Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

THE NINTH GENERALL CONTROVERSIE CONCERNING SAINTS DEPARTED.

THis Controuersie hath two parts: first, of those that being depar∣ted suffer some punishment after this life. Secondly, of those that are straight receiued to ioye in heauen. The first part hath two questions: first, of the place of darknesse, where the faithfull re∣mained till the comming of Christ, as the Papists imagine. Se∣condly, of Purgatorie.

THE FIRST QVESTION, OF LIMBVS PATRVM, where the Patriarkes were imagined to be.

The Papists.

* 1.1THey haue deuised and imagined in their foolish conceit foure infernall and subterrestrial places: Hell, Purgatorie, Limbus infantium, where children re∣maine dying without baptisme, and Limbus Patrum, where the Fathers were be∣fore Christs comming. These places they distinguish three waies: first by the situation: Hell is lowest, Purgatorie is next, Limbus infantium in the third place, Limbus Patrum vppermost. Secondly, they differ in measure of punishment, some of them haue poenam damni, and poenam sensus, a double punishment, both of losse, in that they are excluded heauen, and of paine also, as Hell, and Purga∣torie: the other two Limbi, are but dungeons of darknes onely, where they suf∣fer no other smart or paine, but are onely absent from God. Thirdly, they differ in time and continuance, say they, Hell and the dungeon of children shall abide for euer: but Purgatorie and the dungeon of the fathers are temporall: the one, that is, Limbus Patrum is many yeeres agoe dissolued: and Purgatorie also shall cease, say they, at the comming of Christ, Ballarm. de purgat. lib. 2. cap. 6.

This then is their opinion, that the Patriarkes and Prophets before Christs comming were not in heauen, but were kept in an infernall place of darknesse, yet without paine, and were deliuered by Christs descending into hell, Bellarm. de Christi anima. lib. 4. cap. 11. Rhemist. Heb. 9.8.

Argum. First, Heb. 11.40. God prouiding a better thing for vs, that they with∣out

vs should not be perfect: That is, (say the Rhemists) the Fathers of the law could not be admitted to the ioyes of heauen, till the Apostles and other of the new lawe, were associate with them, and a way made into heauen by the death and ascension of Christ, Rhemist. ibid.

Ans. First, by this reason the Patriarkes could not enter into heauen before the death of the Apostles, if there were no enterance found, vnlesse they were asso∣ciate with them. Secondly, if the way were not opened before Christs ascen∣sion, then the Patriarkes could not ascend before: where were they then al those 40. daies? for they were deliuered out of Limbus Patrum before Christs resur∣rection. Thirdly, there is therefore no such meaning of this place: but it is to be vnderstood of the resurrection, when as all the elect shall be consummate toge∣ther, and enter bodie and soule into heauen. Fulk.

2 Zachar. 9.11. I haue loosed thy prisoners out of the pit, where there is no water; That is out of Limbus Patrum, Bellarm. de Christi anima. lib. 4. cap. 11.

Ans. Augustine giueth a cleane contrarie sense of the place, by the pit with∣out water he vnderstandeth, Humanae miseriae siccam profunditatem & sterilem, vbi non sunt fluenta iustitiae, sed iniquitatis lutum:* 1.2 The drie and barren dungeon of humane miserie, where there are no springs of iustice, but the puddle and mire of iniquitie: That is, the Prophet speaketh of the deliuerance of the people from their cruel and vniust bondage and captiuitie.

3 1. Pet. 3.19. In the which spirit he also went and preached vnto the spirits that were in prison, which sometime had been disobedient in the daies of Noe. This place proueth euidently (sayth Bellarm.) that Christ descended into hell, and deliuered the fathers from thence, De Christi anima. lib. 4.13.

Ans. The place can haue no such meaning: First, by the spirit here the humane soule of Christ cannot be vnderstood, but is diuine power: for he was not quickned or restored to life by his humane soule, but by his diuine power his soule was ioyned againe to his bodie. Augustine also giueth another reason, why he cannot be said to be quickned or made aliue in spirit, that is, in his soule: for then he must haue died before in soule. But, Mors animae peccatum est, à quo ille immunis fuit: But the death of the soule is sinne, from the which Christ was free.

2 The Apostle speaketh onely of those which were incredulous and disobe∣dient, not of the faithfull, such as the Patriarkes were and Prophets. Yea (sayth Bellarm.) they might be vnbeleeuers at the first, but after repented before they dyed.

Ans. Then the Apostles comparison could not hold, if any were saued with∣out the Arke: for as then eight persons onely were saued, all without the Arke perished: so now without baptisme and faith of the Church (for by baptisme he vnderstandeth not the washing of water, but the inward grace of the spirit) none can be saued. If then any were saued out of the Arke, there may now also be saluation out of the Church. Augustine also sayth, Ii modò, qui non credide∣runt Euangelio illis intelligantur esse similes, qui tunc non crediderunt, cum fabrica∣retur

arca. They which now beleeue not the Gospell, are like to them which be∣leeued not then while the Arke was in making. And they which doe now be∣leeue and are baptized, are like to those which then were saued in the Arke. Augustine thinketh therefore, that they were incredulous persons, and vtterly perished both bodie and soule: And so is our opinion.

3 The text saith not, he went and deliuered, but went and preached: for Au∣gustine calleth it an absurd thing to thinke, that the Gospell was preached to them that were dead, which in their life time were incredulous: for if the Gos∣pell bee preached in Hell (sayth he) it would followe that it is not necessarie it should be preached here in the world, if men when they are dead, may heare it, and be conuerted. And againe, it would ensue (sayth he) that there should bee a Church in hell: for where the word is preached, there is a Church. Wherefore he concludeth, that it must needes be vnderstood of Noah his preaching in the spirit and power of Christ: Arcae fabricatio, praedicatio quaedam fuit. The building of the Arke was a kinde of preaching, Epistol. 99. So also he expoundeth that 1. Pet. 4.6. The Gospell was preached to the dead: Ex circumstantia loci apparet, eum intelligere eos, qui nunc mortui sunt, sed olim in vita Euangelium audiuerunt. Commentar▪ in epistol. ad Roman.

4 The text is not, that were in prison, but doth better beare this sense, that are: So the Apostles meaning is this, that they which were incredulous and diso∣bedient in time past, when Noah in the spirit of Christ, or Christ by his spirit in Noah preached to the world, were then destroyed in the flood, & now for their increduliti•• are punished in the prison of hell.

The Protestants.

THat the holy Patriarkes, Fathers and Prophets dyed in the same faith before the comming of Christ, which all true Christians doe now hold, and were presently receiued into the ioyes of heauen, and not kept in any infernall place or dungeon of darknes: thus it is proued.

1 They had all faith, and beleeued in Christ: yea, the same faith that is now preached: as it is defined by the Apostle, Heb. 11.1. They also by this faith ob∣tained remission of sinnes, Rom. 4.7. Blessed are they whose iniquities are forgi∣uen, as it is alleadged out of the Psalme: Ergo, they were blessed: but out of the kingdome of God there was no blessednesse to be found: therefore they also went to heauen.

2 If the heauens were not opened before Christs ascension, as the Rhe∣mists affirme: then none went to heauen before Christ ascended. But that is false: Henoch and Elias by their owne confession were taken vp into Paradise: so was the soule of the theefe vpon the Crosse. But Paradise is heauen, yea the third and the highest heauen, as S. Paul calleth it, 2. Corinth. 12.4. And so Au∣gustine expoundeth that place, Voluit Deus Apostolo demonstrare vitam, in qua post hanc vitam viuendum est in aeternū. The Lord would shew vnto the Apostle

that life, wherein, after this life, we shall liue and remaine for euer: De Gene. lib. 12.28. These three therefore went to Paradise, which is no infernall or place of darknesse, but a Celestiall habitation of ioy, light, and felicitie: They were not then in Limbo Patrum, in the dungeon of the Fathers. Wherefore we conclude, there was accesse to heauen before the ascension of Christ.

3 The Fathers and Patriarkes, before Christs comming, were in Abrahams bosome: but that was no infernall place or prison, such as they imagine Limbus Patrum to be. Augustine proueth, that it could not be membrum, or pars infe∣rorum, a member or part of Hell, or any infernall▪ place, as the Iesuits hold: First, the text saith, there is magnum chaos, a great gulfe, a great distance betweene, Luk. 16.26. and vers. 23. The rich man sawe Abraham a farre off: wherefore it is not like, that both those places should be infernall. Secondly, Abrahams bo∣some, was quietis habitatio, & faelicitatis sinus, a place of rest and blisse: but so is not any infernall place, where there is horror, and darknesse. Thirdly, the place where the rich man was, is called Hell, or infernall: there is no such thing sayd of Lazarus, that he was in any lower place: but aboue in some high and farre distant place: for the rich man is sayd to lift vp his eyes. Augustine then con∣cludeth: Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos re∣perire potui. Epistol. 99. I doe not finde that this word infernall, is taken any where in the scriptures in the good part. And therefore the bosome of Abra∣ham, being a place of rest, sayth he, cannot be any infernall place.

AN APPENDIX OR APPERTINANCE OF THIS question, concerning the apparition of Samuel.

The Papists.

THey hold opinion, that it was the very soule of Samuel that appeared at the [error 10] witches house at Endor vnto Saul: and vse it as an argument, to proue that the soules of the Patriarkes were not in heauen, but in some infernall place, be∣fore Christs comming, because Samuel ascended out of the earth, Bellarm. De Christ. anim. lib. 411.

Argum. 1. Because he that appeared to Saul, is called Samuel in the text. Augustine answereth: that the Images of things, are called by the names of the things themselues: as Genes. 41. Pharao sayd, he sawe eares of corne, and fat and leane kine in his dreame, when they were but the images of such things: So the diuell because he appeared in the shape of Samuel, Samuel himselfe is sayd to be seene: Ad Simplicianum lib. 2. quaest. 3.

Argum. 2. Ecclesiastic. 46: It is set downe as a commendation of Samuel, that he prophecied being dead, Ergo, it was Samuel indeed, Bellarm. De Purgat. lib. 2. cap. 6.

Augustine answereth, that this booke was not receiued into the Canon of the scriptures: It is not Canonicall, De cura pro mortuis. cap. 15.

Arg. 3. He telleth Saul things to come, as how the next day he should be o∣uercome, and slaine. But the diuell knoweth not things to come, Bellar. ibid.

Augustine answereth, Facile est & non incongruum: It is an easie matter with God, and not vnlikely, that some things should be reuealed to euill spirits, for the greater punishment of the wicked: for otherwise we might maruaile: Quo∣modo daemones agnouerint Christum, quem Iudaei non agnoscebant: How the diuels knewe Christ, whom the Iewes did not acknowledge: Ad Simplician. lib. 2. quaest. 3.

The Protestants.

THat it was not the soule of Samuel which appeared, who was now at rest; but the diuell in the likenes of Samuel, who also can transforme himselfe into an Angel of light: Augustine proueth by these foure arguments.

Argum. 1. Because the Witch or Pythonist vsed enchantments, vnto the which the soule of so holy a prophet was not subiect, Daemoniacis incantationibus vti videtur. De mirabilib. scriptur. 2. cap. 11. Bellarmine answereth: that Samuel preuented her enchantment, and came vp voluntarily.

Ans. The text is contrarie, vers. 11. for the woman first asketh Saul, whom she should bring vp, that is, by her charmes and incantations: and he sayd, bring me vp Samuel.

Argum. 2. Quomodo Saul &c. How could Saul obtaine to heare a Prophet speake from the dead, whom God vouchsafed not to answere by Prophets aliue? The text is, that God gaue him no answere neither by Prophets, nor by dreames, therefore I haue called for thee, vers. 15. Ergo, it was not Samuel, for then God should haue giuen him answere by Prophets.

Argum. 3. If it had been Samuel, he would not haue told a lye vnto Saul, saying, to morowe thou shalt be with me: Magno quippe interuallo separari bo∣nos à malis legimus: for we reade that the good are separated from the bad by a great distance after this life, as it appeareth in the storie of Diues and Lazarus. August. ad Simplician. ibid.

Bellarm. He sayth as much, as you shall be dead: noting the generall condi∣tion, not the particular state of the dead.

Ans. This phrase in scripture importeth, and implieth also the particular state of those that are departed, as 2. Sam. 12.23. Dauid saith of his child, I shall goe to him, he shal not come to me: And Luk. 23.43. Christ saith, This day shalt thou be with me in Paradise: In both places it signifieth to be in rest and ioye, in the same place, where they are, with whom they are sayd, they shalbe: Ergo, it must be so taken here.

Argum. 4. If it had been Samuel: Vtique vir iustus non permisisset se adorari, The iust man would not haue suffered himselfe to be adored and worshipped: as the diuell doth take it at Saules hands, to be worshipped of him. For the text sayth, he enclined his face toward the ground, and bowed himselfe, or worship∣ped: August. quaest. ex veteri. testam. 27.

THE SECOND QVESTION CONCERNING Purgatorie.

THe question hath three parts: first, whether there be any Purgatorie for soules to be purged & cleansed in after this life. Secondly, of other circum∣stances and matters that doe belong thereunto. Thirdly, of praier for the dead.

THE FIRST PART, WHETHER THERE BE any Purgatorie after this life.

The Papists.

THere is (they say) a certaine infernall place in the earth, called Purgatorie,* 1.3 in the which, as in a prison house, the soules which were not fully purged in this life, are there cleansed and purged by fire, before they can be receiued into hea∣uen: Bellarm. de Purgator. lib. 1.1. lib. 2.6. Rhemist. Matth. 12. sect. 6.

Argum. 1. Zachar. 9.11. Thou hast loosed thy prisoners out of the pit where was no water. Psalm. 66.12. We went through fire and water. These and such like places the Iesuite vnderstandeth of Purgatorie, Lib. 1. de Purgator. cap. 3.

Ans. First, the Iesuite brought this place before, to proue that there was Lim∣bus Patrum, and now he maketh it serue for Purgatorie: thus they can make the scripture to speake what they list themselues. But Purgatorie and Limbus Patrum, are two diuers, yea and contrary things: for the Limbus was onely for those that liued before Christ: Purgatorie began since: the Limbus was voyde of payne and punishment, so is not Purgatorie: wherefore if the Lake or pit in Zacharie signifie Purgatorie, it maketh nothing for Limbus: and if it serue for Limbus, then they misse of a place for Purgatorie. But indeede it signifieth no such thing: but is taken onely in that place for the affliction and miserie of this life, as we shewed out of Augustine. And so doth he also expound such and the like places out of the Psalmes: as Psalm. 86.13. Thou hast deliuered my soule from the lowest graue. Quid (sayth he) est lacus infimus, nisi profundissima mise∣ria, qua non sit profundior? What els (sayth he) is the lowest pit or graue, but the lowest degree of miserie, then the which there can be no greater?

Argum. 2. Luk. 8.55. Her spirit came againe and she arose. Christ raised the rulers daughter to life. This euidently sheweth that there is a third place be∣side Heauen and Hell: for the soules that are there cannot returne againe, Rhe∣mist.

Ans. Surely a goodly argument, the spirits of Lazarus and of the Maide re∣turned: Ergo, there is a third place: and why may you not thinke, that their soules were, whereas the soules of other righteous are? And why may not the

Lord bring at his pleasure, if it pleaseth him, the soules at rest into their bodies againe? Fulk. 8. sect. 5.

Argum. 3. Of all other they most insult, and beare themselues bolde vpon that place of Saint Paul, 1. Corinth. 3. which being rightly vnderstood, doth not helpe them anything at al: vers. 13. The fire shal trie euery mans worke. vers. 15. if any mans worke burne, he shall suffer losse, but he shall be safe himselfe, yet as it were through the fire. Bellarm. Rhemist. by fire here vnderstand the flames of Purgatorie; by wood, stubble, strawe; veniall sinnes, which must be purged by that fire, Rhemist. 1. Cor. 3. sect. 3.

Ans. First, by the precious matter here, as of gold, siluer, are not the workes of charitie vnderstood, but the preaching of sound doctrine: by straw, and stubble, and wood, and other combustible matter, the affectation of eloquence, and cor∣rupt teaching of the truth, yet holding the foundation: not veniall sinnes, as the Rhemists affirme: and this Bellarmine also granteth.

Secondly, fire is here taken allegorically, as the rest of the words are of gold, siluer, stubble: neither can it be taken for their Purgatorie fire; because it trieth the workes onely, not the persons, and all must be tried by this fire, as well those that build gold and siluer, as the other: but all shall not passe through Purga∣torie, by their owne confession. They are driuen to this shift, to graunt, that vers. 13. the fire is taken in one sense, namely, for the sentence and iudgement of God, and vers. 15. in another, that is, for the flames of Purgatorie. But who seeth not how absurd a thing this is, that in an allegorie the same word, and in the same place, should be so diuersly taken?

Thirdly, The day shall reueale it, that is, sayth Bellarmine, the day of the Lord at the comming of Christ: the Rhemists vnderstand the particular day of euery mans death; so well they agree together. But it is apparant, that this is the mea∣ning, that the day, that is, the time shall declare it: for God hath appoynted a time to examine euery mans doctrine by fire: which is nothing els but the iudgement of God by the fire of his word, whereby euery man, in the day of his calling and conuersion, shall knowe whether he hath preached aright or not: Fulk.

The Protestants.

THat there is no such place of Purgatorie after this life, but that here onely is the place of repentance, and to be reconciled vnto God: and that the soules departed are presently either receiued vp to heauen, or thrust downe to hell: thus it is proued out of the scriptures.

Argum. 1. The scripture maketh but two kinds of works, either good or euill, Ecclesiastes 12.14. But two sorts of men, he that beleeueth shall be saued, he that beleeueth not, shall be condemned. Mark. 16.16. But two places, hea∣uen and hell: Math. 25. Christ hath but two flockes, one of sheepe at the right hand, another of goates at the left: and he saith to the one, Come ye blessed:

to the other, Goe ye cursed. There are but two sorts of men, therefore but two places: Ergo, no Purgatorie.

Bellarm. There shall be indeede at the comming of Christ but two places, heauen and hell: Purgatorie shall haue an end.

Ans. First, you say your selues that there shall be two infernall places for euer, Hell for the wicked, and a Limbus for infants that dye vnbaptized, and heauen that maketh three, and now you say there shall be but two. Secondly, there are but two places now, because there are but two sorts of men, for the beleeuers are alreadie passed frō death to life, Iohn 5.24. The vnbeleeuers are alreadie con∣demned, Iohn 3.18. Thirdly, Augustine consenteth with vs, Non est vlli vllus medius locus, vt possit esse nisi cum diabolo, qui non est cum Christo: There is no middle or third place, but he must needes be with the diuell, that is not with Christ. De peccator. remiss. & merit. lib. 1. cap. 28. And againe, Tertium locum penitus ignoramus, imo nec esse in scripturis sanctis inuenimus: The third place be∣side heauen and hell, we are vtterly ignorant of, nay wee finde not in scripture that there is any.

Arg. 2. S. Paul saith, that euery man shall receiue the works of his bodie, ac∣cording to that which he hath done either good or euill, 2. Cor. 5.10. Therefore there is no place to cleanse and purge the soules of men after this life: for then they should not receiue according to the works done in their flesh.

Bellarmine sayth, that euen they whose sinnes are remitted after death, doe receiue nothing but that which was done in the flesh, for they deserued in their life time to be helped after death.

Ans. First, as for desert, we will shewe elsewhere, that it hath no place before God neither in this life, nor the life to come: for the scripture sayth, Blessed is he to whom the Lord imputeth no sinne: not who deserueth remission of sinnes, Rom. 4.6. Secondly, this deuised and friuolous distinction, doth not stand with the Apostles meaning: for he speaketh of things actually done in the flesh, not deserued to be done, and of the workes of the bodie, not of the soule, & of things perfectly done, not begun onely or in choate: and he vseth it as a reason to per∣swade men, euen while they liue, to be accepted of God, vers. 9.11. But if there might be any such helpe after death, there needeth no such hast presently to be conuerted vnto God.

Argum. 3. Apocal. 14.13. Blessed are the dead from henceforth that dye in the Lord, for they rest from their labours: Ergo, there is no Purgatorie: for all the godly departed are at rest.

Bellarm. First, it is not meant of all the godly, but onely of Martyrs, which dye for the name of Christ.

Ans. As to liue in Christ Iesus, is a phrase of scripture, & signifieth to liue god∣ly in Christ, 2. Timot. 3.12. so to dye in the Lord, signifieth to dye in the faith of Christ, 1. Thessal. 4.16. Therefore this place is vnderstood of all the godly.

Bellar. 2. This word (amodò) from henceforth, is not to be vnderstood straight after their death, but straight after the day of iudgement, thē they shalbe blessed.

Ans. First, by this reason none that are dead in Christ should be happie be∣fore that time. And yet by your owne confession, Martyrs are straightway re∣ceiued vp to heauen. Secondly, S. Iohn vseth this word elsewhere, to signifie from this time forward, as Iohn 1.51. Christ sayth to Nathanael, From hence∣forth you shall see heauen open.

Rhemist. Thirdly, it may be also vnderstood of the soules of Purgatorie, that are without danger of sinne and damnation, and are put in vnfallible securitie of their saluation, with vnspeakable comfort.

Ans. First, so the Saints liuing are blessed, being as well without feare of dam∣nation, Rom. 8.1. and are assured of their saluation, Rom. 8.16. Secondly, I pray you what rest or comfort can they haue, that endure greater paine then any in this life? And how can their consciences be quieted, seeing their soules are so af∣flicted? for bodies they haue none, whatsoeuer they suffer is in soule: how then can ioy and paine, comfort and horror be together in the soule? Fulk. ibid.

THE SECOND PART, OF THE CIRCVMSTAN∣ces and other matters belonging to Purgatorie.

The Papists.

[error 11] 1. THey say, it is an article of faith, to beleeue that there is a Purgatorie, and that he, which beleeueth it not, is sure to goe to Hell, Bellarm. lib. 1. de pur∣gatorio. cap. 11.

The Protestants.

WE hold, that it is not onely an article belonging to the faith, but contrarie to it: and that though there were a Purgatorie, yet it should not be ne∣cessarie to saluation to beleeue it. First, because the scripture hath not determi∣ned it, which containeth all things necessarie to saluation. Secondly, the Greeke Church holdeth it not to this day: they confesse no Purgatorie, though they pray for the dead: it were a hard matter therfore to pronounce them damned. Third∣ly, Augustine doubted of it: He sayth, that there should be some such place after death, non incredibile est, it is not incredible, & vtrum ita sit, quaeri potest, & aut inueniri aut latere fideles potest: whether it be so or not, it may be enquired, and it may either be safely found out, or remaine hid and vnknowne to the faithfull: Enchirid. 69. Augustine saith, A faithfull man may safely be ignorant of Pur∣gatorie.

The Papists.

[error 12] 2. THey say, they onely goe to Purgatorie, that dye in their veniall and light transgressions, or which haue their sinnes remitted, but not satisfied for the punishment, Bellarm. lib. 2. de Purgat. cap. 1.

The Protestants.

FIrst, we denye that any sinnes are of their owne nature veniall, as they af∣firme; for the wages of al sinne, without the mercie of God, is death, Ro. 6.23.

Secondly, what equitie should there be in this, that veniall sinnes should be pu∣nished with the hellish fire of Purgatorie, that exceedeth al the afflictions of this life, yea and a longer time then any man liueth vpon earth; for the Pope taketh vpon him to pardon for thousands of yeeres: and yet mortall and deadly sinnes (as they call them) may be satisfied for here, where neither the penance can be so grieuous, nor so long? Thirdly, the sinne once remitted, there remaineth no punishment, Mark. 2.5. Christ saith to the sick of the palsie,

Thy sinnes are for∣giuen thee: and vers. 10. That ye may knowe that the Sonne of man hath autho∣ritie on earth to forgiue sinnes, I say vnto thee, arise, take vp thy bed and walke.

The releasing him of the punishment of his bodie, was a signe that his sinnes also were forgiuen, and the sinne being remitted, the punishment also ceaseth. Wherefore who so leaueth the world without sinne, is no more guiltie of any punishment.

The Papists.

3. THe soules in Purgatorie doe neither sinne any more, neither can they me∣rite. [error 13] Ecclesiastes 9.5. The dead knowe nothing at all, vers. 10. there is nei∣ther worke, knowledge, nor wisedome in the graue, Bellarm. cap. 2.

The Protestants.

WE say, that if there were any such place as Purgatorie, the soules there tor∣mented, must needes both increase in charitie and righteousnes, because the more they are purged the more pure they are, and the lesse drosse is in them: and being in vnspeakable torments, they cannot choose but tremble and feare, yea and also be disquieted in their soules, as the Saints were sometime in their afflictions here vpon earth: and therefore cannot be without sinne: for feare hath painfulnes, as the Apostle saith, and he that feareth is not perfect in loue, 1. Iohn 4.18. Ergo, a seruile or slauish feare is sinne. That place alleadged doth not onely take away meriting or working from the dead, but all knowledge and vnderstanding. And it is spoken in the person of the Epicure and sensuall man, that thinketh that the dead knowe nothing.

The Papists.

4. THey affirme, that the soules in Purgatorie are certaine of their saluation in [error 14] the midst of their torments: for euery soule departed, straight after death receiueth sentence of life or death, Bellarm. cap. 4.

The Protestants.

Ans. FIrst, that euery soule is iudged presently after death, we grant: and it maketh strongly against your Purgatorie: for the sentence giuen is ei∣ther of death or life: and the sentence being giuen is accordingly executed: so

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that they which receiue sentence of life goe presently to heauen, the other to hell. For to what purpose els should the sentence be giuen, if it be not straight∣waies in force? So S. Paul saith, that they which looke to be clothed with their house from heauen, shall not be left naked or vnclothed, 2. Cor. 5.2, 3, 4. But if some soules ordained to life eternall, should pause a while in Purgatorie, being vnclothed of their flesh, they should be left altogether naked, hauing not yet receiued their clothing from heauen. Secondly, where there is securitie of sal∣uation, there is the greatest comfort & ioy that can be: how then can the soules in Purgatorie be so grieuouslie tormented, which cannot be els where then in their conscience? for as for the whipping, scalding, freezing of soules in Purga∣torie, they are but old wiues fables: the ioy then of the soule is in the conscience, so is the sorowe: how then can both these be matched in the soule together, to haue vnspeakable ioy, as also to feele most horrible paine?

5 In these poynts alreadie set downe, our aduersaries we see are bold to de∣fine certainly of Purgatorie: but there are as many poynts, and somewhat more, which they leaue in doubt and vncertaine. First, where Purgatorie should bee: Bellarmine gesseth it is in the bowels of the earth next to hell, cap. 6. so doe the Rhemists, Luk. 16. sect. 8. But they doe not all agree, neither hath their Church defined it. Secondly, they cannot tell how many yeeres Purgatorie endureth, whether an hundred, or two hundred, or thousands of yeeres. Thirdly, they can not tell certainly whether it be materiall fire which burneth in Purgatorie, but they say it is probable. Fourthly, neither cā they shew how corporall fire should worke vpon the soules in Purgatorie, being spirituall and incorporall, Bellarmine cap. 12. Fiftly, they are vncertaine whether the diuels or angels be the tormen∣tors in Purgatorie, cap. 13. Sixtly, whether the paine of Purgatorie be at all time alike, or by little and little slaked toward the end, and whether it doe exceede all the paines and sorowes of this life, they yet remaine vncertaine, and are not able to determine, Bellarm. lib. 2. de purgat. cap. 14. Let vs leaue them therefore with their vncertainties, and brainsicke phansies: for the vaine inuentions and ima∣ginations of men haue no end, but are fitly by the Prophet cōpared to sparkles, that leape out thick out of the fire, but are soone extinguished: Walk, saith the Prophet,* 1.4 in the light of your fire, and sparkes that you haue kindled: that is, as the sparkes giue but a dimme light for a man to walke by, he may stumble and grope about still for all that light: euen so, no maruaile if the Papists doe wan∣der vp and downe in their imaginations, walking by the light and sparkles of their phantasticall and mathematicall fire of Purgatorie.

THE THIRD PART, WHETHER THE PRAIERS OF the liuing, or any other workes of theirs doe profite the dead.

The Papists.

* 1.5THeir opinion is, that the praiers of the liuing are neither auailable for the Saints in heauen, for they neede them not, not for the damned in hell, for

they cannot be helped, but onely for the soules tormented in Purgatorie, who doe finde great ease, say they, by the praiers of the liuing, and therfore we ought to pray for them, Bellar. lib. 2. de purgator. cap. 15.18. Rhemist. annot. 2. Thessal. 2. sect. 19.

Argum. 1. Christ while he liued, profited the dead, for he raised to life the ru∣lers daughter, Math. 9. the widdowes sonne, Luk. 7. and Lazarus, which were dead: therefore euen so the members of Christ ought one to helpe another, the liuing the dead, Bellarm. cap. 15.

Ans. First, is not here a strong argument, thinke you, Christ raised Lazarus and some others from death to life, Ergo, we ought to pray for the dead? for it followeth not, that vpon the miraculous workes of Christ, we should build the ordinarie dueties of Christians: Augustine would haue told you that Christ is not to be imitated in such workes: Non hoc tibi dicit, non eris discipulus meus, nisi ambulaueris supra mare, aut nisi suscitaueris quatriduanum mortuum: He saith not vnto thee, Thou shalt not be my disciple, vnlesse thou walke vpon the sea, & raise one that hath been dead foure daies: But, Learne of me: for I am humble and meeke. Secondly, if prayer for the dead be vnto vs, as the raising of the dead was to Christ: then, as all the dead are to be praied for, so Christ should haue rai∣sed againe all that went then to Purgatorie, or els, by your conclusion, he failed in charitie, as we doe now, if we pray not for the dead, as you beare vs in hand. Thirdly, though the Saints departed, and the faithfull liuing are members of the same bodie, and so are bound in loue one to the other, yet it followeth not, that one should pray for the other. They with vs, and we with them doe wish and long to see the redemption of the sonnes of God accomplished, Reuel. 6.10.22.20. But charitie bindeth vs not one to pray for another, because we knowe not one the particular needes of another. Nay, to pray for any departed, is against the rule of charitie: for loue beleeueth all things, and hopeth all things, 1. Co∣rinthians 13.7. Wee ought to hope the best of the dead, that they are at rest: but in praying for them, wee presuppose they are in miserie, and so neede our prayers: therefore wee hope not the best of them, as charitie willeth vs.

Argum. 2. Iohn 5. vers. 16. The Apostle sayth, There is a sinne vnto death, for the which a man ought not to pray: that is, deadly sinne, wherein a man dyeth without repentance: but for other sinnes not vnto death, where∣of men repent themselues, it is lawfull to pray: Ergo, we may pray for those that are departed not in deadly sinne: for this place is properly to be vn∣derstood of praying or not praying for the dead: because so long as a man liueth he may be prayed for, because all sinnes are pardonable in this life, Rhe∣mist. ibid.

Ans. First, a sinne vnto death is not onely finall impenitencie, but sinne also against the holy Ghost, such as was the sinne of Iudas, and of the Pharisees. Se∣condly, though we should vnderstand it of finall impenitencie, yet it is but a so••y argument, some of the dead ought not to be praied for: Ergo, the rest may,

Thirdly, the text cannot be vnderstood of praying for the dead: for the text sayth not, If any man see that his brother hath sinned not vnto death, but, If he see him sinning: but the dead doe neither sinne, nor are seene to sinne. Fourthly, whereas you say, that all sinnes are pardonable in this life, our Sauiour Christ saith contrary, that the sinne against the holy Ghost can neuer be forgiuen, nei∣ther in this world, nor in the world to come. Plura. apud. Fulk. ibid.

The Protestants.

TO pray for the dead, is a worke neither pleasing before God, because he hath no where commanded it, nor auailable for them that are departed, because they haue their iudgement alreadie. While we liue, let vs one pray for another, but when we are gone, the praiers of the liuing helpe vs not.

Argum. 1. The ground of this popish opinion of prayer for the dead, is their superstitious deuise of Purgatorie: for none els doe they hold it lawfull to pray for but for the soules onely in Purgatorie. But there is no Purgatorie, as we haue shewed before, after this life: our purging is onely in this life: Christ hath by him selfe purged our sinnes. Hebr. 1.3. Christ his bloud is the chiefe and onely pur∣gation of our sinnes: there are also other inferiour and ministeriall purgings, whereby that onely soueraigne purging is made beneficiall, and applied vnto vs: as the inward operation and worke of the spirit is compared to fire, Math. 3.11. 1. Corinth. 3.13. There is also a purging fire of affliction compared by the Prophet to fullers sope, Malach. 3.3. There also shall be a third purging fire in the day of the Lord, 1. Pet. 3.7. when as the corruption and mortalitie of our bodies shall be purged away, and then shall our mortalitie put on immortalitie, 1. Corinth. 15.53. Other Purgatorie after this life we acknowledge none. Seeing then that there are no soules in Purgatorie, and for none els it is lawfull to pray but for the soules tormented in Purgatorie: it followeth, that we are to pray for none at all that are dead.

Argum. 2. No prayer is acceptable to God without faith. We must pray without wauering and doubting, Iames. 1.6. But so can we not pray for the dead: for we cannot tell in what case they are for whom we pray, whether they be in heauen, hell, or purgatorie, and therefore we cannot assure our selues that our prayers are heard, but must needes pray with great doubting and wauering of the mind: Ergo, such praiers are in vaine, Iames 1.7.

Argum. 3. Our praiers profite not the dead, because there is no place after this life for repentance or remission of sinnes: for this should be the end and in∣tendment of our praier, that they might be released of their sinnes, and eased of their paine. There is no remission of sinnes after death, because there is no true repentance: repentance there is none, because there can be no amendment of life, which alwaies followeth repentance: for Iohn Baptist that was a preacher of repentance, bid not onely the people to repent, but to bring forth fruites worthie repentance, Math. 3.2.8. So saith the Prophet Ezechiel, If the wicked

will returne from his sinnes, and doe the thing that is lawfull, he shall liue and not dye, 18.21. There are two parts then of repentance, as Isay sayth, Cease to doe euill, learne to doe well, 1. Isay. 16.17. But there is no place of working out of the bodie: Ergo, then no repentance.

To this Augustine agreeth: Non est apud inferos poenitentia ad salutem pro∣ficiens, ecce nunc tempus est salutis, nunc tempus remissionis. In hac vita poenitentiae tantum patet libertas, post mortem nulla correctionis est licentia: De tempor. serm. 66. In hell, or among the dead, there is no repentance vnto saluation: behold now is the time of saluation, the time of forgiuenes: In this life onely haue men libertie to repent, after death there is no place for amendment. What is become now (I pray you) of your Purgatorie repentance? after this life there is no salua∣tion to be had, because there is no remission of sinnes: no remission of sinnes, because there is no repentance: there is no repentance, because there is no a∣mendement.

Rhemist. Our Sauiour saith, Math. 12.32. that blasphemie against the spirit shal neither be forgiuen in this world, nor the world to come: Ergo, some sinnes may be forgiuen in the world to come.

Ans. Mark expoundeth Mathew: He saith, It shall neuer be forgiuen, Mark. 3.29. So that not to be forgiuen either in this world or the world to come, is no∣thing els, but neuer to be forgiuen: for if it be not forgiuen in this life, it shall ne∣uer be forgiuen.

Bellarm. Yea, but Mathew must expound Marke, because he setteth it downe more fully, and Marke doth but abridge the Gospell written by S. Matthew, De Purgat. lib. 1. cap. 4.

Ans. But why should not Mark rather expound Mathew, seeing he writ after him? and we vse to expound the former writers by the later, not contrariwise.

AN APPENDIX OR AN APPERTINENCE TO this part, concerning the burials and funerals of the dead.

THere are certaine poynts, wherein there is no great variance or dissension betweene vs. First, we confesse, that it is meete and conuenient, that the bo∣dies of Christians, being departed, should after a seemely and comely manner be brought to the graue: as Dauid commendeth the men of Iabesh Gilead, for burying the bodie of Saul, 2. Sam. 2.5. The brethren also tooke the bodie of Stephen & buried it, Act. 8.2. Secondly, it is not to be denied but that lamentatiō and sorow may be made for the dead, obseruing S. Pauls rule, that We mourne not as those that haue no hope, that is, excessiuely, 1. Thess. 4.13. where S. Paul doth not simply forbid Christians to sorow, but not as the Gentiles. The brethrē also made great lamentation for Stephen, Act. 8.2. Thirdly, we doe also graunt, that according to the diuers customes of coūtreys, it is not vnlawfull to vse some comely rites and ceremonies in the buriall of the dead; not for religion, but for orders sake: as among the Israelites, the mourners were wont to goe about in

the streetes, Ecclesiast. 12.5. And Christ commended the woman in the Gos∣pell, for anoynting of him against his buriall, Mark. 14.

But beside these poynts by vs confessed, and acknowledged; there are other more waightie matters, as touching the order of funerals, wherein we worthily and iustly dissent from our aduersaries.

[error 16] 1 They doe attribute much to the places where men are buried, as in Chur∣ches, and Churchyards, but especially vnder the Altar, Rhemist. as the soules of the righteous doe rest in Christ, who is that altar, vnder the which the Apostle sawe the soules of Martyrs: so for the correspondence to the place in heauen, their bodies are commonly layd vnder the altar, where the sacrifice of the body of Christ is daylie offered, Annot. Apocalyps. 6. vers. 9.

Ans. The altar of the Crosse was the onely place where the bodie of Christ was sacrificed: neither need it to be often offered in sacrifice, but it sufficed once onely to haue been done, Heb. 9.25.27. And in the Communion, we acknow∣ledge no sacrifice, but of praise and thanksgiuing. Heb. 13.15. It is kept onely in remembrance of the death of Christ, 1. Cor. 11.25. And how should it be auaile∣able for the dead, seeing it profiteth not all the liuing, but onely those that are present, which doe eate and drinke the holy elements of bread and wine in re∣membrance of the bodie and blood of Christ giuen and shed for them? So saith the scripture, Doe this, as oft as you doe it, in remembrance of me, 1. Cor. 11.25. The doers therefore, agents, and receiuers, haue the present benefite, not they which are absent: how then can the dead receiue any solace by it? It profiteth then not a whit to be layd in Churches, or Churchyards, or other hallowed pla∣ces, as they call them: for all places are alike: neither helpeth it the dead to be buried in one place more then another: for God shall command the sea, and all other places to giue vp their dead, Apocalyps. 20. The very heathen did confesse as much: one sayth, It skilleth not, humíne, an sublimè putrescam: whether I rot vnder,* 1.6 or aboue the ground. And another thus writeth, Coelo tegitur, qui non ha∣bet vrnam:* 1.7 Heauen is a couering to him that hath no other coffin. It were a foule shame then for Christians, to exceede the very Gentiles in their superstitious conceits. Augustine sayth, Si aliquid prodest impio sepultura preciosa, oberit pio vilis, aut nulla:* 1.8 If sumptuous funerals profite the wicked, then homely or no bu∣rials doe hurt the godly. Therefore as it helpeth not a wicked man to be buried in one place, more then another, so it doth not hinder or hurt the godly and righteous man.

2 We condemne also their superstitious ceremonies which they vse at their [error 17] funerals, as the burning of Tapers, which signifieth, say they, that the soules of the dead are aliue, Bellarm. de purgator. lib. 2. cap. 19.

Ans. First, this superstitious vse of setting vp candles, was directly forbidden in the Elibertine Councel, Canon. 34. Of the like sort also were other supersti∣tious vsages, as the going about of the belman to will the people to pray for their soules, the ringing or iangling of bels to bring their soules to heauen, with queere songs and other melodie to commit the bodies to the ground, and com∣mending

their soules to the protection of Saints. We denie not, but comely and decent orders, voyde of superstition, may be vsed, according to the fashion of the countrey: as Iacobs bodie was embaulmed after the manner of the Egyp∣tians, Genes. 50.2. At the buriall of their Kings, the Israelites vsed to burne o∣dors, Iere. 34.5. The Iewes manner was to wash the bodies of the dead, to winde it vp in a linnen cloth, and burie it with spices and odors: So our Sauiours bodie was buried after the manner of the Iewes, Iohn 19.40. We reade also that Io∣seph was put into a coffin or chest, Genes. 50.26. Of these and the like customes, Augustine giueth a rule, writing vpon those words in the Gospell, Iohn 19.40. As it was the manner of the Iewes to burie: Non mihi videtur Euangelista sic frustra dicere voluisse: ita quippe admonuit, in huiusmodi officijs, quae mortuis ex∣hibentur, morem cuius{que} gentis esse seruandum: in Iohann. tract. 120. Me thinketh the Euangelist sayd not thus without cause: hereby letting vs to vnderstand, that in performing such dueties of buriall to the dead, the manner and custome of euery countrey is to be kept.

The Iewes also had a custome, with some companie or frequencie of people, to bring their dead to the ground, Eccle. 12.5. And in the while, to vse some ad∣monition to the people concerning death and mortalitie which came in by sinne, and of the wrath and mercie of God. Syrus. interp. in Mark. 14.3. Neither doe we see, why it is not lawfull now among Christians, at funerals and burials, to haue some godly sermon and exhortation, to put the people in mind of their end, and to comfort them with the hope of the resurrection, as also to giue God thankes, for those his faithfull seruants, that did glorifie him by their life, and by their godly departure. This seemeth also to haue been the commendable cu∣stome of the Church in ancient time: as Augustine writeth thus, Exposit. in Psal. 103. part. 1. Pauca nos cogit dicere temporis angustia, quod & nouit charitas ve∣stra debere vos exequijs fidelis corporis solenne obsequium. The shortnes of the time causeth me to be briefe, and you know, that we are to performe a solemne dutie to the bodie of our faithfull brother. The sermon seemeth to haue been made at some funerall. The Iewes also, the buriall being ended, did comfort those that mourned, and eate and dranke with them, and gaue them the cup of consola∣tion, Ierem. 16.7. Iohn 11.31. Both which customes may be kept and retained without any superstition. But other customes and ceremonies, that doe sauour of impietie, and doe any way implye prayer or commendation of the soules of the dead, ought to be left and abolished.

3 Another abuse in popish funerals, is their superstitious and often remem∣brance of the dead: for they haue their weekes mind for the dead the seuenth [error 18] day, nay their halfe weekes mind the third day, their moneths mind the thirtith day: and beside, their anniuersarie or yeeres minde. I pray you what neede all this? Where doe they finde, that wee should mourne for the dead a mo∣neth, thirtie dayes together, much lesse a whole yeere? Ioseph mourned but seuen dayes for his father, Genesis 50.10. So did the Gileadites for Saul, 1. Samuel 31.13. The Egyptians in deede mourned threescore and tenne

daies, when Ioseph mourned but seuen: that we may see a manifest difference betweene the moderate mourning of the faithful, and the excessiue lamentation of infidels. But the popish yeeres mindes doe farre exceede the Egyptians stin∣ted mourning: there being fiue times 70. daies in a yeere. Yet yeerely stipends, erected for weekely, monethly, quarterly, or yeerely sermons we mislike not: being ordained for the instruction of the people, without any relation to the soules of the dead, otherwise, then to giue God thankes for them, and those good things which the Lord wrought by them.

[error 19] 4 They doe greatly erre and are deceiued, in holding it to be a meritorious worke, which is performed in the buriall of the dead: alleadging to this purpose that place, 2. Sam. 2.5. where Dauid sent messengers to the men of Iabesh Gi∣lead, saying, Blessed are ye of the Lord, that you haue shewed such kindnes vnto your Lord Saul and haue buried him: therefore now the Lord shewe mercie and truth vnto you, Bellarm. cap. 19.

Answere. There can be no such conclusion gathered out of these words: The Lord will shewe mercie, according to his truth and promise, to those that are mercifull: Ergo, it is meritorious to be mercifull: for here the reward dependeth of Gods promise and truth, not vpon the worthines of the worke: Indeed Da∣uid saith, as it followeth in that place, I will recompence this benefite, because you haue done this thing. They might deserue kindnes at the hands of Dauid, because one good turne requireth another: but before the Lord there is no me∣rite or desert. Secondly, to burie the dead is a worke of charitie, and therefore commanded, as all other dueties of charitie are. The things then commanded, we doe of duetie, we are bound to doe them: Ergo, they are not meritorious: So saith our Sauiour Christ, Doth the master thanke his seruant for doing that which he was commanded? I trow not, Luk. 17.9.

[error 20] 5 In their funerals and suffrages for the dead, they doe make great diffe∣rence betweene the rich and the poore: for they say, it is possible that so many prayers and suffrages may bee made at once for the dead, that their soules may at once be deliuered out of Purgatorie, Et ideo in hoc solo casu melior est conditio diuitis, quàm pauperis, quia habet vnde suffragia fiant pro ipso. And there∣fore in this case onely the estate of the rich is better then the poore, because he hath wherewithall suffrages should be made: that is, able to giue great legacies, and bequests to that end: Albert, mag. de officio miss. tract. 3. Againe, they haue greater respect vnto the Pope departed, then any other: for the first day there must be 200. Masses read for his soule, and for nine daies after an 100. Masses euery day, Tilemann, de primat pontif. error 86.

Ans. Where doe they reade in all the scriptures, that the rich in matters of the soule should be preferred before the poore? nay, the scripture saith plainly, that God is no accepter of persons, Act. 10.34. And S. Iames saith, We ought not to regard a rich man that weareth goodly apparell, hauing a gold ring, before a poore man in vile apparell: 2. vers. 2. Where also doe they learne to pray for

none but for those, for whom they are hired to pray? And if praier be a worke of charitie, and if by their praiers they can deliuer mens soules out of Purgato∣rie, why doe they not extend their charitie to all in praying for them?

What if the rich Glutton, and poore Lazarus were aliue now, or these po∣pish Masse-mongers had liued then: would they haue been bought for money to haue prayed for the rich mans soule, and let Lazarus alone? It is like they would. But surely all their Masses should neither haue profited the one: nor the want of them haue hindered the other. Marke, I pray you, what Augustine saith: Praeclaras exequias in conspectu hominum purpurato illi diuiti turba exhibuit fa∣mulorum:* 1.9 sed multò clariores in conspectu domini vlceroso illi pauperi ministerium praebuit angelorum: A goodly funerall did the friends and seruants make for the rich man arayed in skarlet in the sight of the world: but a more blessed buriall had the poore man in the sight of God, by the ministerie of the angels. There∣fore there is no respect of persons to be had among the dead: neither haue the rich any greater priuiledge for the multitude of suffrages, then the poore that wanteth them: for no doubt the rich mans executors spared for no cost; Masses, Trentals, Diriges they had enough, if they were then to be had: yet for all this stirre his soule went to Hell, and Lazarus soule was by the angels caried to heauen, that had none of this geere.

6. Lastly, if there were no other thing to be misliked in their Funerals, this were sufficient to condemne them as abominable; that they thinke, their sing∣ing, [error 21] chaunting, ringing, giuing of dole and almes to the poore, and all o∣ther their superstitious customes doe helpe and profite the dead: Bellarm. ibid.

Augustine giueth two reasons of this duetie to be shewed in the burying of the dead. First, Corpori humando quicquid impenditur, non est praesidium salutis, sed humanitatis officium. What duetie is performed in enterring the bodie, is an officious worke of humanitie, not any reliefe for the health of the soule. Se∣condly, sayth he, Corpori mortuo, sed tamen resurrecturo, impensum huiusmodi of∣ficium, est quodammodo eiusdem fidei testimonium:* 1.10 This Christian duetie be∣stowed in burying the dead bodies, which shall notwithstanding rise againe, is a liuely testimonie in vs of the same faith. That is, we doe carefully commit the bodies of Christians to the ground, knowing that they are not lost, but shall rise againe: but as for the dead themselues, they receiue no benefite at all. Cu∣ratio funeris, pompae exequiarum, viuorum sunt solatia magis, quàm subsidia mor∣tuorum: This great prouision for funerals, this great pompe of burials,* 1.11 they are comforts for the liuing, not helpes to the dead. Impleant ergo homines ista erga suos postremi muneris officia, & sui leuamenta moeroris: Let men therefore per∣forme this last duetie to their friends, which is also a great lightening of their griefe: Ergo, funerals profite not the dead, but comfort the liuing: yea, it is called the last duetie, which is performed at burials: If it be the last, then there is no duetie afterward to be done: therefore prayers also are superfluous: for if it were needfull to pray for the dead, then the last duetie should not be in the

buriall, another comming afterward. And thus much also concerning the man∣ner and order of funerals.

THE SECOND PART OF THIS CONTRO∣uersie, of the Saints departed that are in ioye and blisse.

THis controuersie standeth of these seuerall questions.

1. Of the blessed estate of the Saints in heauen, and of the Canonizing of them vpon earth.

2. Of the adoration of Saints: First, whether they be to be adored or not, and whether it be lawfull to sweare by them. Secondly, of the diuers kinds of wor∣ship. Thirdly, of the worship of Saints vpon earth.

3. Of the inuocation of Saints: whether they pray for vs and vnderstand our praiers.

4. Of the adoration, translation, keeping of reliques, and of the miracles wrought by them.

5. Of Images, and the signe of the Crosse, & other matters thereto belong∣ing more particularly handled.

6 Of Churches: the forme, vse, ornaments, dedication of them, and such like.

7 Of Pilgrimages and Processions.

8 Of holy and festiuall daies, the Lords day, Saints daies, and of Lent.

9 Of the Virgin Mary, her conception, vowes, assumption, worship, merites. Of these now in order.

THE FIRST QVESTION CONCERNING THE blessed and happie estate of the Saints departed.

THis question hath two parts: First, of their blessednes which they haue be∣fore God in heauen. Secondly, of the publishing or making knowne their blessednes before men, which they call the canonizing of Saints.

THE FIRST PART OF THE BLESSED estate of the Saints before God in heauen.

The Papists.

BEllarmine taketh great paynes, Lib. 1. De Sanctis, in sixe long chapters toge∣ther, to proue, that the Saints departed doe presently enioy the sight of God, and doe enter into blisse, and that their soules forthwith are receiued into hea∣uen, and are not kept in any secret by-places till the day of iudgement. But all this while he sighteth with his owne shadowe: for we grant, as much as he pro∣ueth, that the righteous are with Christ so soone as they are loosed from their

bodies, as Christ sayd to the theefe vpon the Crosse, This day thou shalt be with me in Paradise, Luk. 23.42. See also to this purpose, Philipp. 1.23. 2. Corinth. 5.1. Heb. 12.22. All these places doe euidently proue, that presently after their de∣parture, the soules of the faithfull doe enioy the presence of Christ, and the ce∣lestiall companie of the Angels in heauen. Yet our aduersaries stay not heere, neither are contented with this, that the Saints are blessed: but proceede fur∣ther, and giue them a full possession of blessednesse, making no difference be∣tweene [error 22] them and the Angels in glorie, but affirme that they are as highly exal∣ted as the Angels are, Rhemist. annot. Luk. 15. sect. 2. And Bellarmine therefore taketh vp Caluine, because he saith, the Saints are yet in hope and expectation of the perfect fruition of glorie, Cap. 1. lib. 1. De Sanctis.

The Protestants.

WE confesse, that the Saints in heauen are alreadie a 1.12 blessed: yet they looke for the full accomplishment and perfection of their glorie, when as their bodies shall be glorified in the resurrection: Then it is sayd, they shall be like the Angels, and yet not in all things: much lesse are their soules now equall to the Angels in glorie, Fulk. ibid. annot. Luk. 15. sect. 2.

Argum. 1. The Saints shall be as the Angels, but not before the resurrection, Math. 22.30. Neither can it be proued out of that text, that they shall then be equall to the Angels in all things: for it is not all one to say; they shall be as the Angels, because they shall then neede no marriage, as to say they shall be equal to the Angels in all things. Apocalyps. 6.10. The soules vnder the altar doe crie, Lord, how long! Ergo, they are in expectation of greater glorie. And reason al∣so giueth as much, that the bodie and the soule being ioyned together in the kingdome of God, shall make a fuller weight and measure of ioye.

Argum. 2. The wicked spirits and damned soules, haue not yet their full and perfect torment: Ergo, neither the Saints their perfect ioye. The diuels are now tormented, and kept in chaines of darknesse, 2. Pet. 2.4. Iud. 6. But their full dam∣nation is reserued for the day of the Lord, Math. 25.41. They are not yet tor∣mented in such measure, as they shall be, and themselues make account for, Math. 8.29. Luk. 8.31.

Lastly, if now the Saints are equall to the Angels in ioye, their soules onely being in heauen: it then followeth, that in the resurrection, when their bodies shall be restored to their soules, their happines shall farre o 1.13 exceede the An∣gels: which no where the scripture teacheth vs, vnles they will thus reason, Christ tooke not the Angels, but the seede of Abraham, Hebr. 2.16. Ergo, wee are better then the Angels. But to this Augustine answereth very well: Some perhaps will say, that wee are better then the Angels, because Christ dyed for vs, and not for the Angels. Quale est (sayth he) ideo se velle aegrotum laudari, quia vitio suo tam detestabiliter aegrotauit, vt non posset aliter,* 1.14 quam medic•• morte sanari. As if a sicke man deserued commendation, because by his owne

fault, he was so dangerously sicke, that he could not be healed, but by the death of the Phisition. Quid hoc aliud est, quàm de impietate gloriari? Christus enim pro impijs mortuus est. What is this els but for man to boast of his wickednes? Christ dyed not for angels, but for men, because they were wicked.

THE SECOND PART, OF THE Canonizing of Saints.

The Papists.

[error 23] THe Canonizing of Saints, is nothing els but the publike determination and sentence of the Church, whereby men that are dead, are iudged to be Saints, and worthie of honour and worship, as to be prayed vnto, temples and altars to be set vp in their names, holy daies to be appoynted for them, and their reliques to be adored. And thus it is lawfull, profitable, and expedient for the Church to Canonize Saints, Bellarm. cap. 7.

Argum. 1. The Patriarkes and Prophets were Canonized for Saints in the old law, Heb. 11. So Act. 7. Stephen & other were Canonized: therfore it is cre∣dible, that the Lord would haue the same order still continued in his Church, Bellarm. cap. 7.

Ans. First, neither in the old nor the new lawe, were any set vp to be Saints, with intent to be worshipped, called vpon, temples to be consecrated in their names: but onely the scripture giueth testimonie of them, as of holy and faith∣full men: and so may we also honour the blessed Martyrs, whom the cruell Em∣perours of Rome, and since them the Popes of Rome haue sent through fire and other torments to heauen. Secondly, when they haue as good testimonie for their Saints, as we haue for the holy Patriarkes and Prophets, they may be bold to pronounce them to be holy blessed. Thirdly, your argument followeth not, vnles you will say, that the Church may doe all things now, which the Prophets and Apostles did then: They may as well make scripture, and more Canonicall bookes by the same reason, as make and Canonize new Saints.

The Protestants.

THat none of the Saints are to be adored or worshipped, their images or re∣liques, or praiers to be made vnto them, or any such honor to be giuen them, it shall afterward appeare more at large: And therefore they ought not to be Canonized to any such end or purpose. We also grant, that the number of Gods Saints and elect is encreased daylie: and we are sure in generall, as the scripture testifieth, that the death of his Saints is precious in the sight of God, Psal. 116.15. And that all are blessed that dye in the Lord: But particularly we are not able certainly to determine of any: the matter is to be left wholly vnto God, and we in the meane time to hope the best.

Argum. 1 If the Church hath authoritie to Canonize Saints, & determine of the election or saluation of men, then may we as well iudge of the condem∣nation of those that are lost: for if it be knowen to the Church who are Saints in heauen, they also may as wel define who are damned in hell. But this none can doe: nay, it were great rashnes and want of charity for any so to take vpon them. S. Paul saith, Why condemnest thou another mans seruant? hee standeth or fal∣leth to his owne master, Rom. 14.4. No man can iudge whether the seruant stand or fall, but his Master: Ergo, if the Church presume to determine of the e∣lection or damnation of those that are departed, she is nowe a Mistres and Lady rather of the Saintes, then they Lords or patrones to her, as the Papistes holde they are.

Argum. 2 Iudge not (saith S. Paul. 1. Corinth. 4.5.) before the time vntill the Lord come. The iudgement then of men, who are saued, and who are con∣demned, is reserued for the comming of Christ: Therefore it is great presumpti∣on for men to preuent the time, and to take vpon them to bee Iudges in Gods place. Againe, our Sauiour Christ saith, that To sit at his right hand or left, in his kingdome, was not his to giue (meaning as he was man) but it shal be giuen to them for whome it is prepared of my Father, Math. 20.23. How then is it in the power of any sinfull man, to giue vnto any a seat, either at the right hand, or left hand of Christ, in the kingdome of God? Argument. Gualter. Bruti. Fox page. 487.

Augustine also consenteth: Non separatio iam cuique tuta est, illius erit se∣paratio, qui non nouit errare: Nos in hac vita difficile est, vt nos ipsos nouerimus, quantò minùs debemus de quoquā praeproperam ferre sententiam. It is not safe for men now to make separation (of the good and bad) it belongeth to him, that can not erre: We in this life do hardly know our selues, howe much lesse ought we to iudge rashly of others? exposit. in Psalm. 139. Here are two reasons giuen, why it is not lawfull for men to iudge of the election or reprobation of men: first their iudgement is subiect to error, and therefore the matter must be referred to God, who erreth not: Secondly, we can not iudge our selues, much lesse can we iudge of others. Ergo, no man liuing ought or is able to define either who are Saints in heauen, or who are damned in Hell.

AN APPENDIX OR THIRD PART of other circumstances, which belong to the Canonizing of Saints.

The Papists.

THey say, that it doth appertaine onely to the Pope, to Canonize a Saint for [error 24] the whole Church: and that none ought to be acknowledged for Saints, but they that are so Canonized by him: And that herein the Pope is of so infallible a iudgement, that he can not erre in Canonizing of Saints: because that ordinarily

none are Canonized by the Pope for saintes, which haue not beene knowne to worke miracles, Bellarm. lib. 1. cap. 8.9, 10.

The Protestants.

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

Argum. 1 The Pope hath no authoritie ouer the whole Church: no nor yet in any other Bishoppes dioces, no more then they haue in his: Let him be content with his owne dioces (and it were to be wished, that he could rule that well) the whole world is too large a prouince for him.

2 The whole Church hath power to excommunicate and deliuer vp to sa∣than, 1. Corinth 5.4. and to cut off the prophane and wicked from the Church of God, as heathen and publicanes, Math. 18.17: Ergo, to iudge who are members of the Church, and saintes of God, is a matter which appertaineth to the whole Church. 3 Before Anno. 800. in the time of Carolus magnus, there was no saint publiquely Canonized by the pope, as Bellarm. confesseth: but the truth is, this custome of Canonizing saints beganne not till more then 1000. yeare after Christ, til Alexander the 3. his time, and Gregorie the 7. I pray you then, were there no saints before? if there were, who canonized them?

Secondly: So much as is to be knowne of saints and holy men, euery Chri∣stian is to acknowledge, without any publike decree or determination of the Pope or any other: for the word of God giueth rules, whereby we may discern the righteous from the vnrighteous: Christ speaking of false prophets, sayeth, By their fruites ye shall know them, Math. 7.16. And againe, he fayth thus to his A∣postles, By this shal men know that you are my disciples, if you loue one ano∣ther, Iohn 13.35. By these rules, it is easie for euery Christian to iudge who for the present time, are the true disciples of Christ, who otherwise.

Thirdly, it is a most impudent and shameles saying, that the Pope can not erre in canonizing of Saintes: 1 Miracles are no sufficient proofe of a saint: for many, that shal be condemned in the day of Iudgement, haue had power to do straunge workes, Math. 7.22, 23. 2 What better argument can wee haue of this, then common experience? For the Popes haue registred in their Calen∣dars notorious wicked mē, and traitors to their Princes, as saints and holy men: Such an one was Thomas Becket, who som hundreth yeers was worshipped as a saint, by the name of S. Thomas of Canterbury: and yet was a plaine traitour to his prince, Fox page 225. And therefore his shrine was iustly put downe in King Henrie the 8. dayes. Richard Scroope of York was openly in armes a∣gainst Henry the fourth.* 1.15 Thomas Earle of Lancaster a rebell against Edward the second, yet both are the popes canonized saintes.

* 1.16Elizabeth Barton was called the holy Maide of Kent, and fayned that she had many reuelations: yet was found to be a traitour, & executed: these are the

popes saints. And on the other side, they haue condemned the true saintes and Martyrs of God, and accursed them to the bottomlesse pit of Hell: as they delt most wickedly with Iohn Husse that zealous seruant of God, vpon whose head they set a crowne of paper pictured with deuilles, as if he were giuen into the power of Satā. But we do iudge of these holy men, as the scripture teacheth, which sayth, that they are blessed which dye in the Lord, Apocal. 14.13. Their good life, holy profession, and constant death and martyrdome decla••••d no lesse; and that assurance, which God gaue them of their election: as it appeared in that worthy Martyr doctor Barnes, who being brought to the stake, sayeth thus vnto the people: If saintes do pray for vs, I trust to pray for you with∣in this halfe houre: who at the same time vttered his opinion, that not withstan∣ding to pray vnto saintes was against the worde of God,* 1.17 although it should be granted, that they pray for vs.

Let them now be ashamed to say still, that the pope cannot erre in Cano∣nizing saints, who condemneth good men, and iustifieth the wicked, according to the common saying, Many are worshipped for saints in heauen, whose soules do burne in Hell.

Thirdly, Augustine thus writeth of this matter: Per has humanorum cordium tenebras, res multùm miranda & dolenda contingit, vt eum nonnun∣quam quem iniustum putamus (iustiu tamen est) auersemur, & hominem bonum tanquam malum affligamus, quem nescientes amamus. By reason of the darke∣nes and ignorance of mens heartes, a pitifull and strange thing many times falleth out, that we should hate a man, whome we take to be a wicked and vn∣godly one (and yet he is a righteous man:) and so wee punish a good man for a bad, whom we notwithstanding do vnwittingly loue for his goodnes, tract. in Iohan. 99. Ergo the iudgement of men is vncertaine, and the best may be de∣ceiued in iudging of others, who are bad, and who good.

THE SECOND QVESTION CON∣cerning the adoration of Saints.

THis question hath three partes, First, whether saintes are to be adored: Se∣condly, of the diuerse kindes of adoration: Thirdly, concerning the wor∣ship due vnto holy men liuing, as the kissing of feete, and such like.

THE FIRST PART, WHETHER SAINTS are to be adored and worshipped.

The Papists.

THey doubt not to affirme, that there is a kynde of Religious woorshippe due vnto Saintes, not that great Religious woorshippe which is proper [error 25]

vnto God, but a kinde somewhat lesse and inferiour to that, yet a religious ado∣ration, which is the meane or middest betweene that highest worship due vnto God, and ciuill honour which is giuen vnto men. So this is their sentence, that religious worship is due both to God and to the saints: heerein onely (say they) the difference is, the more religious worship belongeth onely to God, the lesse vnto the saintes. Bellarm. cap. 12. lib. 1. de Sanctor. beatit.

Argum. 1 The Psalmist saith, Adore his footestoole, Psal. 99.5. and Heb. 11.21. Iacob adored the top of his rod: Ergo, it is lawfull to adore creatures. Bel∣larm. cap. 13. Rhemist. annot. 11. Heb. sect. 9.

Answer. In the first place by the footestoole is vnderstood the Tabernacle with the Arke: the Prophet saith not, Adore his footestoole, but, At or before his footestoole: for we deny not, but that we may kneele downe, and fall prostrate in adoring of God before such thinges, but none is to be adored but God. In the same place the Apostle saith, that Iacob worshipped toward the end of his staffe, that is, leaning vpō his staffe. The vulgar latine readeth corruptly adorauit fasti∣gium baculi, He worshipped the end of his staffe: for then the Greek preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were superfluous. And Augustine expoundeth it aright, saying, that Iacob by faith worshipped God vpon the end of his staffe: quaest. in Gen. 162. Fulk. an∣not. Heb. 11. sect. 9.

Argum. 2. Nabuchadnezzar bowed himselfe to Daniel, and caused o∣dors to be offered vnto him, and worshipped him, who for so doing was not re∣proued of the Prophet: Ergo, Saints are to be worshipped. Bellar. ibid. Rhemens. annot. Apocal. 19 sect. 5.

Ans. 1 The offering of sacrifice, is a worship, by our aduersaries owne confession, proper to God, though they graunt most grossely, that it is lawfull to offer incense to the images of saints. Bellarm. cap. 13. The King therefore com∣manding in this place sacrifice to be offred to Daniel, did attribute vnto him the godly worship: and therefore no doubt he was reproued of Daniel, though the text make no mention of it. Bellarmine, by offering of sacrifice, here wold vnder∣stand the bringing of gifts. Ans. This is shewed afterward verse. 48. Howe the King made Daniel a great man, and gaue him great gifts: and the offering of pre∣sents is but a part of ciuil honor: but the King here doth yeeld religious worship to Daniel.

2 It appeareth verse 47. that the King was reproued by Daniel, and forbid∣den to worship him, and commaunded onely to worship God, because the King confesseth, that Daniels God is a God of Goddes, and therefore onely to bee worshipped.

The Protestants.

WE can finde in the worde of God but two kindes of worship or adoration: a religious worship only due vnto God: and a ciuill honour vsed amongst men. As for the Angels and saints, we do honour them with loue, not with ser∣uice.

We do also reuerence the holy men vpon earth, as the Prophetes and A∣postles were in times past, with a ciuill adoration or worship of loue, not with a religious seruice. There is also a due reuerence & estimatiō of such things as are sanctified to holy vses, as of the Tabernacle, Arke, Altar, Sacrifice in the Law: such now are the Sacraments, which are duely to be reuerenced, yet not to be a∣dored, or kneeled vnto. So we conclude, that all religious seruice and worship belongeth onely vnto God, and it were great idolatrie, to giue it to any other, Fulke annot. Apocal. 19. sect. 5.

Argum. 1. The scripture is plaine: Math. 4 10. Thou shalt worship the Lord thy God, and him onely shalt thou serue. 1. Tim. 1.17. To God only wise, immortall, inuisible, be all honour and glory: Ergo, all religious worship is onely due vnto God. Bellarmine answereth, that these places are to be vnder∣stoode of a certaine kinde of religious worship, which is onely proper to God. Ans. All religious worship is forbidden in these places to be giuen to any but vnto God: for Sathan did not tempt Christ, to worship him as God, but only to fall downe and worship him: he asked onely of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a certaine in∣clination of the body, which Christ denieth, as being onely proper to God, Cal∣uini. argum.

Argum. 2. When Cornelius fell downe at Peters feete and would haue worshipped him, he was forbidden by Peter, Act. 10.25. So the Angell would not suffer Iohn to worship him, Apocal. 22. Paul and Barnabas stayed the peo∣ple that would haue offered sacrifice vnto them, Act. 14.14.

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

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

Bellarm. to the second saith, that Iohn did well in worshipping the An∣gel, and the Angell did well in refusing to be worshipped: for though the An∣gels of right are to be worshipped, yet they do well to refuse it, for reuerence to the humanitie and manhoode of Christ. Ans. first, let it be noted that Bellarmin shapeth a cleane contrary answer to our Rhemist. as appeareth before, cont. 8. quaest. 3. part. 1. For they say, that Iohn was deceiued in the person of the Angel, taking him for Christ, & is forbidden by the Angel to worship him as God: but Bellarmine altogether freeth Iohn from all error, and commendeth his dooing: whereas it is certaine, that Iohn knew well enough that he was an Angell, but being carried away in the ecstasie of his minde, did for the present time forget himselfe. And that the Angell did not of modestie refuse to be worshipped, but absolutely and simply, it is made manifest by his answer to Iohn, Worship thou

God: He would not haue the Apostle to worship him, but God.

Bellarmine to the third saith, that the Apostles did well in refusing to be sacrificed vnto: because to offer sacrifice is an external act of worship to be per∣formed onely to God, cap. 14.

Ans. 1. What reason haue they to burne incense vnto saints and their ima∣ges, rather then to offer sacrifice? For it appeareth in the law, that the burning of incense was more precious, & a more high point of the Leuitical seruice, then was the offering of sacrifice. 1. The Altar of incense was more curiously made, being ouerlayed with fine golde, and was called the golden altar, the other for burnt offerings, the brasen Altar, Exod. 40.26.

2. The altar of incense was placed in the Tabernacle neare vnto the most holy place, the other altar stood at the doore without, Exod. 40.26.29. 3. The ministers were diuerse: the priests offered sacrifice in their courses, but Aaron onely and his successours the high priests burned incense, Exod. 30.7. 4. Vpon the brasen altar incense was offered with other sacrifices, Leuit. 2. But vpon the golden altar no burnt sacrifice or any oblation, but onely incense was offered vnto God. 5. Of all offrings & oblations, it most liuely prefigureth the sacrifice of atonement wrought by Christ vpon the crosse, who therefore is called by the Apostle, A sacrifice of sweete smelling sauour vnto God, Ephe. 5.2. Seeing then that the offering of incense was a more soueraigne thing in the Lawe, then was the oblation of sacrifices: there is small reason for it, that our aduersaries should reserue the lesse, that is, the offering of sacrifices for the Lord, and participate the greater & more worthie seruice, that is, censing of odors & perfumes vnto saintes, as Bellarm. doth, cap. 13.

Ans. 2. If sacrifice were not then to be offered to saints, much lesse are pray∣ers to be made now vnto them: for to cal vpon God is a greater thing, thē to of∣fer sacrifice, Psal. 50. ver. 8.14. If saints can not chalenge the lesse, that is, to haue sacrifices, they haue no right to the greater, namely, to bee called vpon and prayed vnto.

Lastly, Augustine sayeth, Non sit nobis Religio cultus hominum mortuo∣rum, quia si piè vixerunt, non sic habentur, vt tales quaerant honores, sed illum a nobis coli volunt, quo illuminante laetantur meriti sui nos esse consortes: honorandi ergo sunt propter imitationem, non adorandi propter religionē. Let vs not make it any part of Religion to worshippe men that are dead: for if they liued well, they are now in that state, that they need not, neither do require any honour at our handes: but they would haue vs to worship God: by whose illumination or reuelation, they may vnderstand, and do reioyce, that we are partakers and fel∣lowes in the same faith. They are then to be honored for imitation, not to be a∣dored for Religion. Haec August. de vera Religion. cap. 55.

AN APPENDIX TO THIS FIRST part, concerning vowes and othes made to or by Saintes.

The Papistes.

FIrst, vowes may be made to Saints (say they) properly as vnto God, though not altogether in the same manner: Prayer may be made to saintes, there∣fore [error 75] vowes also. A vow in the Greeke toung is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, votum, prayer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or al••o. As they differ not in name, so neither in deede are they to bee seuered. Bellarm. lib. 3. de sanct. cap.

Ans. 1. He taketh that for graunted, which is chiefely in question: for it is idolatry to pray vnto any other but vnto God: Call vpon me in the day of trouble, Psalme 50.15. It is not lawfull to pray vnto saintes, therefore not to vow.

2. To make vowes is a more strict and binding act of religion, then prayer is: for in euery vow there is a prayer: we pray God to giue vs grace to performe the thing vowed: and there is beside a full purpose of the heart with a solemne promise, whereby we bind our selues to the perfourming. Again we may make petition & request vnto mortal men, but vowes we can make none vnto them: It would not therefore follow, though saints might be prayed vnto, that they are also capable of our vowes.

Secondly, it is also lawfull (they say) to sweare by the name of Saintes, because all is referred to the honour of God; as hee that sweareth by the tem∣ple, sweareth also by him that dwelleth therein. Rhemist. Mathew 21. sect. 8.

Ans. 1. In this place Christ reproueth the Pharisies for their swearing▪ and condemneth it by this argument: that howsoeuer they thought it a smal matter to sweare by the Temple, yet in effect they did sweare by God himselfe. See thē the boldnes of these men, that dare iustifie swearing by creatures by the same reason, that Christ condemneth it. 2. Our Sauiour saith nothing but this, that in euery othe there is an inuocation of the diuine power, and therefore whosoe∣uer sweareth by a creature, committeth idolatrie, in making it his God.

The Protestants.

1. THat it is great impietie to make vowes vnto Saints, it is thus proued, Isay 19.21. In that day the Egyptians shal know the Lord, and shal do sacri∣fices, and vow vowes vnto the Lord. But sacrifices are not due vnto saintes, but onely to God: therefore neither vowes.

Againe, the vowes of Christians are not to binde them selues to go in pil∣grimage, or to offer vnto this Saint or that, this Image or that, as Augustine saith, alius pallium, alius oleum, alius ceram, one voweth a cloke, another oyle,* 1.18 a third a wax Candle: God careth not for these vowes, saith he, Sed hoc, quod hodie redemit, ipsum offer, hoc est, animam tuam. But offer and vow vnto God, that which as this day hee hath redeemed, that is, thy soule. The vowes there∣fore of obedience and repentance and all Christian dueties are the true vowes,

the vowing of body and soule to the seruice of God, Rom. 12.1. But this can not bee vowed vnto any but to him that redeemed vs: Ergo, not to any Saint.

2 That wee ought onely to sweare by the name of God, the scripture is plaine, Deuteron. 6 13. Thou shalt feare the Lord thy God and serue him, and shalt sweare by his name; and by no other, Exod. 23.13. But saintes are not to be feared nor serued, for the Septuagint translate: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou shalt wor∣ship God, which kinde of worship the Papists themselues dare not attribute to saintes: Ergo, neither are we to sweare by them.

Againe, to sweare, is to cal him to witnesse by whome we sweare, and so to make him our God: for whom we sweare by, wee confesse to be a searcher and knower of our hearts, and a reuenger of false swearers. To sweare then, is to call God to witnesse. Quid tu facis, cum iuras? Deum testem adhibes. Augustine. What doest thou,* 1.19 when thou swearest? Thou callest God to wintesse: But they that sweare by saints, call them to witnesse, and none els are called to witnesse, but they by whom they sweare: Ergo, they make Saints their Gods, seeing God is called vpon in euery oath.

THE SECOND PART OF THE distinction of the two kindes of worshippe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

The Papists.

[error 26] THat kinde of worship which is proper to God, they say, is fitly expressed by the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neither is this word vsed, but for the worship of God: the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken for all kind of seruice both of God & men: so that the religious worshippe, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is onely to be giuen to God: the other called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may bee attributed to Angelles and Saintes, Bellarmine, Cap. 12.

The Protestants.

This distinction is but of late inuented and coyned of our aduersaries, some∣what to countenance them out in their idolatrous and superstitious wor∣ship of saints. We thus do refell it.

Argum. 1. This distinction helpeth them not: for heere are onely two wordes, which doo betoken two kinds of worship 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the religious honor: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the ciuil dutie, such as seruants performe to their masters. They should haue found out three names for their three kindes of worshippe: they haue gai∣ned nothing by this distinction, but that ciuill adoration is due vnto Saints, such as is giuen to men vpon earth. As for their fayned word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may be called a superseruice, when they can find it in scripture, they shal know more of our minde: and yet receiuing this terme, it signifieth but a more ciuill seruice, it betokeneth not a new kinde of religious worship.

Argum. 2 Neither are the wordes so vsed, as they make vs beleeue: for, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they make proper for the seruice of God, is applyed to men, as Leuit. 23. Opus seruile non facietis, You shal do no seruil work: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Lodouic. Viues also sheweth out of prophane authors, that somtime the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken for the seruice of men or maids to their masters: in 10. lib. Aug. de ciuit. Dei. cap. 1.

So contrariwise, the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is taken in scripture for the proper ser∣uice of God, as Gal. 4.8. Ye did seruice to them that by nature were no gods: the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Ergo, religious seruice is only due vnto God, not to Angelles or saints, for they are not by nature gods.

Augustine saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 debetur Deo, tanquam Domino: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verò, nō nisi Deo, tanquam Deo: quaest. in Exod. 94. Religious seruice is due vnto God as Lord: re∣ligious worship is onely due vnto God, as he is God.

THE THIRD PART CONCERNING the kissing of holy mens feete.

The Papists.

IT is a signe of reuerence done both to Christ and other sacred persons, as Prophetes, Apostles, Popes, or others representing his person heere vpon [error 27] earth, Rhemist. act. 4. sect. 3.

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

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

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

3 Heere is no mention made of kissing of feete, but onely that she caught him by the feete, which was partly a signe of her ioy, that she had met with the prophet, partely by this sodain and disordered gesture, the prophet percey∣ued that she was troubled in minde, for Gehazi would haue thrust her away, but he said, Let her alone, for her spirite is troubled within her.

4 This is no warrant for the pope to offer his feete to be kissed of Kinges and Emperours, because the woman fell downe at the prophetes feete: think you, that if the King of Israel had so done, the prophet would haue suf∣fered it?

Argum. 2. Marie kissed Christs feete: Ergo, the popes feete ought to be kissed.

Ans. What arrogancie is this, that the pope a mortall and sinfull man, should challenge that honor which was done to Christ being God in the flesh, and void of sinne? He might also with the like blasphemie challenge to be wor∣shipped: because the women in the Gospel caught Christ by the feete and wor∣shipped him, Mat. 28.9. We may see by this, of what spirit hee is, and whether he be not that Antichrist, that shal make him selfe as God, 2. Thess. 2.4.

The Protestants.

THe kissing of the feete, was an humble and lowly gesture, which was wor∣thily vsed toward our Sauiour Christ, who was God in the flesh, and in his body and humanity annexed to his Godhead, as God to be worshipped: but it is too diuine, and too lowly an homage to be offered to any mortall man: and holy men in times past refused it, when any carried away with immoderat zeal and admiration of their person, were ready to giue it vnto them.

Argum. 1. When Cornelius fell downe at Peters feete, the holy Apostle would not suffer him to do it. The pope is of a cleane contrary spirite to S. Peter: for he refused it beeing offered: the Pope holdeth out his toe, and offereth it to be kissed, and vrgeth men thereunto.

Argum. 2 If such kissing of feete be commendable, how commeth it to passe that the pope only hath holy feete to kisse; and not other Bishoppes and Clergy men, as well as he?

Augustine thus wryteth vpon those wordes of the Psalme, Worship his foote-stoole, reading according to the Septuagint▪ saith he, the earth is his foote stoole, but wee must not worship the earth: Conuer••o me ad Christū, & inuenio, quomodo sine impietate adoretur terra: suscepit enim de terra terram, quia caro terra est. in Psal. 98. I turne me (saith hee) vnto Christ, and I finde, howe the earth may without any impiety be worshipped: for hee tooke earth of earth, flesh of the flesh of the Virgin, the flesh is earth: Out of these wordes I conclude that the flesh, the body, the humanity ought not in any to be worshipped, but onely in Christ, for the neare coniunction of the Godhead and humane nature together: and therefore consequently no kissing of feete, which is an externall act of diuine worship, is seemely for any mortall man.

THE THIRD QVESTION CON∣cerning the inuocation of Saints.

THis question hath three partes. 1. Whether prayers are to bee made vnto Saintes. 2. Whether they do pray for vs. 3. Whether they vnderstand our prayers.

THE FIRST PART, WHETHER prayers are to be made to Saints.

The Papists.

[error 28] THeir assertion is this, Sanctos defunctos piè & vtiliter à viuentib. inuocari: that Saintes departed are with great profite and piety called vpon, and prayed vnto: and that it is not onely lawfull but godly, so to do, Rhemist. 1. Tim. 2. sect. 4. Bellarmine cap. 19. lib. 1. De sanctor. beatitud.

Argum. 1. They say, they do not pray vnto saints, as authors of any be∣nefite or grace, but as intercessors onely: Neither do they make them immediat intercessors, but onely through Christ, concluding al their prayers, per Christū

Dominum nostrum. Bellarm.

Ans. 1. It is false, that you pray vnto thē as intercessors onely, for you desire them not onely to pray for you, but to haue mercy on you: for thus they pray, O blessed Lady haue mercy vpon vs, preserue thy seruants, let the merits of S. Ma∣rie bring vs to the kingdome of heauen. Fulk. 1. Timoth. 2. sect. 4.

2. It is also false, that they make them not immediat intercessors, but con∣clude their prayers per Christum Dominum nostrum: For in that blasphemous prayer, Tu per Thomae sanguinem quem pro nobis impendit, fac nos Christe scande∣re, quò Thomas ascēdit: Here they aske life eternal of Christ by the blood of Tho∣mas of Canterbury. How then is it true which the Rhemists affirme in word, that Christ alone by his merites procureth all grace and mercy towarde man∣kind, ibid: when they hope to obtaine their requestes by the merites of Saintes? See Fulk. annot. Iohn. 16. sect. 3. where diuerse praiers to saints, as to S. Marie, S. Osmond, S. Anne, S. Katherine, are rekoned vp, and none of them concludeth, per Christum Dominum nostrum.

Argum. 2. Exod. 32.13. Moyses thus prayeth, Remember Abraham, Isaac, and Iacob thy seruants: Moyses here hopeth to haue his prayers heard by the merits of these holy men, Bellarm.

Ans. Moyses rehearseth only the couenant, which the Lord made with these holy men and their seede, as the wordes following do shew, To whome thou swarest by thine owne selfe, and swarest vnto them, I will multiplye your seede: Moyses therefore pleadeth not the merits of Abraham, Isaac, Iacob, but vrgeth and presseth the promise of God, and couenant made with them.

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

Ans. 1. To pray one for another while we liue, is a duety of Charitie, and commaunded in scripture: but to request the prayers of saints departed, hath no warrant in the worde. 2. Wee do not desire the godly liuing to pray for vs, as our Mediators, or as though by their worthines we are brought into the fauour of God, as you say the saints do: and therefore your argument followeth not, from the prayer of the liuing to the prayer of the dead. 3. We may one pray for another, and one request the prayers of another, while wee liue, because we know our mutuall necessities: But the saintes departed knowe not what things are done vpon earth, neither are euerie where present to heare our prayers.

The Protestants.

THat prayer is onely to be made vnto God, and to no other creature beside, as being an especiall part of the worshippe of God, which we ought not to giue to any other: thus it is proued out of the word of God.

Argum. 1. Rom. 10.14. Howe shall they call vpon him, in whome they haue not beleeued? But wee must beleeue onely in God, and therefore onely

pray to God. Rhemist. answer, It is true, no more can we pray vnto our lady, nor any saint in heauen, vnlesse we beleeue they can help vs.

Ans. The scripture euery where teacheth that we must beleeue in God, and that they are cursed that put any confidence in man, Ierem. 17.5. Againe, they can haue no assurance, to settle their conscience, but out of the scriptures: They haue a vaine perswasion of the ability of Saintes to helpe them, but they haue no ground of any such beliefe out of scripture.

Argum. 2. Heb. 4.16. Let vs come with boldnes to the throne of grace, Ergo, we haue no neede of the inuocation of saintes, seeing wee haue free and bolde accesse through Christ.

Rhemist. By this reason we should not pray one for an other, while we are aliue. Ans. we do not put our confidence in the merite and worthines of other mens prayers, as you do in the intercession of saints. Againe, this mutuall duetie of prayer one for another, is commaunded and requyred of God, as the other is not: Wherefore to run vnto saints, and not vnto Christ, is to doubt either of his readines, or ability to helpe vs.

3 Iohn. 16.26. Christ saith, that after he hath by his mediation and inter∣cession brought vs into the fauour of God, In that day shall you aske the Father in my name, and I say not, that I will pray to the Father for you, for the Father himselfe loueth you. If then the prayer of Christ to God his Father, shall not then be needfull, what vse is there of the prayer of other creatures? Fulk. 1. Tim. 2. sect. 4.

Augustine saith, Pro quo nullus interpellat, & ipse pro omnib. hic vnus, verus∣que Mediator est. lib. 2. cont. Parmenian. cap. 8. He for whome no man prayeth, but him selfe entreateth for all men, he is the onely true Mediator: Ergo, saintes no mediators, and therefore not to be prayed vnto.

THE SECOND PART, WHETHER THE Saints departed do pray for vs.

The Papists.

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

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

Ans. This which here the Apostle promiseth, he performeth in writing this Epistle, whereby they might be put in remembrance, when hee was gone. And therefore he saith. ver. 13. I think it meete, so long as I am in this Taberna∣cle, to stir you vp by putting you in remembrance: he acknowledgeth now on∣ly to be the time wherein he may do them good, and therefore deferreth it not. There is no sillable, which soundeth that way, that he would pray for them af∣ter his dissolution.

Argum. 2 Apocal. 5.8. The 24. Elders are said to haue golden vialles ful of odors, which are the prayers of the saints: Rhemist. in hunc locum. Ergo, the Saints in heauen do pray for vs.

Ans. The 24 Elders do represent the Church Militant vpon earth, whose conuersation is in heauen, and they do continually offer vp their prayers. And that the place is so to be vnderstoode, it appeareth verse 10. Thou hast made vs Kinges and priests, and we shall raigne vpon the earth: that is, their kingdome is spirituall, in fighting against, and ouercomming the concupiscence of the flesh and all carnall desires.

The Protestants.

THat the blessed Saintes doe sing vnto the praise of God in heauen, and doe magnifie the Lord, and praise him with a new song of thankesgiuing, which is a kinde of prayer, we deny not, Apocal. 5.9. and that they haue a general de∣sire and longing, both for vs, for themselues, and all the elect of God, that the day of our refreshing were come, and that all the people of God were ioyned in one, and their enemies vanquished and destroyed, we learne also out of the scripture, Apocal. 6.9. But that they should offer vp our speciall prayers, & make particular request for vs to God, it no where in the scripture is found, but rather the contrary.

Argum. 1. The scripture no where testifieth, that the Saints in such manner do pray for vs: Ergo, we may safely be ignorant of it: nay it were great presump∣tion, without scripture to beleeue it.

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

THE THIRD PART, WHETHER THE Saints vnderstand our prayers, and be al∣waies at hand to helpe vs.

The Papists.

THey affirme 3. things, which they are driuē to graunt by necessity of Argu∣ment, while they stifly mantaine inuocation of Saints: For first they graunt [error 30] that they know our hearts, and our inward repentaunce, and secret thoughtes, for otherwise it would not auaile to pray vnto them, yet not of themselues, but by the reuelation of God. Bellarm. cap. 20.

Ans. We deny not, but that God may reueale vnto them some things at his pleasure, but heereof it followeth not that they know all our affaires, and heare all our prayers.

Againe, what a preposterous order is this, and superfluous, God first re∣uealeth vnto them our prayers, and then they solicite God in our behalfe? I praye you what neede this, seeing God knoweth our prayers? First, why is he not as ready of himselfe to graunt our requestes, as to staye till he be en∣treated?

Secondly, seeing it were in vaine to pray to Saints, if they had not power to help vs: they also are vrged to confesse, that the saints are patrones of men, and haue the gouernment of the worlde committed to them: yea, that they may receiue others into the kingdome of heauen.

Argum. 1. Apocal. 2.26. To him that ouercommeth, wil I giue power ouer nations, and he shall rule ouer them with a rod of Iron: Ergo, the saints haue the gouernment of men committed vnto them. Rhemist. ibid. Bellarm. cap. 18.

Ans. The power which our Sauiour heere promiseth, is the participation of his kingly inheritance, first, spiritually to ouercome the world by faith in this life, and after this life they shall be set in ful possession of his royall inheri∣tance. The Rod of Iron, is the worde of God, which is also called a two edged sword, whereby they execute vengeance vpon the heathen, Psal. 149.7. It is the sword of the spirite, whereby the wicked shall be destroyed. Augustin expoun∣deth it to be the rod of Iustice, whereby the good are corrected, and the wicked broken in peeces: Homil. 2. in Apocal.

Argum. 2 Luke 16.9. Make you friends of the vnrighteous Mammon, that when they need, they may receiue you into euerlasting habitations: see, the saints may receiue their friends and benefactours into their eternal mansions: Rhemist. ibid.

Ans. 1 Almes bestowed vpon the poore do procure their prayers, but not their patronage. 2 The wordes are thus parabolically to bee vnderstoode: They shall receiue you, that is, shall giue testimony of you, and your almes shall be a testimony of your charity, and proceeding from a liuely faith, shall euerla∣stingly be rewarded. 3 That it is not meant of the persons, but of the worke, it is plaine, because almes which issue from a true faith, shall be rewarded at the Lords hand, though bestowed vpon an hypocrite. Fulk▪ ibid.

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

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

Argum. 2 They follow the Lambe whither so euer he goeth: Ergo, they may be euery where. Ans. That place Apocal. 14. is vnderstoode of al the elect, yea of those that do imitate & follow Christ, liuing vpon earth. 2 If the souls are euery where, because the lamb is euery where, then Christ in his humanitie is euery where, and so the Papists are become Vbiquitaries.

Argum. 3 The deuils are of great dexteritie, and celeritie in passing from

one place to another. Ergo, much more the Saints.

Ans. 1 The argument followeth not: for deuils by property of nature to∣gether by the sufferance of God, do wander vp and downe the worlde, beeing thereto appointed of God: but the soules of saints haue no such office, as wee read in scripture, to be cursory spirites in the worlde. 2 Though it should bee graunted, that in a short time they are able to change their places: yet it is vn∣possible, they should be in so many places to heare the prayers euerye where, made vnto them, vnlesse they could be in diuerse places at once. Fulke Apoca. 6. sect. 1.

The Protestants.

FIrst, it is a great vntruth and blasphemie to say, that the saintes do know our thoughts, inward repentance, prayers, as the Rhemistes affirme.

Argum. 1 God onely is the knower of the heart, neither doth he commu∣nicate this property of the Godhead to any creature: hee may reueale what hee thinketh good vnto them: but for them, when they wil them selues, to know our secret praiers and meditations (for this is the question) it is impossible.

Argum. 2 Augustine, Out of those wordes of the Prophet Isay 63.16. Abraham is ignorant of vs, and Iacob know vs not, concludeth thus, Si tanti patriarchae, quid erga populum ex his procreatum ageretur, ignorauerunt, quomodo mortui viuorum rebus atque actibus cognoscendis adiuuandisque miscentur,* 1.20 If so great Patriarks were ignorant what became of the people which was borne of their loynes, how is it like, that other dead can be present to vnderstand, and be helping to mens affaires?

Secondly, We acknowledge no patrones, protectors or captains in heauē, but our Lord God and Sauiour Christ.

1 Psalme 73.25. The Prophet Dauid saith, Whome haue I in heauen but thee? and Iacob calleth only vpon the Lord God, to be the guide of his iour∣ney. Gen. 28.20.

2 By appointing saintes to be patrones of places and countries, at length they brought in a multitude of popish saintes, and were not in superstition farre behinde the Gentiles, who gloried in the number of their gods: For haue they not alloted some to countries, as S. George for England: S. Andrew for Scotland S. Denis for Fraunce, S. Patrik for Ireland? So likewise diuerse saintes were cal∣led vpon for diuerse diseases, as S. Rombal for the tooth-ach, S. Petronil for the Ague: One for horse as S. Loye, S. Antony for Pigges, S. Gregorie for Schollers, S. George for souldiers: Euen thus the heathen inuented diuerse gods, Neptune for the sea, the Satyrs for the woods, the Nymphes for the water, Ceres for corne, Bacchus for wine, Venus for the Troians, Pallas for the Grecians, Iupiter stator for the Romanes.

Nay they were yet more ridiculous, they appointed many Goddes for one thing: As for Infantes Vagitanus, that made them to crye, Cu∣Cuninus,

that kept them in their Cradle, Adeona, Abeona, to teach them to goe: So for the entrie of the house,* 1.21 they had Limentinus the God of the thresholde, Cardea the God of the hinges, Forrulus that kept the dore: for their corne, they had the Goddesse Seia when it was sown, Proserpina whē it sprouted, Nodotus when it knotted, Hostilina when it ••ared, Flora when it waxed white, Runcina when it was cut downe. The like superstition almost raigneth in poperie. But what need we run to so many for these things, when as at the Lords hands we are promised, as king in the name of Christ, to receiue al things we neede? This great folly of theirs sheweth what good commeth by the deuised patronage of Saints.

Thirdly, it is also another popish fable and dreame, that the Saints may be present euery where, as it pleaseth themselues, at their tombes and sepulchers, and wheresoeuer els they are called for.

Argum. 1 Acts 3.21. The heauens containe the humanity of Christ; it hath pleased him there to rest himselfe, vntill his comming to iudgement. Ergo, much more are the saints kept in their resting places.

Argum. 2 The Saints are at rest, they do cease from the affaires of this life, Apocal. 14.13. They rest vnder the Altar in the peace of Christ, Apocal. 6.9. there expecting and waiting the comming of Christ to iudgement: Ergo, they do not wander nor stray abroad in the world, neither do entermeddle with hu∣mane affaires.

Augustine saith, Si rebus viuentium interessent animae mortuorum, meipsum pia mater nulla nocte desereret, quae terra marique secuta est, vt mecum viueret: de cura pro mortuis. If the soules of the dead were present at the affaires of the liuing, my deuoute mother would neuer a night be from me, who when she li∣ued, followed me by sea and land, to haue my company, and to liue with me: Ergo the saints departed are not present with vs, when they would.

THE FOVRTH QVESTION CONCER∣ning the reliques of Saints.

THis question hath 4 partes. 1 Whether the reliques of saintes are to bee worshipped. 2 Of the translation of reliques. 3 Of the keeping and pre∣seruing of reliques. 4. Of the miracles wrought at the tombes and reliques of Martyres.

THE FIRST PART CONCERNING the worshipping of Reliques.

The Papists.

THe reliques of saintes, that is their bodies and bones, and sepulchres, where [error 31] they are buried, are to be adored and reuerenced, Trident. concil. sess. 25.

though with lesse honour somewhat, then the Saints themselues, Bellarm. de re∣liquijs sanctor. lib. 2. cap. 21. And not onely their bodies (say they) are worthie of due reuerence, but other monuments of theirs, as S. Peters chaire at Rome, Rom. 16. vers. 16. the prison, wherein S. Paul was kept in Malta, Rhemist. Act. 28.1. the chaine that S. Paul was bound with at Rome, Act. 27.4. the stone that hit Saint Stephen vpon the elbowe now to bee seene at Ancona in Italy, Act. 7. sect. 6.

Ans. As for S. Peters chaire, and S. Pauls chaine, they are neither able to shew that Peter sate in such a chaire, or that it is the very chaine which they shewe, wherewith Paul was bound. Concerning the prison house at Malta, they shew that, which neuer was: Paul was a prisoner, but not in prison there: that of the stone that smote Stephen vpon the elbow is a meere fable: See Fulk vpon that place.

Argum. 2. Iosias, when he caused the bones of other dead to be burned, yet he commanded them to let the Prophets bones alone, Bellarm. cap. 3. The disciples of Iohn came and buried his bodie: an example of duetie and religious deuo∣tion to the dead bodies of Saints, Rhemist. Math. 14. sect. 2. Their bodies are the temples of the holy Ghost, and shall be raised againe to life: Ergo, they must be adored and worshipped, Trident. Concil. sess. 25.

Ans. One answere may serue for all these arguments. We denie not, but that the dead bodies of the faithfull are to be layd vp with reuerence in hope of the resurrection, but it therefore followeth not, that they must be abused to idola∣trie: Iohns disciples buried his bodie, but shrined it not to be worshipped: Iosias made difference betweene the bones of the idolatrous priests, and of the true Prophet: the one he burned, and thought them vnworthie of honest sepulture, the other he suffered to rest, and enioy the honour of buriall. But of any adora∣tion or worshipping of his bones, we reade not.

The Protestants.

THe bodies of Martyrs are reuerently to be brought to the ground, in testi∣monie of our hope of their resurrection, and their memorie is to be honored, as in praising God for their constant martyrdome: so the Psalmist sayth, Right precious in the sight of God is the death of his Saints, Psalm. 116. As also in fol∣lowing their steps, and propounding vnto vs their good example: but to adore and worship their bones, to kisse, and kneele downe at their sepulchres, is to too grosse idolatrie, and not to be vsed amongst Christians.

1 The Lord did of purpose himselfe burie the bodie of Moses in a secret place, which was neuer knowne to the Israelites: and this reason is generally rendered by most writers, lest the people of Israel should worship his body, and so commit idolatrie: Ergo, the adoration of the bodies of Saints displeaseth God: Argum. Caluin.

Bellarmine answereth, that though the people of Israel might by that meanes

haue fallen into idolatrie, yet the people of God may now more safely honour reliques, because they are not so prone to idolatrie.

Ans. Experience of popish idolatrie proueth the cleane contrarie: for the like superstition and worshipping of images was neuer so common and vsuall, no not in the most corrupt times of that Church, as now it is in poperie.

2 Our Sauiour Christ reproueth the Scribes and Pharisees, calling them hy∣pocrites, because they did garnish the sepulchres of the Prophets, whom their forefathers put to death, Math. 23.29. But their doctrine they neglected and re∣garded not. Such hypocrites are the Papists at this day, who commit a double fault: for they contemne the doctrine of the Apostles, whose memories they would seeme to honour: and againe, in the superstitious honour and worship, which they yeeld vnto them, they exceed the bonds of Christian pietie.

3 Their bodies were not to be worshipped when they were aliue, much lesse now they are dead. What are they now but earth, dust and ashes? according as the Lord sayd to Adam, Thou art dust, and to dust shalt thou returne, Genes. 3.19. What is this els, but to worship the earth, euen dust and ashes? So Augu∣stine saith: Timeo adorare terram ne damnet me, qui fecit coelum & terram: I am afraid to worship the earth, lest he condemne me, that made both heauen and earth. Onely in Christ (sayth he) I finde, quomodo sine impietate adoretur terra, how the earth, that is, his body, may be worshipped without any impietie: name∣ly, because of the neere coniunction and vnion of his humane nature with the Godhead in one person: for otherwise of it selfe the bodie of Christ is Gods creature and workmanship, and not capable of diuine worship. This then is the priuiledge that Christ hath, more then all Saints and Martyrs beside, that in him onely the humanitie is adored.

THE SECOND PART OF THE TRANSLA∣tion of the bodies of Saints.

The Papists.

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

Argum. 1. Ioseph gaue charge concerning his bones when he died, and they were remoued from Egypt to the land of Canaan, at the departure of the Israe∣lites, Exod. 13. Heb. 11.22. Ergo, the remouing and translation of Saints bodies or reliques lawfull, Rhemist. Bellarm. cap. 3.

Ans. Ioseph gaue commandement concerning his bones, to testifie his faith

and hope in the promise of God, for the inheritance of the land of Canaan: they were not remoued to be adored or worshipped: Ergo, no such translation of re∣liques is hereby proued. Secondly, you can shew no such charge, that S. Paul, Peter, or any of the rest, gaue concerning the translation of their bodies, as Io∣seph gaue vnto his posteritie.

The Protestants.

WE denie not, but that the bodies of the dead, before they be interred, may bee conueyed vnto the place of their buriall, as Iosias was carried being dead by his seruants from Megiddo to Ierusalem, where a sepulchre was prepa∣red for him, 2. King. 23.30. But either for the dead to be remoued to be buried in some one place more then another, for the holinesse thereof: or the bones of Saints to be raked out of their graues, and translated, with intent to shrine them, and set them vp to be adored: they are superstitious customes, and not vsed of ancient time among the people of God.

Argum. 1. That the place profiteth not the dead, but vnto them it is all alike wheresoeuer they are buried: we haue shewed afore, 1. part. controuer. 9 quaest. 2. part. 4. The example of Augustines mother is notable, and worthie the memo∣rie: She had with great care prouided her a sepulchre neere vnto her husband, who dyed at Thagasta in Africa, and was there buried, and was purposed her selfe to lye by him: but the Lord so disposed, that she left her life at Hostia in Ita∣lie, and being readie to depart, she sayd thus to her sonnes: Ponite hoc corpus vbi∣cunque, nihil vos eius cura conturbet: Burie my bodie where you thinke good, take no great care for it. And being asked, if it grieued her not to leaue her body so farre off from her owne citie, she gaue this godly answere: Nihil longe est à Deo, neque timendum est, ne ille non agnoscat in fine seculi, vnde me resuscitet: August. lib. confess. 9. cap. 11. No place is neerer to God then other, neither am I to feare, lest the Lord should not as well raise me vp in this place, as in mine owne citie: Ergo, in respect of the dead, it skilleth not where they are bu∣ried.

Argum. 2. The other custome of translating of reliques to be worshipped, is farre more impious and superstitious: for hereupon it commeth, that the peo∣ple haue been deceiued with false reliques: yea one and the selfe same relique is sayd to be in diuers places. As of S. Iohn Baptists head: his face, they say, is at S. Iean Angelz: the rest of his head at Malta: his skull at Nemours: his braine at Nouium Rastrouiense: his iaw bone at Vesalium: a peece of his eare at S. Flo∣ride: his forehead and haires in Spayne at S. Saluadores: and yet for all this his whole head is to bee seene at Saint Siluesters in Rome, and at Amiens in France: Fulk. Matthew 14.2. Thus they haue mangled also the bodie of Saint Pe∣ter: halfe (they say) is at Saint Peters in Rome, halfe at Saint Paules: his head at Saint Iohn Laterane: his neather iawe with his beard at Poycters in Fraunce: at Triers many of his bones. Fulk. Rom. 16. sect. 4. See what mockage and coso∣ning

here is, and abusing of simple people? How can their whole bodies bee in one place, and yet their parts and bones in another? And where doe they learne thus to dismember their bodies, and to rake them out of their graues? The ho∣nouring of the bodies of Martyrs, is to suffer them quietly to rest in their graues, and not to rot aboue the ground. Iosias honoured the Prophets sepulchre, and would not remoue his bones: herein therefore they dishonour the Martyrs, and offer violence to their bodies, thinking falsely that they doe great worship vn∣to them.

Augustine sayth, that hee which would now renewe the ceremonies of the Iewes, that are as it were buried: tanquam sopitos cineres eruens, non erit pius de∣ductor aut baiulus corporis, sed impius sepulturae violator. Epistol. 19. He should be as one raking in the ashes of the dead, and so bee rather a violator of Christian buriall, then a bringer of the bodie honestly to the ground. So by Augustines iudgement, eruens sopitos cineres, he that pulleth out dead mens ashes, bones, or reliques, is sepulturae violator, a prophaner of their buriall.

THE THIRD PART, OF THE KEEPING and preseruing of reliques.

The Papists.

[error 33] WE must not thinke it impossible, that the monuments of Saints, as their gar∣ments, reliques, bones, should endure a long time, seeing Manna was kept so many hundred yeeres in the pot, which was placed by the Arke, being a thing so apt to putrifie, Rhemist. Hebr. 9. sect. 4.

Ans. When we haue a commandement for the reseruation of such things, as the Israelites had, we may beleeue they will keepe so long. And againe, the Israe∣lites for all that did not worship the pot of Manna, though it were of such long continuance.

The Protestants.

THe bodies and bones of men departed neither are to be kept out of their graues, as we haue shewed, neither can they be preserued without corrup∣tion.

Argum. 1. Vnto all Adams seede it is sayd, Dust thou art, and to dust shalt thou returne: only the bodie of Christ had this priuiledge, Psal. 16. Not to see corruption: Ergo, the bodies of men departed, though they were neuer so holy, being all the seede of Adam, must be turned to dust.

Argum. 2. If they would glorifie God and speake the truth, they doe very wel knowe by experience, that the reliques of Saints haue no such promise or war∣rant for their continuance: for most, if not all of their reliques, were forged and deuised, and no such thing indeed. S. Peters braine at Genoua was found to be a

pumice stone: S. Antonies arme was found to be an Harts pissle: at Toures of late the image of Venus in an Agate was worshipped for the image of the Virgine Mary: the blood of Hales in England was descried to be but the blood of a drake: the three hostes at Caleis were but three white counters sodred into a marble stone. These and many such monuments and reliques of Saints the Church of Rome hath great store: no maruaile now, if they be of long conti∣nuance, for stones and counters may last a great while: and drakes blood, with other such stuffe, is not so daintie, but it may be still renewed.

Of such cosoning trickes Augustine complained in his time, speaking of runnagate Monkes, he saith: Alij membra martyrum, si tamen martyrum, vendi∣tant: Alij fimbrias suas, & phylacteria magnificant: Some doe boast of reliques of Martyrs, which they carrie about, & perhaps they are no such reliques: some doe extoll their habite and Monkish weede: De opere Monachorum, cap. 28.

See then, I pray you, what diuellish idolatrie was this, to cause the people to worship counters, drakes blood, Harts sinewes, and other such base crea∣tures, in stead of reliques: which, though they were such indeede, ought not to be worshipped.

THE FOVRTH PART CONCERNING VISI∣sions and miracles done at the Tombes and reliques of Martyrs.

The Papists.

FIrst, they almost make it an ordinarie thing in their Church to worke mira∣cles: Bellarmine sayth, that it is a sufficient note of the Church, the glorie or [error 34] power of miracles, De eccles. lib. 4. cap. 14. Christ sayth, that they that doe be∣leeue in him, shall doe greater workes then he. No maruaile then, if the image of our Ladie (say they) and the like, worke miracles, as Peters shadowe did, and that they seeme greater then Christs: for he promiseth that his Saints shall worke greater miracles then himselfe, Rhemist. annot. Iohn 14. sect. 3. They also call vpon vs to confirme our doctrine by miracles, because we preach newly and extraordinarily, Rhemist. 2. Corinth. 12. sect. 5.

The Protestants.

Ans. FIrst, that place alleadged proueth not such a generalitie and perpetuitie of working miracles: for then euery one that beleeueth should do grea∣ter workes then Christ: for our Sauiour speaketh generally, He that beleeueth. Augustine doth farre otherwise, and in a better sense expound this place: He that beleeueth in me shall doe the same workes that I doe: Quae opera, nisi vt ex im∣pio iustus fiat? prius ego facio, deinde & ipse faciet, quia facio, vt ipse faciat. What workes, sayth he, but that he which beleeueth of a wicked man shall be made

righteous? which worke first I doe (sayth Christ,) then he himselfe doth it, be∣cause I make him to doe it. Quod vtique in illo, sed non sine illo Christus operatur: Mans conuersion is wrought by Christ in man, & not altogether without man, because Christ working in vs, doth enable vs by his grace to worke out our sal∣uation: Philipp. 2.12: yet is it not our selues that worke, but the grace of God in vs. Then it followeth, he shall doe greater workes then these: Prorsus maius hoc esse dixerim, quam est coelum & terra: The redemption and conuersion of men, is a greater worke then the heauens or the earth: Tract in Iohann. 72. Au∣gustine therefore doth properly vnderstand this place, not of outward miracles, but of the wonderfull conuersion of the heart, which we are sayd to worke, be∣cause Christ worketh it in vs.

2. As we denie not but that there may in these daies be miracles wrought: and all such miracles as serue to confirme the doctrine deliuered in scriptures, we doe not refuse, though we be not bound to beleeue any mans report of such miracles, but onely the writings of the Apostles and Euangelists: so we affirme that there is no such necessitie of miracles, as in times past: neither that we are to be pressed to shewe miracles, seeing we professe the ancient Apostolike faith, which hath been alreadie confirmed by the miraculous workes of our Sauiour Christ and his Apostles. Wherefore we condemne the fabulous histories and re∣ports of popish Saints, whose liues are fuller of miracles, if we wil beleeue them, then were the liues of Christ and his Apostles. Nay, there is nothing almost done in their seruice, but by a miracle: Christs bodie present in the Masse by a mi∣racle: Diuels chased away with holy water: Saints know their thoughts, heare their prayers, are present here and there, their bodies many yeeres kept from corruption, and all by miracles: I conclude this poynt with Augustine: Aut non sunt vera, quae dicuntur; aut si haereticorum aliqua mira facta sunt, magis cauere de∣bemus: Either they are not true miracles, which they boast of: or if they be, we must beware and take heed of them the more.

The Papists.

[error 35] SEcondly, they doe as much maintaine their fabulous visions and apparitions, as lying miracles: as how Christ came in a pilgrims weede to Gregories table of hospitalitie, Rhemist. Hebr. 13.2. Peter beleeued the vision and apparition shewed to Cornelius, at his report, before it was written: Ergo, we ought to be∣leeue visions not written in scripture, Rhemist, Act. 10. sect. 3.

The Protestants.

FIrst, that of our Sauiour Christs appearing, is an hereticall fable, and impug∣neth the article of our faith concerning Christs ascension into heauen, and there remaining till his second comming. Secondly, Peter was not bound to be∣leeue Cornelius vision, till he had been by vision admonished himselfe: the A∣postles which were then endued with the gift of discerning spirits, could better

iudge of true visions, then any man now can: yet we refuse not to giue credite to visions, when they are as crediblie reported vnto vs, as this was to Peter: but no vision, nor miracle, nor angel from heauen, shall drawe vs away from the doctrine of the scriptures to beleeue errors. Lastly, we denye not, but that they may haue visions: but such as one Vincentius bragged of, that wrote against Augustine concerning the originall of the soule: He sayd, that another Vincen∣tius who had been a captaine or chiefe Donatist, appeared vnto him in vision, and bad him write those bookes: to whom Augustine thus answereth: Ille qui se transfigurat in angelum lucis, in eo tibi est transfiguratus,* 1.22 quem tu fuisse veluti angelum lucis credidisti. He that can transfigure himselfe into an angel of light, did transfigure himself into the shape of that man, whom thou esteemedst as an angell of light. Such apparitions they may haue, and yet no great cause to boast of them.

The Papists.

THirdly, they say that the power of working miracles was in the Apostles ac∣tually, [error 36] and that they properly did giue health, and other things by their mi∣raculous gift, though they receiued the force and vertue of God. And therefore they finde fault with vs, because we giue this note, A miracle done by Christ by the hands of the Apostles:

First, Peter sayth, That which we haue, giue we to thee, Act. 3.6. Secondly, we must not thinke, that they had no more power, then as dead instruments in the workmans hand, Rhemist. in hunc locum.

The Protestants.

WE both agree, that the power of working miracles was giuen of God: but herein we differ, they think that this power was inherent in the Apostles, and that hauing once receiued this power of God, they could execute it them∣selues: like as a man hauing the power of sense and mouing by nature, moueth and seeth when he list himselfe. But we hold against the Pelagians, Gratiam dei ad singulos actus dari, that the grace of God is daylie infused, and we haue need of it for euery act: it is not sufficient once generally to haue receiued it. So then the Apostles were but the instruments of Christs working: he is better sayd in them and by them to worke miracles, then they in and by him. Neither doth it followe, that they are dead instruments: for the horse (I trowe) that draweth in the plough is no dead instrument: yet he hath neede for euery boute and tur∣ning to haue a driuer and a guide: truely we are as vnfit for the Lords yoke by nature, as the horse is for the plough: and therefore haue need of the Lords con∣tinuall direction. The Apostles then gaue that they had, not as owners, but as the Lords agents, and instruments of his working.

* 1.23Augustine thus writeth: Maiora, quam ipse fecit, dicit eos facturos, sed in eis vel per eos se faciente: He saith, they shall doe greater workes then he: that is, himselfe working in them or by them: Ergo, Christ wrought miracles by the hands of the Apostles, they were his liuely instruments in working.

The Papists.

[error 37] FOurthly, they doe greatly triumph and reioyce for the miracles which are wrought by the vertue of holy reliques. First, the woman was healed by touching the hemme of Christs garment: Ergo, vertue in holy reliques, Rhemist. Secondly, napkins that had touched S. Paules bodie wrought miracles, by the vertue giuen vnto them: Ergo, reliques may, Act. 19. vers. 12. Rhemist.

The Protestants.

Ans. TO the first: first, the vertue was not in the hemme of Christs garment, but he sayth, it proceeded from himselfe, Luk. 8.46. Secondly, it was her faith that healed her, for many that thronged Christ, touched his garments, but receiued no benefite: neither was there any vertue in his garments when the souldiers parted them amongst them. Thirdly, if it pleased the Lord to vse some externall signes, as of oyle, clay, spittle, in healing of men, yet haue we no warrant, that he will doe the like by touching of reliques.

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

THE FIFTH QVESTION CONCERNING Images, and of the signe of the Crosse.

THe first part concerning Images, is subdeuided into certaine other articles and poynts. First, of the difference of Idols and Images. Secondly, whether it be lawfull to haue Images. Thirdly, if it be lawfull to worship them. Fourth∣ly, what manner of worship it should be.

THE FIRST ARTICLE OF THE DIFFE∣rence betweene Idols and Images.

The Papists.

THere is great difference (say they) betweene an Image and an Idoll: an Image called in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the true similitude of a thing: an Idoll, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [error 38] in Greeke, translated simulachrum, doth represent that which is not, as were the Idols of Venus, Minerua, women Goddesses, which was a meere deuised thing. Images they confesse they haue, but no Idols, Bellarm. cap. 5.

First, S. Paul sayth, 1. Corinth. 10. That an Idoll is nothing: that is, doth re∣present a thing that is not: as such were their heathenish Idols, Bellarm.

Ans. First, the place is not so vnderstood: for the Apostle sayth, That things offered to Idols also are nothing, which were not made to represent any thing: But his meaning is this, that of themselues they are nothing to breede offence, neither were it needfull to shunne eating of Idoll sacrifices, or to abhorre an Idoll, but that they are abused and turned to the seruice of diuels, as it followeth in the next verse. Therefore an Idoll is not sayd to be nothing, because it repre∣senteth a thing imagined, but that of it selfe, being but wood, or stone, or such like, it were not offensiue, if it were not abused to idolatrie. Secondly, all the portraictures of the Heathen were not Idols in this sense: for Iupiter, Mars, A∣pollo, Hercules, whose images they had, were men sometime liuing. Thirdly, you haue images representing nothing: as the pictures of Angels, of God the Father, of the holy Ghost, which haue no shape nor likenes. Againe, you haue also your imagined Saints, as o 1.24 S. George, S. Christopher, for there were neuer any such: and therefore you haue Idols as well as the Heathen.

The Protestants.

THough the name Idoll haue an odious signification in the English tongue, yet neither the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor the Latine simulachrum, doe sound so euill vnto the eares: and in many places of the scripture we may in differently reade, idoll or image: for all worshipping of Images is idolatrie. If we will distinguish them, they are thus rather to be seuered: An Idoll is that image, which is set vp with an intent to be worshipped: an Image is a generall name as well to vnlaw∣full pictures set vp for idolatrie, as lawfull, which haue but a ciuill vse. But that the Papists Idols are images, thus we proue it.

Argum. 1. The scripture calleth the Gentiles Idols, images, Rom. 1.23. there the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is vsed: Ergo, idoll and image are taken for one: they haue ima∣ges set vp for religious or rather irreligious vses, Ergo, Idols.

Arg. 2. Apocal. 9.20. There is mention made of Idols of gold, siluer, brasse, which cannot be vnderstood of the Idols of the Gentiles, which were abolished

long agoe: and that prophecie is to be vnderstood of men liuing after the ope∣ning of the seuenth seale, which is toward the end of the world. Wherefore it must needes be vnderstood of the Papists, who are the onely knowne people in the world, that worship images: Ergo, they haue Idols.

Augustine taketh imago, and simulachrum, which is the Latine for the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for all one: for the loue of the dead (sayth he) images were first made, whereof the vse of simulachers or Idols doe arise.

THE SECOND ARTICLE, WHETHER IT BE lawfull to haue the images of the Trinitie, of Christ, or of the Angels.

The Papists.

[error 39] THat Images may haue a good ciuill vse, as for decencie or comelines of some worke, or for vtilitie of storie, it is of neither part denied: but they further af∣firme, that it is lawfull to expresse the Trinitie by pictures; as God like an olde man, and with the world in his hand; Christ, as he walked vpon the earth; the holy Ghost in the likenes of a Doue; the Angels with wings: and these pictures (they say) are very meete and profitable to be set vp in Churches, Rhemist. Act. 17. sect. 5.

Arg. 1. To paint the Trinitie, or any one of them as they appeared visiblie, is no more inconuenient, then it was vndecent for them so to appeare. Rhem. ibid.

Ans. You flatly controll the law of God, which simply forbiddeth any simi∣litude to be made of things in heauen or in earth to worship God by. And Deut. 4.15. God expresly declareth, that he would not appeare in any visible shape when he gaue the law, lest the people should abuse that shape, to make an image of God after it. Lastly, the argument followeth not: for God sawe it was con∣uenient sometime by visible signes to appeare vnto men, and yet seeth it to be inconuenient for pictures to be made to resemble him by: for els he would ne∣uer haue forbidden it.

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

Ans. When you can shewe an expresse commandement for your images, as the Israelites had for them, we will yeeld, that they are lawfully made. Againe, how followeth it, God may command images to be made for the vse of reli∣gion: Ergo, men may? for the law bindeth not the Lord who is the lawmaker. But the law sayth, thou shalt not make to thy selfe, that is, by thine owne autho∣ritie any grauen image. The Cherubims also were not made publikely to be seene and gazed vpon by the people, but were set in the holy place: so are not your pictures and images which are set vp openly in your Churches to entise people to idolatrie.

The Protestants.

TO set forth the Godhead and diuine nature by any picture or image, is im∣possible, and therefore both vnlawfull and inconuenient: but to bring them into Churches, and to make them for some vse of religion, is a high steppe vnto grosse superstition.

1. Such images of the Trinitie among the Papists, are made to resemble the diuinitie and Godhead: for to what purpose els should such images be made? Fulk. Act. 17. sect. 5. They picture God the Father like an old man: because in that forme he appeared to Daniel: but how knowe they whether it were God the Father, rather then God the Sonne, who is as old as God the Father, or then the whole Godhead? They commend also the image of God the Father with the world in his hand: which is a lying image, and maketh simple people to be∣leeue, that the world was made onely by God the Father, which was the worke of the whole Trinitie. Some of the Papists themselues, as Abulensis, Durandus, Peresius, doe hold, that the image of God ought not to be made, and that it is rather tolerated, then allowed in the Church.

As for the images of Christ in the forme of a Lambe, and the holy Ghost in shape of a Doue, Bartholomaeus Caranza, a papist, sheweth that they were for∣bidden in the sixt generall Synode, Canon. 28. And this Bellarmine denyeth not.

Concerning the picture of Christ as he was man, the Papists themselues con∣fesse, and we denye not, but it may better be made then the image of the Trini∣tie: yet can there not be any true image of Christ, as he was in forme of man: for the image doth onely expresse his bodily shape, not as he was God in the forme of man: and so such a picture were dangerous to the weake and ignorant: be∣ing a lying image, shewing Christ onely as man, who was both God and man. And againe, the image, which is made of his bodily shape, is no more the image of Christ, then of any other man, Fulk. Act. 17. sect. 5.

But some will say, if Christs image cannot conueniently be made, because it expresseth not his Godhead; by the same reason we cannot make a picture of a man, because his soule being inuisible cannot be painted.

Ans. The reason is not alike: for he that pictureth a man liuing, setteth forth the life, beautie and motion of the bodie, by which effects, by a consequent, the soule is resembled, which causeth and worketh these things in the bodie: but in the bodily shape of Christ, there cannot be made to appeare any such noto∣rious signes of his Godhead.

2. Though it bee not simply vnlawfull to expresse in painting the visible shapes that were shewed in vision to the Prophets, if it be onely for vse and sig∣nification of the historie, or if there be any other commendable vse: yet to make those shapes for any vse of religion, or seruice of God, is abominable idolatrie, Fulk. ibid. Epiphanius sawe in a Church at Anablatha,* 1.25 an image painted in a

table, as it had been of Christ or a Saint, he tooke it downe and cut it in peeces: affirming that it was contrarie to the scripture for any image of a man to hang in the Church of Christ. The Elibertine Councel, Canon 36. decreed, that no pictures should be made in Churches. If no pictures, much lesse carued images, which are a more strong prouocation to idolatrie.

Augustine rendreth a reason, why it is dangerous to haue images in Chur∣ches, where there is yea but the least feare of superstition: Quis orat intuens simu∣lachrum, qui non sic afficitur, vt ab eo se exaudiri putet, nec ab eo sibi praestari, quod desideret, putet? Who (sayth he) prayeth beholding an image, and is not so af∣fected, as though he were heard of it, and hopeth not to haue that performed by it, which he desireth? Psal. 113.

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

The Papists.

[error 40] THat images are to be reuerenced and worshipped, so it be not with the di∣uine honour due vnto God, it was concluded in the late Tridentine Chapter, sess. 25. confessed by our Rhemists, Act. 17. sect. 5. maintained by the Iesuites, Bellarm. cap. 12.

Argum. 1. The brasen serpent was worshipped of the people, seeing it was set vp in a high place, and gaue health to those that looked vpon it: Ergo, ima∣ges may be worshipped, Bellarm. The people also fell downe before the Arke and tabernacle, and worshipped God: Ergo, lawfull, praying, to fall downe be∣fore a Crucifixe, Rhemist. annot. Heb. 11.21.

Ans. First, it was not the serpent that healed thē, but Christ who was thereby prefigured. Iohn 3.14. The serpent was lift vp, that the people might round a∣bout the better behold it, and it sheweth forth also the lifting vp of Christ vpon the Crosse. It was not set vp to be worshipped, neither was it worshipped till the people fell into superstition, and offered incense to it, and therefore because the people abused that monument, Hezekiah brake it downe, 2. King. 18. Second∣ly, it is not all one to fall downe before, in, or at the Arke and tabernacle, and to worship God, as to worship the Arke or tabernacle. You doe not onely fall downe before a Crucifixe, but worship it: neither is it as lawfull to worship be∣fore a Crucifixe, as it was before the tabernacle: for the one was commanded of God, the other is the superstitious deuise of men.

Argum. 2. As the image of Nabuchadnezzar was for his honour, so the image of Christ is for his, Rhemist. Reuel. 13.14.

Ans. A good similitude, if Christ himselfe had not forbidden so to be honou∣red and worshipped.

Argum. 3. Man is honoured because he is the image of God: Ergo, images

of Saints to be reuerenced, because they are their Images, Bellarm. cap. 12.

Ans. First, man is a liuely image of Gods owne making, images of Saints are the workes of men. Secondly, no image can so liuely represent a Saint, being but a dead thing, as man who hath a liuing soule is the image of God. Thirdly, we doe reuerence men with ciuill honour, not with religious worship, as they doe their images. Fourthly, though Gods image in man were to be worshipped: yet it would not followe, that Saints images should: for all diuine worship be∣longeth onely to God: but the Saints themselues, though they were aliue, are not to be worshipped, much lesse their images.

Argum. 4. The chiefe Iconomachi, that is, enemies or oppugners of Idols, say they, are the Iewes, Samaritanes, Mahometanes: yea the diuell himselfe loueth no images, Bellarm. ibid.

Ans. First, it followeth not, the Iewes and Turkes abhorre images, and there∣fore Christians ought to loue them: for the heathen hated many vices, which are also to be abhorred of Christians. Secondly, they were not the first Iconoma∣chi, Image haters: for Moses was an Iconomach, when he caused the golden Calfe to be burnt to powder: Hezekiah an Iconomach, that brake downe the brasen serpent: Iosiah an Iconomach, that caused the Idols to bee destroyed, 2. King. 23. Nay, God himselfe was the first Iconomach, that forbiddeth Images and Idols to be made in the moral law. Thirdly, I pray you where did the Iesuite learne, that the diuel hateth an image? I am sure the scripture speaketh contra∣rie, that what was offered to Idols was sacrificed to diuels, 1. Corinth. 10.20.

The Protestants.

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

Argum. 1. The making of any similitude or likenes, to fall downe before it and worship it, is flatly forbidden in the second commandement, Exod. 20. Er∣go, they are not to be worshipped. So likewise, Deut. 4.15. Isai. 40.18. and in many other places in the old Testament, Worshipping of Images, which is ido∣latrie, manifestly forbidden in the new Testament, Rom. 1.23. 1. Corinth. 10.20. 1. Iohn. 5.21. Ergo, not lawfull.

Ans. One Catharinus a great Papist, sayth, that the commandement in the lawe against images, was but temporall, and to continue but till the establishing of the new Testament. But Bellarmine vtterly misliketh this answere, being most absurd, for the morall lawe is perpetuall, De imaginib. sanct. lib. 2. cap. 7. They doe giue therefore a more deliberate answere: that the scriptures doe reproue and condemne the idolatrie of the heathen, which worshipped their images as Gods. But so doe not they: they make no account of them, as they affirme, for their matter or forme, but for that relation they haue to the things whose ima∣ges they are, Rhemist. Philipp. 2. sect. 2.

Ans. First, the Iewes also in their golden Calfe had a relation to that God that brought them out of the land of Egypt, Exod. 32.4.5. The like relation had Iero∣boam in setting vp of his Calues, 1. King. 12.28. for they were not so mad as to thinke that a Calfe brought them out of Egypt. And it appeareth yet more plain∣ly: for Exod. 32.5. Aaron sayth, To morowe shall be the Lords holy day: the word is Iehouah: which name the Iewes only ascribed vnto God: So Iudg. 17.3. Micah his mother sayth, that she had consecrated the shekles of siluer to the Lord Iehouah, to make a molten Image: wherefore in their Images they had re∣lation to God, and yet were they reproued for their idolatrie. The like relation the Gentiles also had in their Idols, as Augustine witnesseth: Non ego illum lapi∣dem colo, &c. adoro, quem video, sed seruio ei quem non video. Quis est ille? Numen quoddam inuisibile quod praesidet illi simulachro.* 1.26 I doe not worship that carued stone or Image: I reuerence that I see, but I serue or worship that I see not: that is, a certaine diuine spirit, which is president in that image. Wherefore popish idolatrie can no more be excused by this shift of reference or relation, then ei∣ther the Iewes or Gentiles, that pretended the same colour.

2 It may be proued by the practise of the popish Church in England, that simply without any such relation or signification they commanded Images to be worshipped. Thomas Man Martyr troubled, because he beleeued not in the Crucifixe.* 1.27 Robert Raue of Dorney molested, because he sayd, that an Image gra∣uen with mans hand, is neither God, nor our Ladie, but made for a remem∣brance of Saints: nor wee ought to worship any thing, but God and our Ladie, and not images of Saints,* 1.28 which are but stockes and stones. Mistresse Alice Dolie brought into trouble for saying, We should not worship that thing that hath eares,* 1.29 and eyes, and can neither see, nor heare. These good men and wo∣men, we see, were persecuted in those daies for denying worship to Images, as they were Images. So then the popish doctrine was (as it appeareth) that Ima∣ges were simply to be worshipped.

Argum. 2. Apocalyps. 9.20. Worshippers of Idols of siluer and gold are there condemned: which can be no other but the Papists: for that prophecie is to be fulfilled in the latter times towards the end of the world, after the opening of the seuenth seale and blowing of the sixt trumpet. But there is no knowne na∣tion in the world, nor hath not been many a day, that worshippe Images, but the popish Synagogue.

Argum. 3. Man is the image of God, and yet is not worshipped: how much lesse ought we to worship carued images, which are but made with mens hāds? As Augustine saith, Opera hominum non colenda, meliores sunt artifices: The han∣die workes of men are not to be worshipped, the workmen themselues are bet∣ter, and yet not worshipped. What foule idolatrie is this, to preferre the workes of mens hands, before the worke and image of God, to despise men, and haue in so great regard dead stockes and stones.

Argum. 4. Augustine sayth: Noui multos esse sepulchrorum & picturarum ado∣ratores: I know there are many which worship sepulchres and pictures. Of these

he warneth men to take heed, Noli consectari turbas imperitorum: Followe not such vnlearned and vnskilful multitudes. Bellarmine answereth, that Augustine wrote thus when he was a young man, and not fully conuerted, cap. 16. A sillie shift: yet we will vouchsafe an answere, though it be worthie of none. Let vs heare what Augustine thought when he was old, and stayed in iudgement: Iam verò artifex melior est eis, quem te tamen puderet adorare: melior & tu,* 1.30 quamuis ea non feceris, quoniam, quae illa non possunt facis, melior & bestia. The workman is better then the image, who gaue fashion and shape vnto it, yet thou wouldest be ashamed to worship him: thou thy selfe art better, for thou canst doe many things which that cannot: nay a bruite beast that heareth and seeth is better. By this we may see what Augustine thought of worshipping of Images.

THE FOVRTH ARTICLE, WHAT MANNER OF worship is to be giuen to Images.

The Papists.

BEllarmine, who is the mouth of the rest, setteth downe these two positions: First, that Images, though they are not properly to be worshipped with di∣uine [error 41] honour, neither is it safe so to teach in the hearing of the people, yet impro∣perly they may haue the same worship, which properly belongeth to the Saint whose image it is. Secondly, there is a religious worship properly due vnto ima∣ges, as they are considered in themselues, & non solum vt vicem gerunt exempla∣ris, and not onely as they represent another thing: Bellarm. de imaginib. sanctor. lib. 2. cap. 21.23.

The Protestants.

WE haue shewed before that Images ought not to be worshipped at all, and that all religious worship is due onely vnto God: wherefore to vs this question is superfluous, with what religious worship Images are to be adored: for no religious worship at all is due vnto them: yet let vs vouchsafe the while, to see the contradictions that are amongst them, and the absurdities that they are driuen vnto.

1 Our Rhemists confesse, that Images are not at all to be worshipped with any diuine honour, Act. 17. sect. 5. But it was decreed in the idolatrous Councel of Nice the second, and maintained by Thomas Aquinas, Bonauentur, Caietanus, and other papists, that the image of God is to bee worshipped with the same worship that is due vnto God. And Bellarmine commeth not much short of them, that sayth, improprie, improperly Images may haue the same worship: as the Kings ambassadour improperly is honoured as the King. I pray you how farre are these men from making their Images Gods? for they say they are the Lords deputies and Vicegerents, as the ambassadour is for the King.

Againe, the Rhemists affirme, that the Images of Christ are not to be honou∣red or accounted of, but for the respect and relation they haue to our Sauiour, Annot. Philipp. 2.2. So the Tridentine Councel determineth, Sess. 25. Honos, qui eis debetur, refertur ad prototypa, quae illae repraesentant: The honor due vnto them is to be referred vnto those things which they represent. But Bellarmine teach∣eth cleane contrarie, that they haue not onely a respectiue honour, as represen∣ting other things, but properly and in themselues considered are to be worship∣ped. We may see by this, how handsomely they agree together.

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

Thus it commeth about, that a Roode of wood representing Christ, is more to be honored, then an Image of our Ladie of siluer; and Her image, if it be but of stone, is more to be reuerenced then a Saints image of gold: and thus the ex∣cellencie of nature, which is giuen these things by creation, is inuerted.

Againe, whereas beside these three deuised worships, which are properly due (as they say) to the Saints, not to their ••mages, the images also haue their proper worships: they make three other inferiour kinds of worship, which doe exceed in degree, as the other superiour kinds doe: so as Christ hath his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worship, his image must haue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his vnder worship, (for wee must coyne newe names for strange deuises) their Ladie Mary hath her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, super-seruice: her image must haue an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and vnder-ouer-seruice: as the Saints haue their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seruice, so their images must haue their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an vnder-seruice. And thus haue we sixe kindes of religious worship: as Bellarmine hath coyned them, cap. 25. and yet before the Iesuite tolde vs but of two kinds of religious worship, and the third a ciuill: three in all, Lib. 1. de Sanct. beatit. cap. 12.

But the scripture acknowledgeth one onely kind of religious worship, and that due onely vnto the Lord: Thou shalt worship the Lord thy God, and him only shalt thou serue, Math. 4.10. And the Angel forbad Iohn to fall downe be∣fore him, giuing a rule for all religious worship: Worship God, sayth he, Apo∣cal. 22.9.

Now, if our aduersaries deale plainly with vs, and tell vs in good sooth, that they would not haue images to bee adored with diuine worship: I aske them, whether to offer incense be not a part of diuine worship? They cannot denye it: for Hezekiah therfore brake downe the brasen Serpent, because the people bur∣ned incense to it, 2. King. 18.4. Seeing then the Iesuite alloweth censing & bur∣ning of odors before Images, Bellarm. lib. 1. de Sanctor. beatitud. cap. 13. they giue vnto them diuine honour. The Iesuites simple shift, that offering of incense

was a sacrifice then, an so parte of diuine worshippe, but it is none now, is not woorth the answer. Bellarm. lib. 2. cap. 17.

THE SECOND PART OF THIS question concerning the signe of the Crosse.

THis part also is deuided into certaine points or articles.

• 1. Of the honour due to the true Crosse of Christ, whereon he suffered.
• 2. Of the Image of the Crosse.
• 3 Of the Signe of the Crosse in the forehead, or made otherwise with the hand.
• 4 Of the power and efficacie of the Crosse.

THE FIRST ARTICLE OF THE TRVE Crosse whereon our Sauiour suffered.

The Papists.

THe wood of the Crosse, both the whole and euery piece thereof (say they) is worthy of great worship and reuerence: and therefore it hath bene worthi∣ly [error 42] visited in pilgrimages, honored with festiuall dayes, reserued with all deuotiō in times past, Rhemist. annot. Iohn. 19. sect. 2.

Argum. 1. It is highly sanctified, by the touching, bearing and oblati∣on of the sacred body of Christ, the Altar of that supreame sacrifice, & instrumēt of our redemption. Ergo, to be worshipped, Rhemist. ibid. Bellarm. lib. 2. de ima∣gin. cap. 27.

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

Argum. 2 The Crosse of Christ was found out, say they, in Constantines time the great, by a strāge miracle: for there were three crosses digged vp, which had beene a long time buried in the earth: the two crosses vpon the which the 2. theeues suffered, the 3. whereon our Sauiour hung: They brought them al three to a woman that then lay very sick, they laid the two first to her, and she re∣mayned as she was; then they applyed the third, and she was presently made whole. Bellarm. ex Ruffino: Ergo, the Crosse is holy and to be worshipped.

Ans. The inuention of the Crosse by Helena Constantines mother, seemeth to be a forged and fabulous storie.

1. Eusebius that writeth of the life of Constantine, and the Actes of Helena and registreth diuerse matters of lesse importance, yea hee sheweth howe the

Mount Caluarie, where the heathen had built Idolatrous Temples, was purged, and in that place (say they) the Crosse▪ was found, yet he maketh no mention at all of the inuentiō of the Crosse: which it is very like he would not haue omitted, if there had bene any such thing.

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

3. There is great disagreement amongst writers about this storie. Ambrose sayeth, the Crosse was knowen by the tytle that Pilate fastened to it. Sozome∣nus and Nicephorus say, the letters were worne out, and it could not be discer∣ned by the tytle. Paulinus sayth, the way to discerne it, was reuealed to Helena: Ruffinus ascribeth the deuise to Macarius Bishop of Ierusalem: Paulinus saith, it was knowen by raising vp a dead man to life: Ruffinus, by restoring a sick wo∣man to health, Fulk annot. Iohn 19 sect. 2. Thus we see of what small credit this storie is. And be it graunted, that there might be some such thing found: yet they must bring better proofe for that miraculous inuention, before we wil be∣leeue it.

The Protestants.

WE are not taught any where in the worde of God, to giue any religious worship to any creature, nor to adore stockes and stones, no nor the very Crosse it selfe, whereon Christ was crucified, if it were nowe to bee seene or had.

Argum. 1. If there had belonged vnto the Church any religious care of it, the Apostles would (no doubt) haue procured the safe keeping thereof, and not haue suffered the Church to want it 300. yeeres: and it had beene an easier sute for Ioseph and Nicodemus to begge the Crosse, then the body of Iesus.

Argum. 2. If the Crosse were to be adored, we are vncertaine which it is, and where to be had; and so might worship a common peece of wood, for the wood of the Crosse: for there is no doubt but this relique is forged and counter∣feyted as the rest be. Euegrius saith, the Crosse was at Apamea: Ruffinus, that it was left at Ierusalem, and that Helena sent a peece of it to Constantinople: and in many other places there are peeces of the Crosse to bee seene, which if they were all laied together (as Erasmus saith) would fill a shippe: for why? Paulinus witnesseth, that the Crosse remaineth whole at Ierusalem, as though it had been neuer touched, though innumerable peeces be dayly cut off from it, at the re∣quest of men. But this fable that goeth vnder the name of Paulinus, the Papistes themselues are ashamed of.

But if the true and right Crosse were to be had; why might it not be serued, if people beganne to abuse it to Idolatrie, as Hezekiah serued the brasen serpent? he brake it in peeces, when the people began to make an Idol of it.

Augustine saith, Christus ambulauit in mari, vt ostenderet in mari esse viam: sed tù quoniam i•• mari ambulare non potes, naui portare, ligno portare, crede in crucifixum, & poteris peruenire: Nemo potest transire mare huius seculi nisi Cruce

Christi portatus. Christ walked in the Sea, to shewe vs that our way must bee through the Sea: But thou, because thou canst not walke in the sea, must sayle in a ship, and be carried in a peece of wood: Beleeue in him that was crucified for thee: No man can passe the sea of this world, but being borne vp with the crosse of Christ.

Heere Augustine maketh no reckoning of the wood of the Crosse, which was easier to be had in his daies, then euer since, but ascribeth al to faith and be∣leefe in Christ crucified.

THE SECOND ARTICLE OF THE Image of the Crosse or Crucifix.

The Papists.

THe Image of Christ vpon the crosse, whether painted, carued, or grauen, we [error 43] see is had in great honour amongst our aduersaries: They kneele downe be∣fore their crucifix, weare it in their bosomes next to their heart, carry it in their iourneyes, set it vp to be adored in their churches.

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

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

2. They might worship God before the Arke, because they were comman∣ded so to do: but it is not lawfull to fall downe before a crucifix, because all such images are flatly in the 2. commandement forbidden.

Argum. 2. The signe of the crosse appeared to Constantine in the ayer, he caused the crosse to be carried before him as an ensigne in battail: When the Iewes had leaue of Iulian to build the Temple, there were Crosses seene euery where in their garmentes, and many such apparitions haue there beene of the Crosse: Ergo, it is to be honoured and worshipped, Bellarmine cap. 28.

Ans. 1. What if Constantine caused the Crosse to be carried before him, stam∣ped it in his coyne, set vp his picture with the Crosse in his hand? all this we grant was done, & may be done againe: It was but a ciuil, no religious vse of the Crosse: He worshipped it not, vnlesse you will say, he set vp his owne image with the Crosse in his hand to be worshipped.

2. As for the apparitions of the Crosse (though wee think many of them to be forged) yet wee deny not, but that the Lord hath and may yet shewe, what signes and tokens it pleaseth him in the Heauen, and the earth: yet it fol∣loweth not, that the signe of the crosse should therfore be worshipped, because it was shewed to Constantine, no more then other signes and strange sights that many times appeare in the aire.

For the other apparition of Crosses in the Iewes garmentes, wee will

require it with another, and yet you shal gaine nothing by it. Anno. 1505. vnder the raigne of the Emperor Maximilian, there appeared diuerse tokens of bloo∣dy crosses, the nayles, the spunge, the speare, and other signes of Christs passion, in the garments of men and women, yea in their rockes, while they were a spin∣ning, reported by Francis Mirandula, Carion, Functius, Melancton, Flaccius: But the Popish Chronologers make no mentiō of it, as Christianus Masseus, & others of that profession. As the Crosses in the Iewes garments, that went about to establish their ceremonies againe, did shew, that do what they could, the gos∣pell, that is, the preaching of his Crosse should take place, as it did: so these signes in Germany did portēd, that the gospel in Germany should be preached, though the Papistes striued neuer so much against it. But it is a farre fetcht conclusion, to inferre heereupon, that the signe or Image of the Crosse is to be adored.

The Protestants.

THe Image of the Crosse of Christ, is neither to be painted, carued, grauen, for any religious vse, nor to be adored or worshipped: but men so doing do fal into the grieuous and high offence and sinne of idolatrie.

Argu. 1. The Scripture neuer calleth the Crosse, whereon Christ suffered, the holy Crosse, as the papistes do, but rather cursed: for S. Paul proueth that Christ became accursed for vs, because he dyed vpon the Crosse, according to the scripture, Cursed is euery one that hangeth on a tree. Howe then is it nowe honored, which was then accursed? And if all crosses are worthy honour, be∣cause of Christ his Crosse, then why not all nayles, and speares? for with them he was pearsed; al thornes also, because of his crowne of thornes: yea, & al horse-mangers too, because he was laid in a Cribbe?

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

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

Augustine thus writeth, Hanc intuentes salutiferam crucem, omne calum∣niantium superborum virus expellimus,* 1.31 By beholding this helpfull, or helthfull Crosse, we are able to auoid the poyson of all proud venemous Cauillers. Hee speaketh not of any Crucifix that they had in sight, but of the fruitfull meditati∣on of the passion of Christ: as he sayeth a little before, Dum vigilantissima & diligentissima pietate Christus crucifixus attenditur, When with diligent and watchfull and godly attention we consider Christ crucified. Loe, this was Au∣gustines Crucifix, to meditate vpon the death of Christ.

THE THIRD ARTICLE OF THE SIGNE of the Crosse in the forehead, or made ouer any thing with the hand.

The Papists.

THey say, it is an holy and venerable signe, and meet to be vsed, to crosse the [error 44] forehead, and other partes, to blesse them selues and their meates with crossing and such like. Rhemist.

Argum. 1. Jacob crossed his handes when he blessed his sonnes: it is lyke our Sauiour did lift vp his handes in the forme of the crosse, when he blessed. It is a conuenient memoriall of the death of Christ: and therefore to be vsed. Rhe∣mist. annot. Luke 24. sect. 5.

Ans. 1. Iacob laid his handes after that forme, because of the present oc∣casion: for the younger sonne that should be the greater, was placed at his left hand, and the elder at the right.

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

3. How can it be a conuenient memoriall of Christs death, beeing neither ordained of Christ, nor taught by his Apostles so to be?

Argum. 2. Apocal. 7.3. Hurt not the earth, till wee haue sealed the ser∣uants of God in their forehead: This is the signe of the Crosse, Rhemist. ibid. Bellarm. cap. 29.

Ans. It is the signe proper to Gods elect, and therefore not the signe of the Crosse, which many reprobates haue receiued, Fulk ibid.

The Protestants.

THough we finde that the signe of the Crosse hath beene of ancient time v∣sed in Baptisme, and is now in some reformed churches without popish su∣perstition: yet this ridiculous & superstitious abuse of the signe of the Crosse, which is common and vsual among the Papists, to crosse themselues, their fore∣heads, their eies, mouth, lippes, to crosse themselues going foorth, and returning home, thinking thereby to be sufficiently shended and preserued from euill, we do vtterly condemne, and haue worthily abolished.

Argum. 1. This custome of crossing hath no warrant from scripture, ney∣ther was practised by the Apostles: Valentinus the Heretike was the first that made any great account of it, Irenaeus lib. 1. cap. 1. therfore not to be vsed amōgst Christians.

Argum. 2. Math. 23.5. Christ reproueth the Pharisies for their phylacte∣ries,

that is certain writings of the law in parchment, which they bound to their foreheads, and for their broad fringes, which were notwithstanding cōmanded by the lawe. If our Sauiour reproued them for abusing the things rightly institu∣ted at the first: much more worthie of blame is the superstition of Christians that hath no ground nor warrant at all.

* 1.32Augustine sayth, Christus elegit, vt in cruce penderet, vt ipsam crucem in cor∣dibus fidelium figeret: Christ made choise of that kind of death to hang vpon the Crosse, that his Crosse might be fixed in faithfull mens hearts: he saith not in frontibus, in the forehead, though in some editions that word be foysted into the text, but in cordibus, in their hearts.

THE FOVRTH ARTICLE OF THE POWER and efficacie of the Crosse.

The Papists.

[error 45] THe signe of the Crosse (say they) hath two notable and powerfull effects: one is to driue away diuels and euill spirits, to heale and cure diseases: the o∣ther is to sanctifie and blesse creatures, as our meates and drinkes, which is done by the signe of the Crosse, Rhemist. 1. Timoth. 4. sect. 12.13. Bellarm. cap. 30.

Argum. 1. That the signe of the Crosse, euen ex opere operato, as Bellarmine sayth, by the very act, and making of the signe, yea by a Iew, Infidel or Pagan, hath power to driue away the diuell, they would thus proue it: Dauid by his Harpe droue away the euill spirit from Saul: the Angel did the like with the fishes liuer, in the storie of Toby: Rhemist. ibid.

Ans. First, we must haue better scriptures then Apocryphal stories to build our faith vpon: The good angels of God haue power from God to driue away euill spirits, though they vse no externall signes: yet it followeth not, that euery man may do that which is granted to the Angels, though we should admit the storie. Secondly, Dauid not so much by the sound of his Harpe refreshed Saul, as by his godly songs and musicke chased away the spirit: neither did the euill spirit depart from him, but he for the while found some ease: his phantasticall and melancholy fits which Sathan wrought vpon, being by his pleasant harmo∣nie somewhat allayed. Thirdly, all this being granted, yet haue they not proued by these examples, that Pagans and Infidels, by the signe of the Crosse, may chase away euill spirits.

2. That things are hallowed and blessed by the signe of the Crosse, they also proue it, because the Crosse being an holy signe in it selfe, doth communicate holines vnto the things signed with the Crosse: Bellarm. cap. 130.

Ans. First, we denie the signe of the Crosse, as they vse it to be an holy but ra∣ther a superstitious and deceiueable ceremonie. Secondly, though it were holy, yet being abused, it cannot transferre any holines to other things▪ for in the law

the sacrifices of the wicked, though they lay vpon the Altar, were not thereby sanctified, but were an abomination, being not offered in a right faith: Nay, there is no outward ceremonie so holy, as that it can impart the holines to ano∣ther thing: as it is shewed, Hagg. 2.13. Though a man did beare holy flesh in the skirt of his garment, yet was it not thereby holy.

The Protestants.

FIrst, it is a deceitfull toy that they beare the people in hand: the diuell at the signe of the Crosse will flye away: For the weapons of our warfare (saith S. Paul) are not carnall, 2. Corinth. 10.4. but the signe of the Crosse is an external and carnall, no spirituall weapon, and therefore preuaileth not against spirituall powers. Act. 19. The diuel would not giue place when Iesus and Paul were na∣med, much lesse at the signe of the Crosse.

Augustine saith: Signum Christi expellit exterminatorem▪ si cor nostrū recipiat saluatorem: The signe of Christ doth expell the destroyer, when our heart recei∣ueth our Sauiour: Tractat. in Iohann. 50. So it is not the signe in the forhead, but the faith of the heart, that maketh Sathan afraid: if sometime he auoyd when men signe themselues, he is disposed to play with them, that he may deceiue them more strongly.

Secondly, we knowe no such meanes to sanctifie creatures by: They are bles∣sed and sanctified for our vses (as S. Paul saith) by the word and prayer, 1. Tim. 4. Prayer therefore without warrant of the word is but presumption. They there∣fore hauing no word for their superstitious crossings, inuocations, incantations, popish blessings, doe deceiue themselues and others, in thinking that the crea∣tures in such order are sanctified vnto them.

AN APPENDIX CONCERNING THE name of Iesus.

The Papists.

THe name of Iesus (they say) ought to be worshipped by capping and knee∣ling [error 46] thereunto, by wearing it in their cappes, and setting it vp in solemne pla∣ces: alleadging for their purpose that of S. Paul, That at the name of Iesus all things shall bow, Philipp. 2.10. Yea, they say, that Protestants by abolishing the name and Image of Christ, doe make a way for Antichrist. Rhemist. annot. Phi∣••ipp. ••. sect. ••. Apocal. 13.17.

The Protestants.

1. THe bowing at the name of Iesus, as it is vsed in poperie, to bend the knee

at the sound thereof, is not commaunded in this place: which sheweth espe∣cially the subiection of all creatures, of Turkes, Iewes, infidels, yea of the de∣uils themselues to the power and iudgement of Christ. Secondly, Protestantes haue onely taken away the superstitious abuse of the name of Iesus. Thirdly, the kneeling at the name of Iesus is superstitiously abused in popery: for the people stoupe onely at the sound, not vnderstanding what is read, and so make an idoll of the Letters and syllables, adoring and worshipping the very name when they heare it or see it: And againe in sitting and not veyling at the name of Christ, Immanuel, God the father, the sonne, and the holy Ghost, and bow∣ing onely at the name of Iesus: Fulk. ibid. Fourthly, due reuerence may be vsed to our Sauiour without any such ceremony of capping or kneeling, Fulk. Nei∣ther doe we bind any of necessitie to vse this reuerence to the name of Iesus, as the Papists doe, which think that Christ cannot otherwise be honoured: neither doe we iudge and condemne those that doe vse it, being free from superstition, and grounded in knowledge, and carefull not to giue offence: for superstitious and offensiue ignorance is not in any case to be defended. Fiftly, this outward reuerence to the name of Iesus was first taken vp amongst Christians, because of all other names it was most derided and scorned of the Paganes and Iewes: and therefore they did the more honor it. But now there is greater daunger of popish superstition in abusing holy things, then of prophane paganisme in vt∣terly contemning them: and therefore there is not such necessary and iust oc∣casion of vsing this externall gesture now, as was in former times: It was not vsed of necessity then, much lesse now.

THE SIXT QVESTION CONCERNING Temples and Churches.

THis question hath diuerse partes. First, of the forme and situation of Chur∣ches. Secondly, of the end and vse of Churches. Thirdly, of their ornaments, Fourthly, of the dedication of Churches. Fiftly of thinges halowed and conse∣crated for Churches.

THE FIRST PART OF THE SITV∣ation of Churches.

The Papists.

THe Churches and Temples of Christians (say they) are most conuenientlye and haue bene of auncient time builded toward the East. Bellarmine libro tertio, capite tertio, de sanctis.

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

Ans. 1. Paradise was then Eastward vnto Moses and the Israelites being in the Wildernes, when he wrote this storie: but it cannot be East to all Christi∣an nations: for Paradise being planted in Eden which was part of Mesopotamia, must needes be West to the Persians, South to the Scythians and Tartarians, North to the Aethiopians: wherefore this reason is not generall for all Chur∣ches in Christian nations. Secondly, it skilleth not where that earthly Paradise is situate: our heauenly Paradise is in heauen, which is euery where open to all true beleeuers.

Argu. 2. Wee looke for Christ to come in the East to iudgement, therefore we pray toward the East: As the lightning shineth from the East to the West, so shall the comming of the Sonne of man be. Math. 27.24. Therefore he shall appeare toward the East. Bellarm. ibid.

Ans. 1. By that similitude of the lightening, the sodainnes of his appearing, not the place is declared. Secondly, it is great presumption to define that which the Scripture hath not reuealed▪ Christes comming is onely generally set downe, he shall come in the cloudes, Math. 24.30. And we shall be caught vp in the cloudes. 1. Thessal. 4.17. There is no particular description of the place.

The Protestants.

TO vs it is no matter, which way Churches are builded, we may turne our selues in praier as well toward any one parte of the heauens, as an other: Neither doe we refuse to pray in Churches builded toward the East. But that our Oratories and places of praier ought rather to be builded that way, then a∣ny other; out of the Scripture it cannot be proued, and we holde it as a meere su∣perstitious opinion.

Argu. 1. S. Paul exhorteth men euery where to lift vp pure handes. 1. Tim. 2.8. He saith, In euery place, without exception, whether toward the East or the West, or wheresoeuer.

2. If any place were more daungerous then other to pray in, it is not so safe, and perhaps more perilous to pray toward the East for Idolaters were wont to turne them toward the East, and to worship the Sunne rising. Ezech. 8.17. And for this cause the holy place in the Tabernacle was toward the West. Exod. 26.27. And it was the custome of the Iewes to pray Westward, least they should be entised to worship the Sunne rising in his strength. And therfore the Iesuite maketh but a bad argument: The Iewes praied toward the West, Ergo. christi∣ans must pray toward the East: nay rather contrary, because they turned their backe to the East, for feare of Idolatry; Christians, if any place were to be re∣garded more then other, ought vpon the same ground also to follow the same custome, for as much as all men by nature are prone to Idolatrie: and the rea∣son

of their so praying, seemeth rather to be morall, then ceremoniall: This I say not, as though I commended the Iewes superstitious praying toward the West, but onely to shew that they haue better reason for their custome, then our aduersaries haue for their superstitious turning toward the East. But to chri∣stians all places are alike.

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

AN APPENDIX OF THIS PART concerning the fourme and fashion of Churches.

The Papistes.

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

The Protestants.

COncerning the fashion and fourme of Churches, and the 〈◊〉〈◊〉 and par∣titions within, we will not much contend, so these conditions be obserued, First, that all superstition be auoided in making one place of the Church holier then the rest, wherein the Papists mightily offend▪ for the queere or chauncel was for their Priests and singers, the other part of the Church for lay men, they were not to enter into that holy place: and thus according to the places, they deuided the congregation: as though one part were more holy then the other▪ The people also were made to beleeue, that to be buried in the Chauncell but especially vnder the Altar, was more auailable for the dead, then to be bu∣ried in the Church. But where learne they that our Churches ought to haue a sanctuary, as the Iewish Temple had? that was an euident type, and is now ac∣complished in our Sauiour Christ, who is now entred into the heauens, as the high Priest then entred into the holy place to make atonement for the people. Heb. 9.24. This therefore is very grosse, to reuiue and renew again Iewish types and figures. And if herein they wil imitate the building of Salomons Temple, to

haue a Sanctuary, why doe they not also build toward the West, as the Temple was? why bring they not their Altar downe into the body of the Church? for in their holy place there was no Altar. And indeed, Altar we acknowledge none, as afterward shalbe proued. But we see no reason▪ why the communion Table may not be set in the body of the Church, as well as in the Chauncell, if the place be more conuenient and fit to receiue the Communicants. But I pray you why is your Altar rather set in your Sanctuary, then the Fonte or Baptistery? they are both Sacraments, as well Baptisme as the Lords Supper: why should one be preferred, as holier then the other?

Secondly, all things in the Church ought to be done vnto edifiyng, and therefore we allow no such partitions, as doe hinder the edifiyng of the people and exclude them from hearing: as in popish Churches the Priest is pued or mued vp by himselfe a great way off, that his voice can hardly be perceiued of the people: The Minister is so to stand and turne himselfe as he may be best heard and vnderstood of the people: as Ezra had a pulpit of wood to stand in when he read the Law, Nehemiah. 8.4.

Augustine thus writeth, Cum Episcopus solus intus est, populus & orat eum illo, et quasi subscribens ad eius verba, respondet, Amen. While the Bishop or Pa∣stor praieth within, the people both praieth together with him: and subscribing to his words, answereth, Amen. By this it appeareth, that though in Augustines time the Minister had a place for him selfe (as it is meete he should) yet he so disposed himselfe, that his praier was heard of all the people: for otherwise how could they pray with him, and subscribe or giue assent to his wordes?

THE SECOND PART, OF THE END and vse of Churches.

THis part hath 3. seuerall pointes. First, whether the Churches of Christians are built to offer sacrifice in. Secondly, whether they be in themselues pla∣ces more holy then others. Thirdly, whether they may be dedicate to Saintes.

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

The Papists.

THe principall end of Churches is for the sacrifice of Christians, and in that [error 49] respect they are truely called Temples▪ they are not onely for prayer,

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the preaching of the word, and administration of the Sacraments, but chiefely for the externall sacrifice of the Masse. Bellarm. cap. 4.

Argu. 1. The Churches of Christians haue altars, therefore sacrifices: that they haue altars, he thus proueth: First 1. Corinth. 10.21. You can not be parta∣kers of the Lords table, and the table of Deuils: by the table here is meant the altar, for the table of the heathen was their altar, wherein they sacrificed to their Idols.

Ans. 1. A table is one thing, an altar an other: and very vnproperlye is an altar called a table: this place in any wise mans iudgement maketh more a∣gainst them then with them. Secondly, S. Paule speaketh not here of the sacri∣fices of the heathen nor of their altars, but of the feastes which they made in their idolatrous temples, which was done vpon tables, of such sacrifices, as had bene offered to idoles: vnto the which feastes S. Paul forbiddeth Christians to come, as it appeareth in the rest of the Chapter, and more plainely. cap. 8.10.

Argu. 2. Heb. 13.10. Wee haue an altar, of which they haue no power to eate that serue at the Tabernacle: that is the altar whereon Christs body is of∣fred. Bellarm. Rhemist in hunc locum.

Ans. The Apostle speaketh expressely of participation of the sacrifice of Christs death, (as it is manifest in the 2. verses next following) which is by a Christian faith, and not in the Sacrament onely, whereof none can be parta∣kers that remayne in the ceremonial obseruations of the Leuitical sacrifices. For the Apostle speaketh manifestly, verse 12. of the suffering of Christ without the gate: Christ therefore is the altar, yea our Priest and sacrifice too. You abuse this place to proue your materiall popish altars, which are many: but the Apo∣stle saith, we haue an altar, speaking of one.

The Protestants.

THe Churches of Christians are the houses of praier, made to that end, that they should come together to heare the word of God read and preached, re∣ceiue the sacraments, and offer vp their spiritual sacrifices of praise and thanks∣giuing: other externall sacrifices, or altars we acknowledge none.

Argu. 1. The temple of the Iewes was called an house of praier, that is, principally for praier, Marke. ••1.17. Moses was read and preached in their syna∣gogues. Act. 15.21. Much more are the Churches of Christians appointed for preaching and praier. Act. 20.7. The first day of the weeke, which is the Lords day, they came together to breake bread, and Paul preached vnto them. Ergo the administration of the word and sacramēts with praier, is the chiefe and only cause of the holy assemblies of Christians.

Argu. 2. Altars we haue none in our Churches. S. Paul calleth it the Lords table. 1. Corinth. 10.21. where wee receiue the sacrament of the bodye and bloud of Christ. And he calleth it bread, which is broken▪ 1. Co∣rinthians 11.20. But bread is set vpon Tables, not sacrificed vpon Altars.

Augustine also calleth it, Mensam Domini, the Lords table, Epist. 59. & epist. 50. He sheweth howe cruelly the Donatistes handled Maximian a catholik Bishop, beating him with Clubbes, euen in the church, lignis altaris effractis im∣maniter ceciderunt, and wounded him with the wood of the Altar, which they had broken downe. Where though he improperly call it an Altar, yet was it a communion table framed of wood, and made to bee remoued, not fastened to the wall, as their popish Altars were.

THE SECOND ARTICLE, WHETHER Churches are more holy places in them selues.

The Papists.

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

Argum. 1. The Temple of Salomon was ordained euen for the prayers of priuate men: and Salomon prayeth vnto God, that they might be heard. 1. King. 8.38. So Anna prayed in the Tabernacle, 1. Sam. 1. And the apostles went vp to the Temple to pray, Act. 3.1. Ergo, prayers made in the Temple are more auaileable, Bellarm. cap. 4.

Ans. 1. See what Iewish arguments here are: because the Lord gaue an especiall blessing to his Temple amongst the Iewes, that was the onely place for sacrifices, and so also a peculiar priuiledged place for prayer: therefore hee will binde and tye himselfe to some certaine place now. But our Sauiour sayth cleane contrary vnto the woman of Samaria, The houre cōmeth when ye shall neither in this mountaine, nor in Ierusalem worship my Father, Iohn. 4.21. The prayers and sacrifices of Christians, are now no more tied and limited to places: That was but a type vnto the Iewes, that as then God would be onely heard in his Temple: so his name is now onely truely inuocated and called vpon in his Church.

2. It is falsely alleadged that the Apostles went vp, only to pray, to the tem∣ple: they went vp at the ninth hower of prayer, when the people were accusto∣med to go vnto the Temple, that they might preach the gospell vnto them.

The Protestants.

WE preferre publique prayers made by the Congregation in the Church, before priuate prayers, not because of the place, but in respect of the con∣gregation, whose prayers ioyntly al together are more feruent & effectuall, then the prayer of one man: But if we compare publique prayer with publique, and priuate with priuate, we doubt not but that the one and the other being made in faith, may as well be heard out of the Church, as in it.

Argum. 1. The promise of our Sauiour is generall, Wheresoeuer two or three are gathered together, I am in the middest amongst them, Math. 18.20. So S. Paul, I wil that men euerie where lift vp pure handes. 1. Tim. 2. Ergo, they may be heard praying in faith in any place.

Argum. 2. So our Sauiour saith, When thou prayest, enter into thy cham∣ber: he sayth not, go to the church. Bellarm. saith, he entereth into his chamber, that prayeth without vaine glorie, whether hee doe pray secretly or open∣lie.

Ans. Our Sauiours words are plaine without allegorie, for he speaketh of shutting the dore of the chamber, and there is a manifest opposition betweene the Pharisies praying in the corners of the streets, and the frequencie of peo∣ple, and the others praying in secret.

Augustine saith, Quid supplicaturus Deo locum sanctum requiris? volen•• in Templo orare,* 1.33 in te ora: & ita age semper, vt Dei Templū sis, ibi enim Deus exaudit vbi habitat. When thou art about to pray, what needest thou goe to any sacred place? wouldest thou pray in the Temple or Church? see that thou be the Tem∣ple of God, and there the Lord will soonest heare where he dwelleth.

THE THIRD ARTICLE, WHE∣ther Churches and Temples maybe dedicate to Saintes.

The Papistes.

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

Argum. 1. The Temple of Salomon was not only built for sacrifices and prayer, but for the Arke of God also: as Dauid sayeth to Nathan: Now I dwell in an house of Cedar trees, and the Arke of God remaineth within curtaines. 2. Sam. 7.2. But there is as great honour, yea, and greater due to the reliques of Saintes: Ergo, it is lawfull to builde Temples vnto them. Bellarmine cap. quarto.

Ans. 1. When you haue a commandement to build Churches for reliques, as they had to build a Temple for the arke, ye may be bolde to do it.

2. To build a Temple for the arke, was all one as to build an house for the Lord: for it was the Mercieseate of God: it pleased the Lord to dwell betweene the Cherubims, there to shewe euident tokens of his presence. And whereas Dauid consulted to build an house for the arke, the Lord doeth thus answere him by his Prophet: Shalt thou build me an house for my dwelling? verse 5. So the Temple was made in the honour of God, being made for the Arke. It

was all one, for the Arke to dwell there, and the Lord him selfe to dwell there: This argument therefore maketh nothing for them.

The Protestants.

TO build Churches and religious houses in the name and honour of saintes, and to make them Patrones and Protectoures of those places, and there to call vpon them, and make prayers vnto them, all which is defended by our aduersaries, we holde it vtterly vnlawfull, as tending to manifest impietie, and idolatrie.

Argum. 1. No diuine worship is to be giuen to Saints, therefore no Chur∣ches to be made in their names For it is part of the diuine worshippe to haue Temples.

Augustine saith, Nos non Martyribus Templa, sacerdotia aut sacra consti∣tuimus, quoniam non ipsi, sed Deus ••orum nobis Deus est:* 1.34 Wee doe not ordaine Temples, Priesthoodes, or sacrifices for Martyres: for not they, but their God, is both their God and ours: None therefore is to haue a Temple but God. But marke I pray you their distinction: They say, that Religious houses as they are Temples, are onely consecrated to God, but as they are Basilica, palaces, sump∣tuous buildinges, the selfe same Churches may be dedicate to Saintes. Bellarm. ibid.

Ans. If one and the same Church may be consecrate both to God and to some saint beside, I pray you who is the principal patrone of that church: God or the saint? You will say I am sure, God is. But I will proue the contrary, be∣cause it hath the name of the faint: It is called by the name of S. Peter, S. Paul, or some other, not by the name of God: Thus they are not contented to make saintes Gods fellowes, but will euen thrust him out of place, giuing vnto saintes the honor of Gods house.

2. How names are to be giuen to places, wee can not better learne, then of those auncient founders of names the holy Patriarches: As Abraham Gen. 22.14. calleth the mountaine Iehouah-iireh, The Lord hath seene. So Ia∣cob giueth holy names to the place where he met the Angelles, Gen. 32.2. and where he wrestled with the Angell, ver. 31. They as we see gaue holy and reue∣rent names vnto places, not made peculiar for Gods seruice, but onely for ciuil vse for the places to be called and knowen by: how much more ought churches and houses of God to be called by his name?

We therefore conclude, that Churches ought not to bee erected in Saintes names, to worship them thereby, and make them our Patrones, mediators, and presenters of our prayers: for this were great Idolatrie: Euen like as the Hea∣then called their Temples by the names of their Idolles, Venus, Iupiter, Dia∣na and the lyke: Yet wee refuse not to call our Churches by the names of Saintes, as they haue beene called of olde, because wee are not inuentors

of names; and termes inured by continuall custome can hardly be left. Wee vse them only as ciuil termes to distinguish places by: if any otherwise vse them, for any Religious purpose, they do amisse. And yet we deny not, but that the names of holy men may be safely remembred, by thankesgiuing vnto God for such excellent instruments, and setting before our eyes their good example. And concerning the names which haue bene superstitiously giuen in times past vnto Churches and other places (though it were to bee wished, that they neuer had beene so giuen) yet now we vse them (setting apart all superstition) as ciuill names of differēce, as S. Luke describeth the ship of Alexandria, wherein they were carried, whose badge (saith he) was Castor & Pollux, Act. 28.11. In a ciuil matter of description, hee refuseth not to vse the names of the heathen goddes. Augustine also giueth a good rule concerning such names. He speaketh of the names of dayes, which were called after the names of heathenish Idols, as the 4. day in the weeke, which we call Wednesday, was then called and is yet in the Latine toung,* 1.35 Dies Mercurij, Mercurie his day. Sic dicitur, a paganis, & a multis Christianis, sed nolumus vt dicant, et vtinam corrigātur: melius de ore Christiano ritus loquendi ecclesiasticus procedit. So it is called of the heathē, & of many chri∣stians, but I would not haue them called so, and I wish they were amended: for a Christian kinde of speaking best becommeth a Christian. Sed si quem forte cō∣suetudo traxerit, &c. sciat illos omnes homines fuisse. But if custome preuaile with a man so to speake, let him vnderstand that all they were but men, whome the heathen take for gods.

So say wee, it were to be wished, that we had names void of al shew of su∣perstition: but seeing for our speaking we must be ruled by custom, let vs know that those saints, by whose names places are called, are no Gods, nor Gods fel∣lowes, nor patrons, or Mediators for vs, nor any way to bee worshipped: But they are the fellow seruants of all faithfull Christians, to bee reuerenced with a Christian duety of loue, not a religious worship of seruice.

THE THIRD PART OF THE ADOR∣ning and beautifiyng of Churches.

The Papists.

[error 32] THe Temples and Churches of Christians they would haue built in the most sumptuous and costly manner, yea, in beauty to exceede the palaces of Prin∣ces, with siluer, golde, silke, Veluet; to be decked and adorned, Bellarmine cap. 6.

Argum. 1. The Tabernacle of the Iewes was of exceeding beauty: the Curtaines therof, of silke; the vessels, euen to the snuffers for the Lampes, were of golde, the Priests garment had a breastplate of golde, set about with precious stones: Therfore why should not the Temples of Christians be in like sort ador∣ned, and set foorth? as Isay prophecieth, that the Glory of Lebanon shal come,

the Firre, Oliue, and Boxe tree to beautifie my sanctuary, Isai. 60.13. which is li∣terally to be vnderstood, Bellarm. ibid.

Ans. First, if the Iesuite had turned his argument and reasoned thus: the temple of the Iewes was gorgeous, and sumptuous, and beautifull to the eye: therfore Churches of Christians ought not to be so now: he had reasoned much better: for their seruing of God was externall; now God will be worshipped in spirit. All things were done vnto them in types and figures: the outward glo∣rie of their temple was a liuely figure of the spirituall beautie of the Church of Christ. Secondly, where you would haue the prophecie of Isay to be literally vn∣derstood, you haue made a good argument for the Iewes: for then they shall haue their sanctuarie restored againe, which the Prophet speaketh of by name. And if that place of Isay haue a literall sense, why not that also, 54.10. I will lay thy stones with Carbuncle, and thy foundation with the Saphires: I wil make thy windowes of Emeraudes, and thy gates shining stones? Say also that this shalbe literally performed: and so according to this grosse sense, the prophecie of Hag∣gie shal also be fulfilled: the glorie of the last house shalbe greater then the first, Hagg. 2.10. But I thinke you neuer sawe Church built in this goodly manner, in beautie surpassing the Iewish temple, nor neuer shall.

The Protestants.

THat the Churches of Christians, and places of praier, ought decently to bee kept, yea and with conuenient cost and seemely beautie to be built and re∣paired, and Church vessels with other necessarie furniture, to be of the best, not of the worst sort, we doe both commend it, and practise it: for so we learne by the example of our Sauiour, that cast out of the temple sellers of doues and mo∣ney changers, and would not suffer them to carrie vessels through it, Mark. 11.15, 16. that the house of praier ought to be reuerently regarded: but yet it fol∣loweth not, that such immoderate and excessiue cost should be bestowed vpon the walles of the Church and Idols, to garnish and beautifie idolatrie, and poore people in the meane time to want. A Matrone ought to goe comely and de∣cently apparelled, though not tricked vp with the iewels and ornaments of an harlot.

Argum. 1. Our Sauiour Christ reproueth the Scribes and Pharisees, because they drewe the people to bee good vnto the altar, and bestowe largely vpon them, and so leaue their parents helplesse, Math. 15.5. And he often doth incul∣cate that golden saying, I will haue mercie & not sacrifice: it is better to succour the liuing temples of God, which are the bodies of his poore children, then to bestowe superfluous cost vpon dead temples of stone.

Argum. 2. Christ also doth rebuke them, because like hypocrites they did garnish the sepulchres of the Prophets, & yet persecuted their doctrine, Math. 23.29: so all popish pharisees are worthie of blame, that take greater care in garnishing the temples and tombes of the holy Apostles and Martyrs, then they

doe in setting forth their holy doctrine, and preaching the Gospell, nay they doe contemne, persecute, and hate that doctrine, for the which those holy men died: so that this prouerbe was very well deuised of them; In times past we had gol∣den Priests and woodden Cuppes, now we haue woodden Priests and golden Cuppes.

Augustine exhorting the people to be liberall to their Bishops and Pastors, thus writeth further: Forte ecclesiam fabricat, forte vtile aliquid in domo dei mo∣litur,* 1.36 expectat vt attendas, expectat, vt intelligas super egenum. Perhaps he is in building a Church, and doing some profitable worke in the house of God, he looketh that thou shouldest attend, and consider of his neede. By this it appea∣reth, that Churches were not superfluous costly in Augustines time: for nothing was done, but what was thought necessarie and profitable: and the builders (which were then for the most part their Bishops) were not of any great abili∣tie, to bestowe superfluous cost, nay they were not able to finish the necessarie workes, without the beneuolence and contribution of the people.

THE FOVRTH PART OF THE DEDICA∣tion of Churches.

The Papists.

[error 53] THe superstitious dedication of their Churches, with the Annuall memories thereof, they would warrant by the example of our Sauiour Christ, who was present at the feast of the dedication, which was instituted by Iudas Maccha∣beus, Iohn 10.22. and by his presence allowed it, Rhemist in eum locuum.

The Protestants.

Ans. FIrst, a thanksgiuing to God for the restitution of the temple after the hor∣rible prophanation thereof; is a thing approued by Gods lawe, but it is not necessarie to keepe a yeerely memorie thereof: for neither was there any such instituted by Ezechiah, after the prophanation of the temple by Achaz and Vrias, nor by Iosias, after the same had been most horribly polluted by Ma∣nasses and Amon, nor by Zorobabel, Esdras or Nehemiah, after it was reedified, when it had been vtterly destroyed by the Chaldees Fulk. ibid.

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

First, there are twelue Crosses painted round about in the Church, & twelue burning Lamps set ouer against euery one of them, one against one: hereby (say they) the twelue Apostles are signified, that by the preaching of the Crosse gaue light to the whole world. Secondly, they vse oyle in anoynting their Altar, and other vessels, shewing hereby that they are consecrate to holy vses. Thirdly,

they sprinkle water, burne incense, set vp Taper light: this sheweth (sayth the Iesuite) that the place is consecrate to prayer, and other holy actions. Fourth∣ly, they sprinkle ashes round about the Church, and write in the floore the Greeke and Latine Alphabet from one side of the Church to the other. This be∣tokeneth (say they) the preaching of faith, which is the foundation and ground of all righteousnesse, which was first taught in the Greeke and Latine tongue. Fiftly, they beate vpon the Church doore, and call vpon Saints and Angels: that is, (say they) to command Sathan to depart, Bellarm. cap. 5.

First, they offend in the number of their foolish ceremonies, exceeding here∣in the manner of the Iewish dedication: so that vnto them it may bee sayd, as Paul to the Galathians; How turne you againe to impotent and beggerly ru∣diments? 4.9.

Secondly, they haue no warrant for their friuolous shadowes and significa∣tions: Coloss. 2.17. which are but shadowes of things to come, but the bodie is in Christ: we haue the bodie, what need any more shadowes? Christ wil not now be worshipped with Crosses, ashes, characters, candle light, & such apish toyes.

Thirdly, some of these ceremonies are impious, and sacrilegious: the inuoca∣tion of Angels and Saints, is a robbing of God of his honour, who onely is to be prayed vnto.

Augustine sayth of such inuentors of newe rites and ceremonies, Ipsam reli∣gionem, quam deus paucissimis sacramentis liberam esse voluit, oneribus premunt:* 1.37 They cumber religion with burdensome ceremonies, which the Lord hath made free with a fewe sacraments.

THE FIFT PART OF THINGS HALLOWED and consecrate for Churches.

The Papists.

THey maintaine their superstitious & popish blessing with the Crosse, the hal∣lowing of waxe, fire, palmes, ashes, holy bread, holy water, salt, oyle, & such [error 54] like: which haue power, as they would beare vs in hand, to driue away diseases and euill spirits, Rhemist. annot. 2. Timoth. 4. sect. 12.13. Bellar. lib. 3. cap. 7.

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

Ans. 1. S. Paul here speaketh only of the common & ordinarie vse of Gods creatures, as of meates & drinks for euery mans priuate vse & he sheweth how they are sanctified by the word of God, which permitteth vnto the faithfull the free vse of thē, and by praier: not that they are vnclean by nature, but by pollutiō

of sinne: and by this meanes are made holy and cleane. Secondly, we confesse also, that some things set apart for the seruice of God, are more specially called holy, as the Arke, Altar, & Temple: but it is not lawfull to seuer what creatures we will from the common vse, and consecrate them to the seruice of God, but such as are appoynted by his word; as water in Baptisme, and bread and wine in the Lords Supper haue the warrant of Gods word, as none of your popish trumperie haue: neither are these creatures so consecrate holy in themselues, to conferre or impart their holines to other things, but are so called in respect of the holy vse, for the which out of the word of God they are appoynted.

Argum. 2. For the efficacie and power of these hallowed things, they thus reason. The bitter water giuen to the adulterous woman caused her thigh to rot, if she were guiltie, otherwise it made her fruitfull. Numb. 5. Elisaeus healed the bitter water with casting in salt: the Apostles healed the sick with annoyn∣ting them with oyle, Rhemist. Bellarm. ibid. Ergo, these sanctified creatures may doe the like.

Ans. First, the bitter water of it selfe had not that power, but by vertue of that oth, with the which the woman was charged. Againe, it hath the warrant of the word, as yours haue not. Secondly, Elisaeus and the Apostles had the spirit to worke miracles, so haue not you: and they might haue done that they did with∣out any such meanes. Againe, it was common salt, and ordinarie oyle which they vsed, not blessed before, after your popish manner.

The Protestants.

FIrst, we hold that no such things ought to be separated for holy vses, because they haue not the warrant of the word of God: for all things that are sancti∣fied, are so sanctified by the word of God and praier, 1. Timoth. 4.5. But they haue not the word of God for their warrant, neither doe they vse any prayer of faith, but a superstitious kind of crossing. Nadab and Abihu were consumed with fire, because they offered strange fire, not taken from the Altar: that is, they presumed of their own authoritie, without Gods commandemēt, to consecrate a strange element to Gods seruice, and were punished, Leuit. 10. Ergo, it is dan∣gerous without Gods word, to consecrate any such things.

Concerning the sprinkling and washing with holy water: Augustine thus writeth of the same or like custome of washing: Ne ad ipsum baptismi sacra∣mentum videretur pertinere,* 1.38 multi hoc in consuetudinem recipere noluerunt: non∣nulli de consuetudine auferre non dubitarunt. Many would not receiue that cu∣stome, lest it should seeme to be another baptisme: and some haue not doubted cleane to take it away.

Secondly, though such things were rightly halowed, yet haue they no such power: Christ sheweth the way, wherby euill spirits are chased away: by praier and fasting, Mark. 9.9. And therefore to coniure creatures, to expell Sathan, without the word of God, is no better then a kind of Magicke & enchantment.

THE SEVENTH QVESTION OF PILGRI∣mages and Processions.

The Papists.

FIrst, they hold that pilgrimages made to Ierusalem and the holy land, as they call it, to Rome, and to the memories of Saints in other places, to aske and ob∣taine [error 55] their helpe, are godly and religious, and to bee much vsed of Christians, Concil. Trident. sess. 25. Bellarm. cap. 8. The halt and lame went vp to Ierusalem to be healed in the poole of Bethesda, Iohn. 5. Certaine Greekes came vp to wor∣ship at the feast, Iohn. 12.20. The Eunuch went vp in pilgrimage to Ierusalem, Act. 8. Ergo, it is lawfull and requisite, Rhemist.

Ans. First, when you can proue that such miracles are wrought at the memo∣ries of Saints, as the scripture testifieth of this poole, men may be bold to goe vnto them for their bodily health, as we see there is resort vnto Bathes: but not for any religion. Secondly, the Grecians, that visited Ierusalem, were Iewes that dwelt amongst the Gentiles, or Proselytes, which were bound to visite the temple at Ierusalem. Thirdly, the Eunuch went not vp in pilgrimage to Ierusa∣lem, but to worship: for there was yet no other knowne place of the world, where God was worshipped.

Secondly, their solemne processions, especially vpon Palme Sunday, with carrying the Sacrament about, strawing of rushes, bearing of palmes, setting vp [error 56] of boughes, hanging vp rich clothes, the quire and queristers singing: they would warrant by that action of our Sauiour Christ, Math. 21.8. when he came riding to Ierusalem, and the people strawed their garments in the way, Rhemist. annot. Math. 21. sect. 1.

Ans. First, your processions are horrible abusings and prophanations of the Lords institution, who ordained his Supper to be eaten and drunke, not to be carried about in procession like an heathenish Idol. Secondly, that which the people and Christs disciples did, they had warrant for out of the scripture: but who required this theatrical pompe at your hands? The riding of Christ vpon an asse was before prophecied of, Zachar. 9. and the childrens crying out in the temple, Psal. 8. The cutting downe of palme branches was a ceremonie belong∣ing to the feast of Tabernacles, truly accomplished by our deliuerance in Christ. But you haue turned the holy mysterie of Christs riding to Ierusalem, to a May∣game, and Pageant play.

The Protestants.

FIrst, that no places ought to be frequēted or resorted vnto for religions sake, or more holines, or for the health of the soule: we proue it out of the word of God.

Saint Peter sayth, That in euery nation, he that feareth God is accepted with him, Act. 10.35. Ergo, one nation is as holy as another. And now our Sauiour saith, That God will not be worshipped at Ierusalem, or in Mount Garrizin, but in spirit and truth, Iohn. 4. He therefore that seeketh places to worship God in, as though he were rather to be found in one place then another, hath left the spiri∣tuall worship.

Augustine thus writeth concerning pilgrimage: He wisheth men to seeke them teachers and instructors, by whom they might be taught: De erat in ea terra, quam incolebas: quae causa vtilius cogeret peregrinari? But is there no teacher in the countrey where thou dwellest? what better cause canst thou haue to trauell, and goe in pilgrimage to seeke one in other countries? De vtilit. cre∣dend. cap. 7.

Thus he would haue men to play the pilgrimes, not to runne gadding to Re∣likes and Images, but to seeke for teachers and instructors.

Secondly, the popish pompous processions are both superstitious, in reuiuing and renewing the Iewish ceremonies, such as the feast of Tabernacles was, which are all now abolished as shadowes by the comming of Christ. And they are plainly idolatrous, for they carrie about their breaden god in procession, and make an Idol of a piece of baked wheate: but Paul sayth, The Sacrament ought to be receiued with thankesgiuing in the Churches and congregations of Christians, 1. Corinth. 11.33. not to bee carried about to bee gazed vpon in the fields. Seemely processions, voyd of superstition, which are vsed for ciuill pur∣poses, as to maintaine the limits and bounds of townships, and withall by the sight of Gods blessing vpon the creatures to bee stirred vp to thankfulnes, we neither mislike nor condemne.

AN APPENDIX CONCERNING THE HOLY LAND, and holy warres for the same, as they were called.

The Papists.

THey which are but a little acquainted with ancient stories, shall finde, that [error 57] there were neuer in Christendome such bloodie warres, and for so long a time, as those, which were at the instigation of the Popes, taken in hand by chri∣stian Princes for the recouerie of the holy land in so much that they were made to beleeue, that it was a meritorious work••. Whereupon King Richard the first, calling to minde his rebellion and disobedience to his father, in part of satisfa∣ction purposed a voyage into the Holy land, as it was called, to redeeme Christs patrimonie from the Infidels, Fox. pag. 235. Bellarm. de laicis. lib. 3. cap. 16. First, for why? they say it is an Holy land: for if the places of Gods apparition are coun•••••• holy. Exod. 3.5. Iosua. 5.15. much more the places of Christs natiuitie, buriall, passion, and resurrection. Saint Peter calleth the place where Christ was transfigured,* 1.39 The holy mount, Rhemist. 1: Timoth. 4▪ sect. 10.

Ans. The places, where God appeared in times past, were holy for that time onely of Gods presence, not for euer after: and the mount is called holy in re∣spect of the time, wherein the transfiguration was; not that the holines of the place doth alwaies continue: for that place which Iacob called Bethel, the house of God, Genes. 28. is by the Prophet called Bethauen, the house of wickednesse, Ose. 4.15. because of the idolatries there committed: what was now become of the holines of the place?

The Protestants.

TO warre against the Turkes vpon iust cause, as to seeke to defend our selues from their inuasions, and to maintaine the confines and bounds of Christen∣dome, to deliuer Christians vniustly and cruelly kept in slauerie vnder him, we hold it lawfull: but to wage battaile with him, onely for a superstitious deuo∣tion to the land of Palestina, to recouer it out of his hand, we see no warrant at all for it.

Argum. 1. The euill successe that Christians haue had against them, and the shamefull ouerthrowes that they haue sustained at their hands, doe euidently shewe, that God was not pleased with those superstitious warres. While Prin∣ces had a good quarrell, seeking onely to maintaine their owne, and to deliuer Christian countries from the thraldome of the Turkes, God prospered them, as the famous victories of Scanderbeius, and Iohannes Hunniades obtained against Amurathes the 8. Turkish Emperour, do notably testifie: but those superstitious and pope-holy warres, though sometime they had good successe, yet in the end all went to wracke. And as their cause was not good, so neither were the meanes that they vsed: for they brought S. George, and S. Denys into the field against the Turkes, and left Christ at home If the Israelites could not be deliuered from the Philistims by the presence of the Arke, but thirtie thousand fell before them, and all because of their sinnes: let not men thinke that popish Saints can defend them, while their liues remaine vnreformed at home.

2. That the heathen are not to be prouoked to warre, but vpon iust cause: that is, when they prouoke vs; it appeareth by the example of the Israelites, who as they came from Aegypt, sent vnto the King of Edom and Moab, that they might haue leaue to walke through their land: but they not granting so much, yet the people of God offered them no violence, but went a longer iourney a∣bout, Iudg. 11.17.

Augustine sayth, Sapiens gesturus est iusta bella: sed multo magis dolebit iusto∣rum necessitatem extitisse bellorum: A wise man will take iust warre in hand:* 1.40 but it more grieueth him that he hath iust cause to warre. And what he meaneth by iust warre, he further sheweth: Iniquitas partis aduersae iusta bella ingerit geren∣da sapienti. The iniquitie or iniuries of the aduerse part, doth giue vnto a wise man occasion of iust warre. Iust warre therefore ariseth, when men are prouo∣ked by iniuries.

THE EIGHT QVESTION CONCERNING holy and festiuall dayes.

THis question hath diuers parts. First, of holy dayes in generall. Secondly, of the Lords day. Thirdly, of the Festiuall dayes of Christ and the holy Ghost. Fourthly, of Saints holy dayes. Fiftly, of the time of Lent.

THE FIRST PART OF HOLY DAIES in generall.

The Papists.

[error 58] FIrst, they hold that holy and festiual daies, are in themselues, and properly and truely, more sacred and holy, then other daies are, Bellarm. cap. 10. proposit. 2. Apocalyps. 1.10. I was in the spirit (saith the Apostle) on the Lords day: God reuealeth such great things to Prophets rather vpon holy daies, then prophane daies: Ergo, some daies holier then other, Rhemist. Apocal. 1. sect. 6.

The Protestants.

Ans. FIrst, God giueth not his graces in respect of times, but according to his owne pleasure. Times of praier he chooseth often, and of other godly ex∣ercises, not for the worthines or holines of the times, but for the better disposi∣tion of his seruants in such exercises, to receiue them: yet this was not perpe∣tually obserued: for God appeared to Moses keeping of sheepe, Exod. 3. to A∣mos following his herd, Amos 7. Secondly, wee grant that the Lords day being commanded of God, and so discerned from other daies, may be said to be holier then the rest, in respect of the present vse, but not in the nature of the day: for then could it not haue been changed from the last day in the weeke to the first: as water in Baptisme is holier then other waters, because of the sacred vse, not in it selfe, as by a qualitie of holines inherent. And as for other festiuall daies, which haue not the like institution, they are appoynted onely of the Church, for Christian policie & orders sake, for the exercise of religion. But this now popish, & before time Iewish distinction of daies, as being by their nature ho••••er then other, is flatly against the Apostles rule. Rom. 14.5. One putteth difference be∣tweene day and day, and Galath. 4.10. You obserue daies and moneths, times and yeeres.

Augustine saith, Nos dominicum diem & pascha celebramus, sed quia intelligi∣mus, quo pertineant, non tempora obseruamus, sed quae illis significantur temporibus, Cont. Adimant. cap. 16. We keepe the Lords day and the feast of Easter, not ob∣seruing the times, but remembring what is signified by those times: that is, for what cause they were ordained: Ergo, obseruers of times are reproued.

The Papists.

2. THey affirme the keeping and sanctification of holy dayes to be necessary, [errour 59] Rhemist. annot. Galath. 4. sect. 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church, although no offence or scandale might follow and ensue vpon the neglecting of them.

Esther 9. Mardocheus and Esther appoint a new festiuall day, not instituted of God, and bind euery one to the obseruing therof, that none should faile to ob∣serue it. ver. 27. Ergo men bound in conscience to keep festiuall daies. Bellarm. ca. 10.

The Protestants.

Ans. FIrst, though we refuse not some other festiuall daies, yet we acknow∣ledge none necessary, more then are of the holy Ghosts appointing in the Scripture. Secondly, we deny that the constitutions of the Church for ho∣ly dayes do bind Christians, in respect of the dayes them selues, in conscience to keepe them, otherwise then they may giue offence by their contempt and dis∣obedience to the holesome decrees of the Church: for it selfe in it owne na∣ture is indifferent, neither can the Church make a thing necessary in nature, which God hath left indifferent: nothing bindeth absolutely in conscience, but that which is necessary by nature: wherefore keeping of holy dayes, being not enioyned but left indifferent in the word, bindeth no otherwise then we haue said. Thirdly, the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses, dayes of reioycing: that festiuall day then begun did not binde the obseruers in conscience, no otherwise then they were bound in all lawfull things to obey their gouernours, for their consent was required, and they promised both for themselues & their seede to keepe that day. Esther. 9.27. Whereby it appeareth that they were not bound absolutely in conscience to obserue it.

Augustine speaking of the Sabboth, saith thus:* 1.41 haec est dies quam fecit Dominus, exultemus & laetemur in ea. This is the day which the Lord hath made, let vs reioyce and be glad therein, Psal. 118.24. This onely holy day he saith, is of the Lords making, and therefore of all other necessary to be kept.

THE SECOND PART, OF THE Lords day.

The Papists.

THe seuerall pointes wherein our aduersaries and we doe differ about the [errour 60] Christian Sabboth, are these.

First, the principall exercise of the Sabboth, say they, is for the people to come to the Church and heare Masse, which their abominable and idolatrous sa∣crifice

they make the proper worke of the Sabboth, Catechism. Roman. pag. 649.

The Protestants.

THe Sabboth was ordayned for the people to assemble together to heare the word read, Act. 15.21. & preached, and to receiue the Sacramets, Act. 20.7. and to offer vp their praiers: these were the proper exercises of the Sabboth: as for the popish sacrifice of the Masse, we finde no mention at all thereof in Scripture.

The Papists.

[error 61] 2. WE dissent about the rest of the Sabboth: they allow such workes to be done vpon the Sabboth, as shalbe permitted by the Prelates and Ordi∣naries, and such as by long custome haue bene vsed. Bellarm. cap. 10.

The Protestants.

WE holde, that as the Lords day was instituted of God, so the manner of celebrating and keeping it holy, is to be learned out of the word, and nei∣ther custome nor authority ought to giue liberty for such workes vpon the Lords day, as are not warranted by the word.

First, we graunt that we are not so necessarily tied to the rest of the Sabboth as the Iewes were: for those things are abolished which appertained to the Iewish Sabboth: First, the prescript of the day. Secondly, the ceremonious ex∣ercises of the Sabboth in the sacrifices and other rites of the Law. Thirdly, the typicall shadowes and significations of their Sabboth, as first it betokened their rest in Canaan; then the rest and peace of the Church by Christ, Hebre. 4.3.5. Fourthly, the strickt and precise rest, wherein Christians haue more liberty then the Iewes had: and againe, they obserued their rest, as being properly and sim∣ply, and in it selfe a sabboth daies duty; but we doe consider it, as being referred to a more principall end: as making of vs more fit for spirituall exercises.

Secondly, we allow these workes to be done: First, opera religiosa or pietatis, the religious workes, and conferring to piety: as the Priestes did slaye the sa∣crifices vpon the Sabboth, and yet brake not the rest of the Sabboth, Math. 12.5. so the people may walke to their parish Church, though somewhat farre off: the Pastor & Minister may goe forth to preach, yea, and preaching is of it selfe a labour of the body, to study also and meditate of his Sermon, to ring the bels to call the people to the Church: all these are lawfull, as being helpes for the ex∣ercises of religion. Secondly, opera charitatis, the workes of mercy are permit∣ted, as to visite the sicke, the Phisitian to resorte to his patient, yea, to shew com∣passion to brute beastes, as to helpe the sheepe out of a pit, Math. 12.11. Third∣ly, opera necessitatis, the workes of necessitie, as the dressing of meat and such like, Math. 12.1.3. Our Sauiour excuseth his Apostles for plucking the eares of Corne, when they were hungry. As for opera voluntaria, workes of pleasure and recreation, we haue no other permission to vse them, then as they shalbe no

lets or impediments vnto spirituall exercises, as the hearing of the word, and meditating therein, and such other: Otherwise they are not to be vsed.

Augustine saith, speaking of the Iewes, who did greatly prophane their Sab∣both, in sporting and dalliance: Melius toto die foderent, quàm toto die saltarēt:* 1.42 It were better for them to digge all day, then to daunce all day: euen so verily, it were better for many poore ignorant people, that vpon the Sabboth giue themselues to drinking, and quaffing, & gaming, if they should goe to plough or cart all the day. But as for other seruile workes, as to keepe Faires and Mar∣kets vpon the Lords day, to trauell themselues, their seruants, and beastes vpon the Sabboth, it is flat contrary to the commaundement of God, and the practise of the Church, Nehemiah 13.16. where there is no extream and vrgent neces∣sitie: so that it is not to be doubted, but that as the keeping of the Lords day is a moral commaundement; so also the manner of the obseruing thereof in sancti∣fying it, and resting therein is morall: the ceremonies of the rest being aboli∣shed, that is, the Iewish strictnes thereof, and the opinion which they had of their rest, as being simply a part of the sanctifying of the Sabboth. But we doe consider it, as referred vnto more principall duties, and obserue it, not as of it selfe pleasing God, but as making vs more fit for spirituall exercises. Contrary to these rules, we acknowledge neither power in Ordinaries, nor priuiledge in custome, to dispence with the sanctification of the Sabboth.

The Papists.

THey affirme that the Apostles altered the sabboth day, from the seaueth day to the eight, counting from the creation, and they did it without scripture, [error 62] or any commaundement of Christ: such power (say they) hath God left to his Church. This then they holde, that the sabboth was changed by the ordinarie power and authoritie of the Church, not by any especiall direction from Christ: thereupon it followeth, that the Church, which (they say) cannot erre, may also change the sabboth to any other day in the weeke, Rhemist. Apoca. 1. sect. 6.

The Protestants.

1. THe Apostles did not abrogate the Iewish sabboth, but Christ himselfe by his death, as he did also other ceremonies of the Law: and this the Apo∣stles knew both by the scriptures, the word of Christ & his holy spirite.

2. They did not appoint a new sabboth of their owne authoritie: for first they knew by the scripture, that one day of seauen was to be obserued for euer, for the seruice of God and exercise of religion, although the prescript day accor∣ding to the Law were abrogate: for the Lord before the morall law was writ∣ten, euen immediatly after the creation, sanctified the seauenth day, shewing thereby, that one of the seauen must be obserued so long as the world endured. Secōdly, they knew there was the same reason of sanctifiyng the day of Christs resurrection, and the restitution of the worlde thereby, as of sanctifiyng

the day of the Lords rest, after the creation of the world. Thirdly, they did it by the direction of the spirite of God, whereby they were so directed and gouer∣ned, that although they were fraile men by nature, and subiect to error: yet they could not decline in their writings and ordinances of the Church, from the truth, which assurance of Gods spirite in the like measure the Church hath not: but so farre forth is promised to be led into all truth, as she followeth the rule of truth expressed in the Scriptures. Wherefore the Church hath no autho∣rity to change the Lords day, and to keepe it vpon Munday or Tuesday, or a∣ny other day: seeing it is not a matter of indifferency, but a necessary prescrip∣tion of Christ himselfe, deliuered by the Apostles: for the Lords day began in the Apostles time, and no doubt by their Apostolike authority directed by the spirite of Christ, was instituted, Act. 20.7. Apocal. 1. ver. 10. Neither can there come, so long as the world continueth, so great a cause of changing the Sab∣both, as the Apostles had by the resurrection of Christ. Wherfore the law of the Sabboth as it is now kept and obserued, is perpetuall.

The Papists.

[errour 63] 4. THey affirme that the keeping of the Lords day, in stead of the Iewish Sab∣both, is a tradition of the Apostles, and not warranted by Scripture, Rhe∣mist. Math. 15. sect. 3.

The Protestants.

THe obseruation of the Lords day is not deliuered by blinde tradition, but hath testimony of holy Scriptures, 1. Corinth. 16.2. Act. 20.7. Apocal. 1.10. and the obseruation thereof is according to Gods commaundement, not after the doctrine of men, Fulk ibid.

The Papists.

[errour 64] 5. THey teach that the Lords day is commaunded, and likewise kept for some mysticall signification, not onely for the remembraunce of benefites al∣ready accomplished, as of the resurrection of Christ, and the Aduent or com∣ming downe of the holy spirite: but also to betoken vnto vs things to come, as our rest and glory in the kingdome of God, Bellarm. de cultu sanctor. li. 3. ca. 11.

The Protestants.

1. WE graunt, that the Sabboth may be so applied, both to call to remem∣braunce things already, as vpon that day done: as the resurrection of Christ, and the descending of the holy Ghost. Some think also that Christ vpon that day was baptized,* 1.43 vpon that day turned water into wine, fed fiue thou∣sand with a few loaues, came vnto his Apostles after his resurrection the dores being shut, and that as vpon this daye he shall appeare to iudgement: but vpon what ground I know not: Certaine it is that vpon this daye Christ

rose againe, and that the holy Ghost came downe then vpon his Apostles. We denye not but that the keeping of the Lords day holy, may fitly bring vnto our remembrance these things: yea and that it may be a type and symbole vnto vs in some sort, both of things spirituall, as to betoken our ceasing and resting from the workes of sinne, Hebr. 4.10. and 1. Pet. 4.1. as also of things to come, as the kingdome of heauen is called a Sabboth, Isai. 66.23.

But we dare not, neither will affirme, that the Sabboth was ordained & con∣stituted for any such end: for the commandement of the Sabboth now to vs is onely moral, not typical or ceremonial, as the Iewish Sabboth was: but looke wherein the Sabboth was moral to the Iewes, so it is kept still: As in these two poynts it was morall to them: first, to be a signe betweene them and the Lord, and to distinguish them from other people, Exod. 31.17. And so also the right keeping of the Lords day is a notable outward marke of difference betweene the Church of God & all others. Secondly, that vpon the Sabboth they should resort together, and heare the lawe read and preached, Act. 15.21. And for this cause, namely, the exercise of religion, are Christians chiefly bound to the Sab∣both. It may (I say) fitly be drawne to resemble heauenly and spirituall things: but that is not any end of the institution. The Iewes had two kind of types, typos factos, and, typos destinatos, types made and applied, and types appoynted and ordained of God to shadowe forth some notable thing: as the Paschall Lambe, was typus destinatus, of our Sauiour Christ, as they were not to breake a bone of the Lambe, so was it accordingly performed in Christ. They had also many types beside, that were not destined to signifie any certaine thing: of such S. Paul speaketh, 1. Corinth. 10, 6, 11. So wee say of the Sabboth, that it is not typus destinatus, it is not instituted for any shadowe or signification, though it may be fitly applied to such an vse.

The Papists.

6. THey say that we are not bound vpon the Sabboth by any peculiar com∣mandement to abstaine from sinne, more then vpon any other day: nei∣ther [error 65] that the internall act of religion appertaineth to the keeping of the Sab∣both, but the external: that any sinne committed vpon the Sabboth is not ther∣by the greater: neither that we are more bound vpon the Sabboth to seeke for internall grace then vpon any other day, Bellarm. lib. 3. cap. 10. propos. 4.

The Protestants.

Ans. FIrst, we grant that all sinne, as of theft, adulterie, and the like, are in their owne nature alike, at what time soeuer they are committed, yet they may be made more hainous by the circumstances: as of the place, as sacriledge is greater then common theft, so why not of the time?

Secondly, if that which is no sinne vpon the worke-day, be a sinne vpon the Sabboth, as to digge, to plough, to cart, then that which is a sinne of it selfe, as to

steale, to cōmit adulterie, must needs be greater & more hainous being done vpon the Sabboth: for beside the sinne, he also prophaneth the Sabboth, which is the breach of another commandement. Thirdly, the internall act of religion is properly commanded in the sanctifying of the Sabboth: for it cannot be san∣ctified by the externall act of going to Church, and hearing the word, vnlesse a man be inwardly in the deuotion of his heart prepared for those holy exercises. So inward grace is more sought for vpon the Sabboth, not in respect of that inward desire which we haue vnto them, which ought alwaies to be alike fer∣uent in vs, if it were possible, but because of those outward meanes, of hearing the word, publique prayer, receiuing the Sacraments, which are vpon the Sab∣both: for the which we ought more especially to prepare & examine our selues, Ecclesiast. 4.17. 1. Corinth. 11.28.

Augustine sayth, speaking of the Iewish women: Quanto meliùs foeminae e••∣rū lanam facerent, quàm illo die in neomenijs saltarent: spiritualiter obseruat Sab∣batum Christianus, abstinens se ab opere seruili, id est, à peccato: Tractat. 3. in Iohan. Their women might be better occupied in spinning at home, then in dauncing vpon this day: for a Christian doth spiritually keepe the Sabboth, in abstaining from al seruile worke, that is, from sinne. They then that do obserue the Sabboth onely in externall acts, doe but carnally keepe it.

The Papists.

[error 66] 7. THey hold it a thing vnlawfull for Christians to fast vpon the Lords day, Bellarm. lib. 3. de cultu sanctor. cap. 11.

The Protestants.

Ans. FIrst, we grant that this opinion is very ancient, & that in Tertullians time it was receiued in many Churches: and they thought it as vnlawfull to bow the knee vpō the Lords day, Tertul. lib. de coron. Militis. Die dominico ieiu∣nare nefas ducimus, & de geniculis adorare: We count it vnlawfull to fast vpon the Lords day, and to pray kneeling. But the Papists obserue not the one, why then should they binde themselues to the other? Ignatius maketh fasting vpon the Sabboth as great an offence, as the killing of Christ himselfe, Epistol. ad Phi∣lipp. But, I trust, they will not say so.

Secondly, the reasons why fasting is not to be vsed vpon the Lords day, be∣cause the Iesuite setteth downe none, I will supplie out of Augustine: first, Sen∣tio (saith he) ad significandam requiem sempiternam (vbi est verum Sabbatum) relaxationem,* 1.44 quàm constrictionem ieiunij aptius conuenire. I thinke, that to signi∣fie the eternall rest, which is the true Sabboth, libertie rather, then the vrging of fasting doth most fitly agree. But to this we answere, that this signification of eternall rest, is no essentiall part of sanctifying the Sabboth, nor no end of the in∣stitution, as we haue shewed afore, though it may haue such an application: and

therefore this reason proueth not such a necessitie of not fasting vpon the Sab∣both. Secondly, Die dominico ieiunare magnum est scandalum: It is a great of∣fence to fast on the Lords day, because the Manichees made choise of that day to fast in: Per quod factum est, vt ieiunium Sabbati horribilius haberetur, By the which (sayth he) it came to passe, that the fast of the Sabboth was more abhor∣red, Augustin. ibid. But this reason now bindeth not vs, because the name and heresie of the Manichees is now worne out, and therefore there is no feare of a∣ny scandale to arise that way.

Thirdly, we grant that the Lords day is not the fittest time for publique fasts: first, because it is a day of reioycing: so we reade that the people in Nehemiah his time, were forbidden to mourne and weepe, after the lawe was read vnto them by Ezra, because it was a day of ioy and mirth, Nehem. 8.11. Secondly, the day of solemne and publique fasting ought to be set a part from other dayes, and to be proclaimed solemnely, and to be spent wholly in spirituall exercises, euen as the Sabboth, with vacation and rest from other bodily labours, as we may reade, 2. Chronicl. 20.3. Nehem. 9.1. And therefore any day is more fit then the Sabboth, because that is a holy day alreadie vnto the Lord: but when we will humble our selues before the Lord by fasting and prayer, some day would onely for that purpose bee consecrate vnto GOD: that may be as a volun∣tarie sacrifice: whereas wee are bound of necessitie to keepe the Lords day.

But concerning priuate and particular fasts, when men by themselues haue occasion to giue themselues to prayer, whereof S. Paul speaketh, 1. Corinth. 7.5. Such priuate exercises may be better performed vpon the Sabboth, because of the ordinarie exercises of the word, which are notable meanes to kindle and stirre vp true deuotion in him, which at that time will humble himselfe: yea and publike fasts, though not ordinarily, yet whē there is iust occasion, may be kept vpon the Sabboth: as we reade Act. 20.7. how that Paul continued his preach∣ing till midnight: whereof Augustine writeth thus, Necessarius sermo resicien∣di corporis causa interrumpendus esse non visus est profecturo Apostolo: The ne∣cessary preaching of the Apostle, he thought not good, for the refreshing of their bodies to breake off, being readie to depart. We conclude therefore, that it is lawfull to fast vpon the Lords day, though it be not alwaies expedient. And Augustine very well determineth this matter: Ego in Euangelicis, & Apostoli∣cis literis video praeceptum esse ieiunium: quibus autem diebu••••non oporteat ieiu∣nare, & quibus oporteat, praecepto domini, vel Apostolorum non inuen••o de finitum: I finde both in the Euangelicall and Apostolicall writings, that fasting is com∣manded: but vpon what dayes we ought to fast, vpon what we ought not, I doe not finde it defined, Epistol. 86. Wherefore to fast or not to fast vpon the Lords day, or vpon any other, being not determined in scripture, is left as a thing indif∣ferent to the Church of God.

The Papists.

[error 67] 8. THe name Sunday, is an heathenish calling, as al other weeke-daies in our language: some imposed after the names of Planets, as in the Romanes time: some by the name of certaine Idols, which the Saxons did worship▪ which names the Church vseth not, but hath appoynted to call the first day the Domi∣nike, after the Apostle, Apocal. 1.10. the other by the name Feries, vntill the last of the weeke, which she calleth by the old name Sabboth, because that was of God, not by imposition of the heathen, Rhemist. annot. Apocal. 1. sect. 6.

The Protestants.

Ans. FIrst, as the name of Sunday, and the rest, is of the heathenish beginning, and therefore were better to be otherwise termed, as the first, second, or third from the Lords day, as the Iewes called their daies from the Sabboth: so your terme of feries, is no lesse heathenish, deriued from the word feria, or feriae, which were so called a feriendis victimis, of striking the heathenish sacri∣fices, as Sextus Pompeius sayth, Fulk. ibid.

2. We haue other names also that might bee reformed, as of our moneths; as March is so called of Mars,* 1.45 Iune of Iuno, Ianuary of Ianus, which were hea∣then goddes: Iuly and August doe beare the names of men: yea, and if wee might bee inuentors of newe names, the termes of Christmas, Michaelmas, Candlemas, should not stand in force, nor any more be vsed, which are as offen∣siue as the rest: for as for the names of heathen Idols, the most part are igno∣rant of them: but the vulgar terme of Masse, is to too well known, & too much loued of many of our countrey men. Now for the name Sunday, which is so great a mote in your eye, if there were no more but that: Augustine sheweth, how it might be fauourably expounded, Dies magni solis celebramus, illius solis, de quo dicit scriptura, orietur vobis sol iustitiae: We doe keepe Sunday holy, namely, of that great Sunne, whereof the scripture speaketh, the Sunne of righteousnesse shall arise.

3. We wish that all these termes might be layd downe, as Augustine sayth, Nolumus, vt dicant, & vtinam corrigantur vt non dicant: We would not haue men so to speake,* 1.46 and I wish they were reformed. But seeing by continuall cu∣stome mens tongues are inured to such termes, let them knowe, that they are vsed onely as ciuill names, to call things by, not for any religion or mysterie in them contained, or signified.

THE THIRD PART, OF THE FESTIVAL daies of Christ and the holy Ghost.

The Papists.

THE feasts of Easter and Whitsontide, and other solemnities of Christ, were [error 68] prescribed (they say) by the Apostles, Rhemist. Matth. 15. sect. 2. to be kept

vpon certaine dayes, and that Peter did appoint that Easter should not be kept the 14. day of the first Moone, as the Iewes obserued it, but the Lordes day after. And of the feast of Pentecost mention is made, 1. Corinth. 16.8. Ergo, these feasts were instituted of the Apostles: Bellarm. cap. 12.13.

The Protestants.

Ans. FIrst, wee graunt that it is expedient for the Church to keepe the me∣moriall of the Natiuitie, Passion, Resurrection, Ascension of Christ, and of the comming of the holy Ghost; and the dayes instituted for the remem∣brance thereof, no doubt, ought to be had in greater account, then any other holy dayes instituted by the Church. Secondly, it cannot be proued, that they were prescribed by the Apostles, or if they were, but as indifferent ceremonies, which are subiect to alteration, and in the which the religion or worship of God dooth not consist. Certaine it is, that before the time of Constantine the great, there were not many festiuall dayes kept, in so much, that the feasts of the Natiuitie of Christ, Easter, Pentecost, were not vniformally obserued for many yeares after, as appeareth by diuerse Councels.* 1.47 And before Constan∣tines time, there was great contention betweene the Bishop of Rome and the Bishops of the East, about the celebration of Easter: they alleadging the con∣stitution of Saint Iohn, the other of Saint Peter: wherefore it is like, that the Apostles appointed no such certaine dayes: for then the Church would not haue broken them.

Thirdly, Pentecost, whereof Saint Paul speaketh, was the feast of the Iewes, which with other solemnities of theirs the Apostles obserued not as a por∣tion of Christian religion, but taking occasion of the meeting of the Iewes in those festiuall dayes: and so doe we obserue those holy dayes for order and edification of Gods people, that vse to assemble at such times, Fulk. Matth. 15. sec. 3.

Fourthly, what cause is there, why Easter and Whitsontide should be tied to the Lords daye, and the Natiuitie of Christ, which Bellarmine confes∣seth, was vpon the Lords day, should indifferently bee kept vpon any day? but that hereby wee vnderstand, that it is an indifferent matter, whether they should bee kept vpon the Lords day, or any other, and whether vp∣on any certaine daye, or to bee left to the discretion of the gouernors of the Church to be obserued as any other occasion shall be offered, Fulk. annot. Apocalyps. 1. sect. 6.

Lastly, we shewed Augustines opinion, in the first part of this question, how hee vnderstandeth that saying, Psalme 118. This is the day which the Lord hath made, onely of the Sabboth: thereby insinuating, that other ho∣ly dayes either were not instituted of God at all, or else not with the like necessitie.

THE FOVRTH PART, OF THE solemnities of Saintes.

The Papists.

[error 69] 1. THey hold that holy dayes may be dedicated vnto Saints, for their honor and worship: as Christ promised that the charitable act of Marie Mag∣dalene wrought vpon him should be recorded and remembred, Matth. 26. vers. 13. Hereby we learne that the good workes of Saintes may be recorded to the honor of Saints in the Church, whereof arise their commemorations and holy dayes, Rhemist. annot. Matth. 25. sect. 1.

The Protestants.

1. THe good works of Saints may be remembred to the honor of God, with∣out their holy dayes and commemorations: Christ instituted no holy day of Mary Magdalene, nor commanded an image of her fact to be made, but a memorie of her in preaching the Gospel, Fulk. ibid. Secondly, we graunt, that Christian solemnities may be kept, as things indifferent, which the Church may retaine or abrogate as it shall seeme best for edification, not obserued of necessi∣tie as a part of the worship of God, nor consecrate to the honor of Saints; seeing al diuine worship is wholly to be reserued to God, not to be giuen to any other: For times and seasons, the scripture saith, the Lord hath put onely in his owne power:* 1.48 therefore he is onely to haue the honor of them, Act. 1.7. Thirdly, what honor is due vnto Saints Augustine sheweth: Colimus martyres eo cultu dilecti∣onis, & societatis, quo & in hac vita coluntur sancti homines Dei. Wee doe honor Martyrs, with the seruice of loue and fellowship, as holy men are honored in this life. But it is not lawful to consecrate times and dayes to holy men liuing, there∣fore neither to Saints departed: for one and the same kind of honor is due to them both.

The Papists.

[error 70] 2. THey maintaine, that there may bee holy dayes and commemorations of all Saints, as Christ promiseth there should bee of Mary Magdalene, Rhemist. Matth. 25. sect. 1.

The Protestants.

THis is another principal fault, which we finde & complaine of in their holy dayes: that they haue pestred the Church with such a number of Saints and Saints dayes. First, as we haue partly shewed before, they appointed a seuerall Saint almost for euery purpose, as here we haue set it downe:

• Saint Leonard for captiues.
• * 1.49Saint Rochus for the pestilence.
• Saint George for warre.
• Saint Anna giueth riches.
• Saint Nicholas and Christopher for the sea.
• ...

• Saint Apollonia for the toothake.
• Saint Otilia for the eyes.
• Saint Margaret for women in trauell.
• Saint Laurence keepeth from the fire.
• Saint Catherine giueth wit & learning.
• Saint Iohn against poyson.
• Saint Quirine for the fistula.
• Saint Protasius and Geruasius, helpe to bewray theft.

And thus is it true of them, as Ieremie complained of the Idolatrous Israe∣lites: that their gods were after the number of their cities, Ierem. 2.28. In like manner also haue they multiplied their Saints dayes: for beside the festi∣uals of Christ, the holy Ghost, and of the Apostles, they haue added these besides.

• Saint George his day.
• ...Corpus Christi.
• Assumption of Mary.
• Natiuitie of Mary.
• Conception of Mary.
• The birth dayes of the Apostles.
• ...Magdalenes.
• ...Laurence.
• The Dedication feast.* 1.50
• ...Martin. their holy dayes.
• ...Nicholas. their holy dayes.
• ...Catherine. their holy dayes.
• ...Anne. their holy dayes.

Beside in the Dioces of Salisburge, fifteene festiuals of Saint Rubert, with many more: whereof some of them are blasphemous, as to keepe the Concepti∣on of Mary, in remembrance that shee was conceiued without sinne: some of them fabulous and forged; as the Assumption of Mary, in memorie of her Assumption in body to heauen, which is a meere fable. But all the rest are idolatrous and superstitious, ordained for the honor and worship of creatures. And thus haue they cumbred the people of God with their infinite obserua∣tions: So that the Lorde saith to them, concerning their feastes, as vnto the Israelites: They are a burden vnto mee, I am wearie to beare them, Isai. 1.14.

In Augustines time, or who else it was that made those Sermons, when there were nothing so many festiuals, as now among Papists, yet more then needed, he writeth thus in a sermon vpon a festiuall: Laetus sum hodierno die propter tantam festiuitatem: sed aliquantulum tristis,* 1.51 quia non video tantum po∣pulum congregatum, quantus congregari debuit. I am glad to daye, because of this festiuall day: and somewhat grieued withall, that the people resorte not in such frequencie, as they should. We may see by this, that euen then the peo∣ple began to wax wearie of their many holy dayes.

The Papists.

THey enioyne sanctification and necessarie keeping of all their festiuities and holy dayes: and so make no difference betweene the obseruation of [error 71] holy dayes appointed of GOD, and others ordained of men, requiring the like strictnes in keeping of them all, Rhemist. Annot. Galat. 4. sect. 5.

The Protestants.

THere are no dayes necessarie to be kept, but those that are of the Lords ap∣pointment: the rest, being voyde of superstition, may be celebrated as in∣different: and therefore not to be commaunded with the like strictnes, as is the Lords daye. There is greater libertie vpon holy dayes for bodilie labour, then vppon the Sabboth: for bodilie rest vppon the seauenth day is commaun∣ded of GOD: bodily labour vppon all other dayes permitted, and may without offence of conscience bee vsed, when it is not by the lawfull au∣thoritie of the gouernors of the Church vppon iust occasion restrained, as during the time of publike praiers and fastes, hearing of the word, and such like.

The rest of the Sabboth, so far as it helpeth our preparation and fitnes to spirituall exercises, and is a part of sanctifying the Lords day, bindeth sim∣plie in conscience, because it is the commaundement of GOD: but the rest vpon holy dayes doth not in it selfe binde vs, no otherwise then by rea∣son of offence, that may arise by our contempt of the constitutions of the Church.

We finde that Simon Islip, Archbishop of Canturburie, directed his letters pa∣tents to all Parsons and Vicars, wherein he straightly charged them and their parishioners vnder paine of excommunication, not to absteine frō bodily labor vpon certaine Saints dayes, which before were wont to be halowed and conse∣crated to vnthrifty idlenes, Fox. pag. 393. Ergo, by their owne iudgement, all the festiuities of their Church are not to be kept alike.

Augustine maketh three degrees of festiual dayes: in the first and highest degree he placeth the Lordes day: Quomodo Maria virgo, mater domini, prin∣cipatum tenet inter omnes mulieres, ita inter caeteros dies, haec omnium dierum ma∣ter est. As amongst women, the Virgine Marie, the mother of our Lord is the chiefe, so this day is the mother and chiefe of al other dayes, speaking of the Sab∣both of Christians, de tempore serm. 36.

In the next place or degree he putteth the festiuals of Christ, and the holy Ghost, as the commemorations of his Natiuitie, Passion, Resurrection, Ascen∣sion: as in his sermon vpon the Ascension day hee thus saith, Conditoris basilica huius S. Leontij hodiè depositio est: sed dignetur obscurari stella à sole. To day wee haue the commemoration of the deposition or sepulture of Saint Le∣ontius the founder of this Church: But let not the starre thinke much to bee obscured of the Sunne. So in the third ranke he counteth the comme∣morations of holy men, which vnto the festiuities of Christ were but as the Starre to the Sunne. Wee will adde a fourth place or degree, distin∣guishing betweene the commemorations of the holy Apostles, and other su∣perstitious and popish Saintes dayes, which our Church hath worthily thrust out at the dores.

AN APPENDIX TO THIS parte of the vigiles and night watches annexed to fe∣stiuall dayes.

The Papists.

1. THey were wont vpon Saintes eeues to giue themselues to fasting, and watching. But their night vigiles or watches they doe not now so [error 72] strictly obserue, because of the great abuses which did growe thereupon, Bellarm. cap. 17. Yet they haue not altogether left them, for they haue their Noc∣turnes or midnight mattens, and their prime houres in the morning. Rhemist. annot. Act. 10. sect. 6.

The Protestants.

THe Christians in time of persecution had their antelucanos hymnos, their ear∣ly and timely songs and hymnes: they met together to worship God, before the Sunne rise, because they could not safely, neither were suffered to assemble in the daye time. But that is no reason, why now the Church should vse vi∣giles or nocturnes, seeing we now haue free exercise of religion in the day time: no more then Paules example is to bee vrged, that prayed by the riuers side with the people, and there preached vnto them, because in Idolatrous cities they could haue no places of meeting. That therefore wee now ought to doe the like, hauing Churches and Oratories to assemble in, Augustine, if the ser∣mon be his, thus witnesseth: Iubente Ambrosio cessabant vigiliae Mediolani, quia cum vigilabant per noctem, ad ecclesiam,* 1.52 ludendo & chorizando conuenie∣bant. At Millaine by Ambroses commaundement, the vigiles ceased, because the people, when they watched, did come by night, daunsing, and sporting and playing, to the Church.

The Papists.

2. THey haue also another superstitious custome, to set vp wax candles, and [error 73] taper light before Images, and vpon the altar, to carrie them about in procession, and euen at middaye, and high noone: And Bellarmine would au∣thorise this custome by the continuall burning of the lampes daye and night, as he saith, in the tabernacle amongst the Iewes.

The Protestants.

Ans. FIrst, wee say of this, as we did of the vigiles of the Church before: that Christians in those dayes in their night assemblies vsed candle light: but it followeth not, that the vigiles being now left, we should burne

candles at noone daye: and that this was their custome, to burne their lampes onely in the night, Augustine sheweth, where hee speaketh of those that did vowe ceram ad luminaria noctis,* 1.53 waxe candles for the lights of the Church in the night.

Secondly, it is vtterly vntrue, that the lampes in the Tabernacle burned all day: the contrarie is proued, that they were lighted in the euening, and so burned all night, for those that kept the watch in the Temple, 2. Chron. 13.11. and that in the morning againe they were put out, 1. Sam. cap. 3. vers. 3. The Priest shall set the lampes on fire, inter duas vesperas, betweene the two twilights, that is, the euening and morning, Exod. 30.8. And hee shall dresse them to burne from the euening to the morning, Leuitic. 24.3. That therefore which the Iesuite made for an argument for himselfe, wee will vrge against him: that seeing the lampes amongst the Iewes, who abounded in types and ceremo∣nies, were burnt onely in the night, and not vpon the day; it is shame for those that would bee counted Christians, in superstitious customes, to exceede and goe beyond them.

THE FIFT PART, OF LENT and Imber dayes.

The Papists.

1. THey holde, that the holy time of Lent, (as they doe fondly call it, as [error 74] though any time in their sense were more holy then another) is an Apo∣stolike tradition, warranted by the example of Moses, Elias, and our Sauiour Christ, that fasted 40. dayes, Rhemist. Matth. 4▪ sect. 2.

The Protestants.

Ans. FIrst, that fasting of our Sauiour Christ, and the holy Prophets, was miraculous, and no more to bee imitated then Christs walking vpon the Sea,* 1.54 or raising of the dead, as Augustine saith, Non tibi dicit, Non eris discipulus meus, hee saith not, Thou shalt not bee my Disciple, vnlesse thou walke vpon the sea, or raise the dead: but learne of mee, because I am humble and meeke. Yet if any of them can fast so many dayes, as they did, without eating any thing at all, wee giue them good leaue.

Secondly, that it was not an Apostolike tradition, it appeareth, because it was not vniformally kept of the Church,* 1.55 a long time after them: For as Ire∣naeus witnesseth, some fasted one day, some two dayes, some fourtie houres day and night. But if it had been necessarily enioyned and prescribed by the Apostles, such varietie of custome could not haue sprung vp, at the least not haue been suffered in the Church. Thirdly, Epiphanius saith, that the Wednesdaies fast was an Apostolike tradition,* 1.56 and to obserue the feast of

the sixe dayes of Easter, with bread, salt, and water: which obseruations, are not kept amongst the Papists themselues, yet haue they as good testimonie of antiquitie to bee Apostolike traditions, as the Lent fast. Fourthly, in Augustines time there was no necessarie enforcement for euery man to keepe Lent: Si aliquis, saith hee, ieiunare non potest, eleemosyna sine ieiunio bona est. If any man be not able to fast,* 1.57 almes without fasting is good and profitable. Wherefore seeing the Lent fast was then voluntarie, it is euident that it was not an Apostolike prescription, which should haue bound all men necessarily.

The Papists.

2. A Second abuse in their fasting, is to appoint prescript times, necessarilie [error 75] to fast in, as in Lent, on Fryday, Saturday, & vpon Imber dayes, which are prescribed for the foure solemne times of giuing orders: And this also they say, is an Apostolike tradition, Acts. 13.3. They fasted & prayed, and laid their hands vpon them, Rhemist. ibid.

The Protestants.

Ans. 1. FOr prayer and fasting to bee vsed at such times as Ministers are or∣dained, we doubt not but it is an Apostolik tradition, because we find it written in the Actes of the Apostles: But it was fasting from all meat and drinke, which the Apostles vsed, not abstinence from flesh onely, as vpon your Imber dayes. Neither do you obserue those dayes of fast for any such purpose: For your Imber dayes are kept amongst you, though there bee no orders giuen in the whole dioces.

2. Prescript and set times of ciuill abstinence from some meates, for the be∣nefite of the common wealth, as your Lent and Imber daies, are still retained in England, and no otherwise, we condemne not: But to appoint ordinary tymes of necessary and Religious fasting, without special cause, was of the auncient Church accounted heresie in Montanus.

This also was the practise of the Church of God in the olde Testament,* 1.58 vpon speciall occasion, not at set, and ordinary times, to enioyne publike fasting, as the prophet sayeth, Blowe the Trumpet in Sion, sanctifie a fast, call a solemne assemblie, Ioel 2.15. which sheweth that their publike fastes were not vsuall & ordinary, but especially sanctified, and solemnly proclaimed.

As for the fixed and set fasting dayes in the weeke, in Augustines time, onely the Churches of Rome kept the Saturdayes Fast, all the East Chur∣ches, and many of the West obserued it not: And whereas some alleadged, that Peter fasted vpon Saturday, beeing the next day, which was the Lordes day, to encounter with Simon Magus, Augustine saith, it was opi∣nio plurimorum, the opinion of many, quam tamen falsam esse perhibent

plerique Romani: yet many of the Romanes holde it but for a fable. And so he generally concludeth, concerning prescript dayes of fasting. Quibus diebus non oporteat ieiunare, & quibus oporteat, praecepto Domini vel Apostolorum nō inuenio definitum: Vpon what dayes we ought to fast, vpon what dayes not, I finde it not defined by any precept giuen by our Lord or any of the Apostles. Epistol. 86.

The Papists.

[error 76] 3. A Third abuse in popish fasting, is the difference that they make betweene meates and drinkes: as the forbidding of flesh-eating vpon fasting dayes for more holines, and the eating of egges, butter, & cheese in Lent: as it was de∣creed at Lucerna in Heluetia,* 1.59 Anno. 1524. Abstinence also from some meates vpon certaine dayes for religion, is warranted by the Rhemist: as God prohibi∣ted Adam the eating of some fruites in Paradise for obedience, and in the lawe for signification, annot. 1. Timoth. 4. sect. 6.

The Protestants.

Ans. FIrst, now Antichrist sheweth himselfe in his colours, making it as law∣full for him, to forbid the vse of some meates for religion, now vnder the Gospel, when God hath made them all lawful and free, as God himselfe might forbid the vse of some, for obedience in Paradise or signification in the Lawe. Secondly, S. Paul calleth it the doctrine of diuels, to command to absteine from meates, 1. Timoth. 4.3. Againe, let no man condemne you in meate and drinke. Colos. 2.16. The Rhemist. answere, that the Apostle speaketh in the first place against those heretikes, that condemned meates as euill by creation, such were the Manichees, and in the second, against the Iudaicall obseruation of meates. But they onely prohibite the vse of some meates for the chastising of the bodie.

Ans. First, not onely the Manichees and other heretikes preferred some meats before other, as more holy, but euen the Papists also in the prescript times of their fasts, doe command to absteine from meates for pietie and religion: And therefore they are counted most holy amongst them that neuer eate flesh. And Durand testifieth, that fish in interdict dayes, is rather vsed then flesh, be∣cause flesh and not fish was accursed in the dayes of Noah.* 1.60 Yea they com∣mand abstinence from meates vnder paine of damnation: what is this else, but with the old heretikes to condemne the creatures of God themselues? Se∣condly, the popish prohibition of meates, is more superstitious, then was the Iewes: For they prohibited such meates, as by the lawe were counted vncleane, as to eate beastes that died alone, or were torne with beasts, or strangled, or tou∣ched any vncleane beast, as likewise they inioyned pennance to them, that did eate or drinke, where a dogge or cat had lapped, or a mouse had been drowned and such like, Fulk. annot. 1. Timoth. 4 sect. 6. I pray you how farre are they now from the superstition of the Iewes? Nay they goe beyond them: for the legall difference of meates for signification, was instituted of God for those times.

But this superstitious distinction of meates vnder the Gospel, which giueth vs the free vse of all the creatures of God, which are sanctified by the worde and prayer, 1. Timoth. 4.5. is brought in by Antichrist, who is an enemie vnto God.

3 Neither doe they abstayne from flesh and other meates for chastising of the flesh: for they permit the vse of all other meates vpon their fasting dayes, that may prouoke lust, flesh onely excepted, as the eating of spices, and other dayntie and delicate confections, the drinking of wine, and all kind of fish. Euen like as Augustine reporteth of the Manichees, that would drinke no wine, nor eate flesh:* 1.61 but in stead of wine they had Pomorum nonnullorum ex∣pressos succus vini speciem satis imitantes, at{que} id etiam suauitate vincentes: the sweete liquor of pleasant fruites like to wine in colour, but excelling it in sweet∣nes: and for flesh they had their straunge & exquisite fruites, with great varie∣tie of dishes, seasoned and strawed with pepper. This was the Manichees fast: and this is the popish custome in their fastings at this day. Agayne, if they forbare some meates for chastisement of the body, why might it not bee as lawfull to eate butter, and egges, in the time of Lent, as vpon other fasting dayes: but that they make difference of the times, as one being holyer then an other, and so also a difference of meates, some being more agreeable to holy times, then other?

Wherefore to conclude this poynt: Ciuill abstinence from flesh, as for policies sake, and the better mayntenance of the common wealth, that there should bee a vent for fish, as well as for flesh, and that euerie man might liue of his trade and calling: as also for the health of the bodie, to ab∣stayne from hurtfull meates: as likewise to keepe a temperate and sober dyet, and to take heede of surfetting and drunkennesse: These kindes of abstinence, in making difference of meates, wee mislike not: but for pietie or religions sake to distinguish them, it is to too great supersti∣tion.

The Papists.

FOurthly, their religious kinde of fasting they holde not to bee a generall [error 77] abstinence from all meates and drinkes, but onely from some certaine kindes, as from flesh, and wine, as Timothie refrayned from drinking of wine, and in steade thereof vsed water, 1. Timothie 5. verse 23. Rhe∣mist.

The Protestants.

Ans. FIrst, for chastising of the bodie, it is lawfull to abstayne either wholly for a time, or in respect of the quantitie or qualitie of the meates, which may more prouoke carnall lusts, not in the prohibition of the whole kind, as the Papists doe of all flesh, bee it neuer so grosse or small in quantitie. Like∣wise

it is lawfull for chastising of a mans body to abstaine from any kinde, as of wine, fruites, spices, flesh, so that the vse of them be not forbidden, as though in the very abstinence there were religion, Fulk. ibid.

2 But the true and properly religious fast of Christians, is a generall absti∣nence from all meats and drinkes, during the time of such fasting: Esther. 4.16. Nehemiah. 9.4. Where the manner of their fast is described: howe the lawe was read vnto them foure times in the day, and as oft did they worship the Lord and confesse their sinnes. It was the custome of the Church also in Au∣gustines time, in the dayes of fast, not to abstaine onely from flesh, or some certayne kinde of meate, as the Papists vse, but altogether to continue fasting till the eeuen. Rogo vos (fratres) (sayth he) vt in isto sacratissimo tempore, excep∣tis dieb. dominicis nullus prandere praesumat:* 1.62 I pray you, brethren, that in this holy time, none of you presume to dine at all, except it be vpon the Lords daies. Ergo, they that wil keepe a true religious fast, if they are able, ought for the time wholly to absteyne.

The Papists.

[error 78] FIftly, they erre, in affirming fasting to be a meritorious worke, Rhemist. 1. Corinth. 15. vers. 32. Anna, Tobie, Iudith, Esther, serued and pleased God by fasting, Annot. Math. 15. sect. 3.

The Protestants.

Ans. FIrst, we doubt not, but that fasting is a worke acceptable to God, being referred to the right end, as to chastise and humble the bodie, 1. Corin∣thians. 9.27. and to make our prayers more feruent, 1. Corinthians. 7.5. But otherwise there is no holinesse or vertue in fasting of it selfe, neither is it by the worke wrought of any merite or worthines: For our prayers, which are a more principall worke, then fasting is, yet of themselues by any worthy∣nes in them, are not regarded of God: for Salomon sayth, When thou hearest, haue mercie, 1. King. 8.30. It is of the Lords mercy, that our prayers are heard, not of any worthynes in them.

Augustine sayth very well, Si volumus bene ieiunare à cibis, ante omnia ieiu∣nemus & à vitijs.* 1.63 Quid prodest, pallidum esse ieiunijs, si odio & inuidia liuescas? What doth it helpe to fast from meate, if wee fast not from sinne? What a∣uayleth it to be pale and wan with fasting, if thou frettest with hatred and enuie? Ergo, the externall or outward acte of fasting of it selfe is litle or nothing worth.

The Papists.

[error 79] SIxtly, and lastly, they grieuously offend in their fastings, in laying so straight and hard a yoke vppon mens shoulders, as charging them vnder payne of damnation to keepe their fasting dayes, making it deadly sinne, yea, he∣resie

to transgresse them: as one Laurence Staple was troubled and perse∣cuted, anno. 1531. because in Lent hauing no fish, hee did eate egges,* 1.64 but∣ter, and cheese: nay, they were so cruell, that hardly they suffered women in child-bed to haue flesh in their houses: As anno. 1532. two young Gyrles were constrayned to abiure,* 1.65 because they were found vppon Saint Peters eeuen eating broth made of mutton, their mother lying in childe-bed. Howe was poore Frebarne tossed too and fro,* 1.66 and brought into great daunger, because a pigge was found in his house in Lent time, for the which his wife longed?

The Protestants.

Ans. FIrst, no positiue law, not grounded vppon scripture, can so binde any person, that in the breaking of such hee shall sinne deadlie:* 1.67 And of this sorte is the fast of Lent and other dayes for religion, which were ordayned without authoritie of scripture: Lambert ad articul. 17. And seeing the rest of the Sabboth, being the commaundement of GOD, might yet vpon necessarie cause be broken, as wee haue shewed; how much greater libertie ought the people to haue had in the obseruation of those dayes, which were onely inioyned by men? for who seeth not, that the rest in the Lords day being Gods owne appoyntment ought more surely to binde, then fasting vpon forbidden dayes, enforced by men? yet was it counted an heynous sinne to eate flesh vpon a day interdict, and a small of∣fence, or none, to violate the rest of the Sabboth.

2 Saint Paul could see no such necessitie of fasting and abstinence, when hee willeth Timothie to drinke wine, and no longer water, for his infirmities sake, 1. Timoth. 5.23. But if there were religion in fasting and abstinence, it ought not to be intermitted for the bodily health: for the lesse principall is to giue place to the greater.

In Augustines time also there was no such necessitie: Qui ieiunare non praeualet, in domo sua praeparet, quod accipiat: He that is not able to fast, let him prepare in his house for his owne eating. And agayne, Si possibilitas non fuerit ieiunandi, sufficit eleemosyna sine ieiunio.* 1.68 If a man haue not possibilitie to fast, in stead of fasting let him giue almes. What is become now of your Lent and Imber fastes, which you prescribe as necessary to be kept of all?

THE NINTH QVESTION, CON∣cerning the Virgine Marie.

THis question standeth of many parts: 1. Whether the B. Virgin Marie were conceiued without sin. Secondly, whether she vowed Virginitie before the Angel was sent vnto her. Thirdly, of the assumption of her body into heauen.

Fourthly, of the dignitie and preeminence that shee hath (as they affirme) a∣boue all other Saints, yea, and the Angels to. Fiftly, of the merites of the vir∣gin Marie and of the Aue Maria.

THE FIRST PART, WHETHER THE Virgin Marie were voyde of original and actuall sinne.

The Papists.

[error 80] 1 AL men are borne in sinne, Christ onely excepted, and his mother for his honor: Rhemist. Rom. 5. sect. 9.

Answ. it is no more dishonour for Christ to be borne of a sinner, then to haue taken his flesh, and lineally descended, according to his humanity, of Tha∣mar that committed incest with Iuda and Rahab which was an harlot: Math. 1.3.5. Secondly, it maketh more for the honor of God that Christ was borne without sinne of a woman which was a sinner, and more setteth foorth his po∣wer, then otherwise, lest he should be thought to haue deriued his puritie from his mother.

2 They holde, that there was no actuall sinne in the Virgin Marie, no not the lest and smallest sinnes, which they call venial, Rhemist. 1. Iohn. 1. sect. 5. She was especially protected, and preserued from sinning by the grace of God.

Ans. That God is able clearely to rid his children from sinne, & to preserue them from falling thereinto, we denie not: but, seeing you haue no scripture for this priuiledge, that should be bestowed onely vpon Marie, to be free from sin: but rather the contrary is proued out of scripture, That all haue sinned, Rom. 3.23. it is too rash and bolde an assertion, contrary to the will of God, to ascribe any thing to his power. He is as able to exempt all from sinning as one: vnlesse therefore you can shew some especiall warrant out of Gods word, for Maries freedome, by your reason, all the children of God shall bee freed from sinne as wel as Marie, because God is able to doe it.

The Protestants.

THat the Virgin Marie was both conceiued in sinne, and was also subiect to actuall sinnes in her life, as other of the children of God, thus out of the scrip∣ture we doe declare it.

1 How els can the word of God be true, that sayth, All haue sinned, Rom. 3.23. &. 5.12. They will answere, that Marie had an especiall priuiledge: then let them shew it out of the word of God, and we will beleeue: otherwise the general conclusion must stand, that all haue sinned. Againe, Marie her self in her song, calleth Christ her Sauiour: Luk. 1.47. Ergo, she was a sinner: for how els could she be saued from her sinnes which she had not? If they answere as they doe,* 1.69 that Christ was her Sauiour onely, because hee preserued her from sinne: Wee doe thus replie. First, that a Sauiour in scripture is defined

to be he that saueth the people from their sinnes, Math. 1.21. not that preser∣ueth onely. Secondly, if Marie were free from originall sinne, as they say she was, she needed not a Sauiour to keep her from sinne, for she might haue pre∣serued herselfe.

Arg. 2 Marie dyed, Ergo, she was a sinner: for sinne brought death into the world, Rom. 1.5. If she had had no sinne, she had not dyed. Christ indeede, though he were no sinner, yet he bare our sinnes, and therefore dyed for vs.

Christ checked and rebuked his mother, Iohn. 2.4. Woman, what haue I to doe with thee? Ergo, it seemeth, she was not without fault. Rhemist. answere: It was rather a doctrine to others, to teach them not to do any thing for respect of kinred, against reason, then a reprehension to Mary. Wee replie: But I pray you, how could the Apostles learne to beware of that fault, if it had beene no fault in Marie? How could they be admonished in her, if she were not first her selfe admonished? And the maner of speech sheweth, it was a rebuke, Christ saluting her by no other name, then if he had spoken to any other woman.

Argum. 3. The Papists themselues are in a stagger, and dare not con∣stantly affirme, that Marie was conceiued without sinne, but put in this clause (as many godly deuout men iudge) Rhemist. Rom. 5. sect. 9. And Bellarmine sayth, in maiori parte Ecclesiae piè credi, that the greater part of the Church doth so godly beleeue, yet he dare not determine vpon it himselfe, de cult. sanctor. lib. 3. cap. 16. But why are they afrayd to holde it as an vndoubted trueth, seeing Pope Sixtus hath clearely determined that it was so, forbidding the Do∣minick Friers to preach the contrary,* 1.70 and hereupon erected a new holy day of her conception? Here then they are driuen to a great straight: for either they must abolutely hold, that she was not conceiued in sin, agaynst the Master of sentences, and Thom. Aquinas, with other schoolemen, or els holde the contra∣ry, and so confesse the Pope to haue been in error.

Augustine sayth, beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi: Materna propinquitas nihil Mariae profuisset, nisi foeliciùs Chri∣stum corde quàm carne gestasset.* 1.71 Marie was more happy in perceiuing the fayth of Christ, then in conceiuing the flesh of Christ: neither had it profited her to be the mother of Christ, if she had not more happily borne him in her heart, then she did in her wombe. But what neede had Marie to beleeue in Christ, if she had been pure from her natiuity, and had no sinnes to be forgiuen her? Augustine yet more playnly sayth, Maria ex Adam mortua propter pecca∣tum Adae: Adam mortuus est propter peccatum, & caro domini ex Maria mortua est propter delenda peccata. Marie dyed being borne of Adam,* 1.72 because of the sinne of Adam: Adam dyed because of his owne sinne: Christ dyed in the flesh to take away our sinnes: Ergo, Marie by his sentence was borne in the sinne of Adam.

THE SECOND PART, WHETHER Marie vowed Virginitie before the Annuntiation.

The Papists.

[error 81] THey would gather and conclude so much out of the answere of Marie to the Angell, who told her, she should conceaue and beare a sonne: How can this be (sayth she) seeing I know no man? That is, she plainly declareth, she could haue no childe by knowing a man, because of her vow, for otherwise she nee∣ded not haue asked such a question, how a woman might haue a sonne promi∣sed her, if she had maried to haue carnal copulation. Rhemist. Luk. 1. sect. 13. Bellarmin. de Monachis. cap. 22.

Ans. First, Ambrose maketh this to be the cause why Marie so answered, she had read the prophesie of Esay, that a virgin should conceiue & bring forth a sonne, and therefore knew very wel, that this holy childe should be otherwise conceiued, then by the knowledge or helpe of man, Fulk. ibid. Secondly, as al∣so the Angel deliuering at once his whole message, and shewing what maner of childe it should be: euen the Sonne of the most high, who should sit on the throne of Dauid, and of his kingdome there should be no end: that is, that the childe should be the Sonne of God: she straightwayes conceiued that such a holy seede could not be borne of man, and therefore asketh, how without man he might be borne. Sic Caluin. Beza.

The Protestants.

THat Marie, as she was an entire Virgin before the birth of Christ, so that she continued also a Virgin all her life after, we doe verily think, and condemne their opinion that holde the contrarie: but that she vowed or purposed Virgi∣nitie, before the message of the Angel was brought vnto her, it is rashly without scripture, nay rather agaynst it, affirmed.

Argum. 1. The text is playne, that they had a purpose to consummate their mariage: When as Marie was betrothed to Ioseph, before they came together▪ Math. 1.18. Ergo, there was a meaning to come together, if she had not in the meane time been found to be with childe of the holy Ghost: for otherwise, it shuld seeme to haue been a mockery on Maries behalfe, to promise mariage to Ioseph, without any purpose to performe the duety of mariage. But if it were done with both their consents, then mocked they with God, who instituted mariage for some ende and purpose, which could not be attayned out of mariage: for they should haue maried neither for auoyding fornication, nor for procreation, which are the two chiefe ends of mariage: as for the third, which is mutuall comfort, it ariseth of the former.

Argum. 2. It was not the manner among the Iewes to vow Virginitie, but

it was rather a shame and reproch to remayne and die a Virgin: and therefore Iephthaths daughter lamented her Virginitie, Iudg. 11.38. Howe then could Marie be induced contrary to the custome of the Church, to vow Virginitie? Yea Augustine confesseth as much: Hoc mores Israelitarum recusabant: The manners of the Israelites did not suffer it, de Virginit. cap. 4. though he himselfe els-where, and in the same place seemeth to incline to the contrary opinion.

THE THIRD PART, OF THE AS∣sumption of the Virgin Marie.

The Papists.

THey report the story of the death and departure of the Virgin Mary, after [error 82] this manner▪ At the time of her death after she had liued sixtie three years, all the Apostles, being dispersed into diuers nations, were myraculously brought together to Ierusalem, to solemnize her funerall. They buried her in Gethsemani: and for three dayes together the Angels were heard to sing me∣lodious songs: At three dayes ende also Saint Thomas came; who being desi∣rous to see her bodie, and not finding it in the graue, they thereupon assuredly deemed that her body was assumpted into heauen, Rhemist. Act. 1. vers. 14.

Argum. 1. It is best agreeable to the priuiledge of the mother of God, not to see corruption, Rhemist. ibid. Seeing also her sonne was exempted from cor∣ruption, & natura Mariae excipitur, the nature of Marie must be excepted: caro enim Iesu est caro Mariae, the flesh of Iesus is the flesh of Marie. And seeing Christ came to fulfil the law, which sayth, Honor thy parents: it is very like, eum in morte speciali gratia eam honorasse, that he did honor her by special grace in her death. These reasons and other are to be read in a forged booke amongst Augustines works, bearing title, De assumptione Mariae.

Answ. First, there is no credite to be giuen to the forged writings which passe vnder the name of Saint Denis, and Athanasius, out of whom they doe reporte the assumption of Marie, nay their owne lesson, which they reade vpon the Assumption day, doth controll and confute the other. First, that story saith, that without doubt she was taken vp in bodie. But your lesson leaueth it as vncertayne, whether she were raysed vp in body or not. Secondly, the for∣ged story sayth, she was buried in Gethsemani, which was in mount Oliuet: your lesson sayth, that the place of her buriall is in the midst of the valley of Iehosa∣phat, which is betweene mount Oliuet and the Citie, Fulk. ibid. Secondly, it followeth not, because Christ tooke flesh of the Virgin, that therfore she should also as well be exempted from corruption: for hee tooke flesh also of Dauid, and other his progenitors, who by the same reason should bee made im∣mortall. And if she were priuiledged by beeing the mother of Christ, from seeing corruption, why not also from hauing anie sinne? for her Sonne af∣ter the flesh saw neither. Thirdly, Christ also both did and might honor his mo∣ther as he was man, though so great a priuiledge bee not graunted vnto her.

The reuerence, which was to be done to his mother, was in regard of his man∣hood, and so was he obedient vnto them, Luk. 2.51. and so long as he liued in the flesh: and therefore he did care for her euen vpon the crosse, commending her to the disciple whom he loued. But he neither was to honour her as he was God, and therfore not to free her from corruption, which had been a work of his Godhead: and the natural affection and honour due vnto parents ceaseth after this life. It were then too grosse a conceit, to think that Christ hath such regard now of the virgin Marie in heauen, as he had of her, being his mother, in the dayes of his flesh: for Christ, as he is not now knowen after the flesh, 2. Corinth. 5.16. so neither knoweth he any after the flesh.

The Protestants.

THis vncertaine reporte of the assumption of Mary, with other circumstan∣ces thereof, we holde to bee a very counterfeit storie, and worthy of no credite.

Argum. 1. If it were a matter of such waight, as they make it, who haue ere∣cted a new found holy-day of the assumption of Mary, surely the scriptures would not haue been silent therein: especially Saint Iohn (as Augustine saith) to whose charge she was committed, would haue left somewhat in writing of that matter: for sayth he, Nullus fideliùs id narrare potuerit, for no man could more truely and faythfully make relation thereof.* 1.73

Argum. 2 That generall sentence pronounced vpon Adam and all A∣dams seede, must needes also take place in the virgin Marie, Thou art dust, and to dust shalt thou returne, Genes. 3.19. Christ onely is excepted, and that by the testimonie of the word of God: wherefore, vnles this priuiledge of the virgin could be proued out of scripture, as Christs is, we must needs hold her subiect to that generall law of corruption.

Augustine sayth, Assumptio eius in apocrypha non in catholica reperitur historia: the assumption of Mary is found in an Apocryphal, that is, an obscure and vn∣certaine, not a Catholike or authentical storie.

THE FOVRTH PART OF THE HO∣nor and worship of the Virgin Marie.

The Papists.

[error 83] THey doe ascribe vnto her a kinde of religious honor, more then to any of the Saynts beside: For whereas they call the worship of Saints, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seruice, the honor of the Virgin, they tearme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a higher kinde of seruice, Bellar∣min. de Sanct. lib. 2. cap. 25. They call her, Regina mundi, scala coeli, thronus dei, ianua Paradisi, The Queene of the world, the ladder of heauen; the throne of God, and gate of Paradise: yea they giue her iurisdiction ouer her sonne, Iube natum, commaund thy sonne, Iure matris impera filio, commaund thy sonne by

the right of a mother. Coge Deum, compell God to be mercifull to sinners, An∣not. Fulk. 1.15.

Againe, they say, she is to be honoured with the feasts of her Natiuitie, As∣sumption, and Conception: for the other two, of her Purification, and Annun∣tiation, are not proper to the Virgine, but concerne Christ: the one his Concep∣tion, the other his Presentation, Rhemist. actor. 1. sect. 7.

Argum. She her selfe prophecieth of all Catholike generations, that they should blesse her in keeping her festiuities and memorials: but if these festiuities of her Conception and Assumption be not kept, she should haue none at all: and so be thought worthie of lesse remembrance, then any other Saint, Galat. 4. sect. 5. Rhemist.

The Protestants.

1. WE doe not celebrate any festiuall daies in the honour of creatures, nei∣ther of the Virgine Mary, nor any other Saint, but only to the honor of God: and therefore the feasts of the Annuntiation, and Purification, may much better be receiued, because they belong and are referred vnto Christ, then the other festiuities, of the assumption and conception of Mary, the institution whereof was most superstitious: the one for the fayned assumption of her bo∣die, which your owne writers are vncertaine of: the other to maintaine the he∣resie of the Franciscanes, that she was conceiued and borne without sinne. As for the memorie of the Virgine Mary, it may better be kept, then by such festi∣uities: as our Sauiour Christ taught to keepe the remēbrance of Mary Magda∣lene, by preaching the Gospell, Math. 26.13. Fulk. annot. Act. 1.7. And if they only are Catholike generations, that call her blessed in keeping these festiuities in her memoriall: then there were no Catholike generations for many hundred yeeres after, and so do you condemne the age of the Apostles: for neither then, nor many yeres after were these superstitious festiuities heard of. But Mary saith in her song, From henceforth, euen from this time forward, shall all genera∣tions call me blessed: so that, if her blessednesse had consisted in the memorie of those daies, they should immediatly haue been kept, especially the day of her natiuitie, Fulk. Galath. 4. sect. 5.

2. We doe allow all praise giuen vnto the Virgine, without the dishonour of God and her Sonne and Sauiour Christ: we doe acknowledge the honour that God vouchsafed her, not to be a meritorious or principall efficient cause of our redemption, but onely an holy vessell, and instrumentall cause of the conception and birth of Christ, by whose only merite and worthines our redemption is per∣fited, as by a proper and principall, and onely meritorious efficient cause there∣of. And therefore, those are blasphemous titles which are giuen vnto her, to call her the ladder of Heauen, and gate of Paradise, and such like: and so in a manner to make her our redeemer. Augustine saith, She was more happie, in that she conceiued the faith of Christ, then in conceiuing the flesh of Christ.* 1.74 If then these titles be vnmeet for her, in respect that she receiued the faith of Christ, which is

common to al the children of God, then are they more vnfit, in that she concei∣ued the flesh of Christ.

3. It is great presumption to thinke that the Virgine Mary may command her sonne in heauen: seeing she had no authoritie to command him vpon earth, in any thing pertaining to his office, Ioh. 2.4. And now likewise that carnall re∣spect of children to their parents ceaseth in the kingdome of God.

As for that superioritie & higher kind of honour which she hath aboue al the Saints beside, we finde no warrant out of scripture. She is respected now in hea∣uen, not as she bare the flesh of Christ, but as she liued by faith in Christ: she al∣so reioyced in God her Sauiour. The scripture therefore maketh one condition and estate of all that shall be saued: and sayth generally of all, of others as well as the Virgine Christs mother, That they shall be as the angels in heauen, Matth. 22.30. Yea, our Sauiour sheweth, that Whosoeuer doth the wil of God, is his si∣ster, brother and mother, Math. 12.50. By the which we learne, that other the faithfull seruants of GOD may by their faith in Christ, be as well accepted of God, as if they had borne Christ in the flesh. Where then is that high dignitie, which she hath, as the mother of Christ, aboue all Saints? Augustine saith: Tu concinis sine fine choris coniuncta, Angelis & Archangelis sociata: Thou (O Vir∣gine) doest reioyce being ioyned vnto the heauenly quire,* 1.75 being associated to Angels and Archangels. He maketh her not Ladie or Queene of heauen, but onely a fellow companion of the Saints and Angels.

AN APPENDIX OR FIFT PART OF THE ME∣rites of the Virgine, and of the Aue Maria.

The Papists.

1. THey doe teach and hold, that she onely amongst all women deserued to [error 84] beare the redeemer of the world, and so by her merites obtained that fa∣uour to be the mother of Christ.

Argum. The Angel saluteth her, & calleth her, Full of grace, which sheweth the prerogatiue that she had aboue other women, and the worthines that was in her, Rhemist. Luk. 1. sect. 12.15.

The Protestants.

Ans. 1. Wee acknowledge that herein she was blessed aboue all other wo∣men, in that she was chosen to be the mother of our Sauiour, and that she was endued fully with the graces of the holy Ghost: but those graces she had not of her selfe, but of the free gift of God, without her merites.

2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth freely beloued, not full of grace, as it is likewise taken, Ephes. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He hath made vs accepted in his beloued Sonne.

3. She her selfe confesseth her selfe in her song, to bee of a lowe degree,

poore in spirit, and hungrie, whom God in mercie looked vpon, Luk. 1.50. whereas God sent away the proud and rich: as the proud Pharisie that thought himselfe rich of good workes, obtained nothing of God, Luk. 18. Wherefore if she had stood vpon her owne deserts, she had made her selfe rich, not poore: neither should she haue magnified the mercie of God, but his iustice: for when a reward is giuen according to desert, it is of his iustice, and not mercie.

Augustine thus commenteth vpon the words of her song, Magnificet animae mea Dominum, & recordetur, quomodo nullis suis praecedentibus meritis,* 1.76 sed sola dei bonitate sit ab iniquitate saluata: Let my soule praise the Lord; and remember, how that not by any merites going before, but through the only gracious good∣nes of God, it is deliuered from sinne: Ergo, Mary not saued by her merites, nor consequently the mother of Christ, by her merites, but onely by the meere fa∣uour of God.

The Papists.

2. THey much commend the often vsing of the Aue Mary, which is done (say [error 85] they) to the honour of Christ and our Ladie.

Argum. They be the very summe and abridgement of the whole Gospell: and therefore to be vsed, Rhemist. Luk. 1. sect. 11.

The Protestants.

1. You do shamefully abuse those words, in making a praier of them, which was but a forme of salutation vsed by the Angel: neither can you say them in that sense they were vttered in by the Angel. Also you offend in the vaine repe∣tition of them vpon your beades, as the heathen did, Math. 6.7. and in commit∣ting idolatrie, in the inuocating of the Virgine, and praying vnto her in these words: who is a creature and not a God to be called vpon.

2. What mysterie soeuer be contained in these words, yet the people vnder∣stand nothing at all. And though we denie not but that the words are holy and mysticall, yet it followeth not that they should be vsed for a prayer.

3. What great account they make of the Aue Mary, it may appeare by this: that they thinke they may alter and change it, and adde to it at their pleasure: as by Pope Sixtus the 4. there was a clause more added vnto the common Aue Mary, in this manner: Haile Mary full of grace, the Lord is with thee,* 1.77 blessed art thou amongst women, and blessed is the fruite of thy wombe Iesus Christ, and blessed is Anna thy mother, of whom thy virgines flesh hath proceeded without blot of originall sinne. What a fearefull thing is this, that they should thus dare to adde vnto the scriptures? How can they now escape that iudge∣ment that is threatned against all those that doe adde, or take ought to or from the word of God? Apocal. 22.18.

Thus farre of such questions and controuersies, as concerne the king∣dome of Christ, which is his Church: of the which we haue now entreated at large: first in generall of the whole, and then of the seuerall parts and mem∣bers thereof in order. Now follow those controuersies, which belong vnto the

Priesthood of Christ, the third excellent and glorious office of our Sauiour: which his Priesthood is partly seene in his intercession and mediation for vs, partly in his sacrifice, where we are to handle the great and waightie controuer∣sies of the Sacraments, by the which the sacrifice of his death is applied vnto vs.

Notes

• * 1.1

  Haeres. 9.
• * 1.2

  De ciuitat. dei. lib. 18. cap. 35.
• * 1.3

  Haeres▪ 11.
• * 1.4

  Isay. 50.11.
• * 1.5

  Haeres. 15.
• * 1.6

  Theodor.
• * 1.7

  Lucan.
• * 1.8

  De cura pro mortuis cap. 3.
• * 1.9

  De cura pro mort. cap. 9.
• * 1.10

  De cura pro mortuis epilog.
• * 1.11

  De cura pro mortuis cap. 2.
• a 1.12

  Apocal. 14.13.
• o 1.13

  Rhemist. Luk. 20. sect. 3 af∣firme that some Saints shall be a∣boue the Angels.
• * 1.14

  Tractat. in Iohan. 110.
• * 1.15

  Fox. pa. 579
• * 1.16

  Fox p. 1054
• * 1.17

  Fox. page. 1199.
• * 1.18

  De tempor. Sermo. 7.
• * 1.19

  Serm. 10. Sermonū 17.
• * 1.20

  De cum pro mortuis
• * 1.21

  August. li. 4 de ciuita∣te dei. ca. 8.
• * 1.22

  Lib. 3. cap. 2 de animae origine.
• * 1.23

  Tractat. in Iohan. 71.
• o 1.24

  Bellarm. lib. 1. de sanctor. beati. ca. 20.
• * 1.25

  Epiphan. epist. ad Iohann.
• * 1.26

  in Psal. 96.
• * 1.27

  Fox p. 815. artic. 7.
• * 1.28

  Fox. p. 850.
• * 1.29

  pag. 984.
• * 1.30

  in Psal. 113
• * 1.31

  In Psal. 118 Cont. 26.
• * 1.32

  In Iohann. tract. 43.
• * 1.33

  Lib. senten∣tiar. Augu.
• * 1.34

  De ciuitat. Dei, lib. 8. cap. vlt.
• * 1.35

  In Psal. 93.
• * 1.36

  In Psal. 105 part. 2.
• * 1.37

  Epistol. 119
• * 1.38

  Epistol. 119 cap. 18.
• * 1.39

  2. Pet. 1.18.
• * 1.40

  De ciuitat. dei. 19.7.
• * 1.41

  De tempor. ser. 36.
• * 1.42

  In Psal. ••2. part 1.
• * 1.43

  August. de tempor. ser. 154.
• * 1.44

  Epistol. 86.
• * 1.45

  August. cont. Faust. 18.5.
• * 1.46

  In Psal. 93.
• * 1.47

  Concil. Aurel. 4. c. 1. Tolet. 10. cap. 1.
• * 1.48

  Cont. Fau∣stum lib. 2. cap. 21.
• * 1.49

  Ex Tile∣mann. loc. 28.
• * 1.50

  Tilemann. loc. 26.
• * 1.51

  De diuers. serm. 47.
• * 1.52

  Ad fratres in eremo. serm.
• * 1.53

  De tempo∣re Serm. 7.
• * 1.54

  In. Psal. 90. praefat.
• * 1.55

  Euseb. lib. 5 cap. 26.
• * 1.56

  Epiphan. Heres. 75.
• * 1.57

  Serm. de temp. 62.
• * 1.58

  Euseb. lib. 5 cap. 18.
• * 1.59

  Fox. p. 867.
• * 1.60

  Durand. lib. 6. cap. de alijs ieiunijs.
• * 1.61

  De morib. Manich. 2. cap. 13.
• * 1.62

  De tempor. serm. 62.
• * 1.63

  De tempor. serm. 64.
• * 1.64

  Fox. pag. 1043.
• * 1.65

  pag. 1048.
• * 1.66

  pag. 1184.
• * 1.67

  Fox. pag. 1110.
• * 1.68

  Serm. de tempor. 62.
• * 1.69

  Fox. p. 801.
• * 1.70

  Fox. p 800.
• * 1.71

  De sanct. virginit. cap. 4.
• * 1.72

  In Psal. 34. conci. 2.
• * 1.73

  De sanct. serm. 35.
• * 1.74

  De sancta virgine cap. 3.
• * 1.75

  Serm. 35. de assumpt. Mariae.
• * 1.76

  De sancta▪ virginit. serm. 35.
• * 1.77

  Fox. p. 800.