [error 36] and that they properly did give health, and other things by their miraculous gift, though they received the force and virtue of God. And therefore they find fault with us, because we give this note, A miracle done by Christ by the hands of the Apostles:

First, Peter saith, That which we have, give we to thee, Act. 3.6. Secondly, we must not think, that they had no more power, then as dead instruments in the workmans hand, Rhemist. in hunc locum.

The Protestants.

WE both agree, that the power of working miracles was given of God: but herein we differ, they think that this power was inherent in the Apostles, and that having once received this power of God, they could execute it themselves: like as a man having the power of sense and moving by nature, moveth and seeth when he list himself. But we hold against the Pelagians, Gratiam dei ad singulos actus dari, that the grace of God is daily infused, and we have need of it for every act: it is not sufficient once generally to have received it. So then the Apostles were but the instruments of Christ's working: he is better said in them and by them to work miracles, then they in and by him. Neither doth it follow, that they are dead instruments: for the horse (I trow) that draweth in the plough is no dead instrument: yet he hath need for every boute and turning to have a driuer and a guide: truly we are as unfit for the Lord's yoke by nature, as the horse is for the plough: and therefore have need of the Lord's continual direction. The Apostles then gave that they had, not as owners, but as the Lord's agents, and instruments of his working.

Augustine thus writeth: Maiora, quam ipse fecit, dicit eos facturos, sed in eis vel per eos se faciente: He saith, they shall do greater works then he: that is, himself working in them or by them: Ergo, Christ wrought miracles by the hands of the Apostles, they were his lively instruments in working.

The Papists.

[error 37] FOurthly, they do greatly triumph and rejoice for the miracles which are wrought by the virtue of holy relics. First, the woman was healed by touching the hem of Christ's garment: Ergo, virtue in holy relics, Rhemist. Secondly, napkins that had touched S. Paul's body wrought miracles, by the virtue given unto them: Ergo, relics may, Act. 19. verse. 12. Rhemist.

The Protestants.

Ans. TO the first: first, the virtue was not in the hem of Christ's garment, but he saith, it proceeded from himself, Luk. 8.46. Secondly, it was her faith that healed her, for many that thronged Christ, touched his garments, but received no benefit: neither was there any virtue in his garments when the soldiers parted them amongst them. Thirdly, if it pleased the Lord to use some external signs, as of oil, clay, spittle, in healing of men, yet have we no warrant, that he will do the like by touching of relics.

To the second: first, the napkins brought from Paul had no such virtue in them: for the text is plain, that they were wrought by the hands of Paul. Secondly, not all that touched them were presently healed. Thirdly, they were but as signs and tokens to the diseased, that the Apostle (when it pleased God, might dispense miracles, even when he was absent. Lastly, if they have to this day miracles wrought by the relics & monuments of Saints; I fear me, nay, I dare say, they are no better then the Donatists miracles were, either figmenta mendacium hominum, vel portenta fallacium spirituum: either the glosings and fables of lying men, or the strange workings of deceiving spirits.

THE FIRST ARTICLE OF THE DIFFErence between Idols and Images.The Papists.

THere is great difference (say they) between an Image and an Idol: an Image called in Greek 〈 in non-Latin alphabet 〉 , is the true similitude of a thing: an Idol, 〈 in non-Latin alphabet 〉 [error 38] in Greek, translated simulachrum, doth represent that which is not, as were the Idols of Venus, Minerva, women Goddesses, which was a mere devised thing. Images they confess they have, but no Idols, Bellarm. cap. 5.

First, S. Paul saith, 1. Corinth. 10. That an Idol is nothing: that is, doth represent a thing that is not: as such were their heathenish Idols, Bellarm.

Ans. First, the place is not so understood: for the Apostle saith, That things offered to Idols also are nothing, which were not made to represent anything: But his meaning is this, that of themselves they are nothing to breed offense, neither were it needful to shun eating of Idol sacrifices, or to abhor an Idol, but that they are abused and turned to the service of devils, as it followeth in the next verse. Therefore an Idol is not said to be nothing, because it representeth a thing imagined, but that of it self, being but wood, or stone, or such like, it were not offensive, if it were not abused to idolatry. Secondly, all the portraictures of the Heathen were not Idols in this sense: for Jupiter, Mars, Apollo, Hercules, whose images they had, were men sometime living. Thirdly, you have images representing nothing: as the pictures of Angels, of God the Father, of the holy Ghost, which have no shape nor likeness. Again, you have also your imagined Saints, as S. George, S. Christopher, for there were never any such: and therefore you have Idols as well as the Heathen.

The Protestants.

THough the name Idol have an odious signification in the English tongue, yet neither the Greek 〈 in non-Latin alphabet 〉 , nor the Latin simulachrum, do sound so evil unto the ears: and in many places of the scripture we may in differently read, idol or image: for all worshipping of Images is idolatry. If we will distinguish them, they are thus rather to be severed: An Idol is that image, which is set up with an intent to be worshipped: an Image is a general name as well to unlawful pictures set up for idolatry, as lawful, which have but a civil use. But that the Papists Idols are images, thus we prove it.

Argum. 1. The scripture calleth the Gentiles Idols, images, Rom. 1.23. there the word 〈 in non-Latin alphabet 〉 is used: Ergo, idol and image are taken for one: they have images set up for religious or rather irreligious uses, Ergo, Idols.

Arg. 2. Apocal. 9.20. There is mention made of Idols of gold, silver, brass, which cannot be understood of the Idols of the Gentiles, which were abolished long ago: and that prophecy is to be understood of men living after the opening of the seventh seal, which is toward the end of the world. Wherefore it must needs be understood of the Papists, who are the only known people in the world, that worship images: Ergo, they have Idols.

Augustine taketh imago, and simulachrum, which is the Latin for the Greek 〈 in non-Latin alphabet 〉 for all one: for the love of the dead (saith he) images were first made, whereof the use of simulachers or Idols do arise.

THE SECOND ARTICLE, WHETHER IT BE lawful to have the images of the Trinity, of Christ, or of the Angels.The Papists.

[error 39] THat Images may have a good civil use, as for decency or comeliness of some work, or for utility of story, it is of neither part denied: but they further affirm, that it is lawful to express the Trinity by pictures; as God like an old man, and with the world in his hand; Christ, as he walked upon the earth; the holy Ghost in the likeness of a Dove; the Angels with wings: and these pictures (they say) are very meet and profitable to be set up in Churches, Rhemist. Act. 17. sect. 5.

Arg. 1. To paint the Trinity, or any one of them as they appeared visibly, is no more inconvenient, then it was indecent for them so to appear. Rhem. ibid.

Ans. You flatly control the law of God, which simply forbiddeth any similitude to be made of things in heaven or in earth to worship God by. And Deut. 4.15. God expressly declareth, that he would not appear in any visible shape when he gave the law, lest the people should abuse that shape, to make an image of God after it. Lastly, the argument followeth not: for God saw it was convenient sometime by visible signs to appear unto men, and yet seeth it to be inconvenient for pictures to be made to resemble him by: for else he would never have forbidden it.

Arg. 2. The angels were pictured in form of Cherubims: Ergo, Spirits may be portraicted.

Ans. When you can show an express commandment for your images, as the Israelites had for them, we will yield, that they are lawfully made. Again, how followeth it, God may command images to be made for the use of religion: Ergo, men may? for the law bindeth not the Lord who is the lawmaker. But the law saith, thou shalt not make to thyself, that is, by thine own authority any graven image. The Cherubims also were not made publicly to be seen and gazed upon by the people, but were set in the holy place: so are not your pictures and images which are set up openly in your Churches to entice people to idolatry.

The Protestants.

TO set forth the Godhead and divine nature by any picture or image, is impossible, and therefore both unlawful and inconvenient: but to bring them into Churches, and to make them for some use of religion, is a high step unto gross superstition.

1. Such images of the Trinity among the Papists, are made to resemble the divinity and Godhead: for to what purpose else should such images be made? Fulk. Act. 17. sect. 5. They picture God the Father like an old man: because in that form he appeared to Daniel: but how know they whether it were God the Father, rather then God the Son, who is as old as God the Father, or then the whole Godhead? They commend also the image of God the Father with the world in his hand: which is a lying image, and maketh simple people to believe, that the world was made only by God the Father, which was the work of the whole Trinity. Some of the Papists themselves, as Abulensis, Durand, Peresius, do hold, that the image of God ought not to be made, and that it is rather tolerated, then allowed in the Church.

As for the images of Christ in the form of a Lamb, and the holy Ghost in shape of a Dove, Bartholomaeus Caranza, a papist, showeth that they were forbidden in the sixth general Synod, Canon. 28. And this Bellarmine denieth not.

Concerning the picture of Christ as he was man, the Papists themselves confess, and we deny not, but it may better be made then the image of the Trinity: yet can there not be any true image of Christ, as he was in form of man: for the image doth only express his bodily shape, not as he was God in the form of man: and so such a picture were dangerous to the weak and ignorant: being a lying image, showing Christ only as man, who was both God and man. And again, the image, which is made of his bodily shape, is no more the image of Christ, then of any other man, Fulk. Act. 17. sect. 5.

But some will say, if Christ's image cannot conveniently be made, because it expresseth not his Godhead; by the same reason we cannot make a picture of a man, because his soul being invisible cannot be painted.

Ans. The reason is not alike: for he that pictureth a man living, setteth forth the life, beauty and motion of the body, by which effects, by a consequent, the soul is resembled, which causeth and worketh these things in the body: but in the bodily shape of Christ, there cannot be made to appear any such notorious signs of his Godhead.

2. Though it be not simply unlawful to express in painting the visible shapes that were shown in vision to the Prophets, if it be only for use and signification of the history, or if there be any other commendable use: yet to make those shapes for any use of religion, or service of God, is abominable idolatry, Fulk. ibid. Epiphanius saw in a Church at Anablatha, an image painted in a table, as it had been of Christ or a Saint, he took it down and cut it in pieces: affirming that it was contrary to the scripture for any image of a man to hang in the Church of Christ. The Elibertine Council, Canon 36. decreed, that no pictures should be made in Churches. If no pictures, much less carved images, which are a more strong provocation to idolatry.

Augustine rendereth a reason, why it is dangerous to have images in Churches, where there is yea but the least fear of superstition: Quis orat intuens simulachrum, qui non sic afficitur, vt ab eo se exaudiri putet, nec ab eo sibi praestari, quod desideret, putet? Who (saith he) prayeth beholding an image, and is not so affected, as though he were heard of it, and hopeth not to have that performed by it, which he desireth? Psal. 113.

THE THIRD ARTICLE, WHETHER THE images of Saints are to be worshipped.The Papists.

[error 40] THat images are to be reverenced and worshipped, so it be not with the divine honor due unto God, it was concluded in the late Tridentine Chapter, sess. 25. confessed by our Rhemists, Act. 17. sect. 5. maintained by the Jesuits, Bellarm. cap. 12.

Argum. 1. The brazen serpent was worshipped of the people, seeing it was set up in a high place, and gave health to those that looked upon it: Ergo, images may be worshipped, Bellarm. The people also fell down before the Ark and tabernacle, and worshipped God: Ergo, lawful, praying, to fall down before a Crucifix, Rhemist. annot. Heb. 11.21.

Ans. First, it was not the serpent that healed thē, but Christ who was thereby prefigured. John 3.14. The serpent was lift up, that the people might round about the better behold it, and it showeth forth also the lifting up of Christ upon the Cross. It was not set up to be worshipped, neither was it worshipped till the people fell into superstition, and offered incense to it, and therefore because the people abused that monument, Hezekiah brake it down, 2. King. 18. Secondly, it is not all one to fall down before, in, or at the Ark and tabernacle, and to worship God, as to worship the Ark or tabernacle. You do not only fall down before a Crucifix, but worship it: neither is it as lawful to worship before a Crucifix, as it was before the tabernacle: for the one was commanded of God, the other is the superstitious devise of men.

Argum. 2. As the image of Nebuchadnezzar was for his honor, so the image of Christ is for his, Rhemist. Revel. 13.14.

Ans. A good similitude, if Christ himself had not forbidden so to be honored and worshipped.

Argum. 3. Man is honored because he is the image of God: Ergo, images of Saints to be reverenced, because they are their Images, Bellarm. cap. 12.

Ans. First, man is a lively image of God's own making, images of Saints are the works of men. Secondly, no image can so lively represent a Saint, being but a dead thing, as man who hath a living soul is the image of God. Thirdly, we do reverence men with civil honor, not with religious worship, as they do their images. Fourthly, though God's image in man were to be worshipped: yet it would not follow, that Saints images should: for all divine worship belongeth only to God: but the Saints themselves, though they were alive, are not to be worshipped, much less their images.

Argum. 4. The chief Iconomachi, that is, enemies or oppugners of Idols, say they, are the Jews, Samaritans, Mahometanes: yea the devil himself loveth no images, Bellarm. ibid.

Ans. First, it followeth not, the Jews and Turks abhor images, and therefore Christians ought to love them: for the heathen hated many vices, which are also to be abhorred of Christians. Secondly, they were not the first Iconomachi, Image haters: for Moses was an Iconomach, when he caused the golden Calf to be burnt to powder: Hezekiah an Iconomach, that brake down the brazen serpent: Josiah an Iconomach, that caused the Idols to be destroyed, 2. King. 23. Nay, God himself was the first Iconomach, that forbiddeth Images and Idols to be made in the moral law. Thirdly, I pray you where did the Jesuit learn, that the devil hateth an image? I am sure the scripture speaketh contrary, that what was offered to Idols was sacrificed to devils, 1. Corinth. 10.20.

The Protestants.

THat Images or Idols are not at all to be reverenced or worshipped, or to be made, or set up in Churches, or in any other place for any religious, or rather irreligious use: thus out of the holy scriptures we make it plain.

Argum. 1. The making of any similitude or likeness, to fall down before it and worship it, is flatly forbidden in the second commandment, Exod. 20. Ergo, they are not to be worshipped. So likewise, Deut. 4.15. Isai. 40.18. and in many other places in the Old Testament, Worshipping of Images, which is idolatry, manifestly forbidden in the New Testament, Rom. 1.23. 1. Corinth. 10.20. 1. John. 5.21. Ergo, not lawful.

Ans. One Catharinus a great Papist, saith, that the commandment in the law against images, was but temporal, and to continue but till the establishing of the New Testament. But Bellarmine utterly misliketh this answer, being most absurd, for the moral law is perpetual, De imaginib. sanct. lib. 2. cap. 7. They do give therefore a more deliberate answer: that the scriptures do reprove and condemn the idolatry of the heathen, which worshipped their images as God's. But so do not they: they make no account of them, as they affirm, for their matter or form, but for that relation they have to the things whose images they are, Rhemist. Philipp. 2. sect. 2.

Ans. First, the Jews also in their golden Calf had a relation to that God that brought them out of the land of Egypt, Exod. 32.4.5. The like relation had Jeroboam in setting up of his Calves, 1. King. 12.28. for they were not so mad as to think that a Calf brought them out of Egypt. And it appeareth yet more plainly: for Exod. 32.5. Aaron saith, To morrow shall be the Lord's holy day: the word is Jehovah: which name the Jews only ascribed unto God: So Judge. 17.3. Micah his mother saith, that she had consecrated the shekels of silver to the Lord Jehovah, to make a molten Image: wherefore in their Images they had relation to God, and yet were they reproved for their idolatry. The like relation the Gentiles also had in their Idols, as Augustine witnesseth: Non ego illum lapidem colo, &c. adoro, quem video, sed seruio ei quem non video. Quis est ill? Numen quoddam inuisibile quod praesidet illi simulachro. I do not worship that carved stone or Image: I reverence that I see, but I serve or worship that I see not: that is, a certain divine spirit, which is president in that image. Wherefore popish idolatry can no more be excused by this shift of reference or relation, then either the Jews or Gentiles, that pretended the same color.

2 It may be proved by the practice of the popish Church in England, that simply without any such relation or signification they commanded Images to be worshipped. Thomas Man Martyr troubled, because he believed not in the Crucifix. Robert Raue of Dorney molested, because he said, that an Image graven with man's hand, is neither God, nor our Lady, but made for a remembrance of Saints: nor we ought to worship anything, but God and our Lady, and not images of Saints, which are but stocks and stones. Mistress Alice Dolie brought into trouble for saying, We should not worship that thing that hath ears, and eyes, and can neither see, nor hear. These good men and women, we see, were persecuted in those days for denying worship to Images, as they were Images. So then the popish doctrine was (as it appeareth) that Images were simply to be worshipped.

Argum. 2. Apocalypse. 9.20. Worshippers of Idols of silver and gold are there condemned: which can be no other but the Papists: for that prophecy is to be fulfilled in the latter times towards the end of the world, after the opening of the seventh seal and blowing of the sixth trumpet. But there is no known nation in the world, nor hath not been many a day, that worship Images, but the popish Synagogue.

Argum. 3. Man is the image of God, and yet is not worshipped: how much less ought we to worship carved images, which are but made with men's hands? As Augustine saith, Opera hominum non colenda, meliores sunt artifices: The handy works of men are not to be worshipped, the workmen themselves are better, and yet not worshipped. What foul idolatry is this, to prefer the works of men's hands, before the work and image of God, to despise men, and have in so great regard dead stocks and stones.

Argum. 4. Augustine saith: Noui multos esse sepulchrorum & picturarum adoratores: I know there are many which worship sepulchers and pictures. Of these he warneth men to take heed, Noli consectari turbas imperitorum: Followe not such unlearned and unskillful multitudes. Bellarmine answereth, that Augustine wrote thus when he was a young man, and not fully converted, cap. 16. A silly shift: yet we will vouchsafe an answer, though it be worthy of none. Let us hear what Augustine thought when he was old, and stayed in judgment: I am vero artifex melior est eis, quem te tamen puderet adorare: melior & tu, quamuis ea non feceris, quoniam, quae illa non possunt facis, melior & bestia. The workman is better then the image, who gave fashion and shape unto it, yet thou wouldest be ashamed to worship him: thou thyself art better, for thou canst do many things which that cannot: nay a brute beast that heareth and seeth is better. By this we may see what Augustine thought of worshipping of Images.

THE FOURTH ARTICLE, WHAT MANNER OF worship is to be given to Images.The Papists.

BEllarmine, who is the mouth of the rest, setteth down these two positions: First, that Images, though they are not properly to be worshipped with divine [error 41] honor, neither is it safe so to teach in the hearing of the people, yet improperly they may have the same worship, which properly belongeth to the Saint whose image it is. Secondly, there is a religious worship properly due unto images, as they are considered in themselves, & non solum vt vicem gerunt exemplaris, and not only as they represent another thing: Bellarm. de imaginib. sanctor. lib. 2. cap. 21.23.

The Protestants.

WE have shown before that Images ought not to be worshipped at all, and that all religious worship is due only unto God: wherefore to us this question is superfluous, with what religious worship Images are to be adored: for no religious worship at all is due unto them: yet let us vouchsafe the while, to see the contradictions that are amongst them, and the absurdities that they are driven unto.

1 Our Rhemists confess, that Images are not at all to be worshipped with any divine honor, Act. 17. sect. 5. But it was decreed in the idolatrous Council of Nice the second, and maintained by Thomas Aquinas, Bonauentur, Caietanus, and other papists, that the image of God is to be worshipped with the same worship that is due unto God. And Bellarmine cometh not much short of them, that saith, improprie, improperly Images may have the same worship: as the Kings ambassador improperly is honored as the King. I pray you how far are these men from making their Images God's? for they say they are the Lord's deputies and Vicegerents, as the ambassador is for the King.

Again, the Rhemists affirm, that the Images of Christ are not to be honored or accounted of, but for the respect and relation they have to our Savior, Annot. Philipp. 2.2. So the Tridentine Council determineth, Sess. 25. Honos, qui eis debetur, refertur ad prototypa, quae illae repraesentant: The honor due unto them is to be referred unto those things which they represent. But Bellarmine teacheth clean contrary, that they have not only a respective honor, as representing other things, but properly and in themselves considered are to be worshipped. We may see by this, how handsomely they agree together.

2. Let us see their absurdities. First, they hold that all images are not to be worshipped alike: for they make 3. degrees of religious worship; the highest, which they call 〈 in non-Latin alphabet 〉 ▪ due unto God; the lowest religious worship, which they call 〈 in non-Latin alphabet 〉 proper to Saints; the middle or mean worship, called by thē 〈 in non-Latin alphabet 〉 , as you would say, Superseruice, to be given only to the virgins Mary. And as these three, Christ, the Virgin, the Saints do differ, say they, in honor, so their Images accordingly must be distinguished in their worship.

Thus it cometh about, that a Rood of wood representing Christ, is more to be honored, then an Image of our Lady of silver; and Her image, if it be but of stone, is more to be reverenced then a Saints image of gold: and thus the excellency of nature, which is given these things by creation, is inverted.

Again, whereas beside these three devised worships, which are properly due (as they say) to the Saints, not to their • mages, the images also have their proper worships: they make three other inferior kinds of worship, which do exceed in degree, as the other superior kinds do: so as Christ hath his 〈 in non-Latin alphabet 〉 , worship, his image must have 〈 in non-Latin alphabet 〉 , his under worship, (for we must coin new names for strange devises) their Lady Mary hath her 〈 in non-Latin alphabet 〉 , super-service: her image must have an 〈 in non-Latin alphabet 〉 , and under-over-service: as the Saints have their 〈 in non-Latin alphabet 〉 , service, so their images must have their 〈 in non-Latin alphabet 〉 , an under-service. And thus have we six kinds of religious worship: as Bellarmine hath coined them, cap. 25. and yet before the Jesuit told us but of two kinds of religious worship, and the third a civil: three in all, Lib. 1. de Sanct. beatit. cap. 12.

But the scripture acknowledgeth one only kind of religious worship, and that due only unto the Lord: Thou shalt worship the Lord thy God, and him only shalt thou serve, Math. 4.10. And the Angel forbad John to fall down before him, giving a rule for all religious worship: Worship God, saith he, Apocal. 22.9.

Now, if our adversaries deal plainly with us, and tell us in good sooth, that they would not have images to be adored with divine worship: I ask them, whether to offer incense be not a part of divine worship? They cannot deny it: for Hezekiah therefore brake down the brazen Serpent, because the people burned incense to it, 2. King. 18.4. Seeing then the Jesuit alloweth censing & burning of odors before Images, Bellarm. lib. 1. de Sanctor. beatitud. cap. 13. they give unto them divine honor. The Jesuits simple shift, that offering of incense was a sacrifice then, an so parte of divine worship, but it is none now, is not worth the answer. Bellarm. lib. 2. cap. 17.

THE FIRST ARTICLE OF THE TRVE Cross whereon our Savior suffered.The Papists.

THe wood of the Cross, both the whole and every piece thereof (say they) is worthy of great worship and reverence: and therefore it hath been worthily [error 42] visited in pilgrimages, honored with festival days, reserved with all deuotiō in times past, Rhemist. annot. John. 19. sect. 2.

Argum. 1. It is highly sanctified, by the touching, bearing and oblation of the sacred body of Christ, the Altar of that supreme sacrifice, & instrument of our redemption. Ergo, to be worshipped, Rhemist. ibid. Bellarm. lib. 2. de imagine. cap. 27.

Ans. If therefore it was holy because it touched the body of Christ, & was an instrument of his death: by the same reason, the nails that pearsed him, the spear that gored his side, the tormenters that crucified, Judas that betrayed and kissed him: All these should also be honored and worshipped, that handled and touched him, and were instruments, occasions, and procurers of his death.

Argum. 2 The Cross of Christ was found out, say they, in Constantine's time the great, by a strange miracle: for there were three crosses digged up, which had been a long time buried in the earth: the two crosses upon the which the 2. thieves suffered, the 3. whereon our Savior hung: They brought them all three to a woman that then lay very sick, they laid the two first to her, and she remained as she was; then they applied the third, and she was presently made whole. Bellarm. ex Ruffino: Ergo, the Cross is holy and to be worshipped.

Ans. The invention of the Cross by Helena Constantine's mother, seemeth to be a forged and fabulous story.

1. Eusebius that writeth of the life of Constantine, and the Acts of Helena and registreth diverse matters of less importance, yea he showeth howe the Mount Caluarie, where the heathen had built Idolatrous Temples, was purged, and in that place (say they) the Cross▪ was found, yet he maketh no mention at all of the inuentiō of the Cross: which it is very like he would not have omitted, if there had been any such thing.

2. The most ancient author that writeth of this matter, is Ambrose, deobitu Theodosii, which oration Erasmus thinketh to be forged in Ambroses name.

3. There is great disagreement amongst writers about this story. Ambrose saith, the Cross was known by the title that Pilate fastened to it. Sozomenus and Nicephorus say, the letters were worn out, and it could not be discerned by the title. Paulinus saith, the way to discern it, was revealed to Helena: Ruffinus ascribeth the devise to Macarius Bishop of Jerusalem: Paulinus saith, it was known by raising up a dead man to life: Ruffinus, by restoring a sick woman to health, Fulk annot. John 19 sect. 2. Thus we see of what small credit this story is. And be it granted, that there might be some such thing found: yet they must bring better proof for that miraculous invention, before we will believe it.

The Protestants.

WE are not taught anywhere in the word of God, to give any religious worship to any creature, nor to adore stocks and stones, no nor the very Cross it self, whereon Christ was crucified, if it were now to be seen or had.

Argum. 1. If there had belonged unto the Church any religious care of it, the Apostles would (no doubt) have procured the safe keeping thereof, and not have suffered the Church to want it 300. years: and it had been an easier suit for Joseph and Nicodemus to beg the Cross, then the body of Jesus.

Argum. 2. If the Cross were to be adored, we are uncertain which it is, and where to be had; and so might worship a common piece of wood, for the wood of the Cross: for there is no doubt but this relique is forged and counterfeited as the rest be. Euegrius saith, the Cross was at Apamea: Ruffinus, that it was left at Jerusalem, and that Helena sent a piece of it to Constantinople : and in many other places there are pieces of the Cross to be seen, which if they were all laid together (as Erasmus saith) would fill a ship: for why? Paulinus witnesseth, that the Cross remaineth whole at Jerusalem, as though it had been never touched, though innumerable pieces be daily cut off from it, at the request of men. But this fable that goeth under the name of Paulinus, the Papists themselves are ashamed of.

But if the true and right Cross were to be had; why might it not be served, if people began to abuse it to Idolatry, as Hezekiah served the brazen serpent? he brake it in pieces, when the people began to make an Idol of it.

Augustine saith, Christus ambulauit in mari, vt ostenderet in mari esse viam: sed tù quoniam i • mari ambulare non potes, naui portare, ligno portare, creed in crucifixum, & poteris peruenire: Nemo potest transire mare huius seculi nisi Cruce Christi portatus. Christ walked in the Sea, to show us that our way must be through the Sea: But thou, because thou canst not walk in the sea, must sail in a ship, and be carried in a piece of wood: Believe in him that was crucified for thee: No man can pass the sea of this world, but being borne up with the cross of Christ.

Here Augustine maketh no reckoning of the wood of the Cross, which was easier to be had in his days, then ever since, but ascribeth all to faith and belief in Christ crucified.

THE SECOND ARTICLE OF THE Image of the Cross or Crucifix.The Papists.

THe Image of Christ upon the cross, whether painted, carved, or graven, we [error 43] see is had in great honor amongst our adversaries: They kneel down before their crucifix, wear it in their bosoms next to their heart, carry it in their journeys, set it up to be adored in their churches.

Argum. 1. As adoration was done unto God in old time, at and before the Ark and Tabernacle, so it may be done now, at, or before a crucifix, relique, image, Rhemist. annot. Heb. 11. sect. 9.

Ans. 1. It is not all one to worship God at or before a thing, as to worship and adore the thing: the Israelites worshipped God, in, at or before the Tabernacle, yet did they not worship the Tabernacle, as you do the crucifix.

2. They might worship God before the Ark, because they were commanded so to do: but it is not lawful to fall down before a crucifix, because all such images are flatly in the 2. commandment forbidden.

Argum. 2. The sign of the cross appeared to Constantine in the air, he caused the cross to be carried before him as an ensign in battle: When the Jews had leave of Julian to build the Temple, there were Crosses seen everywhere in their garments, and many such apparitions have there been of the Cross: Ergo, it is to be honored and worshipped, Bellarmine cap. 28.

Ans. 1. What if Constantine caused the Cross to be carried before him, stamped it in his coin, set up his picture with the Cross in his hand? all this we grant was done, & may be done again: It was but a civil, no religious use of the Cross: He worshipped it not, unless you will say, he set up his own image with the Cross in his hand to be worshipped.

2. As for the apparitions of the Cross (though we think many of them to be forged) yet we deny not, but that the Lord hath and may yet show, what signs and tokens it pleaseth him in the Heaven, and the earth: yet it followeth not, that the sign of the cross should therefore be worshipped, because it was shown to Constantine, no more then other signs and strange sights that many times appear in the air.

For the other apparition of Crosses in the Jews garments, we will require it with another, and yet you shall gain nothing by it. Anno. 1505. under the reign of the Emperor Maximilian, there appeared diverse tokens of bloody crosses, the nails, the spunge, the spear, and other signs of Christ's passion, in the garments of men and women, yea in their rocks, while they were a spinning, reported by Francis Mirandula, Carion, Functius, Melanchthon, Flaccius : But the Popish Chronologers make no mentiō of it, as Christianus Masseus, & others of that profession. As the Crosses in the Jews garments, that went about to establish their ceremonies again, did show, that do what they could, the gospel, that is, the preaching of his Cross should take place, as it did: so these signs in Germany did portēd, that the gospel in Germany should be preached, though the Papists strived never so much against it. But it is a far fetched conclusion, to infer hereupon, that the sign or Image of the Cross is to be adored.

The Protestants.

THe Image of the Cross of Christ, is neither to be painted, carved, graven, for any religious use, nor to be adored or worshipped: but men so doing do fall into the grievous and high offense and sin of idolatry.

Argu. 1. The Scripture never calleth the Cross, whereon Christ suffered, the holy Cross, as the papists do, but rather cursed: for S. Paul proveth that Christ became accursed for us, because he died upon the Cross, according to the scripture, Cursed is everyone that hangeth on a tree. Howe then is it now honored, which was then accursed? And if all crosses are worthy honor, because of Christ his Cross, then why not all nails, and spears? for with them he was pearsed; all thorns also, because of his crown of thorns: yea, & all horse-mangers too, because he was laid in a Cribbe?

Argum. 2 They are uncertain of what fashion the Cross of Christ was, whetherlike the Greek letter. Υ. or this letter, x. or the Greek 〈 in non-Latin alphabet 〉 . T. or of this fashiō. † or of this, ✚. which is the usual form of their Crosses: how then dare they worship that which they know not, and are uncertain of?

3. All those reasons which we brought before against the worshipping of images: part. • . huius quaest. articul. 3. may be urged against the adoration of Crucifixes.

Augustine thus writeth, Hanc intuentes salutiferam crucem, omne calumniantium superborum virus expellimus, By beholding this helpful, or helthfull Cross, we are able to avoid the poison of all proud venomous Cauillers. He speaketh not of any Crucifix that they had in sight, but of the fruitful meditation of the passion of Christ: as he saith a little before, Dum vigilantissima & diligentissima pietate Christus crucifixus attenditur, When with diligent and watchful and godly attention we consider Christ crucified. Loe, this was Augustine's Crucifix, to meditate upon the death of Christ.

THE THIRD ARTICLE OF THE SIGNE of the Cross in the forehead, or made over anything with the hand.The Papists.

THey say, it is an holy and venerable sign, and meet to be used, to cross the [error 44] forehead, and other partes, to bless them selves and their meats with crossing and such like. Rhemist.

Argum. 1. Jacob crossed his hands when he blessed his sons: it is like our Savior did lift up his hands in the form of the cross, when he blessed. It is a convenient memorial of the death of Christ: and therefore to be used. Rhemist. annot. Luke 24. sect. 5.

Ans. 1. Jacob laid his hands after that form, because of the present occasion: for the younger son that should be the greater, was placed at his left hand, and the elder at the right.

2. Seeing the scripture expresseth not in what manner Christ lifted up his hands, it is great presumption for you to say, it was done in the similitude of the Cross.

3. How can it be a convenient memorial of Christ's death, being neither ordained of Christ, nor taught by his Apostles so to be?

Argum. 2. Apocal. 7.3. Hurt not the earth, till we have sealed the servants of God in their forehead: This is the sign of the Cross, Rhemist. ibid. Bellarm. cap. 29.

Ans. It is the sign proper to God's elect, and therefore not the sign of the Cross, which many reprobates have received, Fulk ibid.

The Protestants.

THough we find that the sign of the Cross hath been of ancient time used in Baptism, and is now in some reformed churches without popish superstition: yet this ridiculous & superstitious abuse of the sign of the Cross, which is common and usual among the Papists, to cross themselves, their foreheads, their eyes, mouth, lips, to cross themselves going forth, and returning home, thinking thereby to be sufficiently shended and preserved from evil, we do utterly condemn, and have worthily abolished.

Argum. 1. This custom of crossing hath no warrant from scripture, neither was practiced by the Apostles: Valentinus the Heretike was the first that made any great account of it, Irenaeus lib. 1. cap. 1. therefore not to be used amongst Christians.

Argum. 2. Math. 23.5. Christ reproveth the Pharisees for their phylacteries, that is certain writings of the law in parchment, which they bound to their foreheads, and for their broad fringes, which were notwithstanding commanded by the law. If our Savior reproved them for abusing the things rightly instituted at the first: much more worthy of blame is the superstition of Christians that hath no ground nor warrant at all.

Augustine saith, Christus elegit, vt in cruce penderet, vt ipsam crucem in cordibus fidelium figeret: Christ made choice of that kind of death to hang upon the Cross, that his Cross might be fixed in faithful men's hearts: he saith not in frontibus, in the forehead, though in some editions that word be foisted into the text, but in cordibus, in their hearts.

THE FOURTH ARTICLE OF THE POWER and efficacy of the Cross.The Papists.

[error 45] THe sign of the Cross (say they) hath two notable and powerful effects: one is to drive away devils and evil spirits, to heal and cure diseases: the other is to sanctify and bless creatures, as our meats and drinks, which is done by the sign of the Cross, Rhemist. 1. Timoth. 4. sect. 12.13. Bellarm. cap. 30.

Argum. 1. That the sign of the Cross, even ex opere operato, as Bellarmine saith, by the very act, and making of the sign, yea by a Jew, Infidel or Pagan, hath power to drive away the devil, they would thus prove it: David by his Harp drove away the evil spirit from Saul: the Angel did the like with the fishes liver, in the story of Toby: Rhemist. ibid.

Ans. First, we must have better scriptures then Apocryphal stories to build our faith upon: The good angels of God have power from God to drive away evil spirits, though they use no external signs: yet it followeth not, that every man may do that which is granted to the Angels, though we should admit the story. Secondly, David not so much by the sound of his Harp refreshed Saul, as by his godly songs and music chased away the spirit: neither did the evil spirit depart from him, but he for the while found some ease: his fantastical and melancholy fits which Satan wrought upon, being by his pleasant harmony somewhat allayed. Thirdly, all this being granted, yet have they not proved by these examples, that Pagans and Infidels, by the sign of the Cross, may chase away evil spirits.

2. That things are hallowed and blessed by the sign of the Cross, they also prove it, because the Cross being an holy sign in it self, doth communicate holiness unto the things signed with the Cross: Bellarm. cap. 130.

Ans. First, we deny the sign of the Cross, as they use it to be an holy but rather a superstitious and deceiveable ceremony. Secondly, though it were holy, yet being abused, it cannot transfer any holiness to other things▪ for in the law the sacrifices of the wicked, though they lay upon the Altar, were not thereby sanctified, but were an abomination, being not offered in a right faith: Nay, there is no outward ceremony so holy, as that it can impart the holiness to another thing: as it is shown, Hagg. 2.13. Though a man did bear holy flesh in the skirt of his garment, yet was it not thereby holy.

The Protestants.

FIrst, it is a deceitful toy that they bear the people in hand: the devil at the sign of the Cross will fly away: For the weapons of our warfare (saith S. Paul ) are not carnal, 2. Corinth. 10.4. but the sign of the Cross is an external and carnal, no spiritual weapon, and therefore prevaileth not against spiritual powers. Act. 19. The devil would not give place when Jesus and Paul were named, much less at the sign of the Cross.

Augustine saith: Signum Christi expellit exterminatorem▪ si cor nostrū recipiat saluatorem: The sign of Christ doth expel the destroyer, when our heart receiveth our Savior: Tractat. in Iohann. 50. So it is not the sign in the forehead, but the faith of the heart, that maketh Satan afraid: if sometime he avoid when men sign themselves, he is disposed to play with them, that he may deceive them more strongly.

Secondly, we know no such means to sanctify creatures by: They are blessed and sanctified for our uses (as S. Paul saith) by the word and prayer, 1. Tim. 4. Prayer therefore without warrant of the word is but presumption. They therefore having no word for their superstitious crossings, inuocations, incantations, popish blessings, do deceive themselves and others, in thinking that the creatures in such order are sanctified unto them.

AN APPENDIX CONCERNING THE name of Jesus.The Papists.

THe name of Jesus (they say) ought to be worshipped by capping and kneeling [error 46] thereunto, by wearing it in their cappes, and setting it up in solemn places: alleging for their purpose that of S. Paul, That at the name of Jesus all things shall bow, Philipp. 2.10. Yea, they say, that Protestants by abolishing the name and Image of Christ, do make a way for Antichrist. Rhemist. annot. Phi • ipp. • . sect. • . Apocal. 13.17.

The Protestants.

1. THe bowing at the name of Jesus, as it is used in popery, to bend the knee at the sound thereof, is not commanded in this place: which showeth especially the subjection of all creatures, of Turks, Jews, infidels, yea of the devils themselves to the power and judgment of Christ. Secondly, Protestants have only taken away the superstitious abuse of the name of Jesus. Thirdly, the kneeling at the name of Jesus is superstitiously abused in popery: for the people stoop only at the sound, not understanding what is read, and so make an idol of the Letters and syllables, adoring and worshipping the very name when they hear it or see it: And again in sitting and not veyling at the name of Christ, Immanuel, God the father, the son, and the holy Ghost, and bowing only at the name of Jesus: Fulk. ibid. Fourthly, due reverence may be used to our Savior without any such ceremony of capping or kneeling, Fulk. Neither do we bind any of necessity to use this reverence to the name of Jesus, as the Papists do, which think that Christ cannot otherwise be honored: neither do we judge and condemn those that do use it, being free from superstition, and grounded in knowledge, and careful not to give offense: for superstitious and offensive ignorance is not in any case to be defended. Fifthly, this outward reverence to the name of Jesus was first taken up amongst Christians, because of all other names it was most derided and scorned of the Pagans and Jews: and therefore they did the more honor it. But now there is greater danger of popish superstition in abusing holy things, then of profane paganism in utterly contemning them: and therefore there is not such necessary and just occasion of using this external gesture now, as was in former times: It was not used of necessity then, much less now.

The Papists.

THe Churches and Temples of Christians (say they) are most conuenientlye and have been of ancient time built toward the East. Bellarmine libro tertio, capite tertio, de sanctis.

Argu. 1. Paradise was built in the East, Genes. 2.8. and therefore we ought to pray that way, for desire we have to our Country.

Ans. 1. Paradise was then Eastward unto Moses and the Israelites being in the Wildernes, when he wrote this story: but it cannot be East to all Christian nations: for Paradise being planted in Eden which was part of Mesopotamia, must needs be West to the Persians, South to the Scythians and Tartarians, North to the Ethiopians : wherefore this reason is not general for all Churches in Christian nations. Secondly, it skilleth not where that earthly Paradise is situate: our heavenly Paradise is in heaven, which is everywhere open to all true believers.

Argu. 2. We look for Christ to come in the East to judgment, therefore we pray toward the East: As the lightning shineth from the East to the West, so shall the coming of the Son of man be. Math. 27.24. Therefore he shall appear toward the East. Bellarm. ibid.

Ans. 1. By that similitude of the lightening, the sodainnes of his appearing, not the place is declared. Secondly, it is great presumption to define that which the Scripture hath not revealed▪ Christ's coming is only generally set down, he shall come in the clouds, Math. 24.30. And we shall be caught up in the clouds. 1. Thessal. 4.17. There is no particular description of the place.

The Protestants.

TO us it is no matter, which way Churches are built, we may turn our selves in prayer as well toward any one parte of the heavens, as another: Neither do we refuse to pray in Churches built toward the East. But that our Oratories and places of prayer ought rather to be built that way, then any other; out of the Scripture it cannot be proved, and we hold it as a mere superstitious opinion.

Argu. 1. S. Paul exhorteth men everywhere to lift up pure hands. 1. Tim. 2.8. He saith, In every place, without exception, whether toward the East or the West, or wheresoever.

2. If any place were more dangerous then other to pray in, it is not so safe, and perhaps more perilous to pray toward the East for Idolaters were wont to turn them toward the East, and to worship the Sun rising. Ezech. 8.17. And for this cause the holy place in the Tabernacle was toward the West. Exod. 26.27. And it was the custom of the Jews to pray Westward, least they should be enticed to worship the Sun rising in his strength. And therefore the Jesuit maketh but a bad argument: The Jews prayed toward the West, Ergo. Christians must pray toward the East: nay rather contrary, because they turned their back to the East, for fear of Idolatry; Christians, if any place were to be regarded more then other, ought upon the same ground also to follow the same custom, for as much as all men by nature are prone to Idolatry: and the reason of their so praying, seemeth rather to be moral, then ceremonial: This I say not, as though I commended the Jews superstitious praying toward the West, but only to show that they have better reason for their custom, then our adversaries have for their superstitious turning toward the East. But to Christians all places are alike.

Augustine saith, cum quis quaritorationem, c • llocet membra, sicut ei occurrit. If any man be desirous to pray, let him place his body, as occasion serveth: he saith not, toward the East, or toward the West. ad Simplician. lib. 2. quaest. 4.

AN APPENDIX OF THIS PART concerning the form and fashion of Churches.The Papists.

[error 48] THey would have their Churches to be built as Solomon's Temple was, which consisted of three partes: there was first the porch or court for the people; then the holy place where the Altar stood, and the Priests offered sacrifice, and last of all the most holy place, where the Ark and Mercieseate were placed. So they have the Church porch, then the body of the Church, and above that, their Sanctuary, as they call it, or the queere or chauncell, which was separated from the rest, by steps or stairs, hangings or curtains, and other partitions. And here must stand their Altar. Bellarm. lib. 3. de 〈◊〉 Sanctor. cap. 3.

The Protestants.

COncerning the fashion and form of Churches, and the 〈◊〉 and partitions within, we will not much contend, so these conditions be observed, First, that all superstition be avoided in making one place of the Church holier then the rest, wherein the Papists mightily offend▪ for the queere or chauncel was for their Priests and singers, the other part of the Church for lay men, they were not to enter into that holy place: and thus according to the places, they divided the congregation: as though one part were more holy then the other▪ The people also were made to believe, that to be buried in the Chauncell but especially under the Altar, was more available for the dead, then to be buried in the Church. But where learn they that our Churches ought to have a sanctuary, as the Jewish Temple had? that was an evident type, and is now accomplished in our Savior Christ, who is now entered into the heavens, as the high Priest then entered into the holy place to make atonement for the people. Heb. 9.24. This therefore is very gross, to revive and renew again Jewish types and figures. And if herein they will imitate the building of Solomon's Temple, to have a Sanctuary, why do they not also build toward the West, as the Temple was? why bring they not their Altar down into the body of the Church? for in their holy place there was no Altar. And indeed, Altar we acknowledge none, as afterward shall be proved. But we see no reason▪ why the communion Table may not be set in the body of the Church, as well as in the Chauncell, if the place be more convenient and fit to receive the Communicants. But I pray you why is your Altar rather set in your Sanctuary, then the Fonte or Baptistery? they are both Sacraments, as well Baptism as the Lord's Supper: why should one be preferred, as holier then the other?

Secondly, all things in the Church ought to be done unto edifying, and therefore we allow no such partitions, as do hinder the edifying of the people and exclude them from hearing: as in popish Churches the Priest is pued or mued up by himself a great way off, that his voice can hardly be perceived of the people: The Minister is so to stand and turn himself as he may be best heard and understood of the people: as Ezra had a pulpit of wood to stand in when he read the Law, Nehemiah. 8. 4.

Augustine thus writeth, Cum Episcopus solus intus est, populus & orat eum illo, et quasi subscribens ad eius verba, respondet, Amen. While the Bishop or Pastor prayeth within, the people both prayeth together with him: and subscribing to his words, answereth, Amen. By this it appeareth, that though in Augustine's time the Minister had a place for him self (as it is meet he should) yet he so disposed himself, that his prayer was heard of all the people: for otherwise how could they pray with him, and subscribe or give assent to his words?

THE FIRST POYNT OR ARTICLE, whether our Churches are for sacrifice.The Papists.

THe principal end of Churches is for the sacrifice of Christians, and in that [error 49] respect they are truly called Temples▪ they are not only for prayer, 〈1 page duplicate〉 〈1 page duplicate〉 the preaching of the word, and administration of the Sacraments, but chiefly for the external sacrifice of the Mass. Bellarm. cap. 4.

Argu. 1. The Churches of Christians have altars, therefore sacrifices: that they have altars, he thus proveth: First 1. Corinth. 10.21. You cannot be partakers of the Lord's table, and the table of Devils: by the table here is meant the altar, for the table of the heathen was their altar, wherein they sacrificed to their Idols.

Ans. 1. A table is one thing, an altar another: and very vnproperlye is an altar called a table: this place in any wise man's judgment maketh more against them then with them. Secondly, S. Paul speaketh not here of the sacrifices of the heathen nor of their altars, but of the feasts which they made in their idolatrous temples, which was done upon tables, of such sacrifices, as had been offered to idols: unto the which feasts S. Paul forbiddeth Christians to come, as it appeareth in the rest of the Chapter, and more plainly. cap. 8.10.

Argu. 2. Heb. 13.10. We have an altar, of which they have no power to eat that serve at the Tabernacle: that is the altar whereon Christ's body is offered. Bellarm. Rhemist in hunc locum.

Ans. The Apostle speaketh expressly of participation of the sacrifice of Christ's death, (as it is manifest in the 2. verses next following) which is by a Christian faith, and not in the Sacrament only, whereof none can be partakers that remain in the ceremonial observations of the Levitical sacrifices. For the Apostle speaketh manifestly, verse 12. of the suffering of Christ without the gate: Christ therefore is the altar, yea our Priest and sacrifice too. You abuse this place to prove your material popish altars, which are many: but the Apostle saith, we have an altar, speaking of one.

The Protestants.

THe Churches of Christians are the houses of prayer, made to that end, that they should come together to hear the word of God read and preached, receive the sacraments, and offer up their spiritual sacrifices of praise and thanksgiving: other external sacrifices, or altars we acknowledge none.

Argu. 1. The temple of the Jews was called an house of prayer, that is, principally for prayer, Mark. • 1.17. Moses was read and preached in their synagogues. Act. 15.21. Much more are the Churches of Christians appointed for preaching and prayer. Act. 20.7. The first day of the week, which is the Lord's day, they came together to break bread, and Paul preached unto them. Ergo the administration of the word and sacraments with prayer, is the chief and only cause of the holy assemblies of Christians.

Argu. 2. Altars we have none in our Churches. S. Paul calleth it the Lord's table. 1. Corinth. 10.21. where we receive the sacrament of the body and blood of Christ. And he calleth it bread, which is broken▪ 1. Corinthians 11.20. But bread is set upon Tables, not sacrificed upon Altars.

Augustine also calleth it, Mensam Domini, the Lord's table, Epist. 59. & epist. 50. He showeth howe cruelly the Donatists handled Maximian a catholic Bishop, beating him with Clubbes, even in the church, lignis altaris effractis immaniter ceciderunt, and wounded him with the wood of the Altar, which they had broken down. Where though he improperly call it an Altar, yet was it a communion table framed of wood, and made to be removed, not fastened to the wall, as their popish Altars were.

THE SECOND ARTICLE, WHETHER Churches are more holy places in them selves.The Papists.

GOd (they say) rather dwelleth and is present in Churches, then else where: [error 50] and therefore it is more available for a man, even to make his private prayer in the Church.

Argum. 1. The Temple of Solomon was ordained even for the prayers of private men: and Solomon prayeth unto God, that they might be heard. 1. King. 8.38. So Anna prayed in the Tabernacle, 1. Sam. 1. And the apostles went up to the Temple to pray, Act. 3.1. Ergo, prayers made in the Temple are more available, Bellarm. cap. 4.

Ans. 1. See what Jewish arguments here are: because the Lord gave an especial blessing to his Temple amongst the Jews, that was the only place for sacrifices, and so also a peculiar privileged place for prayer: therefore he will bind and tie himself to some certain place now. But our Savior saith clean contrary unto the woman of Samaria, The hour cometh when ye shall neither in this mountain, nor in Jerusalem worship my Father, John. 4.21. The prayers and sacrifices of Christians, are now no more tied and limited to places: That was but a type unto the Jews, that as then God would be only heard in his Temple: so his name is now only truly invocated and called upon in his Church.

2. It is falsely alleged that the Apostles went up, only to pray, to the temple: they went up at the ninth hour of prayer, when the people were accustomed to go unto the Temple, that they might preach the gospel unto them.

The Protestants.

WE prefer public prayers made by the Congregation in the Church, before private prayers, not because of the place, but in respect of the congregation, whose prayers jointly all together are more fervent & effectual, then the prayer of one man: But if we compare public prayer with public, and private with private, we doubt not but that the one and the other being made in faith, may as well be heard out of the Church, as in it.

Argum. 1. The promise of our Savior is general, Wheresoever two or three are gathered together, I am in the midst amongst them, Math. 18.20. So S. Paul, I will that men everywhere lift up pure hands. 1. Tim. 2. Ergo, they may be heard praying in faith in any place.

Argum. 2. So our Savior saith, When thou prayest, enter into thy chamber: he saith not, go to the church. Bellarm. saith, he entereth into his chamber, that prayeth without vain glory, whether he do pray secretly or openly.

Ans. Our Saviors words are plain without allegory, for he speaketh of shutting the door of the chamber, and there is a manifest opposition between the Pharisees praying in the corners of the streets, and the frequency of people, and the others praying in secret.

Augustine saith, Quid supplicaturus Deo locum sanctum requiris? volen • in Templo orare, in te ora: & ita age semper, vt Dei Templū sis, ibi enim Deus exaudit vbi habitat. When thou art about to pray, what needest thou go to any sacred place? wouldest thou pray in the Temple or Church? see that thou be the Temple of God, and there the Lord will soonest hear where he dwelleth.

THE THIRD ARTICLE, WHEther Churches and Temples maybe dedicate to Saints.The Papists.

[error 51] THey nothing doubt, but as Churches may be consecrated, and dedicated to the honor of God, so they may be also unto saints.

Argum. 1. The Temple of Solomon was not only built for sacrifices and prayer, but for the Ark of God also: as David saith to Nathan: Now I dwell in an house of Cedar trees, and the Ark of God remaineth within curtains. 2. Sam. 7.2. But there is as great honor, yea, and greater due to the relics of Saints: Ergo, it is lawful to build Temples unto them. Bellarmine cap. quarto.

Ans. 1. When you have a commandment to build Churches for relics, as they had to build a Temple for the ark, ye may be bold to do it.

2. To build a Temple for the ark, was all one as to build an house for the Lord: for it was the Mercieseate of God: it pleased the Lord to dwell between the Cherubims, there to show evident tokens of his presence. And whereas David consulted to build an house for the ark, the Lord doeth thus answer him by his Prophet: Shalt thou build me an house for my dwelling? verse 5. So the Temple was made in the honor of God, being made for the Ark. It was all one, for the Ark to dwell there, and the Lord him self to dwell there: This argument therefore maketh nothing for them.

The Protestants.

TO build Churches and religious houses in the name and honor of saints, and to make them Patrones and Protectoures of those places, and there to call upon them, and make prayers unto them, all which is defended by our adversaries, we hold it utterly unlawful, as tending to manifest impiety, and idolatry.

Argum. 1. No divine worship is to be given to Saints, therefore no Churches to be made in their names For it is part of the divine worship to have Temples.

Augustine saith, Nos non Martyribus Templa, sacerdotia aut sacra constituimus, quoniam non ipsi, sed Deus • orum nobis Deus est: We do not ordain Temples, Priesthoodes, or sacrifices for Martyrs: for not they, but their God, is both their God and ours: None therefore is to have a Temple but God. But mark I pray you their distinction: They say, that Religious houses as they are Temples, are only consecrated to God, but as they are Basilica, palaces, sumptuous buildings, the self same Churches may be dedicate to Saints. Bellarm. ibid.

Ans. If one and the same Church may be consecrate both to God and to some saint beside, I pray you who is the principal patron of that church: God or the saint? You will say I am sure, God is. But I will prove the contrary, because it hath the name of the faint: It is called by the name of S. Peter, S. Paul, or some other, not by the name of God: Thus they are not contented to make saints God's fellows, but will even thrust him out of place, giving unto saints the honor of God's house.

2. How names are to be given to places, we cannot better learn, then of those ancient founders of names the holy Patriarchs: As Abraham Gen. 22.14. calleth the mountain Jehovah-iireh, The Lord hath seen. So Jacob giveth holy names to the place where he met the Angels, Gen. 32.2. and where he wrestled with the Angel, ver. 31. They as we see gave holy and reverent names unto places, not made peculiar for God's service, but only for civil use for the places to be called and known by: how much more ought churches and houses of God to be called by his name?

We therefore conclude, that Churches ought not to be erected in Saints names, to worship them thereby, and make them our Patrones, mediators, and presenters of our prayers: for this were great Idolatry: Even like as the Heathen called their Temples by the names of their Idolles, Venus, Jupiter, Diana and the like: Yet we refuse not to call our Churches by the names of Saints, as they have been called of old, because we are not inuentors of names; and terms inured by continual custom can hardly be left. We use them only as civil terms to distinguish places by: if any otherwise use them, for any Religious purpose, they do amiss. And yet we deny not, but that the names of holy men may be safely remembered, by thanksgiving unto God for such excellent instruments, and setting before our eyes their good example. And concerning the names which have been superstitiously given in times past unto Churches and other places (though it were to be wished, that they never had been so given) yet now we use them (setting apart all superstition) as civil names of difference, as S. Luke describeth the ship of Alexandria, wherein they were carried, whose badge (saith he) was Castor & Pollux, Act. 28.11. In a civil matter of description, he refuseth not to use the names of the heathen gods. Augustine also giveth a good rule concerning such names. He speaketh of the names of days, which were called after the names of heathenish Idols, as the 4. day in the week, which we call Wednesday, was then called and is yet in the Latin tongue, Dies Mercurij, Mercury his day. Sic dicitur, a paganis, & a multis Christianis, sed nolumus vt dicant, et vtinam corrigātur: melius de ore Christiano ritus loquendi ecclesiasticus procedit. So it is called of the heathē, & of many Christians, but I would not have them called so, and I wish they were amended: for a Christian kind of speaking best becometh a Christian. Sed si quem forte cōsuetudo traxerit, &c. sciat illos omnes homines fuisse. But if custom prevail with a man so to speak, let him understand that all they were but men, whom the heathen take for gods.

So say we, it were to be wished, that we had names void of all show of superstition: but seeing for our speaking we must be ruled by custom, let us know that those saints, by whose names places are called, are no God's, nor God's fellows, nor patrons, or Mediators for us, nor any way to be worshipped: But they are the fellow servants of all faithful Christians, to be reverenced with a Christian duty of love, not a religious worship of service.

The Papists.

[error 32] THe Temples and Churches of Christians they would have built in the most sumptuous and costly manner, yea, in beauty to exceed the palaces of Princes, with silver, gold, silk, Veluet; to be decked and adorned, Bellarmine cap. 6.

Argum. 1. The Tabernacle of the Jews was of exceeding beauty: the Curtaines thereof, of silk; the vessels, even to the snuffers for the Lamps, were of gold, the Priests garment had a breastplate of gold, set about with precious stones: Therefore why should not the Temples of Christians be in like sort adorned, and set forth? as Isaiah prophecieth, that the Glory of Lebanon shall come, the Fir, Olive, and Box tree to beautify my sanctuary, Isai. 60.13. which is literally to be understood, Bellarm. ibid.

Ans. First, if the Jesuit had turned his argument and reasoned thus: the temple of the Jews was gorgeous, and sumptuous, and beautiful to the eye: therefore Churches of Christians ought not to be so now: he had reasoned much better: for their serving of God was external; now God will be worshipped in spirit. All things were done unto them in types and figures: the outward glory of their temple was a lively figure of the spiritual beauty of the Church of Christ. Secondly, where you would have the prophecy of Isaiah to be literally understood, you have made a good argument for the Jews: for then they shall have their sanctuary restored again, which the Prophet speaketh of by name. And if that place of Isaiah have a literal sense, why not that also, 54.10. I will lay thy stones with Carbuncle, and thy foundation with the Sapphires: I will make thy windows of Emeraudes, and thy gates shining stones? Say also that this shall be literally performed: and so according to this gross sense, the prophecy of Haggie shall also be fulfilled: the glory of the last house shall be greater then the first, Hagg. 2.10. But I think you never saw Church built in this goodly manner, in beauty surpassing the Jewish temple, nor never shall.

The Protestants.

THat the Churches of Christians, and places of prayer, ought decently to be kept, yea and with convenient cost and seemly beauty to be built and repaired, and Church vessels with other necessary furniture, to be of the best, not of the worst sort, we do both commend it, and practice it: for so we learn by the example of our Savior, that cast out of the temple sellers of doves and money changers, and would not suffer them to carry vessels through it, Mark. 11.15, 16. that the house of prayer ought to be reverently regarded: but yet it followeth not, that such immoderate and excessive cost should be bestowed upon the walls of the Church and Idols, to garnish and beautify idolatry, and poor people in the mean time to want. A Matrone ought to go comely and decently appareled, though not tricked up with the jewels and ornaments of an harlot.

Argum. 1. Our Savior Christ reproveth the Scribes and Pharisees, because they drew the people to be good unto the altar, and bestow largely upon them, and so leave their parents helpless, Math. 15.5. And he often doth inculcate that golden saying, I will have mercy & not sacrifice: it is better to succor the living temples of God, which are the bodies of his poor children, then to bestow superfluous cost upon dead temples of stone.

Argum. 2. Christ also doth rebuke them, because like hypocrites they did garnish the sepulchers of the Prophets, & yet persecuted their doctrine, Math. 23.29: so all popish pharisees are worthy of blame, that take greater care in garnishing the temples and tombs of the holy Apostles and Martyrs, then they do in setting forth their holy doctrine, and preaching the Gospel, nay they do contemn, persecute, and hate that doctrine, for the which those holy men died: so that this proverb was very well devised of them; In times past we had golden Priests and wooden Cuppes, now we have wooden Priests and golden Cuppes.

Augustine exhorting the people to be liberal to their Bishops and Pastors, thus writeth further: Forte ecclesiam fabricat, forte vtile aliquid in domo dei molitur, expectat vt attendas, expectat, vt intelligas super egenum. Perhaps he is in building a Church, and doing some profitable work in the house of God, he looketh that thou shouldest attend, and consider of his need. By this it appeareth, that Churches were not superfluous costly in Augustine's time: for nothing was done, but what was thought necessary and profitable: and the builders (which were then for the most part their Bishops) were not of any great ability, to bestow superfluous cost, nay they were not able to finish the necessary works, without the benevolence and contribution of the people.

The Papists.

[error 53] THe superstitious dedication of their Churches, with the Annual memories thereof, they would warrant by the example of our Savior Christ, who was present at the feast of the dedication, which was instituted by Judas Macchabeus, John 10.22. and by his presence allowed it, Rhemist in eum locuum.

The Protestants.

Ans. FIrst, a thanksgiving to God for the restitution of the temple after the horrible profanation thereof; is a thing approved by God's law, but it is not necessary to keep a yearly memory thereof: for neither was there any such instituted by Hezekiah, after the profanation of the temple by Achaz and Uriah, nor by Josiah, after the same had been most horribly polluted by Manasseh and Amon, nor by Zerubbabel, Esdras or Nehemiah, after it was reedified, when it had been utterly destroyed by the Chaldees Fulk. ibid.

Secondly, your popish hallowing of Churches hath nothing like unto it, but the name: for they use a number of foolish ceremonies, & many of them gross superstitions, in the dedication of their Churches.

First, there are twelve Crosses painted round about in the Church, & twelve burning Lamps set over against everyone of them, one against one: hereby (say they) the twelve Apostles are signified, that by the preaching of the Cross gave light to the whole world. Secondly, they use oil in anointing their Altar, and other vessels, showing hereby that they are consecrate to holy uses. Thirdly, they sprinkle water, burn incense, set up Taper light: this showeth (saith the Jesuit) that the place is consecrate to prayer, and other holy actions. Fourthly, they sprinkle ashes round about the Church, and write in the floor the Greek and Latin Alphabet from one side of the Church to the other. This betokeneth (say they) the preaching of faith, which is the foundation and ground of all righteousness, which was first taught in the Greek and Latin tongue. Fifthly, they beat upon the Church door, and call upon Saints and Angels: that is, (say they) to command Satan to depart, Bellarm. cap. 5.

First, they offend in the number of their foolish ceremonies, exceeding herein the manner of the Jewish dedication: so that unto them it may be said, as Paul to the Galatians ; How turn you again to impotent and beggarly rudiments? 4.9.

Secondly, they have no warrant for their frivolous shadows and significations: Coloss. 2.17. which are but shadows of things to come, but the body is in Christ: we have the body, what need anymore shadows? Christ will not now be worshipped with Crosses, ashes, characters, candle light, & such apish toys.

Thirdly, some of these ceremonies are impious, and sacrilegious: the invocation of Angels and Saints, is a robbing of God of his honor, who only is to be prayed unto.

Augustine saith of such inuentors of new rites and ceremonies, Ipsam religionem, quam deus paucissimis sacramentis liberam esse voluit, oneribus premunt: They cumber religion with burdensome ceremonies, which the Lord hath made free with a few sacraments.

The Papists.

THey maintain their superstitious & popish blessing with the Cross, the hallowing of wax, fire, palms, ashes, holy bread, holy water, salt, oil, & such [error 54] like: which have power, as they would bear us in hand, to drive away diseases and evil spirits, Rhemist. annot. 2. Timoth. 4. sect. 12.13. Bellar. lib. 3. cap. 7.

Arg. 1. First, for the hallowing of these creatures to holy uses, and making of them actually holy, they allege that saying of S. Paul, 1. Timoth. 4.5. Every creature of God is good and is sanctified by the word of God and prayer: Ergo, these creatures may be sanctified to holy uses, as the water also in baptism, and bread and wine in the Eucharist: for the Apostle speaketh not here only of the common benediction of meats, but of a more high and exact applying of creatures to holy uses, Rhemist.

Ans. 1. S. Paul here speaketh only of the common & ordinary use of God's creatures, as of meats & drinks for every man's private use & he showeth how they are sanctified by the word of God, which permitteth unto the faithful the free use of thē, and by prayer: not that they are unclean by nature, but by pollutiō of sin: and by this means are made holy and clean. Secondly, we confess also, that some things set apart for the service of God, are more specially called holy, as the Ark, Altar, & Temple: but it is not lawful to sever what creatures we will from the common use, and consecrate them to the service of God, but such as are appointed by his word; as water in Baptism, and bread and wine in the Lord's Supper have the warrant of God's word, as none of your popish trumpery have: neither are these creatures so consecrate holy in themselves, to confer or impart their holiness to other things, but are so called in respect of the holy use, for the which out of the word of God they are appointed.

Argum. 2. For the efficacy and power of these hallowed things, they thus reason. The bitter water given to the adulterous woman caused her thigh to rot, if she were guilty, otherwise it made her fruitful. Numb. 5. Elisaeus healed the bitter water with casting in salt: the Apostles healed the sick with anointing them with oil, Rhemist. Bellarm. ibid. Ergo, these sanctified creatures may do the like.

Ans. First, the bitter water of it self had not that power, but by virtue of that oth, with the which the woman was charged. Again, it hath the warrant of the word, as yours have not. Secondly, Elisaeus and the Apostles had the spirit to work miracles, so have not you: and they might have done that they did without any such means. Again, it was common salt, and ordinary oil which they used, not blessed before, after your popish manner.

The Protestants.

FIrst, we hold that no such things ought to be separated for holy uses, because they have not the warrant of the word of God: for all things that are sanctified, are so sanctified by the word of God and prayer, 1. Timoth. 4.5. But they have not the word of God for their warrant, neither do they use any prayer of faith, but a superstitious kind of crossing. Nadab and Abihu were consumed with fire, because they offered strange fire, not taken from the Altar: that is, they presumed of their own authority, without God's commandment, to consecrate a strange element to God's service, and were punished, Levite. 10. Ergo, it is dangerous without God's word, to consecrate any such things.

Concerning the sprinkling and washing with holy water: Augustine thus writeth of the same or like custom of washing: Ne ad ipsum baptismi sacramentum videretur pertinere, multi hoc in consuetudinem recipere noluerunt: nonnulli de consuetudine auferre non dubitarunt. Many would not receive that custom, lest it should seem to be another baptism: and some have not doubted clean to take it away.

Secondly, though such things were rightly hallowed, yet have they no such power: Christ showeth the way, whereby evil spirits are chased away: by prayer and fasting, Mark. 9.9. And therefore to conjure creatures, to expel Satan, without the word of God, is no better then a kind of Magicke & enchantment.

The Papists.

THey which are but a little acquainted with ancient stories, shall find, that [error 57] there were never in Christendom such bloody wars, and for so long a time, as those, which were at the instigation of the Popes, taken in hand by Christian Princes for the recovery of the holy land in so much that they were made to believe, that it was a meritorious work • . Whereupon King Richard the first, calling to mind his rebellion and disobedience to his father, in part of satisfaction purposed a voyage into the Holy land, as it was called, to redeem Christ's patrimony from the Infidels, Fox. pag. 235. Bellarm. de laicis. lib. 3. cap. 16. First, for why? they say it is an Holy land: for if the places of God's apparition are coun ••• holy. Exod. 3.5. Joshua. 5.15. much more the places of Christ's nativity, burial, passion, and resurrection. Saint Peter calleth the place where Christ was transfigured, The holy mount, Rhemist. 1: Timoth. 4▪ sect. 10.

Ans. The places, where God appeared in times past, were holy for that time only of God's presence, not forever after: and the mount is called holy in respect of the time, wherein the transfiguration was; not that the holiness of the place doth always continue: for that place which Jacob called Bethel, the house of God, Genes. 28. is by the Prophet called Bethaven, the house of wickedness, Ose. 4.15. because of the idolatries there committed: what was now become of the holiness of the place?

The Protestants.

TO war against the Turks upon just cause, as to seek to defend our selves from their invasions, and to maintain the confines and bounds of Christendom, to deliver Christians unjustly and cruelly kept in slavery under him, we hold it lawful: but to wage battle with him, only for a superstitious devotion to the land of Palestine, to recover it out of his hand, we see no warrant at all for it.

Argum. 1. The evil success that Christians have had against them, and the shameful overthrows that they have sustained at their hands, do evidently show, that God was not pleased with those superstitious wars. While Princes had a good quarrel, seeking only to maintain their own, and to deliver Christian countries from the thralldom of the Turks, God prospered them, as the famous victories of Scanderbeius, and Johannes Hunniades obtained against Amurathes the 8. Turkish Emperor, do notably testify: but those superstitious and pope-holy wars, though sometime they had good success, yet in the end all went to wrack. And as their cause was not good, so neither were the means that they used: for they brought S. George, and S. Denys into the field against the Turks, and left Christ at home If the Israelites could not be delivered from the Philistines by the presence of the Ark, but thirty thousand fell before them, and all because of their sins: let not men think that popish Saints can defend them, while their lives remain unreformed at home.

2. That the heathen are not to be provoked to war, but upon just cause: that is, when they provoke us; it appeareth by the example of the Israelites, who as they came from Egypt, sent unto the King of Edom and Moab, that they might have leave to walk through their land: but they not granting so much, yet the people of God offered them no violence, but went a longer journey about, Judge. 11.17.

Augustine saith, Sapiens gesturus est iusta bella: sed multo magis dolebit iustorum necessitatem extitisse bellorum: A wise man will take just war in hand: but it more grieveth him that he hath just cause to war. And what he meaneth by just war, he further showeth: Iniquitas partis aduersae iusta bella ingerit gerenda sapienti. The iniquity or injuries of the adverse part, doth give unto a wise man occasion of just war. Just war therefore ariseth, when men are provoked by injuries.

The Papists.

[error 58] FIrst, they hold that holy and festiual days, are in themselves, and properly and truly, more sacred and holy, then other days are, Bellarm. cap. 10. proposit. 2. Apocalypse. 1.10. I was in the spirit (saith the Apostle) on the Lord's day: God revealeth such great things to Prophets rather upon holy days, then profane days: Ergo, some days holier then other, Rhemist. Apocal. 1. sect. 6.

The Protestants.

Ans. FIrst, God giveth not his graces in respect of times, but according to his own pleasure. Times of prayer he chooseth often, and of other godly exercises, not for the worthiness or holiness of the times, but for the better disposition of his servants in such exercises, to receive them: yet this was not perpetually observed: for God appeared to Moses keeping of sheep, Exod. 3. to Amos following his herd, Amos 7. Secondly, we grant that the Lord's day being commanded of God, and so discerned from other days, may be said to be holier then the rest, in respect of the present use, but not in the nature of the day: for then could it not have been changed from the last day in the week to the first: as water in Baptism is holier then other waters, because of the sacred use, not in it self, as by a quality of holiness inherent. And as for other festival days, which have not the like institution, they are appointed only of the Church, for Christian policy & orders sake, for the exercise of religion. But this now popish, & before time Jewish distinction of days, as being by their nature ho •• er then other, is flatly against the Apostles rule. Rom. 14.5. One putteth difference between day and day, and Galath. 4.10. You observe days and months, times and years.

Augustine saith, Nos dominicum diem & pascha celebramus, sed quia intelligimus, quo pertineant, non tempora obseruamus, sed quae illis significantur temporibus, Cont. Adimant. cap. 16. We keep the Lord's day and the feast of Easter, not observing the times, but remembering what is signified by those times: that is, for what cause they were ordained: Ergo, observers of times are reproved.

The Papists.

2. THey affirm the keeping and sanctification of holy days to be necessary, [error 59] Rhemist. annot. Galath. 4. sect. 5. and that we are bound in conscience to keep the holy days appointed of the Church, although no offense or scandal might follow and ensue upon the neglecting of them.

Esther 9. Mardocheus and Esther appoint a new festival day, not instituted of God, and bind everyone to the observing thereof, that none should fail to observe it. ver. 27. Ergo men bound in conscience to keep festival days. Bellarm. ca. 10.

The Protestants.

Ans. FIrst, though we refuse not some other festival days, yet we acknowledge none necessary, more then are of the holy Ghosts appointing in the Scripture. Secondly, we deny that the constitutions of the Church for holy days do bind Christians, in respect of the days them selves, in conscience to keep them, otherwise then they may give offense by their contempt and disobedience to the wholesome decrees of the Church: for it self in it own nature is indifferent, neither can the Church make a thing necessary in nature, which God hath left indifferent: nothing bindeth absolutely in conscience, but that which is necessary by nature: wherefore keeping of holy days, being not enjoined but left indifferent in the word, bindeth no otherwise then we have said. Thirdly, the example of Esther showeth that the Church hath authority to appoint for civil uses, days of rejoicing: that festival day then begun did not bind the observers in conscience, no otherwise then they were bound in all lawful things to obey their governors, for their consent was required, and they promised both for themselves & their seed to keep that day. Esther. 9.27. Whereby it appeareth that they were not bound absolutely in conscience to observe it.

Augustine speaking of the Sabbath, saith thus: haec est dies quam fecit Dominus, exultemus & laetemur in ea. This is the day which the Lord hath made, let us rejoice and be glad therein, Psal. 118.24. This only holy day he saith, is of the Lord's making, and therefore of all other necessary to be kept.

The Papists.

THe several pointes wherein our adversaries and we do differ about the [error 60] Christian Sabbath, are these.

First, the principal exercise of the Sabbath, say they, is for the people to come to the Church and hear Mass, which their abominable and idolatrous sacrifice they make the proper work of the Sabbath, Catechism. Roman. pag. 649.

The Protestants.

THe Sabbath was ordained for the people to assemble together to hear the word read, Act. 15.21. & preached, and to receive the Sacramets, Act. 20.7. and to offer up their prayers: these were the proper exercises of the Sabbath: as for the popish sacrifice of the Mass, we find no mention at all thereof in Scripture.

The Papists.

[error 61] 2. WE dissent about the rest of the Sabbath: they allow such works to be done upon the Sabbath, as shall be permitted by the Prelates and Ordinaries, and such as by long custom have been used. Bellarm. cap. 10.

The Protestants.

WE hold, that as the Lord's day was instituted of God, so the manner of celebrating and keeping it holy, is to be learned out of the word, and neither custom nor authority ought to give liberty for such works upon the Lord's day, as are not warranted by the word.

First, we grant that we are not so necessarily tied to the rest of the Sabbath as the Jews were: for those things are abolished which appertained to the Jewish Sabbath: First, the prescript of the day. Secondly, the ceremonious exercises of the Sabbath in the sacrifices and other rites of the Law. Thirdly, the typical shadows and significations of their Sabbath, as first it betokened their rest in Canaan ; then the rest and peace of the Church by Christ, Hebre. 4.3. 5. Fourthly, the strict and precise rest, wherein Christians have more liberty then the Jews had: and again, they observed their rest, as being properly and simply, and in it self a sabbath days duty; but we do consider it, as being referred to a more principal end: as making of us more fit for spiritual exercises.

Secondly, we allow these works to be done: First, opera religiosa or pietatis, the religious works, and conferring to piety: as the Priests did slay the sacrifices upon the Sabbath, and yet brake not the rest of the Sabbath, Math. 12.5. so the people may walk to their parish Church, though somewhat far off: the Pastor & Minister may go forth to preach, yea, and preaching is of it self a labor of the body, to study also and meditate of his Sermon, to ring the bells to call the people to the Church: all these are lawful, as being helps for the exercises of religion. Secondly, opera charitatis, the works of mercy are permitted, as to visit the sick, the Pysician to resort to his patient, yea, to show compassion to brute beasts, as to help the sheep out of a pit, Math. 12.11. Thirdly, opera necessitatis, the works of necessity, as the dressing of meat and such like, Math. 12.1.3. Our Savior excuseth his Apostles for plucking the ears of Corn, when they were hungry. As for opera voluntaria, works of pleasure and recreation, we have no other permission to use them, then as they shall be no lets or impediments unto spiritual exercises, as the hearing of the word, and meditating therein, and such other: Otherwise they are not to be used.

Augustine saith, speaking of the Jews, who did greatly profane their Sabbath, in sporting and dalliance: Melius toto die foderent, quàm toto die saltarēt : It were better for them to dignity all day, then to dance all day: even so verily, it were better for many poor ignorant people, that upon the Sabbath give themselves to drinking, and quaffing, & gaming, if they should go to plough or cart all the day. But as for other servile works, as to keep Fairs and Markets upon the Lord's day, to travel themselves, their servants, and beasts upon the Sabbath, it is flat contrary to the commandment of God, and the practice of the Church, Nehemiah 13.16. where there is no extreme and urgent necessity: so that it is not to be doubted, but that as the keeping of the Lord's day is a moral commandment; so also the manner of the observing thereof in sanctifying it, and resting therein is moral: the ceremonies of the rest being abolished, that is, the Jewish strictness thereof, and the opinion which they had of their rest, as being simply a part of the sanctifying of the Sabbath. But we do consider it, as referred unto more principal duties, and observe it, not as of it self pleasing God, but as making us more fit for spiritual exercises. Contrary to these rules, we acknowledge neither power in Ordinaries, nor privilege in custom, to dispence with the sanctification of the Sabbath.

The Papists.

THey affirm that the Apostles altered the sabbath day, from the seaueth day to the eight, counting from the creation, and they did it without scripture, [error 62] or any commandment of Christ: such power (say they) hath God left to his Church. This then they hold, that the sabbath was changed by the ordinary power and authority of the Church, not by any especial direction from Christ: thereupon it followeth, that the Church, which (they say) cannot err, may also change the sabbath to any other day in the week, Rhemist. Apoca. 1. sect. 6.

The Protestants.

1. THe Apostles did not abrogate the Jewish sabbath, but Christ himself by his death, as he did also other ceremonies of the Law: and this the Apostles knew both by the scriptures, the word of Christ & his holy spirit.

2. They did not appoint a new sabbath of their own authority: for first they knew by the scripture, that one day of seven was to be observed forever, for the service of God and exercise of religion, although the prescript day according to the Law were abrogate: for the Lord before the moral law was written, even immediately after the creation, sanctified the seventh day, showing thereby, that one of the seven must be observed so long as the world endured. Secondly, they knew there was the same reason of sanctifying the day of Christ's resurrection, and the restitution of the world thereby, as of sanctifying the day of the Lord's rest, after the creation of the world. Thirdly, they did it by the direction of the spirit of God, whereby they were so directed and governed, that although they were frail men by nature, and subject to error: yet they could not decline in their writings and ordinances of the Church, from the truth, which assurance of God's spirit in the like measure the Church hath not: but so far forth is promised to be led into all truth, as she followeth the rule of truth expressed in the Scriptures. Wherefore the Church hath no authority to change the Lord's day, and to keep it upon Monday or Tuesday, or any other day: seeing it is not a matter of indifferency, but a necessary prescription of Christ himself, delivered by the Apostles: for the Lord's day began in the Apostles time, and no doubt by their Apostolic authority directed by the spirit of Christ, was instituted, Act. 20.7. Apocal. 1. ver. 10. Neither can there come, so long as the world continueth, so great a cause of changing the Sabbath, as the Apostles had by the resurrection of Christ. Wherefore the law of the Sabbath as it is now kept and observed, is perpetual.

The Papists.

[error 63] 4. THey affirm that the keeping of the Lord's day, instead of the Jewish Sabbath, is a tradition of the Apostles, and not warranted by Scripture, Rhemist. Math. 15. sect. 3.

The Protestants.

THe observation of the Lord's day is not delivered by blind tradition, but hath testimony of holy Scriptures, 1. Corinth. 16.2. Act. 20.7. Apocal. 1.10. and the observation thereof is according to God's commandment, not after the doctrine of men, Fulk ibid.

The Papists.

[error 64] 5. THey teach that the Lord's day is commanded, and likewise kept for some mystical signification, not only for the remembrance of benefits already accomplished, as of the resurrection of Christ, and the Advent or coming down of the holy spirit: but also to betoken unto us things to come, as our rest and glory in the kingdom of God, Bellarm. de cultu sanctor. li. 3. ca. 11.

The Protestants.

1. WE grant, that the Sabbath may be so applied, both to call to remembrance things already, as upon that day done: as the resurrection of Christ, and the descending of the holy Ghost. Some think also that Christ upon that day was baptized, upon that day turned water into wine, fed five thousand with a few loaves, came unto his Apostles after his resurrection the doors being shut, and that as upon this day he shall appear to judgment: but upon what ground I know not: Certain it is that upon this day Christ rose again, and that the holy Ghost came down then upon his Apostles. We deny not but that the keeping of the Lord's day holy, may fitly bring unto our remembrance these things: yea and that it may be a type and symbol unto us in some sort, both of things spiritual, as to betoken our ceasing and resting from the works of sin, Hebr. 4.10. and 1. Pet. 4.1. as also of things to come, as the kingdom of heaven is called a Sabbath, Isai. 66.23.

But we dare not, neither will affirm, that the Sabbath was ordained & constituted for any such end: for the commandment of the Sabbath now to us is only moral, not typical or ceremonial, as the Jewish Sabbath was: but look wherein the Sabbath was moral to the Jews, so it is kept still: As in these two points it was moral to them: first, to be a sign between them and the Lord, and to distinguish them from other people, Exod. 31.17. And so also the right keeping of the Lord's day is a notable outward mark of difference between the Church of God & all others. Secondly, that upon the Sabbath they should resort together, and hear the law read and preached, Act. 15.21. And for this cause, namely, the exercise of religion, are Christians chiefly bound to the Sabbath. It may (I say) fitly be drawn to resemble heavenly and spiritual things: but that is not any end of the institution. The Jews had two kind of types, typos factos, and, typos destinatos, types made and applied, and types appointed and ordained of God to shadow forth some notable thing: as the Paschal Lamb, was typus destinatus, of our Savior Christ, as they were not to break a bone of the Lamb, so was it accordingly performed in Christ. They had also many types beside, that were not destined to signify any certain thing: of such S. Paul speaketh, 1. Corinth. 10, 6, 11. So we say of the Sabbath, that it is not typus destinatus, it is not instituted for any shadow or signification, though it may be fitly applied to such an use.

The Papists.

6. THey say that we are not bound upon the Sabbath by any peculiar commandment to abstain from sin, more then upon any other day: neither [error 65] that the internal act of religion appertaineth to the keeping of the Sabbath, but the external: that any sin committed upon the Sabbath is not thereby the greater: neither that we are more bound upon the Sabbath to seek for internal grace then upon any other day, Bellarm. lib. 3. cap. 10. propos. 4.

The Protestants.

Ans. FIrst, we grant that all sin, as of theft, adultery, and the like, are in their own nature alike, at what time soever they are committed, yet they may be made more heinous by the circumstances: as of the place, as sacrilege is greater then common theft, so why not of the time?

Secondly, if that which is no sin upon the work-day, be a sin upon the Sabbath, as to dignity, to plough, to cart, then that which is a sin of it self, as to steal, to commit adultery, must needs be greater & more heinous being done upon the Sabbath: for beside the sin, he also profaneth the Sabbath, which is the breach of another commandment. Thirdly, the internal act of religion is properly commanded in the sanctifying of the Sabbath: for it cannot be sanctified by the external act of going to Church, and hearing the word, unless a man be inwardly in the devotion of his heart prepared for those holy exercises. So inward grace is more sought for upon the Sabbath, not in respect of that inward desire which we have unto them, which ought always to be alike fervent in us, if it were possible, but because of those outward means, of hearing the word, public prayer, receiving the Sacraments, which are upon the Sabbath: for the which we ought more especially to prepare & examine our selves, Ecclesiast. 4.17. 1. Corinth. 11.28.

Augustine saith, speaking of the Jewish women: Quanto meliùs foeminae e • rū lanam facerent, quàm illo die in neomenijs saltarent: spiritualiter obseruat Sabbatum Christianus, abstinens se ab opere seruili, id est, à peccato: Tractat. 3. in Johan. Their women might be better occupied in spinning at home, then in dancing upon this day: for a Christian doth spiritually keep the Sabbath, in abstaining from all servile work, that is, from sin. They then that do observe the Sabbath only in external acts, do but carnally keep it.

The Papists.

[error 66] 7. THey hold it a thing unlawful for Christians to fast upon the Lord's day, Bellarm. lib. 3. de cultu sanctor. cap. 11.

The Protestants.

Ans. FIrst, we grant that this opinion is very ancient, & that in Tertullian's time it was received in many Churches: and they thought it as unlawful to bow the knee vpō the Lord's day, Tertul. lib. de coron. Militis. Die dominico ieiunare nefas ducimus, & de geniculis adorare: We count it unlawful to fast upon the Lord's day, and to pray kneeling. But the Papists observe not the one, why then should they bind themselves to the other? Ignatius maketh fasting upon the Sabbath as great an offense, as the killing of Christ himself, Epistol. ad Philipp. But, I trust, they will not say so.

Secondly, the reasons why fasting is not to be used upon the Lord's day, because the Jesuit setteth down none, I will supply out of Augustine: first, Sentio (saith he) ad significandam requiem sempiternam (vbi est verum Sabbatum) relaxationem, quàm constrictionem ieiunij aptius conuenire. I think, that to signify the eternal rest, which is the true Sabbath, liberty rather, then the urging of fasting doth most fitly agree. But to this we answer, that this signification of eternal rest, is no essential part of sanctifying the Sabbath, nor no end of the institution, as we have shown afore, though it may have such an application: and therefore this reason proveth not such a necessity of not fasting upon the Sabbath. Secondly, Die dominico ieiunare magnum est scandalum: It is a great offense to fast on the Lord's day, because the Manichees made choice of that day to fast in: Per quod factum est, vt ieiunium Sabbati horribilius haberetur, By the which (saith he) it came to pass, that the fast of the Sabbath was more abhorred, Augustine. ibid. But this reason now bindeth not us, because the name and heresy of the Manichees is now worn out, and therefore there is no fear of any scandal to arise that way.

Thirdly, we grant that the Lord's day is not the fittest time for public fasts: first, because it is a day of rejoicing: so we read that the people in Nehemiah his time, were forbidden to mourn and weep, after the law was read unto them by Ezra, because it was a day of joy and mirth, Nehem. 8.11. Secondly, the day of solemn and public fasting ought to be set a part from other days, and to be proclaimed solemnly, and to be spent wholly in spiritual exercises, even as the Sabbath, with vacation and rest from other bodily labors, as we may read, 2. Chronicl. 20.3. Nehem. 9.1. And therefore any day is more fit then the Sabbath, because that is a holy day already unto the Lord: but when we will humble our selves before the Lord by fasting and prayer, some day would only for that purpose be consecrate unto GOD: that may be as a voluntary sacrifice: whereas we are bound of necessity to keep the Lord's day.

But concerning private and particular fasts, when men by themselves have occasion to give themselves to prayer, whereof S. Paul speaketh, 1. Corinth.