The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.

22. Article. Of Purgatorie.

The Romish doctrine concerning ¹ Purgatorie, ² Pardons, worshipping, and adoration as well ³ of images,

as ⁴ of Reliques: and ⁵ also Inuocation of Saints, is a fond thing, vainely inuented, and grounded vpon no warrantie of Scripture, but rather repugnant to the word of God.

The Propositions.

The Romish doctrine concerning 1. Purgatorie.

2. Pardons.

3. Worshipping, and adoration of Images.

4. Reliques.

5. Inuocation of Saintes, is a fond thing, and not warranted by the holy Scripture, nor consonant, but contrarie vnto the same.

1. Proposition. The Romish doctrine concerning Purgatorie, is fond, and not warranted by the holy Scripture, nor consonant, but contrary vnto the same.

The proofe from Gods word.

IT is granted as well by the Romish, or false, as by the true Church, that none vncleane thing can enter into the king∣dome of God. And because all men either haue bin, or be still vncleane, therefore they must be purged from sinne.

But in the manner of purging them who are vnpure, they doe greatly differ. For the true church, looking into the word of God, doth finde that wee are sanctified, or made cleane in diuers respects, diuersly, as by Baptisme a, by the word preach∣ed b, by the blood of Christ c, and by the spirit of God d, and that in this life, and not in the other world.

For in the sacred scripture there is mention but onely of two waies, one leading vnto destruction, the other bringing vnto life e, of two sorts of men, whereof some beleeue, and they

are saued; some beleeue not, and they are damned f, and of two States, one blessed, where Lazarus is; the other cursed, where Diues doth abide g. A third way, or sort, or state cannot be founde in the word of God.

And therefore the Purgatorie in another world both deni∣ed hath alwaies bin by the Greeke Churches h, and neither is, nor will be acknowledged by any of Gods reformed Churches in this world, as their Confessions do testifie i.

Adversaries vnto this truth.

Erroneous therefore, and not warrantable by Gods word con∣cerning Purgatorie is the doctrine both of the old Heretikes, the Montanists who thought there was a purging of soules af∣ter this life a, and of the newe, and renued Heretikes, the Pa∣pists. For

They thinke it to be vnsound doctrine, and not sufferable in any booke, for Christians to diliuer, that it is vnpossible for godly, and faithfull men or women to be punished after they be dead. Therefore deleatur say they: Blot out such doctrine b.

They teach by their Catechismes, that to doubt whether there is a Purgatorie, or no, is a breach of the first commande∣mentc.

Thus doe they pray for the soules of the faithfull (as they fancie) boyling in the torments of purgatorie.

Auete, omnes animae fideles, quarum corpora hîc, & vbique con∣quiescunt in puluere: Dominus Iesus Christus, qui vos, & nos redemit suo pretiosissimo sanguine, dignetur vos à poenis liberare, &c.

that is,

All haile, all faithfull soules, whose bodies doe here, and euery where rest in the dust: The Lord Iesus Christ, who hath redeemed both you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, &c d.

They haue ratified the doctrine of purging soules after this life in the Councell of Trent e.

It is further to be noted, how the same Papists, sliding back from the truth of God, haue fallen into many noisome, and di∣uers opinions in the matter of Purgatorie, agreeing among themselues,

Neither about the place, where purgatorie should be, some placing the same in the bottome of the sea f: some neere vnto the mount Hecla in Ireland; some vpon the mount Etna in Sicil g, others in the Centre of the earth h, others, in Hell, whereof they make fower roomes, the first of the damned: the second of Infants dying vnbaptized; the third, Purgatorie; the fourth Limbus patrum, whereinto Christ descended i, and o∣thers in a mind tossed, and troubled betwixt hope and feare k.

Neither about the Tormentors there, who are thought of some to be holy Angells l, of others to be very deuills m.

Neither about the torments. For some dreame how they are tormented there with fire onely, as Sir Thomas More; some with water and fire, as Roffensis; and some neither with fire, nor water, but with troublesome affections of Hope, and Feare, as Lorichius n.

Neither about the causes of Purgatorie torments: because that some doe thinke that onely veniall sinnes o, others, that veniall, and mortall sinnes too p, for which in this life men haue donn no penance, are there purged.

Nor about the time, which they that be tormented, shal abide in Purgatorie. For some haue giuen out how the poore soules there be continually in torments, till the day of Iudge∣ment, as Dionis. Carthusianus q: others as Durandus r, doe thinke they haue rest sometimes, as vpon Sundaies, and holy daies, others are of minde, that in time they shallbe set free & at libertie, because their punishment is but temporarie s, and others that at any time they may be deliuered, if either their friends will buy out their paines; or the preists will pray or say any Masse for them; or the Pope will but say the word.

Nor finally about the state of soules in purgatorie. For

Our English Papists at Rhemes doe thinke the soules in purgatorie to be in a more happie, and blessed condition then any men that liue in this world t, and yet say the same Rhe∣mists

that purgatorie fire passeth all the paines of this life u.

Thomas Aquinas holdeth how the paines of hel fire, and of purgatorie are all one, and in nothing differ, but that the one is but temporall, and the other not so. And others, put in choise either to tarrie in Purgatorie one day, or to endure the miseries of this world an 100. yeares, haue chosen to suffer the troubles of this life an hundred yeares together, rather then to abide the paines of purgatorie but on short winters day x.

Therefore in this contrarietie of opinions some of them, the Papists themselues cannot denie, must be; wee say all of them are fond, and contrary to the word of God.

Besides they nourish most cursed, and damnable errors, as

That all the soules of the faithfull, separated from their bo∣dies, are not at rest.

That all sinnes in their owne nature, be not mortall, or dead∣ly, and that some deserue not euerlasting torments. They are purged in purgatory.

That one sinful man may saue, and satisfie the wrath of God for another, and that easily by praying, saying, or doing some thing for them.

That, if friends in this word will doe nothing for the poore soule in purgatorie paines: yet may the said soules come at length vnto happines, by abyding their deserued torments vn∣till the last howre, or day of iudgement, in Purgatorie.

Finally, that the Pope is God, in that he can at his pleasure, discharge guiltie soules both from the guilt of sinne; and from the punishments due for the same.

2. Proposition. The Romish doctrine concerning pardons, is fond, and not war∣ranted by the holy Scripture, nor consonant, but contrary vnto the same.

The proofe from Gods word.

Such hath bin the exceeding mercie, and loue of God to∣wards

mankind, that as hee hath purged vs from all guiltines of sinne by the blood: so hath hee pardoned vs from the euer∣lasting punishment due for sinne by the paines of Iesus Christ. For

There is saluation in none other. For among men there is gi∣uen none other name vnder heauen, whereby they must be saued a.

Through his name all that beleeue shall receiue remission of sinnes b.

Hee hath purchased the Church by his owne blood c.

With his stripes wee are healed d.

Hee that beleeueth in him shall neither be condemned e, nor ashamed f.

Therefore: Come vnto mee all yee that are wearie, and la∣den, and I will ease you, &c. and yee shall finde rest for your soules: saith our Sauiour Christ g.

If thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue with thine heart that God raised him from the dead, thou shalt be saued, saith S. Paul h.

Errors & Adversaries to this truth.

This beeing the doctrine euen of God himselfe , wee may euidently perceiue, how not onely vain, but besides; not one∣ly besides, but against the word of God, the Romish doctrine concerning pardons is, For that doth teach vs.

1. To seeke saluation not at God alone, but at the hands of sinfull men. For would wee haue a pardon for the sinnes of 40. daies? A Bishop may giue it, For the sinnes of 100. daies? A Cardinall may grant. For all our sinnes committed, or to be cō∣mitted? From the pope wee may haue it. Hence be his pardons if you respect time, for 40.50.100.1000.10000.50000. &c. yeares; if offenses, Homicide, Parcide, Per••urie, Sodomitrie, Treason and what not,a &c.

2. That wee may be our owne Sauiours. So did that of Purgatorie.

3. How the pretious blood of Christ was shed in vaine. For

corruptible gold, and siluer, with our owne deedes, & workes, may and will saue vs, if we will.

4. That repentance is not of necessity vnto the saluation of man. For without the same a popish pardon may saue. But without either a Pardon from the Pope, or such like, or Abso∣lution of a Priest, there is no saluation, by the doctrine of the Church of Rome b.

A further manifestation of the vanitie, and impieties of the Romish pardons, from a booke of the Papists, intituled, Horae beatissimae virginis Mariae, secun∣dum vsum Sarum.

Quicunque in statu gratiae existens, dixerit deuotè septem orationes sequentes cum septem Pater noster, & totidem Aue Maria, ante ima∣ginem pietatis, merebitur 56 millia annorum Indulgentiarum.

Iohannes Papa 12. concessit omnibus dicentibus orationem sequē∣tem, transeundo per caemiterium, tot annos indulgentiarum, quet fue∣runt ibi corpora iuhumata à constitutione ipsius caemiterij.

Oratio pro defunctis.

Auete omnes animae fideles quarum corpora hic, & vbique requi∣escunt in puluere. Dominus Iesus Christus, qui vos & nos redemit suo pretiosissimo sanguine, dignetur vos à paenis liberare, & inter choros suorum sanctorum angelorum collocare, ibique nostri memores suppli∣citer exorare, vt vobis associemur & vobiscum in coelis coronemur.

Innocentius Papa 2. concessit cuilibet qui hanc orationē sequentem deuotè dixerit 4000. millia annorum indulgentiarum. Aue vulnus lateris nostri saluatoris, &c.

Quicunque deuote dixerit istam orationem habebit 3000. dierum indulgentiarum criminalium peccatorum, & 20000. millia dierum, venialium, à Domino Iohanne papa 22. concessarum, vt in Autidato∣rio an••••ae habetur.

Quicunque orationem sequentem deuotè d••••cerit, premerebitur 11000. annorum indulgentiarum &c. Aue Domina sancta Maria, mater dei, regina coeli, porta paridisi, Domina mundi, lux sempiterna, imperatrix inferni, &c. Ora pro me Iesum Christum dilectum filium t••••um, & lib••ra me ab omnibus malis, ora pro peccatis meis. Amen.

Whosoeuer being in the state of grace, shall deuoutly say the seuen prayers ensuing, with seauen Our Fathers, and as ma∣ny Haile Maries, afore the image of Pietie, shall thereby merit 56. thousand yeares of Pardons.

Pope Iohn the 12. hath granted to all persons, which going through the churchyard, doe say the prayer following, so ma∣ny yeeares of pardons, as there haue bin bodies buried, since it was a Churchyard.

The prayer for the dead.

Haile all faithfull soules, whose bodies here, and euery where doe rest in the dust. The Lord Iesus who hath redeemed you, and vs with his most pretious blood, vouchsafe to deliuer you from paines, and to place you in the companie of his holy An∣gells, and there beeing mindefull of vs meekely to pray, that wee may both be ioyned vnto you, and crowned with you in the heauens.

Pope Innocent the 2. hath granted to euery one which de∣uoutly shall say this prayer following 4000. yeares of pardons: Haile wound of our Sauiours side, &c.

Whosoeuer deuoutly shall say this praier shall haue 3000. daies pardons of criminall sinnes, and 20000. daies, of veniall, (offenses) granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatorie of the soule

Whosoeuer deuotly wil say the praier following, shal merit (thereby) 11000. yeares of pardons, Haile Lady saint Mary, mother of God, Queene of heauen, the Gate of paradise, the Lady of the world, the Light eternall, the Empresse of hell, &c. Pray vnto thy belooued sonne Iesus Christ for mee, and deliuer mee from all euils, pray for my sinnes. Amen.

3. Proposition. The Romish doctrine concerning Images, is fonde, and not war∣ranted by the holy Scriptures, nor consonant, but contrarie vnto the same.

The proofe from the word of God.

Images are such an abomination to the Lord, as to make

them among all men odious, he describeth the vanitie of them by his Prophets, as that, they are the doctrine of vanitie, The worke of Errors a, the teachers of lies b, siluer and gold, the worke of mens hands c, Vanitie d: they haue a mouth, and speake not; eies, and see not; eares, and heare not e: hands, and touch not; feete, and walke not f.

2. Hee giueth a strait commandement, Not to bow downe to them, nor worship them g: nor to make them h, to flie from them i, yea to destroy both the images themselues k; the Idola∣ters l, and the Enticers vnto Idolattie m.

3. Hee commendeth greatly, and praiseth such men as haue destroyed Images n, and not bowed vnto Idols o.

4. Hee finally curseth the Images p, the Image makers q, and the Image seruers, or worshippers r.

Hereunto with vs the Protestant Churches euery where doe subscribe s.

The adversaries vnto this truth.

The Romish church most fondly, and contrary to the word of God, doth allow; and not, onely allow, but publikely erect; & not onely erect but adore a, & not onely adore Images, but doth accurse, and more then so, condemne to the fire, yea to hell fire as heretikes, such persons as will not worshippe Ima∣ges, and the Images to (which is most abhominable.)

Of God himselfe▪ euen of God the Father, and that in the likenes of an old man with a long white Beard; of the Sonne, in the Similitude of a man, hanging on rhe Crosse; of the holy Ghost, in the shape of a Doue, of the wholy, holy and incom∣prehensible Trinitie, with three Faces in one head b.

Also of God his creatures, as of Angels alwaies with wings, sometimes with a paire of ballance, as S. Michael; of men, as of Moses (as it were) with hornes; the Apostles with round orbes on their heades like Trenchers; the blessed virgin with frisled haire, and costly garments.

And of other base things, as Agnus deis of waxe; wafer cakes of flower; Crosses of gold, siluer, stone, wood, paper, cop∣per, &c. c.

4. Proposition. The Romish doctrine concerning Reliques is fond, and not war∣ranted by the holy Scriptures, nor consonant, but contrary vnto the same.

The proofe from Gods word.

Of all the erroneous opinions among the Papists (which are infinite) none is more to the illusion of wel meaning Chri∣stians then their doctrine concerning worshipping, and adora∣tiō of the reliques of Saints. A doctrine, which is so farre from being found as it is forbidden, in the holy Scripture a, and a do∣ctrine in the purer times, and writers of the Chureh no where to be found; and in all the best Churches at this day vtterly condemned. b.

Adversaries vnto this truth.

Such notwithstanding is the Satanicall boldnes of the Anti∣christian synagogue of Rome, that as they will delude men with the reliques of Saints, which are not such: so likewise they teach the people (which is most offensiue and execrable) to giue diuine adoration, and honour vnto them a.

Hence is it that some doe pray vnto S. Benet, whose Reliques they had stolne, O Benedict, after God our onely hope, leaue vs not orphanes, who art come hither, not through our merits, but for the saluation of many soules b.

Others haue published, that the Bodies of Saints, and speci∣ally the Reliques of the blessed Martyrs, are with all sincerity to be honoured, as the members of Christ, &c. If any denie this conclusion hee is to be thought, not a christian, but an Eunomi∣an, and Vigilantian c.

The Councell of Trent also hath decreed; that they are to

be taken for damned which affirme, how worship, and honour is not to be giuen vnto the Reliques of Saints d.

Of this preposterous deuotion, they haue appointed a cer∣taine, and common seruice for the holy Crosse, whereon Christ was hanged e, they haue made a feast for the speare, and Nailes, wherewith Christ was fastened to the Crosse f, they haue canonized for a Saint the chaines which bound S. Petersg. To say nothing of the adoration they giue vnto the Haire, Milke, Smocke of the blessed virgin; vnto the Head, Haire, Thombe, Coate of S. Ihon Baptist, vnto the breeches of Ioseph; the sword, and Handkercheife of S. Paul; the Keies of S. Peter; and vnto many other things which of modestie I will not mention, but doe ouer passe.

5. Proposition. Invocation of Saints is a fonde thing, not warranted by the holy Scriptures, nor consonant, but contrarie vnto the same.

The proofe from Gods word.

The Christian exercise of Prayer is a dutie which may not be either securely omitted, or vainly abused. And though many things in prayer be necessarily to be obserued, yet a speciall point is it that in our supplications and prayers, we doe call onely vpon God. For so to doe we are both commanded, euen by God himselfea; and thereunto also allured, by manifold as well promises of large blessingsb, as by the examples of godly men in all ages, Patriarkes, Abrahamc, Isaacd, Iaakob e; Pro∣phets, as Daniel f, Elias g, Ieremie h; Centurions i, Publicans k; Apostles, as Paull, Peterm &c. yea of all the Elect of God in this world n.

On the other side to pray vnto any creature that is out of this world besides Iesus Christ, there is in the Scripture neither Law to command; nor promise of blessing, nor any example of god∣ly men, or women, to prouoke.

Finally, as all Gods people in the purer and former times

haue; so in these daies the Protestant Churches vtterly con∣demne the inuocating of, or praying vnto creatures whatsoe∣uer o.

The Adversaries vnto this truth.

Therefore the Romish doctrine, that Saints are to be praied vnto a; and their daily praying, as occasion serueth, vnto S▪ A∣gatha, that haue sore breasts; vnto S. Benedict, that either be, or feare to be poisoned; vnto S. Clare, for them that haue sore eies; S. Damian, that be sicke, for health; S. Erasmus, for helpe in the intrals; S. Feriol, for Geese; S. Giles; for women that would haue children; S Hubberts, for dogges; S. Iob, for them which haue the poxe; S. Katherine, for knowledge; S. Loys, for hor∣ses; S. Margaret, for women in trauaile; S. Nicholas, for little children; S. Otilia, for the headach; S. Petronil for the Ague; S. Quintin for the cough; S. Ruffin, for lunacie, or madnes; S. Se∣bastian for the plague; S. Thomas Becker for sinners; S. Valen∣tine for the falling sicknes; S. Winefield for virginitie; S. ✚, or Crosse, for all things; it is vaine, not warrantable by Gods word, but altogether repugnant to the holy scriptures.

The vanitie and idolatrie of the Popish Invocation further demonstrated from that booke of theirs enti∣tuled, Horae beatissimae virginis, &c.

Oremus. Maiestatem tuam Domine suppliciter exoramus, vt sicut Ecclesiae tuae beatus Andraeas Apostolus tuus extitit praedicator, & rector: ita apud•••• sit pro nobis perpotuus intercestor, per Dominum no∣strum Iesum Christum.

Oremus Deus, pro cuius Ecclesia gloriosus martyr, & Rontifex Thomas, gladiis impiorum occubuit, praesta quae sumus, 〈◊〉〈◊〉 omnes quia∣ius impl••rant auxilium, prae petitionis eius salutarèm cause quantur ef∣fectum, per Dominum nostrum.

Versus. Ora pro nobis beata Katherina. Resp. Vt digni efficiamur promissionibus Christi.

Versus. Ora pro nobis beate Martyr Sebastiana. Resp. Vt merea∣mur pestem epidimiae illaesi transire, & promissionem Christi obtinere.

Virgo Christi egregia, pro nobis Apollonia, Funde preces ad Dominum, vt tollat omne noxium, Ne proreatu criminum, morbo vexemur dentium.

Let vs pray. O Lord, we humbly beseech thy Maiestie, that as thy blessed Apostle Andreas was a preacher, and ruler of thy Church; so he may be a perpetuall intercessor for vs, through Iesus Christ our Lord.

Let vs pray. O God, for whose Churches sake the glorious Martyr, and Bishop Thomas was slaine by the sword of the vn∣godly, graunt we beseech thee, that such as call vnto him for helpe, may obtaine a good effect of his godly praier, through our Lord.

The vers. O blessed Katharine pray for vs. Thans. That wee may be made worthy of the promises of Christ.

The vers. O blessed Martyr, Sebastian, pray for vs. The Ans. That wee deserue to escape the plague without hurt, and ob∣taine the promises of Christ.

Christ his noble virgin, Apollonia, pray vnto the Lord to re∣moue whatsoeur is hurtfull, least for the guiltines of our sinns, wee be vexed with the tooth ach.

Whosoeuer saith this prayer following in the worship of God, and S. Roche (the very words in the said booke) shall not die of the pestilence by the grace of God, &c.

Oremus Omnipotens, sempiterne Deus, qui precibus & meritis bea∣tissimi Rochi confessoris tui quondam pestem generalem reuocasti, pre∣sta supplicibus tuis & qui pro simili peste reuocanda sub tua confidunt fiducia, ipsius gloriesi Confessoris tui pr••camine, ab ipsa peste epidi••••ae, & ab omni perturbatione liberemur, per Christum Dominum no∣strum.

Oratio ad tres Reges. Rex Iasper, rex Melchior, rex Balthasar, ro∣go vos per singula nomina, rogo vos per sanctam Trinitatem, rogo vos per regem regum, quem vagiente•••• in cunis vider•• meruistis, & com∣patiamini

tribulationum mearum hodiè, & intercedatis pro me ad do∣minum cuius desiderio exules factiestis.

Crux Christi protege me; Crux Christi, salua me; Crux Christi defende me ab omni malo,

Let vs pray O almightie, and euerlasting God, who by the prayers and merits of thy most blessed Confessour, Roche, did∣est reuoke a certaine generall plague, grant vnto thy suppliants who for the reuocatiō of the like plague doe trust in thy faith∣fullnes, by the prayer of that thy glorious Confessour, wee may be deliuered from the plague, and from all aduersity, through Christ our Lord.

A prayer vnto the 3. kings. O King Iaspar, king Melchior, king Balthasar, I beseech you by euery of yournames, I beseech you by the holy Trinitie, I beseech you by the king of kings, whom yee deserued to see euen in his swadling cloathes, that you would take pittie on my troubles this day, and make in∣tercession for mee vnto the Lord, for whose desire yee made your selues exiles.

O Christs crosse, protect me; ô Christs crosse, saue me; ô Christs crosse defend mee from all euill.

Notes

• a

  Christ loued the Church, and gaue him∣selfe for it, that he might sanctifie it, ••nd clense it by the washing of water tho∣rough the word. Eph. 5.25, 26.
• b

  Now are ye cleane tho∣rough the w••rd that I haue spoken vnto you. Ioh. 15.3.
• c

  The blood of Iesus Christ his Sonne clenseth vs frō all sinne. 1. Ioh. 1.7.
• d

  Ye are wash∣ed, ye are san∣ctified, ye are iustified in the name of the Lord Iesus, & by the Spirit of our God. 1. Cor. 6.11.
• e

  Matt. 7.13, 14.
• f

  Matth. 16.16. Ioh. 3.18.
• g

  Luke 16.
• h

  Alphons. de haeres. lib. 8. de Indulgentiis. Polydor. de In∣ventor. lib. 8. cap. 1.
• i

  Confess. Helv. 2. cap. 26. Gal. ar. 24. Saxon. ar. 11. August. ar. 11. VVit∣temb. cap. 25.
• a

  Tertul. de cor. militis: & De Anima, in fine.
• b

  Puniripios post mortem impossibile: de∣leatur, Jndex expurg. p. 26.
• c

  V••ux catech. chap. 3.
• d

  Horae B. Virg. Mariae secun∣dum vsum Sar.
• e

  Concil. Trid. decr. de Purg. Ses. 25. & ses. 6. can. 30.
• f

  Eckius in Enchirid.
• g

  Bernard de Buslis Rosar. par. 3. ser. 2.
• h

  Spec. peregr. quaest. dec. 1. c. 3. q. 5.
• i

  Position. Ing. de Purgat.
• k

  Lorich. instit. Cathol. de 12. Fidei art.
• l

  Albertus, & Roffensis.
• m

  S. Th. More.
• n

  Instit. cathol. vt supra.
• o

  Greg. dial. l. 4. cap. 39. Spec. peregr. quaest. dec. 1. c. 3. q. 4.
• p

  Eckius, posit. 6
• q

  De 4. Hom. noviss.
• r

  De officio mort. l. 7.
• s

  Spec. pereg. quaest. vt suprà quaest. 5.
• t

  Test. Rhem. an. Apoc. 14 13.
• u

  Ibid. an. marg. p. 431.
• x

  Cap. Quid, in aliud. dist. 25.
• a

  Act. 4.12.
• b

  Act. 10.43.
• c

  Act. 20.28.
• d

  Isa. 53.5.
• e

  Ioh. 3.18.
• f

  Rom. 10.11.
• g

  Matt. 11.28, 26
• h

  Rom. 10.9.
• vvhereof see more Art. 2. pr. 4. ar. 11. pr. ••. ar. 22. pr. 1.
• a

  vide Taxa•••• poenit.
• b

  Sec ar. 25. pr. 6.
• a

  Ierem. 10.15.
• b

  Hab. 2.18.
• c

  Psal. 135.25.
• d

  Esa. 44.10. &c
• e

  Psal. 135.16.
• f

  Psal. 115.7.
• g

  Exod. 20.5. 1. Cor. 10.7.14.
• h

  Exod. 20.5. Deut. 4 15. &c.
• i

  1. Ioh. 5.21. 1. Cor. 10.14.
• k

  Deut. 7.5.12.2, 3.
• l

  Deut. 17.2, 3.
• m

  Deut. 13.5.
• n

  2. king. 18.3, 4. 2. Chr. 14.2, 3.
• o

  1. king. 19.18. Dan. 3.
• p

  Deut. 7.25, 26. Ierem. 51.
• q

  Deut. 27.15. Esa. 44.
• r

  Deut. 27.26. Psal. 97.7. Esa. 42.17.
• s

  Confess. Helvet. 2. cap. 3, 4. Basil. ar. 10 6.3. Bohem. c. 3.17. Gal. ar. 1. August. ar. 1. Sax. ar. 22. VVittemb. c. 1.23. Suev. ar. 22.
• a

  Dele, statuas venerari, potius quam statuari∣••s, stolidum est, Index expurg. pag. 31.
• b

  In hoc pleris{que} Christianis Eth¦nicus philoso∣phus religiosi∣or, qui etiam Trinitalis, quae mente vir com∣prehend••tur, fi∣guras ocul•••• corporis spe∣ctibilis (Petri Rami verba in scholis physi∣cis,) deleantur. Jndex expurg. pag. 146. Atque haec absurditas Pa••rem, Filium, & Sp. S. effigiantium Iacobilis a Ni∣cephor•• tribuitur. G. Cassand. consul. p. 1••••.
• c

  Non inficia∣mur hac nos la∣triae adoratione Christi praecla∣rissimam Cruce colere & vene∣rari. Andrad. orthodox. expl. lib. 9. p. 284.
• a

  Thou shalt worship the Lord thy god, and him onely shalt thou serue. Mat. 4.10
• b

  Confess. Helv. 1 ar. 11. & 2. c. 5. Basil. ar. 10. Bohem. c. 17. Gal. ar. 24.
• a

  Praedicatio autem ecclesia∣stica hoc semper tenuit, Sancto∣rum ••eliq••ias esse ex fide ve∣nerandas: Sta∣plet. antidot. e∣uang. in Matt. 8.21. p. 30. The Catho∣like affirmeth worshipping of saints, prai∣er vnto them, feasts of them, ••doration of their reliques, and Im••ges: the Protestant denieth all. Hils q••artron. 14. reas. p. 71.
• b

  Vinc. Li••. ••. 23. cap. 155.
• c

  Raban. l. 4. c. 10. de Sec. pro∣priet.
• d

  Concil. Trid. sess. 25. decr. de Jnuoc. &c.
• e

  Missa de S. Cruce: & Offi∣cium de S. Cru∣ce.
• f

  Bee-hiu••, lib. 4. cap. 3.
• g

  Gratian. dist. 38. Nul. volat.
• a

  Cal vpon me in the time of trouble. Psal. 50.15. After this manner pray, Our Fa∣ther, which art in heauen, &c. Matth. 6.9. Whē ye pray, say, Our Fa∣ther, which art in heauen. Luke 11.2.
• b

  Psal. 50.15. Matth. 7.11. Luke 11.13.18.7, 8. Ioh. 16.23, 24.
• c

  Gen. 13.4.
• d

  Gen. 26.25.
• e

  Gen. 32.9. &c
• f

  Dan. 9.16. &c.
• g

  1. king. 18.36, 37, &c.
• h

  Ier. 14.7. &c.
• i

  Act. 10.2.
• k

  Luke 18.13.
• l

  Act. 16.25. & through his Epistles.
• m

  Act. 1.24.
• n

  Luke 18.7.
• o

  Confess. Helv. 1. ar. 11. & 2. c. 5.23. Basil. ar. 10. Bohem. c. 2.17. Gal. ar. 14.24. Belg. ar. 20. August. ar. 21. VVittemb. c. 23. Sue. ar. 11.21
• a

  Test. Rhem. pag. 187. Grationem Do∣minicam fun∣dimus Sanctis. Censura Colon. fol. 208.