that there are two kinds of worship the one interiour the other exteriour the interiour is in the minde and soul only the exteriour is that interiour signifeyd by some humiliation of the body soe that though one may haue the inward of the soule without any outward or exteriour in the body yet one can heuer haue a true act of exteriour or bodily worship without an interiour worship in the soule thus the souldiers in the tyme of our Sauiours passioÌ„ though they bended their knees to him which is one part of exteriour worship taken Separately and absolutely in it selfe yet because it was not accompanied with the inward humiliation of the soule it was noe act of worship but of mockerie I say it followes that as the outward corporall humiliation is constitured an act of true worship by the inward intention of the minde Soe are the different kinds of worships distinguished only by the different intentions and humiliations of the soule For the very same externall comportment and prostration of the body may be vsed both when wee worship God an Angell a Saint an Apostle a Bishop a Priest a King a Magistrate a father a mother c. thus the very same hebrew and greeke word is vsed in these different worships the same bowing and kneeling is practised to them all as I haue allready proued But though the same externall gestures of the body may be vsed to all yet they bâ—ome different kinds of worships according to the different humiliations intentions and acknowledgments which he who worships desires to exptesse by those outward deportments of the body Thus if when I kneele I intend to exhibite worship to the Creatour and maker of all tkings that kneeling will be a diuine worship proper to God only If I kneele with intention to acknowledge only some ciuil dignity or morall exccllency in the person before whom I keele it will bc a meere ciuill worship but if I kneele before or to some other thing or person with intention to acknowledge in them 'a worth or dignity neyther infinite nor diuine but finite and createed neyther yet ciuil morall humane and naturall but christian spirituall and supernaturall such a kneeling will neither be an act of diuine worship proper to God only nor of ciuill worship proper to persons or things indued with meare humane and naturall excellences but will be an act of supernaturall and religious worship taken in a larger sense as I shall presently declare Thus wee see that the different intentions of the mynde make the same externall kneelings of the body to be differeÌ„t kinds of worships by intending there by to acknowledge a worth in that which is worshipped diuine Supernaturall or ciuill soe that all the difficulty in this matter consists in shewing clearly that there are these three different worths or excellencies to be acknowledged and honored by an act of worship Two of these to witt diuine and ciuill excellency the one found in God alone the other in the ciuill Magistrate all Protestans Acknowledge the difficulty therefore at the last comes to make it eleare that there is allso a third worth and excellency which is neyther infinite nor increated nor diuine nor yet humane or naturall but wholy spirituall and supernaturall inspired or communicated aboue all reach of naturall force and light from the holy Ghost and giuen to men through the only merits and by the authority of our Sauiour These heauenly excellencies I find to be of two sorts the one internall and iustifying graces and gifts or at the least giuen freely to men as other supernaturall things the other externall powers and authorities both which I will conuince out of holy Scripture to be such supernaturall gifts of God as I haue affirmed S. Iames speaking of the internall graces saith thus Euery best and perfect gift is from aboue descending from the father of light And S. Paul by the grace of God I am what I am and his grace was not voyd in me and that of our Souiour without me yee can doe nothing And S. Iohn Soe many as receiued him he gaue them the power to become the sones of God who are not born of blood nor of the will of the flesh nor of the will of man but of God And many like texts which euidently proue that all true grace and Sancttitie is a free gift of God aboue the force of mans nature vnderstanding and will and this Protestans commonly graunt and noe Christian can deny without falling in to Pelagianisme Concerning the externall authority dignity and preheminencie of Ecclesiasticall persones in the true Christian church they are as euidently ascribed to Christ and the holy Ghost as the former Thus S. Paul And some verily God hath set in the church first Apostles secondly Prophetes thirdly Doctours next miracles then graces of doing cures helps gouermens kinds of tongues Which he ascribes with many other heauenly gifts to the holy Ghost towards the begining of this chapter in the words following And there are diuisions of graces but the same spirit And there are diuisions of ministries but the same Lord. And there are diuisions of workes but the same God who workes all in all But to euery one is giuen the manifestation of the spirit to profit To one by the spirit is giuen the word of wisdome but to another the word of knowledge according to the fame spirit to an an other faith in one spirit to an other the worke of power to an other Prophesie to an other discretion of spirits to an other kinds of tongues to an other interpretation of speeches All these workes one an the same spirit diuiding to euery one as he will And to the Galathians And he that is our Sauiour hath giuen some to be Apostles others to be Prophets others to be Euangelists but others to be Pastours and Doctours to the consummation of the Saints into the worke of the ministry to the edifying of the body of Christ till wee all meete in the vnity of faith and the acknowledgment of the sone of God in a perfect man in the fullnesse of the age of Christ whence it is eleare that not only in the Apostles tyme but through all ages till the end of the world the dignities in the church were to be guifts of our Sauiour and not conferred by any authority purely humane and naturall And as those testimonies couince that both inward holinesse and ecclesiasticall dignities are gifts of the holy Ghost and conferred by the power and Authority deriued from Christ soe lickewise the worth and excellency of the Saints in heauen are to be accounted the highest and chiefest supernaturall gifts and graces of God Thus S. Paul The grace of God Protestants reade the gift of God is eternall life which all the Saints of heauen inioy And S. Iohn Be faithfull vntill death and I will giue the a crowne of life And S. Mat. Yee shall sit vppon
our Religion and tending finally to the acknowledgment of God and our Sauiours honour as authour of our faith and Religion Soe that hauing these references to Gods honour though those Acts of Religious worship tend immediately to the acknowledgement of some created supernaiurall excellence in that which wee worshipp by them yet that hinders not theyr beeing Religious acts in this larger sence As appeares by these following texts of Scripture where Moyses is commaunded to prescribe certaine ceremoniall rites in Sacrifices Holocausts amongst which one was that the brest right Shoulder of that which was offered in sacrifice should be giuen to the Priests as belonging to them by right and ordinance of God The giuing of these two parts of the thing offered to the priest was an action done immediately to a pure creature and not to God and yet it is called Religion as appeares by the words These things God commaunded to be giuen to them that is to Aaron and his ofspring as it is in the precedent words from the children of Israell by a perpetuall Religion in theyr generations Secondly S. Iames. Pure and vndefiled Religion with God and the father is this to visite the orphanes and widowes in theyr tribulation and to keepe himselfe vnspotted in this life where a worke of mercy to the pore is called Religion that is a worke proceeding from Religion and belongrg to Religion though done to creatures such as are orphanes and wedows All that I haue cited out of Scripture in the discouery of this second mistake will I hope haue coÌ„uinced the iudicious and well minded Reader that there is a Supernaturall created excellency communicated liberally from Allm God to some creatures infinitely below the diuine excellency of God and yet far aboue all naturall and ciuill worth which therefore must deserue honour and worship seeing that naturall and ciuill excellencies euen according to protestants though far inferiour to them deserue it which worship seeing it is done in acknowledgment of the Spirituall and supernaturall dignities which are only proper to Gods true religion and soe are religious excellencies may be rightly termed a religious worship in the fore named sense For seeing the humble acknowledgmeÌ„t of diuine perfections is deseruedly termed diuine worship and of ciuill perfections rightly styled ciuill worship soe the humble acknowledgment of religious perfections for the like reason is to be named Religious worship which will yet seeme lesse strange to an indiffereÌ„t eye if one consider that the some different degrees may be found in Acts of other vertues which are here fouÌ„d in worships I haue allready proued from Scripture that there are different kinds and degrees of feares and loues whence it followes that when one feares the iustice and wrath of some ciuill Prince or magistrate it may be called ciuill feare but when one feares the iustice and authority of an Apostle a Prophet c. whose power is drawn from Religion it may be named a Religious seare Thus the feare of Adam hiding himselfe from God was a diuine feare The feare of Adonias flying from king Salomon was a ciuill feare but the feare of the Primâ—tiue Christians of S. Peeter when Ananias fel down dead at his feete was a Religious feare And the same distinction is in differeÌ„t ordres of loue S. Peeter loued our Sauiour as his God and Redcemer with diuine loue Ifack loued Esau with a ciuill loue but the Primitiue Christians loued S. Paul with a Religious loue And in the same manner as I haue allready Proued Moyses worshipped the infinit maiesty of God with a diuine worship the children of Iacob worshipped the power and excellency of Ioseph with a ciuill worship but rhe Sunamite worshipped Elizeus and the captaine of fifty men Elias whose authorities were deriued known and acknowledged only from faith and Religion with Religious worship And the giuing such a Religious worship as this which I haue described to a creature is soe far from derogating any thing from the due worship of God or from ascribing any worship proper to him to any creature that it would be an insufferable iniury to God And horrid Sacriledge to affirme that he is to be worshipped with any such worship for that were to acknowledge in him only a created finite imperfect excellencie which were to make him an Idoll a false God Neyther can his honour be any thing diminished by exhibiting this kinde of Religious worship to a creature indued with spitituall graces for his honour cannot be iniured but by giuing to a creature the wotship proper and due to him only seeing therefore this is no worship due to him neyther only nor at all it cannot be any way a preiudice to his honour For as ciuill and religious feare and loue commanded to be giuen to creatures is no way preiudicious to the diuine feare and loue which we-owe to God Soe neyther can ciuill nor religious worship commaunded to be exhibited to creatures as I haue proued be preiudicious to the highest diuine worship which we owe to God And thus much Allm God seemes to say by his Ptophet Isay. I am the Lord this is my name I will not giue my glory to any other nor my praise to Idols where he saith not I will not giue glory to any other for that would be contrary to the words of the Psalmist speaking of man in his first creation Thou hast crowned him with glory and honour but I will not giue my glory to an other that is that infinite glory which properly belongs to God only wich is specifyed in the precedent words I am the Lord this in my name soe that God wil neuer giue that which is his proper name and title to be Lord of all things to an other which is yet more expressely set down by the same Prophet And I will not giue my glory to an other heare o Iacob and Israell whom I call I I my selfe am the firrst and I am the last And my hand also layd tbe foundarions of the earth and my right hand measured the heauens c. This is that glory proper to him alone of being the eternall God creator of heauen and earth which he will not giue to an other which soe long as he keepes inuiolable to him selfe all vnder glories limited and created which are like soe many little motes compared with the infinite extent and light of his glory he both liberally giues himselfe and wills they should respectiuely be giuen to his creatures If not withstanding all these euidences both of Scripture and Reason any one should remayne soe strangely willfull and immouable by force of education and continuall custome from his infancie as to deny all kind of Religious worship in how large a sence soeuer it be taken to be lawfully exhibited to any saue God alone I say if any such should be found soe long as he yeelds to the thing it selfe that is to
forbid one capitall sin nor one two sinnes This our diuision strictly obserues but that of our aducrsaryes not so for their two first commandements forbid only the sin of Idolatry as being the capitall sin forbidden in them both and so can be but one commandement as we put them and their last prohibites two maine distinct sinnes the desire of adultery thou shalt not couet thy neighbours wife and the desire of theft thou shalt not couet thy neighbours goods c. which are as different in thought as adultery and stealing are in act if therefore as they acknowledge there be two commandements to forbid them in all reason there must be two to forbid the desires of them and this reason is pressed by S. Augustin in the place alleadged It is further most manifest that these which are made two commandements by the Protestants can be noe more then one and the same commandement for in the 2. of Kings 17. v. 35. the whole substance of that which Protestants call the second commandement is put in one single senteÌ„ce togeather with the first in these words you shall not feare strange Gods neyther shal you worship them neyther shall you serue them neyther shall sacrifize to them now what is meant by those strange Gods is declared v. 40. and the 41. How be it they did not harken but they did after theyr former maner soe these nations feared the Lord and serued theyr grauen Images whence it is euident that that which is called strange Gods v. 35. is called grauen Images v. 41. and soe to forbid the seruice and worship of strange Gods which is in the Protestants first commandement and to forbid the seruice and worship of grauen Images is the same command as forbidding the same thing Hence also appeares that the word Phesel vsed Exod. 20.4 and is also vsed here v. 41. signifies an Idol or a strange God as I haue often said and noe lesse is manifest from these words thâ—t the seruice which is here mentioned to those grauen Images Pheselim v. 41. was to feare them and sacrifice to them as strange Gods v. 35. And moreouer thus these which are here called strange Gods v. 35. were materiall Idoles or as Protestants terme them grauen Images is most cleare v. 33. They feared the Lord and serued theyr own Gods after the maner of the nations whom they carried away from thence for they could not carry with them any other Gods saue such as these from one place to an other That nothing may me wanting to the full satisfaction of the Reader I haue here adioyned the hebrew words as they stand in the originall of this text which is so violently and frequently pressed against vs. Exod. 20. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words out of what I haue allready alleadged may be thus translated Thou shalt not make to thy sâ—lfe an Idoâ— any figure which is in heauen aboue or in the earth beneath or in the water vnder the earth thou shalt not bow down to them nor serue them or thus· Thou shalt not make to thy selfe an Idol of any figure which is in heauen aboue for the Protestants themselues giue the like translation to the like phrase Deut. 4. v. 16. and Pagninus giues for the first signification of Moun or Temounach figuram a figure not only artificiall but naturall or apparent as when angels appeare in the figures of men Deut. 4.15 Psal. 17.15 I shal be satified when I awake with thy likenesse Temounacb which is nothing but the substance and essence of God conceiued clearly in our vnderstanding as we commonly say in our language let him appeare in his likenesse that is in his own shape figure or persone Soe that the meaning of these words as they ly in the 20. of Exod. and 5. of Deutronomy compared with the 2. of Kings 17. where a strange God a grauen Image are the same thing as I shewed iust now can only haue this sence that Allmighty God here forbids that we should haue any strange Gods before him that is that we should not make an Idol according to any visible figure whieh wee see eyther in the materiall heauens or in the earth or in the waters worshipping and seruing that is fearing those very Idoles and sacrifizing to them as to things indewed with life power vnderstanding diuinity which horrible Idolatry is as farre from the doctrine of the Romain Church which in the beginning of this controuersie I cited out of the cleare words of the Council of Trent as darckenesse is from light To correspond to the desire of other Readers I haue also thought it conuenient to cite the Greeke text of the 70. Interpreres Exodus 20. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where they doe not only translate it serue but shew that it is a seruice proper to God which is here forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt not serue them with a diuine or highest seruice as I shewed in the begining out of Scripture to be vnderstood by the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Augustin q. 61. vppon Genesis confirmes the same Now that the difference betwixt worshipping and seruing may be better vnderstood and that worship may in some true sence be attributed to things inanimate and without knowledge but not seruice the Protestants themselues grant that ciuill worship may be giuen to te chayre of state or picture of a temporall King but seruice only to his Royall person not to his picture so that no man can be rightly sayd to serue the Kings chayre of state or his picture but to serue the Kinge and yet they may be and are sayd truly to worship or honour by some externall signe his chayre of state c. In the very same manner with proportion one may truly be sayd to worship or reuerence the picture of our Sauiour or his Saints as things known and esteemed to be as indeed they are wholy dead and inanimate without any power att all in themselues to heare vs or helpe vs merely because they represent those holy persons whose pictures they are but we cannot be sayd in any true or proper sence to serue them so long as we make only this esteeme of them And hence it is that the reuerence or worship wich we yeeld to holy Images is not intended to them or to begge any fauour of them or thinke that any help can be conferred vppon vs by any power in them and no Romain Catholike is to doe otherwise But we pray before them that we hauing them before our eyes may better and more attentiuely thinke of those whom they represent and the reuerence and honour which we giue to them is in a double respect first we giue them that reuerence which is due to holy things dedicated and consecrated or tending to the worship of God as are altars holy vessells and
good workes 162.163.164 concerning good workes 52.53 Concerning Purgatory 179.180 Of the reall Presence 189.190 c. Concerning communion vnder one kinde 317.318 to 322. The second Council of Nice concerning Images 83. Communion in one kinde supposes the reall Presence 323. How the cup is the fruit of the vine 257.258 c. D. â—he DIuinity of God neuer pictured by Romane Catholiques 72.73 Doe this c. Signified nothing to be done in time of the Institution Doe this c. cannot be extended to lay men 347. to 350. Doulia is indifferently taken in Scripture for the worship of God and of creature 33.34.35 Drinke yee all signifies not all Christians 34. to 346. F. FAith only Iustifieth not prouued by Scripture 143.144 c. Faith ioynd with other vertues the disposition to the first iustification 138.139 153. The flesh Io. 6. cannot signifie the flesh of Christ. 303. G. Some GLory may be giuen to creatures but not that which is proper to God 26.27 I. IF all worship of Image weere forbidden one place of Scripture would be coÌ„trary to annother 110.111 Image put for Idol 105. a grauen Image signifies a false God in the Protestant Bibles 119. The name of Iesus is as much worshipped by Protestants as the picture of Iesus by Catholiques 28. VVhat an Idol properly is 8.81 VVhat in Image properly is 80.81 The difference betwixt an Image and an Idol 82.83 How Images are to be worshipped 124.125 Grauen Image scarce euer put in Protestant Bibles but in place of words which signifie Idoles or false Gods Image-worship for Idolatry 105.106 Image added to Scripture 95.96 98.101 c. The worship done to the Image redounds to the persone represented proued by Scripture 132.133 Iustification not acquired but increased by good workes 152. VVhat relation Images haue to God the Fader and the holy Gost. 75.76.77 K. In one KInde is a true Sacrament conferring grace 326. to 3 n0 How these words onlesse yee eate c. Io. 6. declare the necessity of receiuing both kindes 351. to 355. L. LAy people are depriued of noe grace necessary to saluation by wanting one kinde 328.329 334. How one kinde is a compleate refection 332.333 How the actuall sacrament all graces of both kindes are giueÌ„ by each apart 335. 340. Noe lay man is bound some limes in his life to receiue vnder the forme of wine eyther ioynly with the other kinde or separately 397.398 How the Lamb is called the Passouer 289. to 293. Latria is allwayes vsed in Scripture when it is brought for religious worship for the worship dew to God only 32.33.34 How eternall life is a gift of God 171.172 Luther thought the words of consecration most cleare 313. M. MEdiatour and Aduocate of 2. sortes 60.91.62.63 Merit of good workes takes not a way humility 175. P. The Hebrew word Phesel Exod. 20. falssly translaeed Image 84.85 Phesel translated Idol in some Protestant Bibles Isay 44. 85. Protestants pray as much to sinners on earth as Catholiques to Saincts in heauen 58.59 Protestants worship bread and wine as much as Romane Catholiques worship Images 129.130 Protestants themselues esteeme it not necessary to saluation to communicate vnder both kindes Diuisions amongst Protestants and not amongst Catholiques in matter of the vnderstâ—ding Christ words 243.244 Protestants beare little or noe reuerence to the bloud of Christ in this Sacrament 367. Protestants frame a most meane opinion of the Body and the blood of Christ. 365.366 Noe Scripture against Purgatory 182.183 c. Proofes out of Scripture for Purgatory 187. Six mistranstations in Ex. 20.4 in the Protestant Bibles 91.92.93.94 R. REligion and Religious taken in 2. senses in Scriptuâ—re 21.22.23.24.25 That which our Sauiour gaue his Apostles in his last supper could be noe remembrance of his Body 222.223 c. How any thing may be a remembrance of it selfe 227.228.229 How the Rock is called Christ. 295. to 296. S. SAcraments according to theyr essentiall parts are to be receiued as they were instituted whensoeuer they are receiued 325. The bare institution of a Sacrament induces to necessity no receiue it 3. Saincts and Angels prayree to God for vs are herad only trough the merits of Christ. 58. 62. The worship of liuingâ—Saints as much forbiddeÌ„ in Scripture as of Angels 35.36 VVhensoeuer by praires we come to the Saints we come mediately but truly to Christ. 56.57 Iintreating the Saints to pray for vs is not a necessary meanes but a profitable helpe to saluation 1.2.3 65. Saints indowed with supernaturall graces 16.17.18 Saturday commanded to be Kept holy Ex. 20.116.117 The vvords of Scripture are allways to be vnderstood properly vvhen noe other article of faith compells vs to the contrary 315.416 The Scriptures allowes of praying to Saints departed and Angels 66.67.68 Noe text in Scripture saies expressly that vve are iustified hy faith only 149. c. Scripture mistranflated 78.79.80.81 88.89 and from 95. to 127.128 Scripture eyther mistranflated or misinterpreted or missapplied or misused or augmented or altered or reiected and generally mistaken one vvay or other by Protestants per totum The seauenth day not Sunday but Saturday and the Iewish Sabbath 116. All Seruice is not dew to God only 29.30 T. VVhat is meant by new Testament 235.236 c. Testament in my blood is not to fay signe of my blood 239. Threskia signifies not vvorshipping but Religion 45.46.47 Perpetuall tradition teaches that some allwayes receiued vnder one kinde 370. Objections drawn from naturall reason against Transubstantiation breefly answeared 306.312 The torment of dearh or of triall of malefactors touches not souls of the iust 158. W. WHat the word this signifies in these vvords this is my Body 107.108 c. VVords haue two significations ancient and now in vse 30. ciuil and Ecclesiasticall 31.32 VVords of Scripture are not to be extended beyond theyr ordinary signification vvithout necessity 361. to 364. VVhen vvords spoaken to the Apostles are to be extended to others and how farre 334.344 The vvords of consecration vvholy true according to Catholiques 245.246 The vvord est is cannot be signifies 301. VVhich are workes of the law 149.150 c. and 156.157.158 c. All Good workes and vvords are the gifts of God 164. God workes vvhich are fruits faith are pleasing and acceptable to God in Christ according to English Protestants 167. The difference betwixt vvorship serue 123. To vvorship God is not to vvorship him only 6.7.8.9 vvorship of 3. kindes 9.10.11 Religious worship strictly taken dew to God only 11.12 Taken in a large sense may be giuen to creatures vvhich are indewed vvith supernaturall graces 12.13.14 n 15.16.17 c. Creatures commanded to be vvorshipped 108.106 S. Iohn is as much forbidde to vveepe by an Angel as to vvorship 36.37 The vvorship vvhich the Romane Church giues to Saints and Angels cannot be giuen to God vvithout blasphemy and sacrilege 25.26 Creatures may be vvorshipped vvith the vvorship of Doulia 19.20 The vvorship of
twelue seates iudging the twelue tribes of Israell And S. Paul Know you not that the Saints shal iudge the world if the world shall be iudged by you are you vnworthie to iudge of small matters Know you not that vvee shall iudge the Angells how much more things of this life And S. Iohn brings in the 24. Elders saying thou hast made vs a kindome and Priestes and vve shall reigne vppon the earth whence most clearly appeares that the Saints in heauen haue those two highest dignities which are in esteeme amongst men of Iudges and Kings of the whole world which notwithstanding is aboue the power of all mortall men to confer vppon them and only in the power of God and therefore these iudiciary and Royall powers must be of a higher ranck and order then are any dignities meerely ciuill humane and naturall And the like dignities are ascribed in holy writ to the Angells for our Sauiour calls them holy Angells and soe they must haue true holinesse wihch is a gift of God aboue the force of nature They were the Promulgers of the ould lavv the Embassadours of God in matters of highest concernment the inflicters of Gods punischments Gen. 19.1 Reu. 15. trough out The captaines generalls of the armies of God Iosua 5.14 The Gouerners controulers of kingdomes Dan. 10.12.13.14 The. deuiders of the Reprobate from the elect in the day of Iudgment Mat. 13.49 And the Sendres of the wicked in to hell fier ibidem with many such like dignities and preheminences all great and high in them selues and aboue the reach both of all humane and Angelicall nature bestowed freely vppon them through the liberality of God And as this supernaturall excellency is found in Saints and Angells soe is it ascribed all soe to other things in Scripture to which God hath freely communicated certaine blessings and priuileges Thus we read in Iosua Loose the shoes from thy feete for the place where thou standest is holy And in Exodus Loose thy shoes from thy feete sor the place where thou standest is holy ground Thus the bread of the temple is called holy bread and sanctifyed bread The Temple is called holy yea soe holy that our sauiour saith that the temple Sanctisieth the gold which is in it and the Alter sanctifieth the gift which is offered vppon it Thus the most inward place of the temple had noe other name then Sanctam Sanctorum the holy of holies that is the most holy place of the whole world The holinesse of these and the like things where in soeuer it consisted issued not from any ciuill or humane power but was drawne from the power and authority of God as authour of the true Sauing religion of those times Thus I haue made it cleare out of Scripture that there is a worth a dignity a power an excellency which is meerely created and infinitely inferiour to the attributes and perfections of God and yet far excelling all ciuill and humane worth and aboue the reatch sphere and force of all ciuill power and authority The most cleare rule to the capacity of the vulgar to distinguish ciuill worths and excellencies from Spirituall and supernaturall is that those which are common to the true religion with all other kinds and professions of men are only ciuill and naturall such as are wit vnderstanding knowledge learning eloquence nobility valour Gouernment Magistracy c. But those which are proper to the true religion are Spirituall and Supernaturall as are the dignity of a Saint in heauen of an Angell a holy man yet liuing a Prophet an Appostle a Bishop a Priest a Godfather a God mother c. And because these and the likc excellencies are proper to religion they may in a large sence be termed religious excellencies or dignities· That this may be better vnderstood the Reader may take notice that the word Religion may eyther be taken in a strict sense for the vertue of Religion as it is distinguished from othet infused and supernaturall vertues whereby true worship and honour is giuen to God or in a more large and generall sence for the whole profession of those who esteeme them selues to haue the true sauing way of seruing God and attaining Saluation And this is the more obuious and vulgar vnderstanding of this word Religion thus we commonly say the Catholicque Religion c. that is theyr whole beleefe and profession In the first strict and and rigid sense Religion is taken amongst the Schoole doctours when they dispute of the nature of infused vertues and in the like sense it is often taken in the bookes of Moyses Exod. 12.26.43 Exod. 29.9 Leuit. 26.31 n. 19.2 where it is restrayned eyther to sacrifice or or some other worshrp of God In the Second more large acception it is found both in the old and new testament Hester 8.17 Soe that many of an other nation and sect ioyned them selues to theyr Religion and ceremonies Hester 9.27 Vppon all those who would vnite them selues to theyr Religion Acts 26.3 Saint Paul saith that before his conuersion Hee liued a Pharesie according to the most certaine sect of his Religion Iames e. 2. If any one seeme to be religious and bridleth not his tongue this mans religion is vaine In which texts it is manifest that Religion is taken for the whole beleefe and Profession both of Iewes and Christians Hence it followes that as the word Religion soe the word Religious deriued from it may be taken in the two fore said differēte senses yet I find it vsually in Scripture in the secōd larger acception where a Religious Persone signifies nothing but a person truly deuout vertuous and fairhfull Thus Acts 2.5 But there vvere dvvelling in Ierusalem Ievves Religious men of all nations vvhieh are vnder heauen And Acts 10.2 where it is said of Cornelius that he vvas Religious and fearing God vvith his vvhole houshould giuing many almes to the common people and all vvayes praying God And Acts 13.50 The Iewes stirred vp certaine Religious and honest woemen and the chiefe of the citty c. And Iames the 1.26 If any man seeme to himselfe to be Religious not bridling his tongue this mans Religion is vaine where Religious is taken for pious vertuous c. For ells the ill gouernment of the tongue would not hinder a true exercise of the vertue of religion strictly vnderstood as it differs from other theologicall and morall vertues as it hinders not the true exercise of faith and hope as they are particular vertues This large acception therefore of these words Religion and Religious being soe clearely deliuered in Scripture It will be sufficient for defence of the Catholique Romaine faith in this point to affirme that when our Doctours say that any thing created may be or is worshipped with Religious worship that it is Religious in this large acception found soe familiarly in Scripture that is vertuous pious christian a worship belonging to our Religion proper to
exhibite reuerence and worship to persons and things in acknowledgement of the supernaturall and free gifts graces and blessinges of God where with they are inriched as I haue shewed many holy persons mentioned in the Scriptures haue done let him call that worship supernaturall or christian or pious or an exterordinary ranke of ciuill worship I shall not much contend about rhe name when the thing is done For what soeuer he call it it is and cannot but be a Religious worship in it selfe at least in that large sense soe clearely drawn from the Seriptures And Thus much of the discouery redresse of the second mistake THE THIRD MISTAKE The vvord serue in Mat. 4.10 is misunderstood THe opponent indeuoring to proue that God only is to be worshipped and therefore neyther S. nor Angell from the text of Mat. 4.10 Thou shalt worshipp the Lord thy God and him only shalt thou serue Seeing there is noe proofe in the former part of the text as I haue shewed must haue recourse to the latter and him only shalt thou Serue and that this clause may haue any appearance of force it must suppose that the word Serue here vsed signifies all kind of Seruice Soe that these words and him only shalt thou Serue must signify thus much that noe seruice must be done but to God alone which must needs be a very grosse mistake for the word Seruice taken in this generall sence playnly contradicts the Precept of S. Paul Obey your temporall Lords c. Seruing them with a good will as to our Lord and not to men And that Prophesie in Genesis of Iacob and Esau. The greater shall serue the Lesse Soe that it is manifest that not God only is to be serued Whence may breefely be noted that before one cite any text of Scripture for the proofe of any thing one must first coÌ„sider whether the sence in which that text must be taken to be of force to proue what we intend contradict not other playne places of Scripture as this does which if it doe we must seeke some other proofe for that will not be a proofe but a mistake But the mistake in this place of Mat. 4.10 proceedes not only from want of reflection vppon other places of Scripture but from want of knowledge of the greeke word vsed here by the EuaÌ„gelist For though both in English Latin and Hehrew there be only one word to signifie the seruing of God and creatures Yet in the greeke there is a proper word which signifies only the seruice of God or proper to him alone and is neuer vsed for the religious seâ—uice done to any creature as a creature but as esteemed by those whoe exhibite that seruice to be a God This word in greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latreuin vsed by the holy Ghost in this place Mat. 4 10. to signifie serue That this may be vnderstood the Reader may please to note that many words haue two kinds of significations the one by force of theyr first institution which they anciently had and haue amongst heathen Authours the other by vse and application to some one particular Sence by vertue of common vse and custome which hath in processe of tyme obtayned force to limite them to that perticular Sense Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tyrannos amongst the ancient Greekes first signifyed a king and was taken in a good Sence but amongst later Authours and now vniuersally it signifies a Tyrant or cruell and vniust oppresser of such as are vnder him And as the vnanimous consent of approued Authours and common wealths hath a power to giue a new signification to words or rather to limite or restrayne the ould to some determinate parte of what they signifyed by force of theyr first institution soe hath allsoe the vniuersall consent of ecclesiasticall approued Authours and the common voyce of Christendome the like power soe to alter the ancient signification of some words that it determines the indifferency and vniuersality of theyr originall Signification to some one part or member of it when they apply it to expresse something in Christian Religion Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptismus which anciently signifyed any kind of washing amongst ecclesiasticall and Christian Authours is taken for a SacrameÌ„t known by that name Thus Euangelist which originally signifeyed any one who told good tydinges signifies a wryter or promulger of the Gospell In the like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyed amongst the auncient infidels any kind of feruice amongst Ecclesiasticall Authours signifies only that kinde of Religious seruice which is don to God Soe that it hath two significations the one morall the other Ecclesiasticall as Scapula a Protestant authour of our nation acknowledges in his Lexicon both of this and the former and many other words graunting that according to the Sence which it hath amongst Ecclesiasticall authours and in the new Testament it signifies a Religious worship only and in proofe of this cites the epistle to the Hebrewes where beeing put absolutely it signifiâ—es the worship of God This dubble significaâ—ion supposed I vrge further that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreuin in the Scripture signifies that Religious worship only which is exhibited to God or diuine worship and is neuer vsed through the whole Scripture for a religious Seruice done to any creature as to a creature I haue bestowed some dayes study to examine this matter and hauing searched all the places of Sctipture where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I neuer found it signify any religious sesuice saue diuine and I Prouocke any Protestant authour to proue the contrarie True it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 douleuin is indifferently vsed very commonly in both Testaments to signify the religious seruing of God or creatutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreuin neuer but for seruing eyther a true or false God when it is referred to worship blonging to Religion And though Scapula being a Protestant only say that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a religious worship yet the proofe which he bringes for it out of the epistle to the Hebrews conuinces that being absolutely put that is alone without any oblique case it signifyes as he acknowledges the Seruice done to God only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectum facere seruientem that could not make him that did the seruice perfect And he might alsoe haue cited the same word put absolutely and signifying only the seruice of God in S. Luke where he sayth Anna the Prophetesse was night and day in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruing that is doing seruice to God This text Luke the 2.37 The Protestant bible of 1589. with Fulks commentarie translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serued God And Heb. 9.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruings of God and the later Bibles translate it diuine feruice whence it appeares that the absolute significarion of this word is the seruice of God or diuine
our Sauiour witnesses that the holy Apostle S. Paul in this place writes against these heretikes S. Epiphanius alsoe witnesses that Simon Mahus excluded our Sauiour from the office of mediatour and put the Angells in his place as the Apostle seemes here to say The Third mistake This text is made contrary to other texts of Scripture THirdly the Religion or worship of Angells here forbidden cannot be all kinde of worship exhibited to them for then this place of Scripture would be contrary to the other which I cited before Gen. 19. v. 1. Iosua 5. v. 14. where Angells were lawfully worshipped and so this place cannot conclude any thing against vs for if some worship may be lawfully giuen to Angells notwithstanding this place it can neuer be proued from hence that the worship we giue them is forbidden vnlesse it be first proued to be vnlawfull which can neuer be deduced from this generall prohibition And if any one should obiect here that seeing this word threskeia signifyes religion and vvorship thence may be gathered that all vvorship appertayning to Religion or all religius worship is forbidden to be giuen to Angells I answer that if wee take religion and religious worship as it is strictly and presly taken amongst the Doctours in its prime and formall acception for a vertue whereby due honour is giuen immediately to God it is true that all such religion or religious worship is there forbidden to be giuen to Angells and in this sense noe Catholike teaches that religious worship is to be giuen to Angells or any creature but only to the creatour of all things because he only it true God but if by religion or religious worship be vnderstood in a larger sense a vertue or reuerence belonging to religion and exceeding the bounds of nature and ciuill worship then religious worship to Angells is not forbidden in this place Now that religion may be taken in this larger sense is cleare as I haue allready shewed out of S. Iames now cited chap 1. v. 26. and 27. If any man amongst you seeme to be religiouus and bridleth not his tongue but deceiueth his owne hart this mans religion is vaine Pure religion and vndefyled before God and the father is to visit the fatherlesse and widowes in their afflictions and to keepe himselfe vnspotted from the world Where wee see that actions performed to creatures of piety and mercy are called religion and are religious actions and so this worship though it be done to creatures may according to the phrase of Scripture be called religious worship at least in this large sense that workes of piety and mercy are called religion or religious actions here by S. Iames. And thus much for the second place Wee are commanded to pray vnto God therefore no presumption but a bounden duty Proofes out of Scripture mistaken Come vnto me all yee that labour and are heauy loaden and I will giue you rest When you pray say our father which art in heauen And what soeuer yee shall aske the father in my name he will giue it you Aske and yee shall haue seeke and yee shall finde knocke and it shall be opened vnto you If the opponent meane here that wee are to pray to God without all presumption of our selues or our own workes for the words are obscure wee most willingly admit this whole obiection and all the proofes of it as most consonant with the doctrine of the Romain Church and only against Pelagian and Semipelagian Heretikes For shee teacheth that the good workes of Gods children are truly good and pleasing to God and meritorious of the increase of grace and eternall glory yet she teaches also that all good workes are the free gifts of God proceeding from his grace and not to be ascribed to any naturall force of ours left to it self which is not able to doe any thing at all pleasing to Allmighty God and so wee cannot glory in our selues but in God only as S. Paul teacheth vs Againe she teacheth that though the good workes of God's children be meritorious as is declared where they are yet no man can be in this life without a particular reuelation infallibly assured that he is the child of God or that he euer did any one worke truly good and pleasing to God and so liues and dyes wholy relying vppon the mercies of God and merits of our deare Sauiours bitter death and Passion of which he is assured by a firme and stedfast hope not presumptuously relying vppon his owne workes whereof he hath no sufficient assurance whereon to found his saluation and so he is kept in a most humble and low esteeme of himselfe and all he euer did through his whole life for it is not the beleeuing that good workes where thy are are meritorious but the beleeuing that wee haue such meritorious workes which can giue any shew of reason to rely vppon them I say beleuing with an infallible faith which Reformers teach for wee may and ought to haue a stedfast hope that through the grace of Christ wee haue done some good workes and meritorious as it is not the assurance that the abundance of mony and gould where it is is able to purchase great possessions but the assurance that one hath such an abundance of gould which makes one confide that he is able to compasse such a purchase and yet though a iust man should infallibly know that he had done workes truly pleasing to God he would not be presumptuous because he knowes they proceede from the grace of God If therefore this be all that is intended by this obiection that wee are commanded to pray to God without all presumption and vppon bounden duty wee haue nothing against it but if hereby be intended that wee are commaunded to pray to God vppon boundē duty and therefore it is noe presumption to pray to him yet so that wee are to pray to him alone as the insuing obiections and proofes seeme to insinuate then wee giue our reasons for the contrary in the insuing answer which will be alsoe common to this only à word or two vnto these fower places cited for proofe of this difficulty thus vnderstood The text of Mat. 11. v. 28. mistaken Come vnro me all yee that labour and are heauie loaden and I will giue you rest THis text is in the mouth of euery ignorant Protestant to proue that wee are neither to pray to saint nor Angell but to Christ alone Come vnto mee saith our Sauiour he bids vs not come vnto Saints ot Angells say some illiterate Scripturistes therefore wee must neither come to Saints nor Angells according to our Sauiours command But how far this discourse is from common sense euery vnderstanding person will easily discouer for to say that our Sauiour bids vs not here come to Saints or Angells expressly is most true but that shewes only that coming to Saints or Angells is not here commanded which no man makes
such like and in this respect we giue them no more honour nor worship then the Protestants vse to doe to Churches in England by keeping their hats of kneeling c. for as they doe that to such places rather then to theyr own houses because they are the houses of God so doe we reuerence holy Images because they are holy things putting vs in remembrance of God and heauenly things Neither doe we this without warrant of holy Scripture for Iosue 5. v. 15. an Exod. 3. v. 9. Iosue and Moyses are commanded to put of their shoes because the earth was holy wheron they stood which was nothing but a reuerence vnto that earth made holy by the presence of God or an Angell and if a piece of ground must haue beene reâ—erenced because it was holy why not all other things which are consecrated or referred to the worship and reuerence of God The second respect which we haue in worshipping holy Images is particular to them as they are Images and representations of other things and in this respect all the acts of externall reuerence or worship which we exhibite to them is not directed to them as the ende or reason of our worship but it is only to passe by meanes of them to that which is represented by them where it wholy and only rests as in a thing intended to be worshipped by it Thus when wee doe any reuerence to an Image of the Virgin Mary respecting it merly as her Image the reuerence or worship passes by meanes of that to the B. Virgin and there only rests and terminates it selfe and it is impossible to honour an Image as an Image otherwise for being in its proper nature nothing else but a representation of such or such a person or thing all which is done to it is intended by it to that which it represents neither is it possible at least in this life to giue any honour to God or his Saints otherwise then by meanes of one Image or other eyther corporall of spirituall for it is impossible to honour or worship any thing vnlesse we thinke vppon that which we worship and it is impossible to thinke of any thing vnlesse there be framed in our heads or vnderstandings a representation of that thing which we thinke of now nothing can be represented without some representation as is cleare and euery representation is an Image and likenesse of that thing which is represents So that we always honour whomsoeuer we honour through that Image of our thought which we frame of them and all our acts of honour of worship passe through that interiour imagination or thought which we haue framed to the obiect or thing which is represented by it Now for the better help of our imagination or internall thought we vse some externall thing as an obiect of our senses to excite vs to such thoughts and keepe vs more liuely and fixedly in them thus words and discourses wherin the things which we intend to worship are described or signifyed help vs to a more strong and attentiue thought of them and are the Images of the eare through which as through representations of what we worship we giue honour to that which they represent to vs thus pictures and images paynted or carued help the eye to frame a more full and ferme imagination or thought of that we worship now we haue warrant enough in holy Scripture to giue honour or adoration to such things as helpe vs to thinke of God and haue a reuerence giuen them to that end Thus in the 98. Psalme alias the 99. v. 5. Adorate scabellum pedum eius worship or adore his footstoole which was nothing but the Arke of the Testament as all agree and notwithstanding here is a command to worship it Your English translation to auoyd the force of these words translates it in this manner worship at his footstoole as though indeed no worship at all were commanded to be giuen to it but only that God were to be worshipped at it But this is another manifest fraud for the hebrew word and greeke is the very same here with that of the 20. of Eodus lo tishtachaue lachem and here ve hishtacauou la hathom ragluau and in Exod. 20. because they will exaggerate the command against holy Images it must be thou shalt not bow down vnto them and here Psalm 98. v. 5. because they feare that the people might gather from hence that creatures and Images such as were the two Cherubins in the tabernacle putting vs in mynd of the true God were to be worshipped it must be with them worship at his footstoole Thus they change and chop the words of holy Scripture to serue their own turnes at their pleasure so far that euen two Psalmes before Psalm 97. v. 7. they translate the same word and phrase in hebrew worship him all yee Gods and here it must not be worship his footstoole but worship at bis footstoole nay in hundreds of other places of Scripture where the same word and manner of speech is in the Hebrew either attributed to God or men or Idols or false Gods they translate worship or worship not the things forbidden or commanded only here forsooth because it makes quite against them if it be truly translated they will needs haue it worship at his footstoole but both the hebrew and greeke and the Septuaginta and the ancient vulgar Translation haue it plaine enough bow down vnto his footstoole or worship his footstoole whence I gather that it is warranted in holy Scripture to giue reuerence and worship as I before explicated to such things as put vs in mynd of Allmighty God and consequently to holy Images And as this is cleare in Scripture so is the practise thereof no lesse cleare euen amongst Protestants for what more common amongst the more moderate of them then to make a profound adoration at the name of Iesus which is nothing but a representation or Image of our Sauiour to the eare which practice seeing it is grounded according to them in those words Phil. 2.10 In the name of Iesus euery knee shall bow and those words extend themselues as much to that sacred name seen by the eye as heard by the eare brings in a necessity of granting a religious worship to that most diuine name when we see it eyther printed in a booke or carued in a stone c. what worship soeuer therefore a well minded Protestant should iudge to be giuen to that name thus ingrauen with out all superstition or Idolatry or breach of this commandement let him giue the same to any Image of our Sauiour and in the same maner or at least iudge that the like may lawfully be giuen to it and noe more in this point will be required of him to be esteemed conformable to the doctrine and practice of the Romane church what more generally practised before these troubles then to kneele in receiuing the coÌ„munion which is only a resemblance or
likenesse of our Sauiours Passion with them and so giuing the reuerence of kneeling to it they properly worship an Image or similitude or remembrance of our Sauiours death And if any should answer that they worship not the bread and wine in the Lords supper nor kneele to them but only to God when they receiue them I demand presently whether they exhibite any kind of reuerence to the bread and wine as a representation of our Lords Passion or no if they answer that they giue none at all to them why then doe they make an exteriour shew and that by way of command and obligation of exhibiting reuerence and respect to those signes seeing that in the exteriour none who see them can iudge that they giue not some reuerence euen to them againe if they giue no reuerence at all to them what greater respect doe they beare to the Lords supper then they doe to their own in their houses so that if a zealous brother would kneele to God at the same tyme when he eates his supper he whould shew as much respect to a brown loafe as he does to the Lords supper when he kneeles only to God in receiuing it And yet further if one who goes to their communion had no maw to adore God at that tyme but should put it of to some other when he found himselfe more moued by the spirit why could not he receiue sitting or standing and that without any externall reuerence at all to what he receiues visibly Nay how could he in conscience receiue kneeling ' or shewing any externall reuerence If they answer that they exhibit some reuerence to the externall signes as representations of our Lords death I demand whether it be a ciuill or a religious reuerence to say it is a ciuil reuerence were absurd for that is in matters of state and ciuill authority only and this is in matter of Religion If they say that it is a religious reuerence then I haue my intent that euen Protestants doe exhibite Religious reuerence to signes figures and representations of our Sauiour no lesse then Catholikes and then I demand further by what externall signe they make profession of such a reuerence to the signes of their communion certainly they will find no other which shewes it more clearly and fully then their kneeling or whatsoeuer they name it is an externall exhibition of religious reuerence which is nothing but worship in a true and Christian sense whence appeares that Protestants themselues are guilty of what they accuse vs that is of giuing woiship to an Image or figure of our Sauiour dying vppon the crosse for vs. That which I haue answered to the 20. of Exodus is in like manner applyable to the 26. of Leuiticus v. 1. and to the 6. v. 73. for they speak only of Idols and false Gods from which all Roman Catholikes abhorre far more then Protestants It is not my intention here to enter into any schoole questions which can neyther easily be made plaine enough to be rightly conceiued by all those whom I intend to informe in this treatis nor are they necessary to be known by all Catholicques nor if they were known is it necessary to beleeue them So long therefore as the doctrine of the Council of Trent cited in the beginning of this controuersie is beleeued and obserued noe more will or can be required for soe much as belongs to this point of any one who eyther is or intends to be a Child of the Roman Church which doctrine is not only without all danger but euen without all possibility of Idolatrie for seeing an Idolatrous worship must acknowledge a diuine power and vertu in that which it worships and the Council expressely theaches that noe such diuine power is to be acknowledged in any Image it is impossible to follow this doctrine and to commit Idolatrie in the worship we giue to any Image all therefore which is required to vnite a Protestant in this particular to the doctrine of the Roman Church is only this that he beleeue noe more that there is eyher life vertu or diuinity in any Image then he now beleeues there is in the name of IESVS spoaken or written that he put noe more confidence nor hope in the picture then he now puts in the name that he pray noe more to the picture then he now prayes to that name if kneeling before the name of IESVS grauen vppon some stone he pray to our Sauiour but as he now puts of his hat and boweth his knee or body when he sees or heares that name he hold it lawfull to exhibit the same reuerence when one sees the picture of our Sauiour and as he may now kisse that sacred name in deuotion to our Sauiour soe he hold it lawfull to kisse our Sauiours picture in deuotion to him or in his regard If a Protestant should demande whether there be as cleare proofs of Scripture for the worship of Images as there are for the worshipping the name of IESVS I answer there are That some Images may be lawfully made is cleare in the Brrazon serpent Num. 21.8.9 That they may lawfully be put in places dedicated to the seruice of God is euident in the two cherubins of gould Exod. 25.18 That they may haue a reference to diuine seruice and be ordinances helonging to it is manifest Hebr. 9.1.5 That it is lawfull to exhibite some worship to them is all ready proued Ps. 99.5 Adore his footstoole That the worship which is done to the Image of another tends as much to his honour whose Image it is as the worship done to his name tends to the honour of him-whose name it is is vndeniably prouued Reu. 13. v. 15.16.17 And he had power to giue life to the Image of the beast that the Image of the beast should both speake and cause that as many as would not worship the Image of the beast should be killed and he causeth all both small and greate rich and pore free and bond to receiue a marke in theyr right hand or in theyr foreheads and that noe man might buy or sall saue he who had the marke or the name of the beast or the number of his name whence is manifest that the worship of the Image of this accursed creature tended to his honour otherwise he would neuer haue compelled men to worship it and that he was honored noe lese in this if not more then in carijng his marke and his name which can be deduced from no other principle then this that all worship done proportionally to the Image is an honour to him who is represented by it and consequently that in this our Sauiour and the Saints are honoured as truly as any other in theyr Images If any Protestant demand farther whether there be any expresse command in the new Testament to worship holy Images I answer there is noe expresse command If it should be replied that nothing is to be held or practized by Christians