themselues confesse and we denye not but it may better be made then the image of the Trinitie yet can there not be any true image of Christ as he was in forme of man for the image doth onely expresse his bodily shape not as he was God in the forme of man and so such a picture were dangerous to the weake and ignorant being a lying image shewing Christ onely as man who was both God and man And againe 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 Christs image cannot conueniently be made because it expresseth not his Godhead by the same reason we cannot make a picture of a man because his soule being inuisible cannot be painted Ans. The reason is not alike for he that pictureth a man liuing setteth forth the life beautie and motion of the bodie by which effects by a consequent the soule is resembled which causeth and worketh these things in the bodie but in the bodily shape of Christ there cannot be made to appeare any such notorious signes of his Godhead 2. Though it bee not simply vnlawfull to expresse in painting the visible shapes that were shewed in vision to the Prophets if it be onely for vse and signification of the historie or if there be any other commendable vse yet to make those shapes for any vse of religion or seruice of God is abominable idolatrie Fulk ibid. Epiphanius sawe in a Church at Anablatha an image painted in a table as it had been of Christ or a Saint he tooke it downe and cut it in peeces affirming that it was contrarie to the scripture for any image of a man to hang in the Church of Christ. The Elibertine Councel Canon 36. decreed that no pictures should be made in Churches If no pictures much lesse carued images which are a more strong prouocation to idolatrie Augustine rendreth a reason why it is dangerous to haue images in Churches where there is yea but the least feare 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 sayth he prayeth beholding an image and is not so affected as though he were heard of it and hopeth not to haue 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 reuerenced and worshipped so it be not with the diuine honour due vnto God it was concluded in the late Tridentine Chapter sess 25. confessed by our Rhemists Act. 17. sect 5. maintained by the Iesuites Bellarm. cap. 12. Argum. 1. The brasen serpent was worshipped of the people seeing it was set vp in a high place and gaue health to those that looked vpon it Ergo images may be worshipped Bellarm. The people also fell downe before the Arke and tabernacle and worshipped God Ergo lawfull praying to fall downe before a Crucifixe Rhemist annot Heb. 11.21 Ans. First it was not the serpent that healed thē but Christ who was thereby prefigured Iohn 3.14 The serpent was lift vp that the people might round about the better behold it and it sheweth forth also the lifting vp of Christ vpon the Crosse. It was not set vp 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 downe 2. King 18. Secondly it is not all one to fall downe before in or at the Arke and tabernacle and to worship God as to worship the Arke or tabernacle You doe not onely fall downe before a Crucifixe but worship it neither is it as lawfull to worship before a Crucifixe as it was before the tabernacle for the one was commanded of God the other is the superstitious deuise of men Argum. 2. As the image of Nabuchadnezzar was for his honour so the image of Christ is for his Rhemist Reuel 13.14 Ans. A good similitude if Christ himselfe had not forbidden so to be honoured and worshipped Argum. 3. Man is honoured because he is the image of God Ergo images of Saints to be reuerenced because they are their Images Bellarm. cap. 12. Ans. First man is a liuely image of Gods owne making images of Saints are the workes of men Secondly no image can so liuely represent a Saint being but a dead thing as man who hath a liuing soule is the image of God Thirdly we doe reuerence men with ciuill honour not with religious worship as they doe their images Fourthly though Gods image in man were to be worshipped yet it would not followe that Saints images should for all diuine worship belongeth onely to God but the Saints themselues though they were aliue are not to be worshipped much lesse their images Argum. 4. The chiefe Iconomachi that is enemies or oppugners of Idols say they are the Iewes Samaritanes Mahometanes yea the diuell himselfe loueth no images Bellarm. ibid. Ans. First it followeth not the Iewes and Turkes abhorre images and therefore Christians ought to loue 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 Calfe to be burnt to powder Hezekiah an Iconomach that brake downe the brasen serpent Iosiah an Iconomach that caused the Idols to bee destroyed 2. King 23. Nay God himselfe was the first Iconomach that forbiddeth Images and Idols to be made in the moral law Thirdly I pray you where did the Iesuite learne that the diuel hateth an image I am sure the scripture speaketh contrarie that what was offered to Idols was sacrificed to diuels 1. Corinth 10.20 The Protestants THat Images or Idols are not at all to be reuerenced or worshipped or to be made or set vp in Churches or in any other place for any religious or rather irreligious vse thus out of the holy scriptures we make it plaine Argum. 1. The making of any similitude or likenes to fall downe before it and worship it is flatly forbidden in the second commandement 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 idolatrie manifestly forbidden in the new Testament Rom. 1.23 1. Corinth 10.20 1. Iohn 5.21 Ergo not lawfull Ans. One Catharinus a great Papist sayth that the commandement in the lawe against images was but temporall and to continue but till the establishing of the new Testament But Bellarmine vtterly misliketh this answere being most absurd for the morall lawe is perpetuall De imaginib sanct lib. 2. cap. 7. They doe giue therefore a more deliberate answere that the scriptures doe reproue and condemne the idolatrie of the heathen which
worshipped their images as Gods But so doe not they they make no account of them as they affirme for their matter or forme but for that relation they haue to the things whose images they are Rhemist Philipp 2. sect 2. Ans. First the Iewes also in their golden Calfe had a relation to that God that brought them out of the land of Egypt Exod. 32.4.5 The like relation had Ieroboam in setting vp of his Calues 1. King 12.28 for they were not so mad as to thinke that a Calfe brought them out of Egypt And it appeareth yet more plainly for Exod. 32.5 Aaron sayth To morowe shall be the Lords holy day the word is Iehouah which name the Iewes only ascribed vnto God So Iudg. 17.3 Micah his mother sayth that she had consecrated the shekles of siluer to the Lord Iehouah to make a molten Image wherefore in their Images they had relation to God and yet were they reproued for their idolatrie 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 ille Numen quoddam inuisibile quod praesidet illi simulachro I doe not worship that carued stone or Image I reuerence that I see but I serue or worship that I see not that is a certaine diuine spirit which is president in that image Wherefore popish idolatrie can no more be excused by this shift of reference or relation then either the Iewes or Gentiles that pretended the same colour 2 It may be proued by the practise 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 beleeued not in the Crucifixe Robert Raue of Dorney molested because he sayd that an Image grauen with mans hand is neither God nor our Ladie but made for a remembrance of Saints nor wee ought to worship any thing but God and our Ladie and not images of Saints which are but stockes and stones Mistresse Alice Dolie brought into trouble for saying We should not worship that thing that hath eares and eyes and can neither see nor heare These good men and women we see were persecuted in those daies 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. Apocalyps 9.20 Worshippers of Idols of siluer and gold are there condemned which can be no other but the Papists for that prophecie is to be fulfilled in the latter times towards the end of the world after the opening of the seuenth seale and blowing of the sixt trumpet But there is no knowne nation in the world nor hath not been many a day that worshippe Images but the popish Synagogue Argum. 3. Man is the image of God and yet is not worshipped how much lesse ought we to worship carued images which are but made with mens hāds As Augustine saith Opera hominum non colenda meliores sunt artifices The handie workes of men are not to be worshipped the workmen themselues are better and yet not worshipped What foule idolatrie is this to preferre the workes of mens hands before the worke and image of God to despise men and haue in so great regard dead stockes and stones Argum. 4. Augustine sayth Noui multos esse sepulchrorum picturarum adoratores I know there are many which worship sepulchres and pictures Of these he warneth men to take heed Noli consectari turbas imperitorum Followe not such vnlearned and vnskilful multitudes Bellarmine answereth that Augustine wrote thus when he was a young man and not fully conuerted cap. 16. A sillie shift yet we will vouchsafe an answere though it be worthie of none Let vs heare what Augustine thought when he was old and stayed in iudgement Iam verò 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 gaue fashion and shape vnto it yet thou wouldest be ashamed to worship him thou thy selfe art better for thou canst doe many things which that cannot nay a bruite beast that heareth and seeth is better By this we may see what Augustine thought of worshipping of Images THE FOVRTH ARTICLE WHAT MANNER OF worship is to be giuen to Images The Papists BEllarmine who is the mouth of the rest setteth downe these two positions First that Images though they are not properly to be worshipped with diuine error 41 honour neither is it safe so to teach in the hearing of the people yet improperly they may haue the same worship which properly belongeth to the Saint whose image it is Secondly there is a religious worship properly due vnto images as they are considered in themselues non solum vt vicem gerunt exemplaris and not onely as they represent another thing Bellarm. de imaginib sanctor lib. 2. cap. 21.23 The Protestants WE haue shewed before that Images ought not to be worshipped at all and that all religious worship is due onely vnto God wherefore to vs this question is superfluous with what religious worship Images are to be adored for no religious worship at all is due vnto them yet let vs vouchsafe the while to see the contradictions that are amongst them and the absurdities that they are driuen vnto 1 Our Rhemists confesse that Images are not at all to be worshipped with any diuine honour Act. 17. sect 5. But it was decreed in the idolatrous Councel of Nice the second and maintained by Thomas Aquinas Bonauentur Caietanus and other papists that the image of God is to bee worshipped with the same worship that is due vnto God And Bellarmine commeth not much short of them that sayth improprie improperly Images may haue the same worship as the Kings ambassadour improperly is honoured as the King I pray you how farre are these men from making their Images Gods for they say they are the Lords deputies and Vicegerents as the ambassadour is for the King Againe the Rhemists affirme that the Images of Christ are not to be honoured or accounted of but for the respect and relation they haue to our Sauiour Annot. Philipp 2.2 So the Tridentine Councel determineth Sess. 25. Honos qui eis debetur refertur ad prototypa quae illae repraesentant The honor due vnto them is to be referred vnto those things which they represent But Bellarmine teacheth cleane contrarie that they haue not onely a respectiue honour as representing other things but properly and in themselues considered are to be worshipped We may see by this how handsomely they agree together 2. Let vs see their absurdities First they hold that all images are not to be worshipped alike for they make 3. degrees of religious worship the
knowne in time of persecution exercebant patientiam Ecclesiae they did proue the patience of the Church but now as Augustine saith exercent sapientiam they doe exercise the wisedome of the Church Let not the number and multitude offend vs of those which doe band themselues against the Church for so it must be Christs flocke is but a little flocke Let vs not be afrayd of their wisedome power or strength the scripture teacheth vs that they in their generation are wiser then the children of light yet the Lord our God that is with vs and fighteth for vs is wiser and stronger then they Let them not deceiue vs with a shew of holinesse for Sathan can transforme himselfe into an Angel of light neither let it moue vs because they endure some trouble and losse of their goods and imprisonment of their bodies for their religion which is falsely so called for S. Peter saith That men may suffer as euill doers and so doe these And S. Augustine saith Si poenae martyres faceret omnes carceres martyribus pleni essent omnes catenae martyres traherent If the punishment onely and not the cause made Martyrs al prisons should be full of Martyrs and all that are bound with fetters and chaines should be Martyrs But let vs not stumbling at any of these stones be constant in the faith and go forward in the profession of the Gospel which is grounded vpon the Scripture sealed with the blood of Martyrs waited and attended vpon these many yeeres as the mistresse with the handmaid with peace prosperitie and abundance of all blessings With them there is no peace to be had their owne Doctors teach that no reconciliation can be made betweene vs And indeed so it is for there is no fellowship betweene light and darknesse The Israelites were commanded not to sow their ground with diuers seedes nor to plough with an oxe an asse What is this els but that the Church of God cannot consist of beleeuers Idolaters of true Christians and hypocrites Catholikes and Heretikes Protestants and Papists Their seede and ours is diuers they sow the doctrine of men and humane traditions we sow the seede of Gods word The oxe is onely fit for the Lords plough that chaweth the cud and deuideth the hoofe the asse doth neither Who is he that deuideth the hoofe chaweth the cud Augustine telleth vs Fissa vngula pertinet ad discernendū quid dextrū quid sinistrū ruminatio pertinet ad eos qui cogitant postea quid audierint He deuideth the hoofe that deuideth and discerneth what is good what euill and they chaw the cud that do meditate of that which they heare out of the word But such are not the common Catholikes among Papists for they do not allow euery one the mistresse the mayd the ploughman and artificer to talke of Scripture or moue questions and doubts in Religion and so make them asses not oxen to chaw the cud They say it belongeth not to euery Christian to discerne betweene true and false doctrine but they must take their faith of their superiours and obey them in all things and so neither would they haue them deuide the hoofe taking from them their discerning iudgement There is no agreement therefore to be looked for at their hands no more then yron or clay can be tempred together Their old vessels cannot receiue the new liquor of the Gospell but they must first become new themselues they must first put off their beggerly ragges of Popish ceremonies and superstitions or els they shall neuer put on Christ And to be short Reuertantur illi ad te ne tu reuertaris ad illos Let them returne vnto vs we will not returne to them as the Lord saith to Ieremie But lest now we should be thought to speake without booke deepely charging our aduersaries with heresie lyes false doctrine and prouing nothing we will take some paynes of set downe some principall opinions of the Papists which haue in the purer ages of the Church been condemned for heresies Marcellina the companion of Carpocrates the archheretike worshipped the Images of Iesus and Paul and offered incense vnto them August heres 7. So the Papists do worship the Images of Saints and in the second Nicene Councel it was decreed that the Image of God should be worshipped with the same honour that God himselfe was The Heracleonites did anoynt their sicke which lay a dying with oyle and balme Heres 16. So the Papists haue found out extreme vnction and made it a Sacrament The Caians did hold that the sinne of Iudas in betraying Christ was a benefite to mankind Heres 18. The Papists come somewhat neere One of them affirmeth that the Iewes had sinned mortallie if they had not crucified Christ Ex Iuell defens Apolog. p. 676. The Pepuzians iudged heretikes because they permitted women to be Priests Heres 27. So it was decreed in the Florentine Councel among the Papists that in the case of necessitie not only a lay man but an heretike pagan and a woman to may baptize The heretikes called Angelici were condemned because they worshipped Angels Heres 39. So the Rhemists teach that Angels may be worshipped Annot. in Apocal. 3 sect 6. There was a sect of heretikes that walked with bare feete because God sayd to Moses put off thy shooes c. Heres 68. And so are there of Friers that goe barefoote as the Friers Flagellants and Franciscanes The Priscillianists did make the Apocrypha that is bookes not Canonicall of equall authoritie with Scripture Heres 70. So doe the Papists the bookes of Tobie Iudith Machabees and others which are not found in the Canon of the Hebrue they make thē bookes of Canonical Scripture and part of the word of God yea they say that whatsoeuer the Pastors of the Church doe teach beside Scripture in the vnitie of the Church is to be taken for the word of God Rhemist annot 1. Thessal cap. 2 sect 12. An Archheretike called Marcus did hold that Christ did not verily suffer and indeed but in shew onely and appearance Heres 14 The Appollinarists also affirmed that Christ tooke humane flesh without a soule Heres 55. I pray you how farre are the Papists from these heresies for they affirme that Christ suffered not in soule Nay the Rhemists hold that it is a blasphemous assertion so to say Annot. Hebr. 5. v. 7. What is this els but either with Marcus to say that Christ suffered but in shewe and that he felt nothing in soule when he cryed out vpon the Crosse My God my God why hast thou forsaken me for if there were no such matter indeed Christ must haue vttered those words only in outward shew and pretense Againe they cannot shift off handsomely from them the Appollinarists heresie for why did Christ take vpon him our flesh and soule but to redeeme man that was lost both in bodie and soule and therefore he must needes haue
them selues to looke into the heart as into a glasse but by reuealing such thinges when the Lord seeth it expedient Neither had the prophets an inherent gift and dwelling in them to know secrets but the worde of God was inspired into them at times as they had neede as we see in Nathan 2. Sam. 7.3.4 in Elisha 2. King 2.15 in Isaiah 2. Kin. 20.4 And though Paul was taken vp into heauen and sawe many secrets yet he knew not all for thus he saith of him selfe If I knew all secretes 1. Corinth 13.2 Ergo no man euer receiued this gift to search the heart but it is proper vnto God who will not giue his honour to another 2. Augustine saith Nescire mortuos quid hic agatur dum hic agitur that the dead know not what is done here while it is in doing But they vnderstand either by relation of those that departe this worlde or els by the Angels Non quidem omnia sed quae sinuntur indicare sicut Prophetae nec hic omnia cognoscebant sed quae illis essereuelanda dei prouidentia iudicarat de cura pro mortuis cap. 15. Neither do they know all things but what God suffereth to be knowen as neither did the Prophets knowe al things while they liued but what God in his diuine prouidence thought good to reueale vnto them I note out of this saying of Augustine three thinges FIRST What great vncertaintie of opinion heere is Howe the dead should come by the knowledge of humane affaires the Papists think they haue it by Gods gift otherwhile they say they see all thinges in God as in a cleare glasse Augustine sayeth they knowe them by the Angelles or by men newly departed this lyfe so that it appeareth to bee but a meer conceit and imagination that they haue any such knowledge whereof there is no surer ground Secondly Augustine saith they know not things presently done but afterward contrarie to the Papists Thirdly they know not all things as the Prophets also did not but what the Lord reuealeth vnto them wherein also he is contrarie to our aduersaries THE THIRD QVESTION CONCERNING THE worship of Angels first in generall then in particular of inuocation The Papists THey say that the diuine honour and adoration due vnto God alone is not to be giuen to Angels But there is a religious reuerence honour and adoration which is not to be denyed to Angels and Saints Rhemist annot Apocalyps 19. sect 4. 1 Iosua fell downe before the Angel and worshipped Iosua 5. Rhemist Ans. He worshipped not an Angel but the Lord Christ himselfe the captaine of the Lords armie for it was a diuine worship He is bid to put off his shooes as Moses was when God appeared out of the fierie bush Exod. 3. But a diuine worship by your owne confession is due onely to God Fulk annot Coloss. 2.3 2. 1. Timoth. 2.21 I charge thee before God and the Lord Iesus Christ and his elect Angels that thou obserue these things Ergo Angels may be adored and reuerenced Rhemist Ans. Saint Paul maketh here the Angels witnesses of his waightie charge so Moses calleth heauen and earth to witnesse Deut. 30.19 may we therefore conclude that he yeelded any religious worship to heauen and earth Fulk ibid. The Protestants AS for due reuerence which is of loue not of any seruice there is no question but we ought to yeeld it vnto the Angels But all religious seruice or worship is due onely to God and whosoeuer man or Angel requireth or receiueth any religious worship or seruice vsurpeth that which is due vnto God Fulk Apocal. 19. sect 4. 1 Apocal. 19.10 and 22.9 Iohn fell downe to worship the Angel but the Angel suffered him not See thou doe it not saith he for I am thy fellowe seruant and of thy brethren worship God Ergo Angels are not to be adored with any religious worship Rhemist First he forbiddeth him onely to worship him with diuine adoration Ans. The words are generall he sayth not worship God with this kind of seruice but worship God Rhemist Secondly you say that Iohn so worthie an Apostle was not ignorant of that poynt that Angels were not to be worshipped as God we may replye also that if Iohn had knowne that this other kind of seruice was vnlawfull he would not haue done it Ans. Iohn sinned not of ignorance but of forgetfulnes in this extasie of his mind while he beheld the glorie of the Angel as likewise through his frailenes and forgetfulnes he committeth the like againe cap. 22. which Iohn would not haue done being once before admonished had he not presently forgotten himselfe But the other error of worshipping the creature for the Creator was too grosse an error for the Apostle Rhemist Thirdly he was deceiued in the person taking the Angel for Christ and therefore was not culpable at all in this fact in giuing diuine honour to the Angel for he sinned onely materially not formally Ans. First Iohn was not ignorant that he was an Angel and not Christ for he sayth he was one of the seuen Angels that had the seuen vials Secondly though he sinned of ignorance yet was it a sinne for the Prophet which beleeued the olde Prophet sinned grieuously as it appeared by his punishment though he did it ignorantly 1. King 13. Wherefore it is a grosse error of your Schoolemen that say a man sinneth not if he worship the diuell in the shape of an Angel ignorantly Rhemist Fourthly the Angel would not receiue this worship at Iohns hand whom he knew to be in great fauour with God and greater then some Angel Ans. First though hereafter the childrē of God shal be made equall to the Angels in glorie yet in this mortall life they must needes be inferiour seeing Christ himself in respect of his passion was inferiour to the Angels Heb. 2.9 Secondly the Angel would not haue taken this homage at any other mans hands beside Iohn for he giueth a reason that he is not only his fellow seruant but also of his brethren So for al their shifts and cauils we strongly conclude by this example that no religious honour ought to be giuen to Angels 2 Honoramus Angelos charitate non seruitute sayth Augustine nec eis templa construimus We honour Angels with the duetie of loue not of seruice neither doe we build temples vnto them Quod ergo colit summus Angelus id colendum etiam est ab homine vltimo That therefore which is worshipped of the highest Angel the man of lowest degree ought also to worship De vera religion cap. 55. Ergo no worship due vnto Angels but all vnto God THE SECOND PART OF THE INVOcation of Angels The Papists THey hold that it is lawfull to direct our praiers vnto Angels Rhemist Coloss 2. sect 3. Yea and because they pray for vs and deale with God to procure mercie for vs they may iustly be called our aduocates Angels are deputed for our protection
be adored And thus it is lawfull profitable and expedient for the Church to Canonize Saints Bellarm. cap. 7. Argum. 1. The Patriarkes and Prophets were Canonized for Saints in the old law Heb. 11. So Act. 7. Stephen other were Canonized therfore it is credible that the Lord would haue the same order still continued in his Church Bellarm. cap. 7. Ans. First neither in the old nor the new lawe were any set vp to be Saints with intent to be worshipped called vpon temples to be consecrated in their names but onely the scripture giueth testimonie of them as of holy and faithfull men and so may we also honour the blessed Martyrs whom the cruell Emperours of Rome and since them the Popes of Rome haue sent through fire and other torments to heauen Secondly when they haue as good testimonie for their Saints as we haue for the holy Patriarkes and Prophets they may be bold to pronounce them to be holy blessed Thirdly your argument followeth not vnles you will say that the Church may doe all things now which the Prophets and Apostles did then They may as well make scripture and more Canonicall bookes 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 reliques or praiers to be made vnto them or any such honor to be giuen them it shall afterward appeare more at large And therefore they ought not to be Canonized to any such end or purpose We also grant that the number of Gods Saints and elect is encreased daylie and we are sure in generall 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 dye in the Lord But particularly we are not able certainly to determine of any the matter is to be left wholly vnto God and we in the meane time to hope the best Argum. 1 If the Church hath authoritie to Canonize Saints determine of the election or saluation of men then may we as well iudge of the condemnation of those that are lost for if it be knowen to the Church who are Saints in heauen they also may as wel define who are damned in hell But this none can doe nay it were great rashnes and want of charity for any so to take vpon them S. Paul saith Why condemnest thou another mans seruant hee standeth or falleth to his owne master Rom. 14.4 No man can iudge whether the seruant 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 nowe a Mistres and Lady rather of the Saintes then they Lords or patrones to her as the Papistes holde they are Argum. 2 Iudge not saith S. Paul 1. Corinth 4.5 before the time vntill the Lord come The iudgement then of men who are saued and who are condemned is reserued for the comming of Christ Therefore it is great presumption for men to preuent the time and to take vpon them to bee Iudges in Gods place Againe our Sauiour Christ saith that To sit at his right hand or left in his kingdome was not his to giue meaning as he was man but it shal be giuen to them for whome it is prepared of my Father Math. 20.23 How then is it in the power of any sinfull man to giue vnto any a seat either at the right hand or left hand of Christ in the kingdome of God Argument Gualter 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 quantò 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 can not erre We in this life do hardly know our selues howe much lesse ought we to iudge rashly of others exposit in Psalm 139. Here are two reasons giuen why it is not lawfull for men to iudge of the election or reprobation of men first their iudgement is subiect to error and therefore the matter must be referred to God who erreth not Secondly we can not iudge our selues much lesse can we iudge of others Ergo no man liuing ought or is able to define either who are Saints in heauen or who are damned in Hell AN APPENDIX OR THIRD PART of other circumstances which belong to the Canonizing of Saints The Papists THey say that it doth appertaine onely 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 iudgement that he can not erre in Canonizing of Saints because that ordinarily none are Canonized by the Pope for saintes which haue not beene knowne to worke miracles Bellarm. lib. 1. cap. 8.9 10. The Protestants FIrst if saintes were to be registred and Canonized as they say yet it should not belong to the Pope but to the whole Church Argum. 1 The Pope hath no authoritie ouer the whole Church no nor yet in any other Bishoppes dioces no more then they haue in his Let him be content with his owne dioces and it were to be wished that he could rule that well the whole world is too large a prouince for him 2 The whole Church hath power to excommunicate and deliuer vp to sathan 1. Corinth 5. 4. and to cut off the prophane and wicked from the Church of God as heathen and publicanes Math. 18.17 Ergo to iudge who are members of the Church and saintes 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 publiquely Canonized by the pope as Bellarm. confesseth but the truth is this custome of Canonizing saints beganne not till more then 1000. yeare after Christ til Alexander the 3. his time and Gregorie the 7. I pray you then were there no saints before if there were who canonized them Secondly So much as is to be knowne of saints and holy men euery Christian is to acknowledge without any publike decree or determination of the Pope or any other for the word of God giueth rules whereby we may discern the righteous from the vnrighteous Christ speaking of false prophets sayeth By their fruites ye shall know them Math. 7.16 And againe he fayth thus to his Apostles By this shal men know that you are my disciples if you loue one another Iohn 13.35 By these rules it is easie for euery Christian to iudge who for the present time are the true disciples of Christ who otherwise Thirdly it is a most impudent and shameles saying that the Pope can not erre in canonizing of Saintes 1 Miracles are no sufficient proofe of a saint for
many that shal be condemned in the day of Iudgement haue had power to do straunge workes Math. 7.22 23. 2 What better argument can wee haue of this then common experience For the Popes haue registred in their Calendars notorious wicked meÌ„ and traitors to their Princes as saints and holy men Such an one was Thomas Becket who som hundreth yeers was worshipped as a saint by the name of S. Thomas of Canterbury and yet was a plaine traitour to his prince Fox page 225. And therefore his shrine was iustly put downe in King Henrie the 8. dayes Richard Scroope of York was openly in armes against Henry the fourth Thomas Earle of Lancaster a rebell against Edward the second yet both are the popes canonized saintes Elizabeth Barton was called the holy Maide of Kent and fayned that she had many reuelations yet was found to be a traitour executed these are the popes saints And on the other side they haue condemned the true saintes and Martyrs of God and accursed them to the bottomlesse pit of Hell as they delt most wickedly with Iohn Husse that zealous seruant of God vpon whose head they set a crowne of paper pictured with deuilles as if he were giuen into the power of SataÌ„ But we do iudge of these holy men as the scripture teacheth which sayth that they are blessed which dye in the Lord Apocal. 14.13 Their good life holy profession and constant death and martyrdome declaâ—â—d no lesse and that assurance which God gaue them of their election as it appeared in that worthy Martyr doctor Barnes who being brought to the stake sayeth thus vnto the people If saintes do pray for vs I trust to pray for you within this halfe houre who at the same time vttered his opinion that not withstanding to pray vnto saintes was against the worde of God although it should be granted that they pray for vs. Let them now be ashamed to say still that the pope cannot erre in Canonizing saints who condemneth good men and iustifieth the wicked according to the common saying Many are worshipped for saints in heauen whose soules do burne 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 darkenes and ignorance of mens heartes a pitifull and strange thing many times falleth out that we should hate a man whome we take to be a wicked and vngodly one and yet he is a righteous man and so wee punish a good man for a bad whom we notwithstanding do vnwittingly loue for his goodnes tract in Iohan. 99. Ergo the iudgement of men is vncertaine and the best may be deceiued in iudging of others who are bad and who good THE SECOND QVESTION CONcerning the adoration of Saints THis question hath three partes First whether saintes are to be adored Secondly of the diuerse kindes of adoration Thirdly concerning the worship due vnto holy men liuing as the kissing of feete and such like THE FIRST PART WHETHER SAINTS are to be adored and worshipped The Papists THey doubt not to affirme that there is a kynde of Religious woorshippe due vnto Saintes not that great Religious woorshippe which is proper error 25 vnto God but a kinde somewhat lesse and inferiour to that yet a religious adoration which is the meane or middest betweene that highest worship due vnto God and ciuill honour which is giuen vnto men So this is their sentence that religious worship is due both to God and to the saints heerein onely say they the difference is the more religious worship belongeth onely to God the lesse vnto the saintes Bellarm. cap. 12. lib. 1. de Sanctor beatit Argum. 1 The Psalmist saith Adore his footestoole Psal. 99.5 and Heb. 11.21 Iacob adored the top of his rod Ergo it is lawfull to adore creatures Bellarm cap. 13. Rhemist annot 11. Heb. sect 9. Answer In the first place by the footestoole is vnderstood the Tabernacle with the Arke the Prophet saith not Adore his footestoole but At or before his footestoole for we deny not but that we may kneele downe and fall prostrate in adoring of God before such thinges but none is to be adored but God In the same place the Apostle saith that Iacob worshipped toward the end of his staffe that is leaning vpoÌ„ his staffe The vulgar latine readeth corruptly adorauit fastigium baculi He worshipped the end of his staffe for then the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were superfluous And Augustine expoundeth it aright saying that Iacob by faith worshipped God vpon the end of his staffe quaest in Gen. 162. Fulk annot Heb. 11. sect 9. Argum. 2. Nabuchadnezzar bowed himselfe to Daniel and caused odors to be offered vnto him and worshipped him who for so doing was not reproued of the Prophet Ergo Saints are to be worshipped Bellar. ibid. Rhemens annot Apocal. 19 sect 5. Ans. 1 The offering of sacrifice is a worship by our aduersaries owne confession proper to God though they graunt most grossely that it is lawfull to offer incense to the images of saints Bellarm. cap. 13. The King therefore commanding in this place sacrifice to be offred to Daniel did attribute vnto him the godly worship and therefore no doubt he was reproued of Daniel though the text make no mention of it Bellarmine by offering of sacrifice here wold vnderstand the bringing of gifts Ans. This is shewed afterward verse 48. Howe the King made Daniel a great man and gaue him great gifts and the offering of presents is but a part of ciuil honor but the King here doth yeeld religious worship to Daniel 2 It appeareth verse 47. that the King was reproued by Daniel and forbidden to worship him and commaunded onely to worship God because the King confesseth that Daniels God is a God of Goddes and therefore onely to bee worshipped The Protestants WE can finde in the worde of God but two kindes of worship or adoration a religious worship only due vnto God and a ciuill honour vsed amongst men As for the Angels and saints we do honour them with loue not with seruice We do also reuerence the holy men vpon earth as the Prophetes and Apostles were in times past with a ciuill adoration or worship of loue not with a religious seruice There is also a due reuerence estimatioÌ„ of such things as are sanctified to holy vses as of the Tabernacle Arke Altar Sacrifice in the Law such now are the Sacraments which are duely to be reuerenced yet not to be adored or kneeled vnto So we conclude that all religious seruice and worship belongeth onely vnto God and it were great idolatrie to giue it to any other Fulke annot Apocal. 19. sect 5. Argum. 1. The scripture is plaine Math. 4 10. Thou shalt worship the
and religious deuotion to the dead bodies of Saints Rhemist Math. 14. sect 2. Their bodies are the temples of the holy Ghost and shall be raised againe to life Ergo they must be adored and worshipped Trident. Concil sess 25. Ans. One answere may serue for all these arguments We denie not but that the dead bodies of the faithfull are to be layd vp with reuerence in hope of the resurrection but it therefore followeth not that they must be abused to idolatrie Iohns disciples buried his bodie but shrined it not to be worshipped Iosias made difference betweene the bones of the idolatrous priests and of the true Prophet the one he burned and thought them vnworthie of honest sepulture the other he suffered to rest and enioy the honour of buriall But of any adoration or worshipping of his bones we reade not The Protestants THe bodies of Martyrs are reuerently to be brought to the ground in testimonie of our hope of their resurrection and their memorie is to be honored as in praising God for their constant martyrdome so the Psalmist sayth Right precious in the sight of God is the death of his Saints Psalm 116. As also in following their steps and propounding vnto vs their good example but to adore and worship their bones to kisse and kneele downe at their sepulchres is to too grosse idolatrie and not to be vsed amongst Christians 1 The Lord did of purpose himselfe burie the bodie of Moses in a secret place which was neuer knowne to the Israelites and this reason is generally rendered by most writers lest the people of Israel should worship his body and so commit idolatrie Ergo the adoration of the bodies of Saints displeaseth God Argum. Caluin Bellarmine answereth that though the people of Israel might by that meanes haue fallen into idolatrie yet the people of God may now more safely honour reliques because they are not so prone to idolatrie Ans. Experience of popish idolatrie proueth the cleane contrarie for the like superstition and worshipping of images was neuer so common and vsuall no not in the most corrupt times of that Church as now it is in poperie 2 Our Sauiour Christ reproueth the Scribes and Pharisees calling them hypocrites because they did garnish the sepulchres 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 contemne the doctrine of the Apostles whose memories they would seeme to honour and againe in the superstitious honour and worship which they yeeld vnto them they exceed the bonds of Christian pietie 3 Their bodies were not to be worshipped when they were aliue much lesse now they are dead What are they now but earth dust and ashes according as the Lord sayd to Adam Thou art dust and to dust shalt thou returne Genes 3.19 What is this els but to worship the earth euen 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 condemne me that made both heauen and earth Onely in Christ sayth he I finde quomodo sine impietate adoretur terra how the earth that is his body may be worshipped without any impietie namely because of the neere coniunction and vnion of his humane nature with the Godhead in one person for otherwise of it selfe the bodie of Christ is Gods creature and workmanship and not capable of diuine worship This then is the priuiledge that Christ hath more then all Saints and Martyrs beside that in him onely the humanitie is adored THE SECOND PART OF THE TRANSLAtion of the bodies of Saints The Papists IT is an vsuall thing amongst them to translate and carrie from one place to error 32 another the bones and reliques of Saints as they say Iohn 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 remoued 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. Ioseph gaue charge concerning his bones when he died and they were remoued from Egypt to the land of Canaan at the departure of the Israelites Exod. 13. Heb. 11.22 Ergo the remouing and translation of Saints bodies or reliques lawfull Rhemist Bellarm. cap. 3. Ans. Ioseph gaue commandement concerning his bones to testifie his faith and hope in the promise of God for the inheritance of the land of Canaan they were not remoued to be adored or worshipped Ergo no such translation of reliques is hereby proued Secondly you can shew no such charge that S. Paul Peter or any of the rest gaue concerning the translation of their bodies as Ioseph gaue vnto his posteritie The Protestants WE denie not but that the bodies of the dead before they be interred may bee conueyed vnto the place of their buriall as Iosias was carried being dead by his seruants from Megiddo to Ierusalem where a sepulchre was prepared for him 2. King 23.30 But either for the dead to be remoued to be buried in some one place more then another for the holinesse thereof or the bones of Saints to be raked out of their graues and translated with intent to shrine them and set them vp to be adored they are superstitious customes and not vsed of ancient time among the people of God Argum. 1. That the place profiteth not the dead but vnto them it is all alike wheresoeuer they are buried we haue shewed afore 1. part controuer 9 quaest 2. part 4. The example of Augustines mother is notable and worthie the memorie She had with great care prouided her a sepulchre neere vnto her husband who dyed at Thagasta in Africa and was there buried and was purposed her selfe to lye by him but the Lord so disposed that she left her life at Hostia in Italie and being readie to depart she sayd thus to her sonnes Ponite hoc corpus vbicunque nihil vos eius cura conturbet Burie my bodie where you thinke good take no great care for it And being asked if it grieued her not to leaue her body so farre off from her owne citie she gaue this godly answere Nihil longe est à Deo neque timendum est ne ille non agnoscat in fine seculi vnde me resuscitet August lib. confess 9. cap. 11. No place is neerer to God then other neither am I to feare lest the Lord should not as well raise me vp in this place as in mine owne citie Ergo in respect of the dead it skilleth not where they are buried Argum. 2. The other custome of translating of reliques to be worshipped is farre more impious and superstitious for hereupon it commeth that the people haue been deceiued with false
highest which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due vnto God the lowest religious worship which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Saints the middle or mean worship called by theÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you would say Superseruice to be giuen onely to the virgine Mary And as these three Christ the Virgine the Saints doe differ say they in honour so their Images accordingly must be distinguished in their worship Thus it commeth about that a Roode of wood representing Christ is more to be honored then an Image of our Ladie of siluer and Her image if it be but of stone is more to be reuerenced then a Saints image of gold and thus the excellencie of nature which is giuen these things by creation is inuerted Againe whereas beside these three deuised worships which are properly due as they say to the Saints not to their â—mages the images also haue their proper worships they make three other inferiour kinds of worship which doe exceed in degree as the other superiour kinds doe so as Christ hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship his image must haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his vnder worship for wee must coyne newe names for strange deuises their Ladie Mary hath her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super-seruice her image must haue an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vnder-ouer-seruice as the Saints haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruice so their images must haue their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vnder-seruice And thus haue we sixe kindes of religious worship as Bellarmine hath coyned them cap. 25. and yet before the Iesuite tolde vs but of two kinds of religious worship and the third a ciuill three in all Lib. 1. de Sanct. beatit cap. 12. But the scripture acknowledgeth one onely kind of religious worship and that due onely vnto the Lord Thou shalt worship the Lord thy God and him only shalt thou serue Math. 4.10 And the Angel forbad Iohn to fall downe before him giuing a rule for all religious worship Worship God sayth he Apocal 22.9 Now if our aduersaries deale plainly with vs and tell vs in good sooth that they would not haue images to bee adored with diuine worship I aske them whether to offer incense be not a part of diuine worship They cannot denye it for Hezekiah therfore brake downe the brasen Serpent because the people burned incense to it 2. King 18.4 Seeing then the Iesuite alloweth censing burning of odors before Images Bellarm. lib. 1. de Sanctor beatitud cap. 13. they giue vnto them diuine honour The Iesuites simple shift that offering of incense was a sacrifice then an so parte of diuine worshippe but it is none now is not woorth the answer Bellarm. lib. 2. cap. 17. THE SECOND PART OF THIS question concerning the signe of the Crosse. THis part also is deuided into certaine points or articles 1. Of the honour due to the true Crosse of Christ whereon he suffered 2. Of the Image of the Crosse. 3 Of the Signe of the Crosse in the forehead or made otherwise with the hand 4 Of the power and efficacie of the Crosse. THE FIRST ARTICLE OF THE TRVE Crosse whereon our Sauiour suffered The Papists THe wood of the Crosse both the whole and euery piece thereof say they is worthy of great worship and reuerence and therefore it hath bene worthily error 42 visited in pilgrimages honored with festiuall dayes reserued with all deuotioÌ„ in times past Rhemist annot Iohn 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 supreame sacrifice instrumeÌ„t of our redemption Ergo to be worshipped Rhemist ibid. Bellarm. lib. 2. de imagin 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 nayles that pearsed him the speare that goared his side the tormenters that crucified Iudas 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 Crosse of Christ was found out say they in Constantines time the great by a straÌ„ge miracle for there were three crosses digged vp which had beene a long time buried in the earth the two crosses vpon the which the 2. theeues suffered the 3. whereon our Sauiour hung They brought them al three to a woman that then lay very sick they laid the two first to her and she remayned as she was then they applyed the third and she was presently made whole Bellarm. ex Ruffino Ergo the Crosse is holy and to be worshipped Ans. The inuention of the Crosse by Helena Constantines mother seemeth to be a forged and fabulous storie 1. Eusebius that writeth of the life of Constantine and the Actes of Helena and registreth diuerse matters of lesse importance yea hee sheweth howe the Mount Caluarie where the heathen had built Idolatrous Temples was purged and in that place say they the Crosse was found yet he maketh no mention at all of the inuentioÌ„ of the Crosse which it is very like he would not haue omitted if there had bene any such thing 2. The most auncient 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 storie Ambrose sayeth the Crosse was knowen by the tytle that Pilate fastened to it Sozomenus and Nicephorus say the letters were worne out and it could not be discerned by the tytle Paulinus sayth the way to discerne it was reuealed to Helena Ruffinus ascribeth the deuise to Macarius Bishop of Ierusalem Paulinus saith it was knowen by raising vp a dead man to life Ruffinus by restoring a sick woman to health Fulk annot Iohn 19 sect 2. Thus we see of what small credit this storie is And be it graunted that there might be some such thing found yet they must bring better proofe for that miraculous inuention before we wil beleeue it The Protestants WE are not taught any where in the worde of God to giue any religious worship to any creature nor to adore stockes and stones no nor the very Crosse it selfe whereon Christ was crucified if it were nowe to bee seene or had Argum. 1. If there had belonged vnto the Church any religious care of it the Apostles would no doubt haue procured the safe keeping thereof and not haue suffered the Church to want it 300. yeeres and it had beene an easier sute for Ioseph and Nicodemus to begge the Crosse then the body of Iesus Argum. 2. If the Crosse were to be adored we are vncertaine which it is and where to be had and so might worship a common peece of wood for the wood of the Crosse for there is no doubt but this relique is forged and counterfeyted as the rest be Euegrius saith the Crosse was at Apamea
Ruffinus that it was left at Ierusalem and that Helena sent a peece of it to Constantinople and in many other places there are peeces of the Crosse to bee seene which if they were all laied together as Erasmus saith would fill a shippe for why Paulinus witnesseth that the Crosse remaineth whole at Ierusalem as though it had been neuer touched though innumerable peeces be dayly cut off from it at the request of men But this fable that goeth vnder the name of Paulinus the Papistes themselues are ashamed of But if the true and right Crosse were to be had why might it not be serued if people beganne to abuse it to Idolatrie as Hezekiah serued the brasen serpent he brake it in peeces 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 crede in crucifixum poteris peruenire Nemo potest transire mare huius seculi nisi Cruce Christi portatus Christ walked in the Sea to shewe vs that our way must bee through the Sea But thou because thou canst not walke in the sea must sayle in a ship and be carried in a peece of wood Beleeue in him that was crucified for thee No man can passe the sea of this world but being borne vp with the crosse of Christ. Heere Augustine maketh no reckoning of the wood of the Crosse which was easier to be had in his daies then euer since but ascribeth al to faith and beleefe in Christ crucified THE SECOND ARTICLE OF THE Image of the Crosse or Crucifix The Papists THe Image of Christ vpon the crosse whether painted carued or grauen we error 43 see is had in great honour amongst our aduersaries They kneele downe before their crucifix weare it in their bosomes next to their heart carry it in their iourneyes set it vp to be adored in their churches Argum. 1. As adoration was done vnto God in olde time at and before the Arke 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 al one to worship God at or before a thing as to worship and adore the thing the Israelits 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 Arke because they were commanded so to do but it is not lawfull to fall downe before a crucifix because all such images are flatly in the 2. commandement forbidden Argum. 2. The signe of the crosse appeared to Constantine in the ayer he caused the crosse to be carried before him as an ensigne in battail When the Iewes had leaue of Iulian to build the Temple there were Crosses seene euery where in their garmentes and many such apparitions haue there beene of the Crosse Ergo it is to be honoured and worshipped Bellarmine cap. 28. Ans. 1. What if Constantine caused the Crosse to be carried before him stamped it in his coyne set vp his picture with the Crosse in his hand all this we grant was done may be done againe It was but a ciuil no religious vse of the Crosse He worshipped it not vnlesse you will say he set vp his owne image with the Crosse in his hand to be worshipped 2. As for the apparitions of the Crosse though wee think many of them to be forged yet wee deny not but that the Lord hath and may yet shewe what signes and tokens it pleaseth him in the Heauen and the earth yet it followeth not that the signe of the crosse should therfore be worshipped because it was shewed to Constantine no more then other signes and strange sights that many times appeare in the aire For the other apparition of Crosses in the Iewes garmentes wee will require it with another and yet you shal gaine nothing by it Anno. 1505. vnder the raigne of the Emperor Maximilian there appeared diuerse tokens of bloody crosses the nayles the spunge the speare and other signes of Christs passion in the garments of men and women yea in their rockes while they were a spinning reported by Francis Mirandula Carion Functius Melancton Flaccius But the Popish Chronologers make no mentiō of it as Christianus Masseus others of that profession As the Crosses in the Iewes garments that went about to establish their ceremonies againe did shew that do what they could the gospell that is the preaching of his Crosse should take place as it did so these signes in Germany did portēd that the gospel in Germany should be preached though the Papistes striued neuer so much against it But it is a farre fetcht conclusion to inferre heereupon that the signe or Image of the Crosse is to be adored The Protestants THe Image of the Crosse of Christ is neither to be painted carued grauen for any religious vse nor to be adored or worshipped but men so doing do fal into the grieuous and high offence and sinne of idolatrie Argu. 1. The Scripture neuer calleth the Crosse whereon Christ suffered the holy Crosse as the papistes do but rather cursed for S. Paul proueth that Christ became accursed for vs because he dyed vpon the Crosse according to the scripture Cursed is euery one that hangeth on a tree Howe then is it nowe honored which was then accursed And if all crosses are worthy honour because of Christ his Crosse then why not all nayles and speares for with them he was pearsed al thornes also because of his crowne of thornes yea al horse-mangers too because he was laid in a Cribbe Argum. 2 They are vncertaine of what fashion the Crosse of Christ was whetherlike the Greeke letter Υ. or this letter x. or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. or of this fashiō †or of this ✚ which is the vsuall fourme of their Crosses how then dare they worship that which they know not and are vncertaine of 3. All those reasons which we brought before against the worshipping of images part ◠huius quaest articul 3. may be vrged against the adoration of Crucifixes Augustine thus writeth Hanc intuentes salutiferam crucem omne calumniantium superborum virus expellimus By beholding this helpfull or helthfull Crosse we are able to auoid the poyson of all proud venemous Cauillers Hee speaketh not of any Crucifix that they had in sight but of the fruitfull meditation of the passion of Christ as he sayeth a little before Dum vigilantissima diligentissima pietate Christus crucifixus attenditur When with diligent and watchfull and godly attention we consider Christ crucified Loe this was Augustines Crucifix to meditate vpon the death of Christ. THE THIRD ARTICLE OF THE SIGNE of the Crosse in the forehead or made ouer any thing with the hand The Papists THey say it is an holy and venerable signe and meet to be
sect 8. Ans. 1. In this place Christ reproueth the Pharisies for their swearing and condemneth it by this argument that howsoeuer they thought it a smal matter to sweare by the Temple yet in effect they did sweare by God himselfe See thē the boldnes of these men that dare iustifie swearing by creatures by the same reason that Christ condemneth it 2. Our Sauiour saith nothing but this that in euery othe there is an inuocation of the diuine power and therefore whosoeuer sweareth by a creature committeth idolatrie in making it his God The Protestants 1. THat it is great impietie to make vowes vnto Saints it is thus proued Isay 19.21 In that day the Egyptians shal know the Lord and shal do sacrifices and vow vowes vnto the Lord. But sacrifices are not due vnto saintes but onely to God therefore neither vowes Againe the vowes of Christians are not to binde them selues to go in pilgrimage or to offer vnto this Saint or that this Image or that as Augustine saith alius pallium alius oleum alius ceram one voweth a cloke another oyle a third a wax Candle God careth not for these vowes saith he Sed hoc quod hodie redemit ipsum offer hoc est animam tuam But offer and vow vnto God that which as this day hee hath redeemed that is thy soule The vowes therefore of obedience and repentance and all Christian dueties are the true vowes the vowing of body and soule to the seruice of God Rom. 12.1 But this can not bee vowed vnto any but to him that redeemed vs Ergo not to any Saint 2 That wee ought onely to sweare by the name of God the scripture is plaine Deuteron 6 13. Thou shalt feare the Lord thy God and serue him and shalt sweare by his name and by no other Exod. 23.13 But saintes are not to be feared nor serued for the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt worship God which kinde of worship the Papists themselues dare not attribute to saintes Ergo neither are we to sweare by them Againe to sweare is to cal him to witnesse by whome we sweare and so to make him our God for whom we sweare by wee confesse to be a searcher and knower of our hearts and a reuenger of false swearers To sweare then is to call God to witnesse Quid tu facis cum iuras Deum testem adhibes Augustine What doest thou when thou swearest Thou callest God to wintesse But they that sweare by saints call them to witnesse and none els are called to witnesse but they by whom they sweare Ergo they make Saints their Gods seeing God is called vpon in euery oath THE SECOND PART OF THE distinction of the two kindes of worshippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists error 26 THat kinde of worship which is proper to God they say is fitly expressed by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is this word vsed but for the worship of God the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for all kind of seruice both of God men so that the religious worshippe which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely to be giuen to God the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee attributed to Angelles and Saintes Bellarmine Cap. 12. The Protestants This distinction is but of late inuented and coyned of our aduersaries 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 heere are onely two wordes which doo betoken two kinds of worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the religious honor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ciuil dutie such as seruants performe to their masters They should haue found out three names for their three kindes of worshippe they haue gained nothing by this distinction but that ciuill adoration is due vnto Saints such as is giuen to men vpon earth As for their fayned word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be called a superseruice when they can find it in scripture they shal know more of our minde and yet receiuing this terme it signifieth but a more ciuill seruice it betokeneth not a new kinde of religious worship Argum. 2 Neither are the wordes so vsed as they make vs beleeue for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they make proper for the seruice of God is applyed to men as Leuit. 23. Opus seruile non facietis You shal do no seruil work the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lodouic Viues also sheweth out of prophane authors that somtime the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the seruice of men or maids to their masters in 10. lib. Aug. de ciuit Dei cap. 1. So contrariwise the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in scripture for the proper seruice of God as Gal. 4.8 Ye did seruice to them that by nature were no gods the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo religious seruice is only due vnto God not to Angelles or saints for they are not by nature gods Augustine saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò nō nisi Deo tanquam Deo quaest in Exod. 94. Religious seruice is due vnto God as Lord religious worship is onely due vnto God as he is God THE THIRD PART CONCERNING the kissing of holy mens feete The Papists IT is a signe of reuerence done both to Christ and other sacred persons as Prophetes Apostles Popes or others representing his person heere vpon error 27 earth Rhemist act 4. sect 3. Argum. 1. The Shunamite fell downe and embraced Eliseus feete 2. King 4.27 Ergo the Popes feete ought to be kissed Ans. 1 Your popes must be first as holy men as this Prophet was who was thus reuerenced for his holynes before they can challenge the like honor 2 This reuerence 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 Heere is no mention made of kissing of feete but onely that she caught him by the feete which was partly a signe of her ioy that she had met with the prophet partely by this sodain and disordered gesture the prophet perceyued that she was troubled in minde for Gehazi would haue thrust her away but he said Let her alone for her spirite is troubled within her 4 This is no warrant for the pope to offer his feete to be kissed of Kinges and Emperours because the woman fell downe at the prophetes feete think you that if the King of Israel had so done the prophet would haue suffered it Argum. 2. Marie kissed Christs feete Ergo the popes feete ought to be kissed Ans. What arrogancie is this that the pope a mortall and sinfull man should challenge that honor which was done to Christ being God in the flesh and void of sinne He might also
with the like blasphemie challenge to be worshipped because the women in the Gospel caught Christ by the feete and worshipped him Mat. 28.9 We may see by this of what spirit hee is and whether he be not that Antichrist that shal make him selfe as God 2. Thess. 2.4 The Protestants THe kissing of the feete was an humble and lowly gesture which was worthily vsed toward our Sauiour 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 diuine and too lowly an homage to be offered to any mortall man and holy men in times past refused it when any carried away with immoderat zeal and admiration of their person were ready to giue it vnto them Argum. 1. When Cornelius fell downe at Peters feete the holy Apostle would not suffer him to do it The pope is of a cleane contrary spirite to S. Peter for he refused it beeing offered the Pope holdeth out his toe and offereth it to be kissed and vrgeth men thereunto Argum. 2 If such kissing of feete be commendable how commeth it to passe that the pope only hath holy feete to kisse and not other Bishoppes and Clergy men as well as he Augustine thus wryteth vpon those wordes of the Psalme Worship his foote-stoole reading according to the Septuagint saith he the earth is his foote stoole but wee must not worship the earth Conuerâ—o me ad ChristuÌ„ inuenio quomodo sine impietate adoretur terra suscepit enim de terra terram quia caro terra est in Psal. 98. I turne me saith hee vnto Christ and I finde howe the earth may without any impiety be worshipped for hee tooke earth of earth flesh of the flesh of the Virgin the flesh is earth Out of these wordes I conclude that the flesh the body the humanity ought not in any to be worshipped but onely in Christ for the neare coniunction of the Godhead and humane nature together and therefore consequently no kissing of feete which is an externall act of diuine worship is seemely for any mortall man THE THIRD QVESTION CONcerning the inuocation of Saints THis question hath three partes 1. Whether prayers are to bee made vnto Saintes 2. Whether they do pray for vs. 3. Whether they vnderstand our prayers THE FIRST PART WHETHER prayers are to be made to Saints The Papists error 28 THeir assertion is this Sanctos defunctos piè vtiliter à viuentib inuocari that Saintes departed are with great profite and piety called vpon and prayed vnto and that it is not onely lawfull 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 vnto saints as authors of any benefite or grace but as intercessors onely Neither do they make them immediat intercessors but onely through Christ concluding al their prayers per ChristuÌ„ Dominum nostrum Bellarm. Ans. 1. It is false that you pray vnto theÌ„ as intercessors onely for you desire them not onely to pray for you but to haue mercy on you for thus they pray O blessed Lady haue mercy vpon vs preserue thy seruants let the merits of S. Marie bring vs to the kingdome of heauen Fulk 1. Timoth. 2. sect 4. 2. It is also false that they make them not immediat intercessors but conclude their prayers per Christum Dominum nostrum For in that blasphemous prayer Tu per Thomae sanguinem quem pro nobis impendit fac nos Christe scandere quò Thomas asceÌ„dit Here they aske life eternal of Christ by the blood of Thomas of Canterbury How then is it true which the Rhemists affirme in word that Christ alone by his merites procureth all grace and mercy towarde mankind ibid when they hope to obtaine their requestes by the merites of Saintes See Fulk annot Iohn 16. sect 3. where diuerse praiers to saints as to S. Marie S. Osmond S. Anne S. Katherine are rekoned vp and none of them concludeth per Christum Dominum nostrum Argum. 2. Exod. 32.13 Moyses thus prayeth Remember Abraham Isaac and Iacob thy seruants Moyses here hopeth to haue his prayers heard by the merits of these holy men Bellarm. Ans. Moyses rehearseth only the couenant which the Lord made with these holy men and their seede as the wordes following do shew To whome thou swarest by thine owne selfe and swarest vnto them I will multiplye your seede Moyses therefore pleadeth not the merits of Abraham Isaac Iacob but vrgeth and presseth the promise of God and couenant made with them Argum. 3. The saints do pray one for another here vpon earth and do one desire an anothers 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 liue is a duety of Charitie and commaunded in scripture but to request the prayers of saints departed hath no warrant in the worde 2. Wee do not desire the godly liuing to pray for vs as our Mediators or as though by their worthines we are brought into the fauour of God as you say the saints do and therefore your argument followeth not from the prayer of the liuing to the prayer of the dead 3. We may one pray for another and one request the prayers of another while wee liue because we know our mutuall necessities But the saintes departed knowe not what things are done vpon earth neither are euerie where present to heare our prayers The Protestants THat prayer is onely to be made vnto God and to no other creature beside as being an especiall part of the worshippe of God which we ought not to giue to any other thus it is proued out of the word of God Argum. 1. Rom. 10.14 Howe shall they call vpon him in whome they haue not beleeued But wee must beleeue onely in God and therefore onely pray to God Rhemist answer It is true no more can we pray vnto our lady nor any saint in heauen vnlesse we beleeue they can help vs. Ans. The scripture euery where teacheth that we must beleeue in God and that they are cursed that put any confidence in man Ierem. 17.5 Againe they can haue no assurance to settle their conscience but out of the scriptures They haue a vaine perswasion of the ability of Saintes to helpe them but they haue no ground of any such beliefe out of scripture Argum. 2. Heb. 4.16 Let vs come with boldnes to the throne of grace Ergo we haue no neede of the inuocation of saintes seeing wee haue free and bolde accesse through Christ. Rhemist By this reason we should not pray one for an other while we are aliue Ans. we do not put our confidence in the merite and worthines of other mens prayers as you do in the intercession of saints Againe this mutuall duetie of prayer