one Christian to another as S. Aug. witnesseth ep 31.34.35.36 Mat. 23.17 Ye fools and blind whether is greater the gold or the temple that sanctifieth the gold Mat. 23.19 Ye fools and blind whether is greater the gift or the Altar that sanctifieth the gift Lo how plainly our Lord affirmeth in both these places that the Temple sanctifieth the Gold and the Altar the Gift and generally all creatures severed from common and profane use to religion and worship of God are thereby made sacred and holy Are not they therefore much to be blamed who keep such a scoffing at Holy water Holy ashes and the like See more 2 Reg. 2. we 4.2 where the Prophet Eliseus applied salt to the healing and purifying of the waters Toby 6.8 where the Angel Raphael used the Liver of a Fish to drive away the Devil 1 Samuel we 1 Kings 16. Where Davids Harp and Psalmody keep the evil spirit away from Saul ¶ See S. Greg. l. 1. dial cap. 4. S. Aug. lib. 18. de civit Dei S. Hier. in the the life of Hilarion post medium S. Bede lib. 1. cap. 30. hist Angliae XXXVII That children may be saved by their Parents faith without the Sacrament of holy Baptism COntrary to the expresse words both of truth it self and also of their own Bible Joh. 3.5 Verily verily I say unto thee except a man be born of water and of the spirit he cannot enter into the Kingdom of God Therefore they cannot be saved without Baptism Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost Marc. 16.16 He that believeth and is baptised shall be saved but he that believeth not shall be damned Seeing Infants therefore cannot believe they must at the last be baptized or else they cannot be saved Here they will object against us that of S. Paul 1 Cor. 7.14 That the children of the faithful are sanctified But if they understand by their sanctification that they are born without sin they do directly oppugne S. Paul who affirmeth Eph. 1. that we are all born the Sons of wrath Yea S. Paul in the self-same place saith that the unbelieving Women is sanctified by the believing Man and yet I hope they will not say that she obtains thereby the full remission of her sins Gen. 17.14 The uncircumcised Man-childe whose flesh of his fore-skin is not circumcised that Soul shall be cut off from his people But Circumcision was not more necessary to the Israelites than Baptism to the Christians therfore c. ¶ See S. Aug. lib. 1. de peccat merit remiss c. 30. ep 90.91 S. Leo. epist 80. ad Episcop Campaniae S. Irenaeus l. 3. c. 19. S. Cyp. l. 3. ep 8 ad Fidum XXXVIII That the Sacrament of Confirmation is not necessary nor to be used COntrary to the expresse words of their own Bible Act. 8.14 Peter and John prayed for them that they might receive the Holy Ghost for as yet he was fallen upon none of them only they were baptized in the Name of the Lord Jesus Then laid they their hands on them and they received the Holy Ghost Thus the holy Ghost is given in Confirmation which was not given in Baptism how then is it not necessary nor to be used Hebr. 6.1 Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of Faith towards God of the Doctrine of Baptisme and of laying on of hands Confirmation is here called one of the Principles of the Doctrine of Christ and a foundation of repentance How then not necessary nor to be used ¶ See the Fathers that affirm the same Tertul. lib. de Resur carnis S. Pacianus lib. de Baptismo S. Ambr. lib. de Sacram. S. Hierom. contra Lucifer And lastly S. Cypr. lib. 2. epist 1. speaking both of baptism and confirmation saith That they may be sanctified and be the sons of God if they be born in both Sacraments XXXIX That the bread of the Supper of our Lord was but a figure or remembrance of the body of Christ received by faith and not his true and very body COntrary both to the expresse words and truth of their own Bible Luke 22.15 With desire I have desired to eat this passeover with you before I suffer Now to refer these words to a figurative eating onely by Faith were most absurd for we cannot say that Jesus Christ could receive or eat himself in this sense sith all Divinity forbids us to admit Faith in the Son of God Therefore that Pasche which he so greatly desired to eat with his disciples before he suffered was the Pasche of his own true body Luke 22.16 For I say unto you I will not any more drink of the fruit of the vine until it be fulfilled in the kingdom of God Words of wonderfull force and which cannot be understood figuratively no more than the former it being a thing as clear as the Sun that of material bread and drink there is no use at all above in Heaven John 6.51 I am the living bread which came down from Heaven if any man eat of this bread he shall live for ever And the bread that I will give is my flesh which I will give for the life of the world Beza is very angry when we ask him If the bread that came down from Heaven be living or life-giving bread He willingly grants us the latter but cannot endure to hear tell of the former and therefore translateth life-giving instead of living But this is absurd for the Sun is life-giving but is not living and being granted to be living what else is it but his body And note withall that thus our Lord spake of this blessed bread before he gave it Matth. 26.26 Take eat this is my body And Luke 22.19 This is my body which is given for you What I pray can be spoken more plain Notwithstanding they will needs maintain and affirm that what he gave and they received was nothing else but bare bread Note also that our Lord spake this at the very giving thereof 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we break is it not the Communion of the body of Christ And 1 Cor. 11. he addeth He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thus both before our Lord gave it at the very giving of it and his Apostles and Disciples after he had given it unto them and they to others all of them call it expresly our Lords Bâ—dy Finally against their true and reall receiving of Christ by Faith I say Either the Soul ascendeth to Heaven there to feed on Christ by faith which Calvin confesseth or else Christ descendeth to earth to feed the same Not the first
for so the unglorified Soul of man should be in two places at once which yet they deny even to the glorified body of Jesus Christ Not the second for so Christ should be in two places at once whom yet they say the Heavens must contain till the day of Judgement Act. 3. ¶ See the ancient Fathers that affirm the same S. Ignat. in â—p ad Smyr S. Justin Apol. 2. ad Antoninum S. Cyprian ser 4. de lapsis S. Ambr. l. 4. de Sacram. saith It is bread before the words of the Sacrament but after c. of bread it is made the flesh of Christ S. Remigius saith The flesh which the Word of God took in the Virgins womb and the bread consecrated in the Church are one Body XL. That we ought to receive under both kinds and that one alone sufficeth not COntrary to the expresse words of their own Bible John 6.51 If any man eat of this bread he shall live for ever and the bread which I will give is my flesh Here everlasting life is promised by our Lord himself to him that eats of this bread onely Therefore one kinde doth suffice Luke 24.30.8.35 Christ at Emaus communicated to his Disciples under one kinde Both S. Augustine and Theophilact expound this place of the B. Sacrament in the same sence lib. de consens Evang cap. 35. S. Chrysost hom 17. operis imperfecti S. Thomas of Aquin and many others But they will alleadge to the contrary that of S. John Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you The answer hereto is very easie which is that the conjunction and is there taken disjunctively instead of or as is learnedly observed by Doctour Kellison in his reply to M. Sutcliff p. 189. Again Christ in those words teacheth us the precept and not the manner of the precept that is to say he commands us to receive his body and his bloud without determining whether under one kinde or under both as the Counsel of Trent declareth For he that said Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you hath also said If any one eat of this bread he shall live for ever And he that said He that eateth my flesh and drinketh my bloud hath life everlasting hath also said The bread which I will give is my flesh for the life of the World He that said Who so eateth my flesh and drinketh my bloud dwelleth in me and I in him hath likewise said He that eateth this bread shall live for ever Therefore one alone doth suffice See more Acts 2.42 They further hold XLI That there is not in the Church a true and proper Sacrifice and that the Mass is not a Sacrifice COntrary to the express words of their own Bible Mac. 1.11 From the rising of the sun even to the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered to my Name and a pure offering But this Sacrifice or pure Offering cannot be understood of Christ upon the Cross as they would have it which was offered onely once and in one place and then also not among the Gentiles nor yet can be ever iterated therefore neither is nor can be other than the dayly Sacrifice of the Mass Psal 110. we 109. 4. The Lord hath sworn and will not repent Thou art a Priest for ever after the order of Melchisedech But Melchisedechs Sacrifice was made in bread and wine therefore it must either be granted that our Saviour doth now sacrifice yea and ever shall in bread and wine above in Heaven which were absurd to say or else that this is meant of the sacrifice of the Mass whereon the Eternity of his Priest-hood doth depend on earth Nor can this be in a spiritual sort onely for that would not make him a Priest of any certain order as Melchisedech was Luke 22.19 This is my body which is given for you Which words do plainly prove not onely that Christs body is truly present but withal so present as that it is given offered and sacrificed for us For Christ saith not which is given to you broken to you or shed to you but for you Which clearly sheweth it to be a sacrifice it being evident that one would never say of the Sacrament in the quality of a Sacrament that it is given for man but to man that is to say that a man receiveth it and contrarywise of a Sacrifice that it is offered not to man but for man See more Heb. 7.15 16 17. Heb. 8.1.3 He. 9.11 ¶ The Fathers that affirm the same are S. Clement Apost cont lib. 6. cap. 23. who called it A reasonable unbloudy and mistycal Sacrifice S. Aug. A singular or most excellent sacrifice lib. 1. cont advers leg and Prophet cap. 18.19 S. Chrysost hom in Psal 95. The mystical table a pure and unbloudy host a heavenly and most reverend Sacrifice Isichius in Levit. cap. 4. saith that Christ preventing his enemies first sacrificed himself in his mystical supper and afterwards on the Cross S. Greg. Nissen orat 4. de Resurrectione proving that our Saviour gave his body and bloud in sacrifice for us in his last supper saith excellently That a man cannot eat the sheep unless the slaughter go before and yet averreth this to have been done by Christ in his last supper XLII That Sacramental Vnction is not to be used to the sick COntrary to the express words of their own Bible James 5.14 Is any sick among you Let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Hardly is there any Sacrament whereof the matter the minister and the effect are more expresly specified in all the Scripture then of this The form is the prayer Let them pray over him The matter the oyl Anointing him with oyl The Minister a Priest or Elder of the Church Let him call for the Elders of the Church The primary effect is the forgiveness of sins and the secondary the easing of the sick in body saying And the Lord shall raise him up and if he have committed sins they shall be forgiven him Therefore Sacramental Unction is to be used to the sick Mark 6.13 And they anointed with oyl many that were sick and healed them Where it is clear that the Apostles themselves put in practice this holy Unction Which Beza confesseth in his Annotations saying that it was a Symbole of admirable supernatural virtue And had he not reason so to say For oyl of it self could not be naturally the Antidote of all diseases and albeit it were yet the Apostles were not sent to practise Phisick but to preach the Gospel
THE TOUCH-STONE OF THE Reformed Gospel Wherein The principal Heads and Tenents of the Protestant Doctrine objected against Catholicks are briefly refuted By the express Texts of the Protestants own Bible set forth and approved by the Church of England With the ancient Fathers judgements thereon in confirmation of the Catholick Doctrine The last Edition exactly Corrected Luke 19.22 Out of thy own mouth will I judge thee Permissu Superiorum Printed in the Year 1676. To the Catholick READER Health and incouragement in his Holy Faith Courteous READER BEfore thou peruse this little Book I would intreat thee to read these ensuing Points which are very necessary for thy better instruction 1. The first is that in the Text of Scripture alledged throughout this Treatise it is not specified out of which English Bible the said passages are extracted for as much as this were over â—roublesome unto thee since England â—ath set forth within these few years â—ast a great number of several sorts â—f Bibles far different one from anoâ—her So that our Adversaries to â—hom I wish from my heart as I do 〈◊〉 thee that this little Book may prove profitable have not all one sorâ— of Bibles themselves Notwithstanding know for certain that they are a faithfully taken out of the Bibles iâ—quarto and Octavo printed at London by Robert Barker anno 1615. Sâ—â— as if by chance any one shall shew the some other Bible wherein they are nâ—â— set down word for word as here the are yet rest assured that thou shaâ—â— find them so written and faithfulâ— cited out of the foresaid Edition Robert Barker set forth by his Mâ—jesties special commandement 2. The second is That thou a mire the splendor of Truth which such and so refulgent that notwitâ—standing our Adversaries main a serious endeavours to obscure 〈◊〉 same by so many varieties of Traâ—slations and by such a number of grâ—â—â— corruptions and falsifications yet thâ— condemnation is so expresly set doâ— in this their own Bible and is so clâ—â— to all the world that nothing else needfull hereto but that thou know read and have thine eyes to behold same at the opening of this their Book This cannot chuse but be an exceeding â—omfort to Catholicks concerning the â—prightness of their cause to offer â—hemselves to be tryed and to confound â—heir adversâ—ries by their own Bible â—he translation whereof notwithstanding dâ—th in a number of places and â—articularly in many of those that are â—n question swerve and differ notoriously from the authentical Latin â—nd to the incredible disparagement â—nd obscuring of the Catholick cause Never did yet nor I presume dare our Adversaries offer to give the like adâ—antage unto us as to stand to be tried â—â—y our Translations and that in above â—â—fty Heads and Points of Doctrine â—hat are this day in controversy beâ—ween us 3. The third is That when thou â—alt urge or alledge any passage â—â—n â—avour of thine own faith and doctrine â—f any one return their charge be it eiâ—her by way of recrimination blamâ—ng of the Roman Church or by alâ—dging some obscure texts and those ill understood to counterpoyze such as are brought by thee do thou shew them amiably that this is not to proceed in due order nor to deal with thee as they ought in opposing a passage dark and obscure to confound another that iâ— most clear and evident For example when we set before their eyes these few words as clear as the Sun at noone day Take eat this is my body this is my bloud which shall be shed for you c. Mark 14.25 they will straight suppose to have found another importanâ— place yea and to have given us thâ— overthrow if they presently reply thaâ— our Saviour saith in S. John 6.63 The flesh profiteth nothing the word that I speak unto you they are spirit and they are life a passage far morâ— obscure than that which is in question and which affirmes nothing less thaâ— that which they pretend to prove there by For how absur'd were it to say thaâ— the flesh of Christ profiteth nothing And if as they themselves say wâ—â— must interpret one passage by another thou doubtlesse it is better to explicatâ— an obscure one by one that is clear than one that is clear by a passage obscure and that one Text give place to many rather than many to one 4. The fourth is That if they shall reject any of the passages which thou producest pretending the same to be Apocryphal know that to prevent this objection no such Scriptures as they call Apocryphal are here produced alone but that alwayes there go accompanied with them others that are Canonical even by their own confession And so far as Apocryphal Scriptures shall and do agree with Canonical they themselves by their own Rule are bound to receive them Which will also stop their mouth in their common pretence of Conference of places for rarely hast thou here less then three or four several passages cited at large besides references for the proof of every several Point All our Adversaries put together being never able in their defence to do the like that is to produce so many in number so expresse and clear and for so great a number of Controversies as are here disputed and couched in so little a Treatise 5. The fifth is that if they shall contend with thee not about the words themselves as being clear but about the sense and meaning of them for such places I say as may be subject to this cavil thou shalt forthwith have recourse unto that which the Scriptures call the Rule of faith that is to the ever-constant and uniform Judgment of the Church and Ancient Fathers who in every Age since Christ have understood the point in question in that sense which Catholicks do An example whereof thou maist lay down before them out of that learned Treatise intituled A Manuel of Controversies debating the question of the Blessed Sacrament Which having done bid them do the like and thou wilt yield unto them a thing which they can never peform So as no man of reason will reject this Rule grounded so clearly in holy Scripture and prefer the private interpretation of some silly Cobler before S. Chrysostom of a Baker before S. Basil of some Tinker before Tertullian or of any Novelist whatsoever before the judgement of the the Church and the whole stream of the Holy Fathers This point therefore being so important shall be the first which I will fortifie and prove by the word of God in this present Treatise I mean this Rule and therefore in no wise forget alwayes to involve thine Adversary within this Rule as often as he shall prove so unruly and thou shalt be sure to get the victory The sixth and last point is That I here protest in the presence of God whom I call to witness in this behalf and pray thee also to call upon for the salvation and reduction of all those that walk
Joel 2.12 Matth. 6.16 Matth. 9.15.29 Toby 12.8 Luke 2.37 Act. 14.22 2 Corinth 11.37 2 Cor. 6.5 Num. 30.14.1 Tim. 4.3 ¶ And the Fathers S. Ignat. ad Philip S. Basil orat de jejunio S. Chrysost orat in sanct Lavacrum hom 1. in Gen. S. Ambr. ser 4. S Hier. in cap. 18. Isa and many others XLVI That Jesus Christ descended not into hell nor delivered thence the souls of the Fathers COntrary to the express words of their own Bible Ephes 4.8 When he ascended up on high he led Captivity captive in their margent or a multitude of captives and gave gifts unto men Now that he ascended what is it but that he also descended first into the lower parts of the earth These freed Captives to be the souls of the glorified no man in his right wits will say nor the souls of the damned for so the devils should be brought again into heaven therefore they were the souls of the Fathers which Christ delivered out of Limbus Acts 20.27 Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption These very words S. Aug. applieth to the proof of a third place and saith Who but an infidell will deny Christ to have descended into hell Epist 99. ad Exod. 1 Pet. 3.18.19 Being put to death in the flesh but quickned by the spirit by which also he went and preached unto the spirits in prison Now to understand by the word prison heaven there is no sense since it is called the seat of God and not the prison of God To understand it of the wicked Calvin himself opposeth this opinion and maintains that S. Peter speaks of the good who were known from the dayes of Noah And hereto that this doctrine destroieth an article of our Creed Therefore Christ descended into hell Heb. 11.38.39.40 And those all having obtained a good report through faith received not the promise to wit of heaven God having provided some better thing for us that they without us should not be made perfect to wit in their perfect and compleat glory Whence it follows necessary that they must needs grant another place distinct as well from the Heaven of the saved as from the Hell of the damned wherein these holy souls were detained Mat. 12.40 For as Jonas was three days and three nights in the Whales belly so shall the Son of man be three days and three nights in the heart of the earth But how I pray is this Figure fulfilled if Christ were not as many days and nights in the heart of the earth as Jonas was who was not in the whales belly in body only but also in soul Whence it followeth that either Christs holy soul was three days and three nights in the heart of the earth as well as his body or that this place of Scripture is either false or unfulfilled Which were most absurd to affirm Matth. 27.52.53 And the graves were opened and many bodies of Saints which slept arose and came out of the graves after his resurrection and went into the holy City and appeared unto many Understood by S. Ignatius Bishop of Antioch of Limbus Patrum writing to the Citizens of Trallis thus many arose with our Lord for the Scripture saith that many of the bodies that slep arose with our Lord. He descended alone returned with a multitude Zach. 9.11 As for thee also by the bloud of thy Covenant I have sent we read let forth thy prisoners out of the pit wherein is no water Both S. Hier and S. Cyril understand this pit to be meant of Limbus Patrum And with very great reason for how absurd were it to say that the damned have their share in the bloud of the Covenant Or that they are set forth of their infernal pit Or that they may be said to be thy prisoners that is Christ but rather the prisoners of the devils Yea where I pray to speak properly hath Christ had any prisoners at all which he hath let forth if not out of this place Therefore either Christ let forth prisoners out of Limbus Patrum or this place likewise as the former is either false or not yet fulfilled Like unto this is that of 1. Samuel 2.6 The Lord killeth and maketh alive he bringeth down to the grave we read hell and bringeth up we read back again See how plain and conform the faith of that old Church was and is to this of ours bringeth down to hell or bring-back again which hardly in any clear sense can be averred if Limbus Patrum be denied As for the word grave which they erroneously have added in stead of Hell to diminish the force of so plain a place why do they not as well foist the same into their Creed in stead of Hell as here they have done and say Was crucified dead an buried he descended into the grave Who doth not see this absurdity See more Osee 6.3 Psal 16.10 2 Pet. 3 19. Zach. 9.11 Rom. 10.6 Eccl. 24 45. Psal 23.7 Gen. 37.35 ¶ See also the Fathers that affirms the same S. Hier. in 4. and Ephes S. Greg. lib. 13. Moral cap. 20. S. Aug. in Psal 37. vers 1. The place begins Futurum est enim c. XLVII That there is no Purgatory fire or other prison wherein sins may be satisfied for after this life COntrary to the expresse words of their own Bible 1 Cor. 3.13.25 The fire shall try every mans work of what sort it is If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire S. Augustine writing upon the 37. Psal and drawing these very words of the Apostle into his discourse saith Because it is said he himself shall be safe that fire is therefore condemned Yea verily though safe by fire yet that fire shall be more grievous than whotsoever a man can suffer in his life Thus he Therefore there is a Purgatory fire wherein sins may be satisfied for after this life John 11.22 But I know that even now whatsoever thou wilt ask of God God will give it thee S. Martha the sister of S. Ma. Magdalen believed that our Lord whom then she held only for a holy man or Prophet and not for the Son of God could obtain of God something profitable to her brother Lazarus who was deceased For having said Lord if thou hadst been here my brother had not been dead she presently added But I know that even now whatsoever thou wilt ask of God God will give it thee Which speech she could never have used in any good sense if she had not learned this doctrine of the Synagogue who offered sacrifices alms and prayers for the departed and unless she had known and believed that the dead might be holpen by the piety of the living as Cardinal Allen learnedly concludeth in his Treatise of Purgatory Acts 2.14 Whom God hath raised up losing the sorrows of hell In which words two things
witnesseth in his Epistle ad Marcellam Philip. 2.20 That at the Name of Jesus every knee should bow of things in Heaven things in earth and things under the earth Now that is the Name of Jesus which either is pronounced by anothers mouth printed in a book or painted and engraven in an image but at any of these we are commanded to bow the knee Again if images ought not to be worshipped we may not whatsoever the Apostle saith bow our knee at the Name of Jesus seeing words as Aristoile saith and as the truth is are signs representative of the things they signifie and are the images of the ears as the others are of the eyes Num. 21.8 And the Lord said unto Moses Make thee a fiery Serpent and set it up upon a pole and it shall come to passe that every one that is bit when he looketh upon it shall live Hence are evidently proved divers things against our Reformers 1. That God commanded the making of this image 2. The setting of it up for a sign 3. He promised that the lookers thereon should assuredly receive succour and help 4. He warranted the making the setting up the beholding and the reverencing thereof to be exempted from breach of the first Commandment by working so many and so manifest miracles at and before the presence thereof Therefore an image may be made may be set up may be looked on and reverenced as Doctour Saunders most learnedly concludeth in his Treatise of Images ¶ See Fathers that affirm the same S. Amb. serm 1. in Psal ◠18. S. Aug. lib. 3. de Trinit S. Greg. lib. 7. epist 5 ad Joan. Finally S. Basil saith in Julian citat in 7. Sinod I honour the Histories of Images and do publickly worship them for this being delivered us from the holy Apostles is not to be forbidden S. Chrysostom in his Mass turned into Latin by Erasmus saith The Priest boweth his head to the Image of Christ S. Damascen lib. 4. cap. 17. saith The worshipping of the Cross and of Images is a Tradition of the Apostles But before I conclude this point I desire to solve a few objections which usually our Reformers bring against the Honour of holy Images The 1. Objection Is taken out of 2 Kings we 4. 18. where King Ezechias broke down the brasen Serpent whereof we last made mention seeing it to be the cause of Idolatry Answer This indeed is a common place from whence our Adversaries collect sundry false and sophistical arguments to wit from the abuse of any good thing to destroy it utterly together with the right use thereof But by the same Argument they may as well collect that the Sun and the Moon should be taken out of the Firmament because they were worshipped by the Gentiles for Gods Likewise that the holy Bible should be burnt because many a one draweth damnable Heresies forth of the same to his own perdition Yea this silly Argument borrowed from the abuse of things serves very fitly to prove the quite contrary thus Images have been sometimes abused therefore they were good in themselves for those things which are evil by abuse onely must needs be good being well used Their 2. Objection You give that honour to Images which is due to God alone worshipping adoring and creeping to them as to God Answer We say the contrary which thus we prove The difference of honour proceedeth principally from the minde and not from the exterior bowing or demeanour of the body For if I prostrate my selfe before an Image or kiss the same well knowing the while that it is no God nor reasonable Creature but onely a remembrance of God towards whom I desire to shew mine affection God knoweth how far off mine honour is from that honour which is due to him alone As contrariwise If I lay prostrate at Christs feet indeed kissed them knocked my breast held up my hands unto him called him the Son of God yet all this while think him not to be so in my heart mine honour truly should be no honour at all but a very contumely and affront unto Christ Adde hereto that the words which betoken honour adoration worship and the like are in a manner confounded in all languages but the heart from whence the honour proceedeth knoweth well the difference of every thing D. Saunders de Imag. pag. 10. Their 3. Objection It is expresly forbidden by God himself to fall down before any Image or to worship it Answer Some of our Reformers themselves do honour the Sacrament of Christs Supper which they teach to be an Image or representation of Christs body and bloud And seeing they believe no other substance to be in the Sacrament besides bread and wine nor will give the honour of latria as we call it thereunto it follows invincibly that they do worship or honour some Image Now as they would not for all this have us to judge or call them Idolaters even so let it please them for their own sakes to spare us For as they do not place or stay this honour in the bread and wine but from thence refer it to Christ himself so do we transfer all our honour from all Images unto the first form or pattern nor suffering the same to rest or end in the Image which we honour Sander ibid. pag. 52. Their 4. Objection An Image is a Creature and no God and to set up a Creature to be worshipped or adored is flat Idolatry Images are set up in Churches not specially to the intent that the people should worship or adore them but partly to stir up our minds to follow the example of those holy men whose Images we do there behold So that the worship and reverence which is there given to Images is given as it were by a consequence rather because it may be lawfully given than because it is principally sought to be given As for the Idolatry which is objected we are to understand that the word is compounded of Latria and Idolum and is as much to say as the giving of Latria or of Gods honour unto an Idol But our Images are no Idols nor the honour we give unto them that of Latria how then can it be said that Images are set up to be used to Idolatry Besides for further eviction of a Reformer that should charge me with Idolatry for reverencing a Picture or Image I would before his face break a Crucifix or tear a Picture of any Saint in pieces and throw the pieces into the fire and this not out of any contempt or scorn of what the Crucifix or Picture represents but to satisfie him that I gave them onely an inferiour relative kind of honour and used them as helps to my memory And then would shew him the Councel of Trent Session 25. in these words Images are not to be venerated for any virtue or Divinity is believed to be in them or for any thing that is to be Petitioned of them or