the presence of God whome I call to witnes in this behalfe and pray thee also to call vpon for the saluation and reduction of all those that walke astray that it is not in the power of any one no not of all our Aduersaries that are in England to find in their owne Bible one only expresse Text I say one only I say in their owne Bible by which they cā possibly proue one only point of their false Doctrine without their vsuall art of adding diminishing chopping or changing it by some interpretation or other which yet should be to alter the Text it selfe and to employ mans fancy insteed of the pure word a thing by their owne Confession flatly forbidden vnto them protesting that the Word of God doth in such sort containe all that which is necessary to saluation that it is not lawfull neither for men nor Angells to adde diminish or alter ought therof and commanding their followers and adherents vtterly to renounce all Antiquity Custome Multitude Humane Wisedome Iudgement Decrees Edicts Counsailes Visions yea and Miracles themselues to the contrary THE TOVCH-STONE of the Reformed Ghospell Protestants affirme I. That there is not in the Church one that an infaillible Rule for vnderstāding the holy Scriptures and conseruing of Vnity in matters of Faith COntrary to the expresse wordes of their owne Bible Rom. 12.6 Hauing then giftes differing according to the grace that is giuen to vs whether Prophecy that is interpretation according to the proportion or Rule of faith Whence we gather that Prophecy according to the Rule of faith is one of the giftes which God bestoweth on his Church Therefore there is in the Church one and that an infallible Rule for vnderstanding to the holy Scriptures Philip. 3.16 Neuertheles whereto we haue already attained let vs mind the same thing Loe how plainly the Apostle speaketh in this second place of a certaine Rule to be walked by cleerly presupposing that in matters of faith we can neuer be of the same mind vnles we walke by the same Rule Gal. 6.16 And as many as walke according to this Rule Peace be on them and mercy And 2. Cor. 10.15 Hauing hope when your faith is increased that we shall be enlarged by you according to our Rule aboundantly to preach the ghospell in the Regions beyond you and not to boast in another mans line Lo heere againe because that euery man is to direct and order his beliefe according to the doctrine of the Church therfore it is called by S. Paul both the Rule and Line of our holy Faith Againe 1. Cor. 11.16 But if any man seeme to be contentious we haue no such Custome nor the Churches of God Loe how S. Paul still pleadeth the Rule and Custome of the Church agaynst the contentious which if it could then by the sole prescription of twenty or thirty yeares and by the authority of so few Pastours stop the mouthes of new Sect-maysters what ought not the Custome of sixteene hundred yeares and the Decrees of so many hundred Pastours gayne of reasonable modest and humble men And heer I would haue it to be noted that this Analogy or Rule of Fayth besides the tytles already recited the holy Scripture in other places calleth by the name of Forme of Doctrine Rom. 6.17 A thing made ready to our hand 2. Cor. 10.16 The Depositum or Treasure committed to the Churches trust and euer most carefully to be kept by her 1. Tim. 6.20 And withall in the very selfe same places alwayes stileth that which is contrary to this Rule by the name of Disunion Discord Disobedience forsaking of our first vocation Diuision Contention Prophane and vayne babling Opposition of sciences c. Whence plainly appeareth how great the necessity is for euery Christian to keep this Rule the least breach wherof doth presently crack his Christian credit with the Church of God and with all good Christians See more Rom. 6.17 Gal. 1.6 Rom. 16.17 Actes 15.2 1. Tim. 6.20 Rom. 12.16 ¶ According to this very Rule the Ancient Fathers affirme the same S. Irenaeus l. 4. cap. 45. Tert. de praescrip And Vincent Lyr. in suo Commonitorio saith It is very needfull in regard of so many errors proceeding from the mis-interpretation of Scriptures that the Line of Propheticall and Apostolicall exposition should be directed according to the Rule of the Ecclesiasticall and Catholique sense Thus writeth this most worthy witnesse Tertul. praescrip adu haeres cap. 15. cap. 19. saith We do not admit our aduersaries to dispute out of Scripture till they can shew who their Ancestors were and from whom they receiued the Scriptures For the orderly course of doctrine requires that the first Question be whose the Scriptures are by right from whome and by whom and to whom the Forme of Christian Religion was deliuered Otherwise prescribe against him as a stranger c. Thus he Loe how these two last ancient Fathers lay hold off and vrge these two very termes Rule and Forme of Faith and Religion euen as before the Holy Scripture did from whēce doubtles they tooke the phrase And with very great reason for the knowledge of Tradition which is this Forme or Rule goes before the knowlege of the Scripture for the Rule must be first knowne before the thing ruled can be assuredly knowne as the Carpenter cannot knowe certainly that he hath measured his timber nor the Taylor that he hath measured his cloth aright except he first assuredly know that his measure be both true right but the Rule of Faith to wit the Summe of those points that euery Christian is bound expresly to know as deliuered to him from hand to hand is the knowledge of Tradition Protestants affirme II. That in matters of Fayth we must not rely vpon the Iudgment of the Church and of her Pastours but onely vpon the Written Word COntrary to the expres wordes of their owne Bible Mar. 23.2 The Scribes and the Pharises sit in Moyses seat all therfore whatsoeuer they bid you obserue that obserue and do In which wordes Christ not onely commandeth vs in matters of Faith to haue recourse to somwhat else besides the only written word to wit to the Pastours of the Church but biddeth vs moreouer to obey them and that not only in some principall matters but in all whatsoeuer without distinction or limitation Therfore in matters of fayth we are not tyed to rely only vpon the written Word Luc. 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Heere againe Christ our Lord honoureth and giueth as much authority to the Preachers of the Word as he can possibly do to the word it selfe saying He that heareth you c. Matt. 16.19 Whatsoeuer thou shalt bind on earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shall he loosed in heauen Where it is to be noted that he doth not say whosoeuer but
the sonnes of God Wordes which plainly imply a liberty of will For when he sayth some receiued him and some not who sees not the liberty both of the one and of the other for these would not receiue him and those would Deut. 30.19 I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therfore choose life that both thou and thy seede may liue And rightly may we call heauen and earth to witnes against them who commit the same fault touching Grace which the Turkes do touching Nature For the Turkes belieue that the fire burnes not nor water wets not but that God doth it by the fire and the water And so our Aduersaries say that a man desireth no good nor doth no good but only that God doth all by man but this is false Therfore c. Luc. 13.34 O Hierusalem Hierusalem c. how often would I haue gathered thy children togeather as a henne doth gather her brood vnder her winges and yee would not I would saith Christ and yee would not What for Gods sake can be spoken more plainly See more Luc. 10.42 Acts 5. 4. Ad Philem. v. 14.1 Cor. 7.37 9.1.14.2 Cor. 9.7 Ose 3.9 Num. 30.14 Iosua 14.13.2 Reg. 24.12.3 Reg. 3.5 Eccles 15.15 Mat. 19.17 Iosue 24.15.2 Samuel 12. Pro. 11.24 Reuel 3.20 Isa 1.19.20 ¶ See the ancient Fathers Euseb Caesar de praep l. 1. cap. 7. saith that those who hould this opinion do peruert and ouerthrow Vniuersam vitam humanam all the whole life of man And in very deed his reason is good for vpon this consideration of mans Free-will are grounded all politicall lawes precepts and prohibitions paynes and rewards which else were meerly superfluous and against reason S. Hilary l. 1. de Trinitate saith He would not there should be a necessity for men to be the sonnes of God but a power S. Aug. l. 1. ad q. 4. saith To consent vnto Gods vocation lyeth in a mans owne will So teacheth S. Amb. in Luc. cap. 12. S. Chrysost hom 19. in Genes S. Iraeneus l. 4. cap. 72. S. Cyril lib. 4. in Ioan. cap. 7. We cannot in any wise deny freedome of will in man And S. Aug. afore recited saith lib. 2. cap. 4. de act cum Felice Manich How should our Sauiour reward euery one according to their workes if there were no Free-will XX. That it is impossible to keepe the Commandements of God though assisted with his grace and the holy Ghost COntrary to the expresse wordes of their owne Bible Philip 4.13 I can do al things through Christ which strengthneth me Therfore it is impossible to keepe the Commandements or else it is false that he could do all things Luc. 1.5.6 The Scripture speaking of Zachary and Elizabeth sayth And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Yet they vsually say that none are so righteous as that they can keep any of them but these two were so righteous as they kept all of them now whether of these wilt thou belieue S. Luke or our Reformers Luc. 11.27.28 Blessed is the wombe that bare thee and the paps which thou hast sucked But he sayd Yea rather blessed are they that heare the word of God and keepe it Christ pronounceth them blessed who heare the word of God keep it but the commandements are the word of God which they affirme no man can keep therefore they affirme that no man can be blessed And like vnto this is that of Iohn 13.17 Matt. 12.50 Iohn 14.23 with an infinite number of such like places in their owne Bible with all which this this new doctrine doth seeme to dally in plaine termes Luc. 11.2 Thy will be done as in heauen so in earth In this petition either we demand a thing impossible or else the Saints in Heauen fulfill not the will of God in all thinges or els it may be fulfilled also by vs on earth one of the three But the two first are full of absurdities therefore the later is to be granted 1. Iohn 5.3 For this is the loue of God that we keep his commandements and his commandements are not grieuous If the Commandements were impossible they could bind no man for it is not to be conceiued how one should sinne in a thing which he could not possibly auoid And Christ saying to the young man in the Ghospell If thou wilt enter into heauen ' keepe the Commandements is as much as if he had said If thou wilt enter into heauen take hold of the Moone betweene thy teeth See more Ezech. 36.27 Mat. 11.30 19.17 Eccles 15.15 Rom. 13.8.10 7.3 Iosua 11.15 22.5 Psal 17.3 Deut. 30.11 1. Iohn 2.4 Iob. 27.6 1.22 Rom. 2.27 Luc. 10.28 15.7 3. Reg. 14.8 15.5 Ephes 1.4 Galat. 5.14 Gen. 6.9 ¶ See Origen hom 9. in Iosue S. Cyril l. 4. cont Iulian. S. Hilar in Psal 118. S. Hier. l. 3. cont Pelag. S. Basil who saith It is an impious thing to say that the commandements of God are impossible The maintayne XXI That fayth only iustifieth and that good Workes are not absolutly necessary to saluation COntrary to the expersse wordes of their owne Bible 1. Cor. 13.2 And though I haue the gift of Prophecy and vnderstand all mysteries and all knowledge and although I haue all fayth so that I could remoue mountaynes and haue no charity I am nothing Therefore fayth only doth not iustify yea this plainly proueth that faith is nothing to saluation without good workes Iames 2.24 Yee see therfore how that by workes a man is iustified and not by fayth only Wherfore S. Aug. lib de fide and operibus ca. 14. writeth that this Heresy was an old Heresy euen in the Apostles tymes And in the preface of his Comment vpon the 32. Psalm he warneth all men that this deduction vpon this speach of S. Paul Abraham was iustifyd by faith therfore workes be not necessary to saluation is the right way to hell and damnation See the Rhemes Testament vpon this place Iac. 2.14 What doth it profit my brethren though a man say he hath fayth and haue not workes Can fayth saue him This proposition but especially the former is directly opposite to that which our Aduersaries hould Neither can they pretend that there is the like opposition or contradiction betwixt S. Iames speaches and S. Paul for though S. Paul say Mā is iustified by fayth yet he neuer sayth by fayth alone Gal. 5.6 For in Iesus-Christ neyther Circumcision auayleth any thing nor Vncircumcision but fayth which worketh by loue Note well this place for if our Aduersaries who pretend conference of places to be the only Rule to explicate the hard passages of holy Scripture had followed but this their owne Rule this one text would haue cleered vnto them al other wherein Iustice and Saluation might seeme to be attributed to Fayth alone See more
he will Where the Apostle in expresse words opposeth refelleth this vnsauory doctrine teaching that the gift of prophecying or truly to interpret the holy Scripture is not giuen to all the faithfull but to some only in particular yea he presupposeth that one may haue the gift euen to worke miracles and yet may want the gift truly to interpret the word of God Therfore a man by his owne priuat spirit cannot righly interprete Scripture 2. Pet. 1.20 Knowing this first that no Prophesy of the Scripture is of any priuat interpretation for the Prophesy came not in old time in the margent or at any time by the will of man but holy men of God speake as they were moued by the holy Ghost Loc how clearly the Apostle taketh this faculty authority from a priuate and prophane man restrayning the same to a company and society of men and those also of some speciall note for their sanctity and holines assuring vs that they spake as they were moued by the holy Ghost 1. Iohn 4. Beloued belieue not euery spirit but try the spirits whether they are of God By which wordes we are taught that the spirits of others are to be examined whether they proceed from God or not but this Caueat cannot be vnderstood of the spirit of the whole Church sith then it would follow that there should be none left to try the said spirit of the Church euery particular man being included therin If then it be to be meant of priuate men as needes it must it followeth that a priuat spirit cānot be this Iudge sith it selfe is to vndergoe the iudgment and examination of some other ¶ The Fathers that affirme the same are S. Aug. epist 162. l. de Baptismo cap. 18. ad Epictetum S. Basil epist 78. S. Amb. epist 32. S. Leo epist 53. S. Hier. lib. cont Luciferianos Vincent Lyr. cont prophan heres nouitates Yea Martin Luther himselfe the Protestants great Grand-Father saith lib. de potest Papae We are not certaine of any priuat person whether he hath the reuelation of the Father or no but that the Church hath it we ought not to doubt VI. That S. Peters faith hath fayled COntrary to the expresse wordes of their owne Bible Luc. 22.31.32 Simon behould Sathan hath desired to haue you that he may sift you as wheate but I haue prayed for thee that thy faith fayle not Loe Sathan required to sift them all the Apostles but our Lord heere prayed for Peter only that his faith principally might not fayle Therfore S. Peters faith hath not failed Mat. 16.18 And I say vnto thee that thou art Peter and vpon this rock I will build my Church and the gats of hell shall not preuayle against it But had S. Peters faith fayled the gates of hell had long ago no doubt preuailed Mat. 23.2 The Scribes and the Pharisies sit in Moyses seat all therfore whatsoeuer they bid you obserue that obserue and do How could Christ bid the people of the old law do all whatsoeuer he should bid them by those that sate in Moyses Chaire if they could erre But God hath no lesse preserued the truth of Christian Religion in the chaire of S. Peter which is in the new Law answerable to that of Moyses in the old Therfore neither S. Peters Fayth nor Chayre hath fayled Iohn 11.49.51 speaking of Caiphas the High Priest saith And this be spake not of himselfe but being High Priest that yeare he prophesied that Iesus should die for that nation Lo how in this most wicked time of the Sinagogue the very Dregges and outcast of that disobedient people yet speaking forth of that Chaire which Christ had commanded to be heard and obeyed touching mattters of fayth they answere truly and their chiefe Bishops prophesy ¶ S. Leo ser 3. de assump sua affirmeth the same The danger was common to all the Apostles but our Lord tooke speciall care of Peter that the state of all the rest might be more sure if the Head were inuincible VII That the Church can erre and hath erred COntrary to the expresse wordes of their owne Bible Isa 59 21. As for me this is my Couenant vnto them saith the Lord. My spirit that is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede nor out of the mouth of thy seedes seed from hence forth and for euer Therfore the Church cannot erre Ioan. 14.16 I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the spirit of truth But the Apostles themselues aboad not for euer therfore this is to be vnderstood of the perpetuall aboad of the spirit of Truch with their Successors Mat. 18.17 And if he neglect to heare the Church let him be vnto thee as an heathen man and a Publican Whence is clearly to be gathered that the Church in her Censure cannot erre Isa 35.8 And a high way shal be there and a way and it shall be called the way of Holines the vncleane shall not passe ouer it but it shall be for those the way faring men though fooles shall not erre ther in How far deceiued then are many simple soules who do affirme that the whole Church and all holy men that euer haue bene therein for these thousand yeares how wise soeuer haue all erred Ephes 5.27 That he might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thinge but that it should be holy and without blemish Note well these wordes without spot wrinkle any blemish and tell me now if it be possible that reading this thou canst euer belieue that she hath euer taught such horrible blasphemies abhominations as at this day she is charged with See more Iohn 16.13 Ephes 5.27 Isay 9.7 Ezech 37.26 Luc. 22.32 Mat. 23.3 1. Pet. 2.9 Iohn 17.17 1. Cor. 11.25 Psal 101.23.29 Ephes 2.10 Ihon 10.16 Acts. 4.32 Ephes 4.5.11 Luc. 10.16 Deut. 17.8 Ierem. 3.15 Malac. 2.7 Mat. 16.18 Acts. 15.28 2. Cor. 13.8 1. Tim. 3.15 ¶ The Fathers affirme the same expressely S. Aug. cont Crescon lib. 1. cap. 3. Also vpon the 1◠8. Psal the place beginneth Ne auferas de ore meo verbum veritatis vsquequaque S. Cypr. epist. 55. ad Cornel. num 3. S. Ireneus lib. 3. cap. 4. with many others VIII That the Church hath bene bidden and inuisible COntrary to the expresse wordes of their owne Bible Mat. 5.14.15 Yee are the light of the world a Citty that is set on a hill cannot be hid Neither do men light a candle and put it vnder a bushell but on a candlestick and it giueth light to all that are in the house But the Catholique Church is such a light such a candle and such a Citty built vpon Christ as vpon a mountaine therfore hath not nor cannot be hidden nor is inuisible Mat. 18.17 Tell the Church
Mat. 7.21.22 Mat. 5.21 Mat. 19.17 and 11.16 Mat. 12.33 Mat. 16.16 Gal. 3.12 1 Tim. 5.8 1. Ioan. 2.4 1. Ioan. 3.22 Rom. 3.31 Philip. 2.12 ¶ The Fathers that affirme this are Origen in 5. Rom. S. Hilar. cap. 7. in Matt. And S. Ambr. in 4. ad Heb. sayth Fayth alone sufficeth not S. Aug. de fide and operibus cap. 15. sayth I see not why Christ should say If thou wilt haue life euerlasting keep the cōmaundements if without obseruing of them by only fayth one might be saued XXII That no good Workes an meritorious COntrary to the expresse wordes of their owne Bible Matt. 16.27 For the Son of man shall come in the glory of his Father with his Angells and then he shall reward euery man according to his workes He sayth not that he shall reward euery man according to his mercy or their fayth but according to their workes So S. August de verbis Apost serm 35. doth interprete Matt. 5.12 Reioyce and be glad for great is your reward in heauen The word Reward in latin and greeke signifyeth wages and hyre due for workes and so presupposeth a meritorious deed as the Rhemish Testament noteth vpon this place Agayne Matt. 10.42 Whosoeuer shall giue to drinke a cup of cold water only in the name of a Disciple verily I say vnto you he shall in no wise loose his reward Therefore good workes are meritorious 1. Cor. 5.10 For we must all appeare before the iudgment seat of Christ that euery one may receiue the thinges in his body according to that he hath done whether it be good or had Wordes most cleere that heauen is as well the reward of good workes as Hell the stipend of euill works howsoeuer the enemies of all good life and workes do teach the contrary See more 1. Cor. 9.17 18. 25. Heb. 11.26 Psal 18.20 1. Cor. 4.5 3.8.2 Esdras 15.19 Apoc. 22.12 Apoc. 16.6 Apoc. 3. 4. 22.12 Rom. 2.6 Eccles 12. 2. Colos 3.23 Luc. 16.9 6.38 Gen. 15. 1. Ierem. 31.16 Sap. 5.16 1. Tim. 4.8 2. Thes 1. Rom. 11.21 ¶ The holy Fathers affirme the same S. Amb. de apolog Dauid ca. 6. S. Hier. l. 3. cont Pelag. S. Aug. de spiritu lit cap. vlt. and others XXIII That Fayth once had cannot possibly be lost COntrary to expresse words of their owne Bible Luc. 8.13 They on the rocke are they which when they heare receiue the word with ioy which for a while belieue and in time of tentation fall away Therfore fayth once had may afterwards be lost 1. Tim. 1.18.19 This charge I commit vnto thee sonne Timothy according to the prophesies which went before on thee that thou by them mightest warre a good warfare holding faith and a good conscience which some hauing put away concerning faith haue made shipwrack Both which places do plainly reproue this false doctrine That no man can fall from the faith which he once truly had 2. Tim. 2.16 c. Shun prophane and vaine bablinges for they wil increase vnto more vngodlines And their word will eate as doth a canker of whom is Hymeneus and Philetus who concerning be truth haue erred saying that the resurrection is past already and ouerthrow the faith of some If faith once had could not be lost this saying of the Apostle should be false See more 1. Tim. 6.20 Reuelat. 2.5 Luc. 19.24 Mat. 25.8 c. Rom. 11.20 ¶ The Fathers affirme the same frequently and among the rest S. Aug. de gratia lib. arbit de correp gratia ad articulos falso impositos Concil Trid. sess 6. cap. 9.12.13 and others They maintayne XXIV That God by his will and ineuitable decree hath ordained from all eternity who shall be damned and who saued COntrary to the expresse words of their owne Bible 1. Tim. 2. 3.4 God our Sauiour who will haue all men to be saued and to come to the knowledge of the truth meaning by his conditionall will that is to say if men will themselues by accepting doing or hauing done all thinges requisite by Gods law for God vseth not his absolute will or power towards vs in this case therfore he hath not willed incuitably decreed any at all to be damned as our Aduersaries hold 2. Pet. 3.9 The Lord is not slack concerning his promise c. not willing that any should perish but that all should come to repentance Therfore he is far off from euer making any such decree as our Aduersaries would perswade vs. Wisedome 1.13 For God made not death neither hath he pleasure in the destruction of the liuing The reasons which conclude this truth are manifest for we must assure nothing of those thinges which depend vpon the only will of God without cleere and euident reuelation But predestination is such Therfore c. See more Ose 13.9 Ezech. 18. 32. Wis 11.24 Ioan. 3.16 Rom. 11.20.32 Prou. 20.9 28.14 Phil. 2.12 1. Cor. 4.4 9.27 10.12 Eccles 5.5 Iob. 9 21. Ioel 2.14 Ionas 3.9 Acts 8.20 Ierem. 17.9 2. Ioan. 1.8 ¶ See the Fathers that affirme the same in particular S. Aug. l. 1. Ciuit. Tertul. orat ca. 8. S. Cypr. l. 4. epist 2. And S. Amb. lib. 2. de Cain Abel will not that we refer vnto God the preuarication of Adam or the treason of Iudas though he knew the sinne before it was committed Moreouer they hould XXV That euery one ought infallibly to assure himselfe of his Saluation and to belieue that he is of the number of the Predestinate COntrary to the expresse words of their owne Bible 1. Cor. 9.27 I keepe vnder my body and bring it into subiection least that by any meanes when I haue preached to others I my selfe should be a cast-away A man would thinke that S. Paul might be as sure and as confident of Gods grace and saluation as any one of our Protestants be and yet you see he durst not adhere vnto their presumptuous and vnhappy security Rom. 11.20.21 Thou standest by faith be not high-minded but feare for if God spared not the naturall branches take heed least he also spare not thee Behould therfore the goodnes and seuerity of God on them which fell seuerity but towards thee goodnes if thou continue in his goodnes otherwise thou also shalt be cut off And Philip. 1.12 Worke out your owne saluation with feare trembling Most plaine and forcible places against the vayne security of saluation See more Pro. 28.14 Eccles 9. 1.2.2 Tim. 2.15.2 Pet. 1.10 Tob. 12.2.13 Pro. 20.9 Eccles 5.5 Iob. 9.20 Psal 18.13 1. Cor. 4. 4. Deut. 4.29.2 Cor. 10.18.1 Pet. 1.17 ¶ See S. Amb. ser 5. in Psal 118. S. Basil in constit monast cap. 2. S. Hieron l. 2. aduers Pelagianos l. 3. in Ierem. cap. 13. S. Chrysost hom 87. in Ioan. And S. Aug. in Psal 40. sayth I know full well that the Iustice of my God remaineth Whether my owne iustice remaine or no I know not for the Apostle
knowen and belieued that the dead might be holpen by the piety of the liuing as Cardinall Allen learnedly concludeth in his Treatise of Purgatory Actes 2.14 Whom God hath raised vp loosing the sorrowes of hell In which wordes two things are to be noted which clearly make for the proofe of Purgatory The one that in this place where Christ was there were certaine sorrowes and paines The other that some there were inflicted for sinne vpon whome he bestowed that gratious benefit as to discharge and loose them of those paines For as the Rhemes Testament very well noteth Christ was not in paines himselfe but loosed other men of their paines 1. Cor. 15.29 Otherwise what shall they doe that are baptized for the dead From this place an euident proofe is drawen touching the help which the soules departed our of this world may receiue by the Church on earth and consequently 〈◊〉 â—urgatory vnderstanding the paines and afflictions which voluntarily we doe inflict vpon our selues to exempt those that are therin for to baptize signifieth to afflict ones selfe to do penance to suffer death c. as is euident in S Luc. 12.30 But I haue baptisme to be baptized with and Marc. 10.38 Luc. 16.9 And I say vnto you Make to your selues friendes of the mammon of vnrighteousnes that when yee faile they may receiue you into euerlasting habitations S. Ambrose vpon this place and S. Aug. lib. 21. de Ciuit. cap. 27. say that it is to receiue succour after death according as the word faile inforceth Luc. 23.42 Lord remember me when thou commest into thy kingdome S. Aug saith in his fifth Booke against Iulian about the middest that the good thiefe in this prayer presupposed that according to the eommon opinion soules might be holpen after death 2. Mac. 12.44.45 For if he had not hoped that they that were slaine should haue risen againe it had bene superfluous and vaine to pray for the dead And in the next verse he concludeth That it was an holy and good thought c. This place of holy Scripture is most cleare for prayer for the dead for had it not beene the continuall doctrine and practise of the Church to pray for the dead neither could Iudas Machabaeus who was himselfe a Priest haue euer thought of any such remedy as to gather twelue thousand drachmes of siluer to send to Hierusalem to haue prayers made for the reliefe of the soules slaine in the warrs neither would the multitude of people haue either contributed or the Priests of the Temple receiued the same had they thought as these men doe that it had bene superstition to pray for the departed or that there had byn no other place then the Hell of the damned or the Heauen of the saued See more 2. Tim. 1.18.1 Iohn 5 16. Isa 4 4. Isa 9.18 Acts 2.24 Matt. 3.11 Mat. 12.32 Mat. 5.26 Micheas 7.8 Psal 66.12 Tobie 4.18 Phil. 2.10 Zachary 9.11 ¶ As also the Fathers that affirme the same S. Amb. vpon the 1. Cor. 3. and serm 20. in Psal 118. S. Hier. lib. 2. cap. 13. aduers Iouin S. Greg. lib. 4. Dialog cap. 39. Origen hom 6. in cap. 15. Exod. with many others XLVIII That it is not lawfull to make or haue Images COntrary to the expresse words of their owne Bible Exod. 25.18 And thou shalt make two Cherubims of gold of beaten worke shalt thou make them in the two endes of the Mercy seate These grauen Angells were Images of the highest order of Angells one excepted which is in heauen and were made with faces of beautifull young men and commanded to be set vp by God himselfe in the Holy of Holyes which S. Hierome witnesseth the Iewes to haue worshipped epist ad Marcellam Therefore it is lawfull to make Images 1. Kings 6.35 And he carued thereon Cherubims and Palme-trees and open Flowers and couered them with gold fitted vpon the carued worke Hence is to be gathered that the precept of not making grauen Idolls doth nothing at all concerne Images that is to say the true representation of thinges meerly imaginary and not subsisting for as S. Paul sayth 1. Cor. 8. An Idoll is nothing So that the Idoll representeth that which is not the Image that which is a most remarkable difference Agayne seeing an Idol is that properly which being nothing as S. Paul sayth is represented to be something or that which represents the thing that is not if our Reformers belieue the Images of Christ crucified to be an Idoll they then belieue that Christ was neuer crucifyed for so it would follow necessarily that the Image of Christ crucifyed being an Idoll therfore christ was neuer crucified Heb. 9.1.5 Then verily the first Couenant had also ordinances of diuine seruice and a worldly sanctuary c. and ouer it the Cherubims of glory shadowing the mercy-seate Loe S. Paul calleth the images of the Cherubims which Salomon made an ordinance of diuine seruice which our Reformers call the making of Idols whome shall we sooner belieue Blessed S. Paul or a Reformed Brother To conclude an Image is of such diuine and naturall right that all vnderstanding imagination and sense as well interiour as exteriour is made by way of Images called species sensibiles insensibiles The body cannot be in light without its shadow the Moone and the Starres imprint their image in the water a man cannot looke in a glasse without making his Image Therefore eyther God and Nature it selfe doth breake this commandement as well as we or else it is absurd to say that we do breake it in making of Images See more 1. Kinges 7.36.42.44 Num 21.8 Mat. 22.20 Exod. 31.2 Exod. 33.30 where painting and engrauing of Images is so far from being counted Idolatry that it is proued to be a scieÌ„ce diuinely infused into Beseleel by God himselfe and so the inuention of good Images came first from God ¶ The Fathers that affirme the same are Tert. lib. 2. de pudicitia S. Greg. Naz. ep 49. ad Olymp. S. Basil orat in S. Barlaam S. Aug. lib. 1. de consens euang cap. 10. witnesseth that in his time Christ was to be seene painted in many places between S. Peter and S. Paul XLIX That it is not lawfull to worship Images nor to giue any honour to dead or insensible thinges COntrary to the expresse words of their owne Bible Exod. 3.5 And he said Draw not nigh hither put off the shoes from off thy feete for the place whereon thou standest is holy ground Loe how cleare a place is heere produced against our Reformers wherin an insensible Creature was commanded by God himselfe to be honoured for the refrayning to tread vpon it was the doing of honour to it Therfore all dead Images representing vnto vs a holy thing may be honoured Psal 99.5 Adore yee the footestoole of his feete Which place is spoken litterally of the Arke of the Testament according to that of 1. Chron. 28.2 I had in my hart to build a