errour and so fallible that euery particuler man of the people for feare of being deceaued (o) Iohn white way pag. 116. must examine her teaching yea your selfe affirme (p) Reply pag. 136. lin 20. c. that not whosoeuer contradicteth the whole Church is to be held as an Heathen and Publican but only such as oppose the whole Church rashly without cause or inordinatly Ergo Protestants acknowledge the authority giuen to the Church by the word of God and consequently her lawfull authority Pag. 169. The Iesuit doth charge you to extenuate the value of our Lords passion in saying that the same doth not purchase and merit true inward purity and sanctity to mens soules and actions Against this you say (q) Reply pag. 169. lin 20. No Christian Church euer prized the oblation and merits more highly and religiously then we Great prayse or rather pride euen the Church of the Apostles were not more religiously deuout vnto nor more highly conceyted of Christ Iesus his passion then you are Well how proue you it Heb. 10.14 it is written with one oblation he did consummate his sanctifyed for euer Iohn 1.29 Behold the Lambe that taketh away the sinns of the world This is euen iust as if an Arian should argue in this sort It is written Iohn 10.30 I and and my Father are one Ergo Neuer Christian Church prized the diuinity of Christ nor thought more highly or religiously of his Equality with his Father then we Would not this argument should an Arian vse it proue him to be more ridiculous then religious And the same force hath this your argument as will appeare if we put togeather into forme the propositions thereof the one Scriptures the other your Assertion It is written that Christ is the Lambe of God that taketh away the sinnes of the world who by his one oblation on the Crosse did consummate the sanctifyed for euer Protestants (r) Caluin Antidot Trident in sess 5 Permaneâ— verè peccatuÌ„ in nobis neque per BaptismuÌ„ vno die extinguitur lib. 3. Institut c. 14. §. 9. NulluÌ„ à sanctis exire potest opus quod non mereatur iustaÌ„ opprobrij mercedem say that Christ taketh not away the sinnes of the world but that the same doth truly and properly remayne in iustifyed persons and is only hidden and not imputed yea your selfe affirme pag. 170. and 171. That sinne is still adiacent vnto all the vertuous actions of iust men and that this imperfection sinfulnes is only couered by Christ his merits and purity that it be not imputed Ergo Protestants prize the value of Christs passion for the effectuall and perfect sanctification cleansing and consummation of saints and their actions as highly and religiously as euer did any Christian Church Scriptures abused and falsifyed §. 9. I Will conclude this section with some few Examples of fraud and falshood in your citing of Scriptures where you help the dice by addition or subtraction of some particle or word to make the Scripture found on your side Although I do not doubt but your scoring vp in cyphers of so many impertinent Texts though being discouered it be ridiculous was also not without fraud by you vsed that you might make shew of Scriptures for such articles of your doctrine for which you know in coÌ„science that no true proofe from Scripture can be produced The text Iohn 5.39 abused Search the Scriptures To begin with the Scriptures themselues with a falshood more then once repeated in your Booke you would shew that the sacred Scripture is so easy as Vnlearned people may vnderstand the sense thereof without relying on the Churches Tradition Exposition To this purpose you say Pag. 9. lin 9. Our Sauiour commanded euen simple people to vse the Scripture Ioan. 5.39 One would according to this your citation thinke that the sacred Text did expresly say that Search the Scriptures was spoken vnto simple people And yet this is a fancy by you cunningly foysted into the text against the playne euidence therof which sheweth that Search the Scriptures was sayd not to the simple people but to the Church-magistracy of the Iewes as these three arguments euince First the word Iewes in the Ghospel of S. Iohn doth signify the Magistracy of the Iewes excluding the simple people This might be proued by forty exaÌ„ples but this may suffice Iohn 7.13 Ioan. 1.9 2.18.20 5.15.16.18 7.1.11.35 8.22.48 9.18.22 There was much muttering about him our Sauiour amongst the coÌ„mon people yet none durst speake openly of him for feare of the Iewes Behold the Iewes opposed coÌ„distinguished against coÌ„mon people feared of them wherby it is manifest that by the Iewes the Gospel of S. Iohn doth vnderstand the Magistracy of the Iewes But certayne it is that our Sauiour sayd search the Scriptures to the Iewes according to the signification of that word in the Gospell of S. Iohn Dixit Iesus Iudaeis Scrutamini Scripturas c. Iohn 5.32 Therefore the wordes were sayd to the Magistracy of the Iewes the common people being excluded Secondly our Sauiour doth testify that he sayd search the Scriptures vnto them that sent the Embassage vnto Iohn to know what he was Iohn 5.34 vos misistis ad Ioannem But cleere it is that the authours of this Embassage were not the simple people but the Church-magistracy of the Iewes Ergo Not vnto simple people but vnto Church-men and Church-magistrates did our Sauiour say search the Scriptures Thirdly our Sauiour sayd search the Scriptures vnto men highly persuaded of the sole-sufficieÌ„cy of the Scripture thinking in them to haue eternall life This appeareth by the text Ibid. vers 33. TestimoniuÌ„ perâ—ibuit veritati Ibid. vers 36. opera quae facio testimonium perhibent Ibid vers 37. Pater qui misit me testimonium perhibuit mihi search the Scriptures because in them you thinke to haue eternall life Hence they would not belieue in our Sauiour neyther vpon the testimony of Iohn nor vpon the testimony of his workes and miracles nor vpon the testimony of his Fathers voyce from heauen Now that the simple people were thus conceyted of Scriptures agaynst the miracles of our Sauiour we haue no grouÌ„d to think whereas that the Church-magistracy of the Iewes was thus conceyted the Gospell doth expressely declare There we reade how they appealed from his miracles to Moyses his bookes bidding such as were lead away by his workes Ioan. 7 52.5â— Scrutare Scripturas vide quia à Galilaea Propheta non surgit to search the Scriptures see that our Sauiour could not be the Prophet Therfore to these men standing vpon the testimony of Scripture sole-sufficiency therof vnto eternal life not to simple People did our Sauiour say Search the Scriptures because in them you thinke that you haue eternall life without me wheras euen these giue testimony of me Hence appeareth another falsificatioÌ„ of
this place by cogging in your own conceyt as it were the very Text to wit that our Sauiour by these words gaue a command to vse scriptures For it is cleere he did not by way of command say to the Iewes search the Scripturs but by way of permission in respect of their obstinacy whereby they would not without Scripture belieue in him vpon other most sufficient diuine testimonies So that search the Scriptures because in them you thinke to haue eternall life hath this sense Seing you will not be wonne to belieue vpon the testimony of Iohn nor of my miracles nor of my Fathers voyce from heauen but appeale from these testimonyes vnto Scriptures thinking that in them you haue eternall life search the Scriptures in Gods name I am content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not superficially looke vpon theÌ„ but search deeply into them for being thus searched into they yield testimony vnto me Certainly if our Sauiour had been of the Protestants mind and would haue giuen the precept they pretend he would not haue sayd to the Iewes search the Scriptures because in them you thinke that you haue eternall life but search the scriptures because in them only eternall life is to be had or because nothing necessary vnto eternall life is to be belieued vntill it be cleerly proued by them This he doth not say but rather rebuketh the Iewes for this their Ministerial coÌ„ceite that nothing is to be belieued vpon any other testimony without Scripture He did not therfore command theÌ„ to vse the Scriptures but seing them obstinatly addicted vnto only Scripture he permitted them to proceed in their own way Euen as wheÌ„ Protestants caÌ„not be wonne to belieue neither the testimony of Iohn that is the consent of Fathers nor the testimony of Christs works that is of myracles done daily in his Church nor the Fathers liuely voyce from heauen that is Gods word vnwritten we at last say vnto them Search the Scriptures for euen they giue testimony vnto the Catholike doctrine Hence two thinges appeare First that your two assertions that Christ saying search the Scriptures did command and command euen simple people to vse Scriptures be two fancyes of your owne foysted into the Scripture not by way of interpretation but by way of Historical Relation of the sacred text which is grosse abuse thereof Secondly that if we search deepely into this text Search the Scriptures the same doth cleerly condemne the Protestant fancy that only Scripture is the rule of fayth and shewes this to haue been the ground and principle of Iewish Infidelity The text Matth. 24.24 That euen the elect be deceaued were it possible grossely applied THVS you write pag. 586. Although the Tradition and teaching of the Church be fallible yet vnlearned people where they inioy the free vse of Scripture as in ancient times all people did and if they be carefull of their saluation and desire to know the truth God blesseth his owne Ordinance and ordinarily assisteth them by grace in such sort as they shall not be seduced to damnation Math. 24.24 Thus you encourage simple people to be proud and obstinate in their priuate fancies agaynst the teaching and tradition of the Church For in this speach you assure theÌ„ that reading their vulgar Bible if they be carefull of their saluation and desire to know the truth though they will not regard the Church as the pillar ground and infallible Mistresse of truth yet God will so blesse and assist them as they shall not be seduced into daÌ„nable errour Now what is the bane of Christianity but this false and proud persuasion inserted into the heads of Sots Trinitarians Anabaptists Arians Brownists Familians do they not desire to know the truth who to that end so studiously peruse their Bible Be they not carefull of their Saluation that goe so readily to the fyre rather then abandon the doctrine which by their skill in the Vulgar Bible they iudge to be the sauing Truth In these Wretches you may see how in men desirous to know the truth God blesseth the ordinaÌ„ce of reading the vulgar Bible without regard had to the Church as an infallible Mistresse And as your doctrine is the seed springe of heresy so is the text of Scripture Matth. 24.24 most violently drawne to confirme it For what sayth the text They the false Prophets shall doe great signes wonders that euen the elect be induced into errour if it be possible By which text it is cleere that the elect people of God cannot be finally intrapped in damnable errour This is vnderstood as Deuines speake in sensu composito that is they cannot be deceaued because God ordaynes and foresees that they shall vse the meanes to know sauing Truth which meanes is to cleaue vnto the Tradition of the Church not trusting their owne skill Now then with what engines can you from this truth wrest your Paradoxe that men desyrous of the truth reading the vulgar Bible cannot be damned Are all men desirous of the truth that reade the Bible Gods elect If Heretiks dispute in this manner The Elect cannot be seduced vnto damnation Ergo If they presume on their skill in the Bible not respecting the Churches doctrine as infallible they shall not be seduced vnto damnation Why may not murderers argue in like sort The elect cannot be damned Therefore if they commit murder euery day and so perseuer vntill the end they cannot be damned This argument is as good as yours For the contemners of the Church can no more be saued theÌ„ murderers if our Sauiour say true who so heareth not the Church let him to thee as a Heathen and Publican The text Act. 17.11 about the Beroeans abused TO the same purpose of encouraging simple People to follow their fancyes gotten by reading their vulgar Bible you say pag. â—87 Vnlearnâ—d people by comparing the doctrine of the Church with the Scripture may certainly know whether it erreth or not Act. 17.11 Thus you What sayth the text that thence you may make such deductioÌ„s These were more Noble then those of Thessalonica who receaued the word with all readines of mind searching dayly whether these thinges were so Now behold your manifold abuse of this sacred Narration First the text doth not say these Beroeans were vnlearned how then can you hence conclude any thinge for the ability of vnlearned people to search the Scriptures Agayne the Text doth not say that by comparing the doctrine of Paul with Scripture they came to know certaynly that the doctrine of Paul was true but only that belieuing his doctrine they searched the Scriptures about the same without mention of the successe of their search And if they were resolued by Scripture this was only in one poynt to wit whether Iesus were the Messias about which the Scriptures are cleere and expresse How theÌ„ can you hence proue that vnlearned people may know certainly whether the doctrine of the Church be true by comparing the same
Hispan l. 8. c. 10. Marian. de reb Hisp. l. 11. c. 14 15. Mahometans in a battayle with Alphonsus King of Castile surnamed the Noble hauing the better of the day the Christian Army being almost put to flight the Arch-deacon of Toledo full of Christian courage hauing in his hands the Ensigne of the Crosse which he carryed before his Arch-bishop wherein also was the image of the Blessed Virgin went therwith through the thickest of the Enemyes without being hurt though innumerable Lances Darts were cast and Arrowes shot at him By his example the Christian Army encouraged retourning with new fortitude to the Battayne put the Saracens to flight made massacre of them who were so many as the Lances Darts Arrowes left behind theÌ„ in the field could not be consumed with the many mighty fires made two dayes togeather aswell in token of ioy as for other vses More ancient no lesse wonderfull is the Victory gotten agaâ—nst the same Infidells by Raymirus King of Leon and Galicia He Ambros. Moral all other Historians hauing gathered togeather all the forces of his Kingdomes agaynst these Mahometan Vsurpers being defeated was brought to great distresse sadnes As he rested in the night S. Iames appeared vnto him telling him that Christ had peculiarly committed Spayne to his Tuition that he should not feare but trusting in God the next day present the Field to the Infidells for himselfe would be in the fight The King did as the holy Apostle ordayned who according to his promise was seen in the Field vpon a white horse with a Red Crosse on his breast running vpon the Mahometans and putting them to flight Vnto Vide diploma Regis apud Ioan. Marian. in lib. de S. Iacobi in Hispaniam aduentu in fine which Victory not only the King in his Charter with many Bishops Nobles of his Realme as eye-witnesses giue record but euen the Mahometan Historyes make mention thereof If I add vnto these forrayne Historyes our domesticall Victoryes I should be ouer long yet cannot I pretermit to touch one example in euery Line and Nation of our Kings Amongst the Britans none more famous then Prince Arthur nor is any of his Victories more certayne then that recorded by Beda lib. 1. c. 20. histor Henricus Hâ—ntâ—ng Râ—nulph Venerable Bede though without mention of him The Picts and Saxons associating their forces and inuading the Britans with a most dreadfull Army the Priests of the Britans holy S. German Bishop being Prince of the Quire by singing Alleluia other Church-prayers strooke such a dismall fright into the harts of the Infidells that abandoning their weapons and armour they ranne away with all possible hast the miracle of Iosue Iosue c. 6. his victory being renewed when the walls of Iericho fell to the ground at the sound of the Sacerdotall Trumpets whereby also the Catholike Doctrine was authorized that Church-prayers in a language not vulgarly vnderstood may be pleasing and effectuall with God In the Line of our Saxon Kings who for the fighting of many battayles for the obtayning of renowned Victoryes more admired then King Alfrede Which Asser. Meneu in vita Alured Polidor l â— Guâ—â—el Malmes alij Victoryes so many and so great he wonne by his deuotion vnto Saints particularly by the assistance of Saint Cuthbert who appearing to the King encouraged him vnto that famous Battayle whereby the forces of the vsurping Infidells were in a manner wholly extinguished After the Conquest to say nothing of the Conquerour himselfe whose vast and Valiant Enterprize was made fortunate by a Consecrated Standart Ingulph Matt. Westmon alij sent him by Pope Alexander the second I will only name King Henry the fifth the mirrour of Kinges in whome was summed togeather the whole perfection of all Catholike Military and Politike Worthynes On the one side who more renowned for Victoryes theÌ„ this Conquerour of France which in the space of few yeares he broght in a manner wholly vnder his Obedience On the other who more Memorable for his Obedience to the Roman Sea for his Reuerence of Catholike Priesthood for his care and respect of Churches for his zeale agaynst the VVickliffian Heresy for his dayly deuout Inuocation of Saints for his going barefoote in pilgrimage vnto Churches Titus Liuius de vita Henrici Thomas Walsing Enguerant Stow and others Two Monasteryes he built from the foundations opposite the one to the other vpon the bankes of the Thames that tearmed Bethleem for Religious men this Syon for consecrated Virgins which should day and night without intermission pray for the happy Successe of his Warres in France He Nicol. Harpesfield Hist. Eccles. Anglic. saecul 15. cap. 3. spent and commanded his Army to spend the night before the famous Battayle of Agincourt in Prayer in Inuocation of Saints in making their confession vnto Priests in doing pennance for their sinnes and in the morning before the battayle euery one by his order put a piece of Earth to his mouth to testify his desire had there beene oportunity to haue receaued the sacred Communion in one kind as both the token did signify and then was the practise So that the Diuine Prouidence graunting so glorious a Victory vnto so few agaynst Walsingham writes the French were an huÌ„dred forty thousand the English not aboue ten thousand so many made as it were Proclamation vnto the world that these now questioned Roman Deuotions are acceptable vnto him In the Hectoâ— Boethius Histor Scot. fol. 196. Bucan Histor. Scot. fol. 48. Annalls of Scotland we reade that Guthran King of the Danes in Baptisme tearmed Athelstan hauing subdued a good part of England inuaded Scotland His army was so puissant as therewith he inuironed Hungus King of the Picts and Alpinius Prince of Scotland with their forces that came agaynst him denouncing vnto them by one that had a loud and shrill voyce that not one of them should escape aliue The King Hungus after long prayer vnto God and S. Andrew being asleep the sayd Apostle appeared vnto him bad him fight the next day with confidence in God his ayde The battayle was fought Crux decussata Saint Andrewes Crosse appearing ouer the Scottish Army the field wonne against the Danes Athelstan slayne therein S. Andrew confirmed Patron of Scotland his Crosse made their Ensigne a famous Church built in his Honour to the vse whereof and mantaynance of Chanons therin the King applyed the tenth part of DecimaÌ„ Regiorum praediorum partem his Royall Patrimony The Greatest Battayle that Scottishmen euer wonne without doubt is that of Striueling agaynst our Edward the second The Scottish Historyes say this Kings Army did coÌ„sist of an hundred fifty thousand horse and of as many foote And though this may seeme great exaggeration yet our Thomas de la More in vita Edwardi 2. NumquaÌ„ magis spleÌ„didus nobilis superbus Anglorum exercitus visus Stow anno Domini 1313. pag. 333. English Annalls testify that neuer
old Fathers meaning the Fathers oâ— the Old Testament not of the New whiâ—â— appeares because in proofe of his saying 〈◊〉 brings not the Testimony of (i) The Minister saith pag. 250. lin 11. that Polidore nameth Gregory amongst the old Fathers that condemned the worship of Images for feare of Idolatry as Hierome doth witnes Answere This is false and impossible For Gregory liuing all most two hundred yeares after the death of S. Hierome how could he be one of the old Fathers whom S. Hierome witnesseth to haue condemned Image-worship for feare of Idolatry Gregory theÌ„ is named by Polidore not amongst the old Fathers but as one of the new Fathers that is Fathers of the new Testament as seeming to speake against Image-worship but in truth doth not as hath bene said any Father of the New Testament but onely of the old as of Moyses Dauid Hieremy and other Prophets And the scope of the whole chapter is to declare that the reason why in the old Testament the Fathers misliked the worship of Images of God was because they could not paint him aright Cùm Deum nemo vidisset vnquam because then no man had seen God (k) The Minister saith that the Iewes at least might haue adored the Images of Prophets if such adoration had bene lawfull as the Papists hold Answer In the same manner I argue The Iewes might haue made the Images of their holy Prophets if the making of them had bene lawfull as Protestants hold Let the Minister proue by Gods word they made them I will proue they worshipped theÌ„ Let him I say shew that Images of Prophets were set in the beginning of their Prophesies as his is set in the frontispice of this his Reply and I promise him to proue the same were honoured This is the thinge wherof we require example in Scripture and wherin the Minister is as dumbe as a fish not able to shew one proper Image of an adored person lawfully made that might not lawfully be adored Afterwards God saith Polidore hauing taken flesh and being become visible to mortall eyes men flocked to him and did without doubt behold and reuerence his face shining with the brightnes of Diuine light and euen then they began to paint or carue his image already imprinted in their mindes And these Images they receiued with great worship and veneration as was reason the honour of the Image redounding to the original as Basill writes which custome of adoring Images the Fathers were so farre from reprouing as they did not onely admit therof but also decreed and commanded the same by Generall Councells in the time of Constantine the fourth and Iustinian the second his sonne And therfore what man is there so dissolute audacious as can dreame of the contrary and doubt of the Lawfulnes of this Worship established so long ago by decree of most holy Fathers Thus writeth Polidore and much more to the same purpose in the very place where the Minister Citeth him to the contrary which shewes how notoriously his credulous readers are abused in matters of most moment Hence appeareth the third falshood that in Gregoryes dayes images began to be set vp in Churches which to haue bene in the Churches longe before the Testimonyes of S. Basill Paulinus Lactantius and Tertullian do sufficiently witnes Neither can our Aduersary bringe any cleere testimony of antiquity against this custome For the decree of the Councell (l) The Minister sayth that some Pontificians grant that this Councel forbad the making of images so cleer is their decree agaynst them I Answere such Authors had no reason in the world to be so persuaded of this CouÌ„cell but only the wordes of the decree Now the wordes of the decree be not cleere yea they cannot admit that sense being compared with the wordes that immediatly follow as the Iesuit doth demonstrate In so much as the Minister to frame an argument out of this decree is forced ridiculously to curtall the text take some few wordes leauing the rest Such is his obstinacy agaynst the light of truth of Eliberis that no Picture should be made in the Church least that which is worshipped or adored be painted on walls which the Minister way pag. 345. much vrgeth cleerly signifyeth the contrary For may not Images painted on tables be in Churches and yet neither made in the Church nor painted on walls which kind of Images the Councell doth not forbid And why doth the Councel forbid Images to be made in the Church as pertinent to the fabricke therof or to be painted on Walls but out of reuerence vnto Images for they being holy things and so to be honoured for their prototypes sake the Councel thought it vnworthy of their dignity that they should be made on walls where they may easily be defaced and deformed and by Persecutours for that Councell was held in time of persecution abused He doth also Way pag. 345. much insist vpon Epiphanius epist. ad Ioan. Hicrosol but relates according to his fashion both his fact words vnsincerely Epiphanius sayth he finding an Image painted on a cloath hanging in a Church rent it downe and said it was against the authority of the Scripturs that any Image should be in the Church Thus he vnsincerely as I said not expressinge what kind of Image that was that Epiphanius rent in peeces For Epiphanius saith Cùm inuenissem imaginem hominis pendentem in Eâ—cl sit tanquam Christi aut alicuius Sancti nâ—scio enim cuius erat when I had found an Image of a man hanging in the Church as Christs or some Saints for I know not of whom the Image was Epiphanius (m) Here the Minister rayleth most intolerably crying that the testimonyes are cleere but not so much as endeauours to answer the Iesuits arguments that are demonstratiue as much as any can be in this kind of matter The Ministers arguments on the other side haue no force at all being two proposed in a double interrogation If sayth he pag. 254. lin 2. Epiphanius himselfe did not remember whose Image it was whether of Christ or of a Saint or of some prophane man how knowes this Iesuite that it was the Image of a prophane person I Answere That Epiphanius did know that it was not Christs image nor any Saints but some prophan persoÌ„s thogh he knew not determinately what prophane persons the same was For Epiphanius would not haue vrged the vnlawfulnes of hanging that image in the Church in regard it was a mans Image had he not vnderstood a prophane mans Hence his second interrogation is answered why was Epiphanius silent and did not say it was some prophane mans Answere Epiphanius was not silent that the image he tore in peeces was the image of a prophane man seeing he tearmeth it the Image of a man hanging in the Church as Christs or some Saints And this the complayners knew well inough for if this picture had been Christs or some
to some Godhead affixed vnto it not absolutely not to worship it which exposition is true for matter though not so conforme to the letter Now that these Authours do not vnderstaÌ„d that all honouring of Images is here forbiden but only adoratioÌ„ of images as Gods or as if some Godhead or diuine intellectuall vertue were affixed vnto them is euident by their wordes For the Authors are Gerson Caietan Castro Oleaster Stella Turrecremata Ferus Aquinas but nothing more notorious then that some of these held worship of Images the same might be demonstrated of euery one Let the first to wit Gerson speake for the rest in his exposition of the ten Commandments fol. 173. We must sayth he worship the Images of Christ his Blessed mother Saynts not for themselues but by seing theÌ„ to giue honour vnto the Holy Person represented by them Catholiks to defend froÌ„ note of impiety a coÌ„tinued Christian custome to Gods word Thou shalt not adore any image add by way of explication as God or with diuine worship resting in it How can they truly boast they bringe Gods cleere word for themselues and against vs which is no lesse cleer and expresse against their image-making then against our image-worship If the place be difficill why build they their fayth vpon it against vs If it be cleere why be they forced in their defence to depart from the expresse text Secondly their exposition is not onely violent against the text but also incongruous against the sense For Gods prohibition of a thing doth also forbid the intention therof In the precept Thou shalt not kill the intention of murther is sufficiently forbidden so that he who makes a sword with purpose to murther his enemy sinnes against the precept thou shalt not kill Wherfore if Gods precept had bene this Thoâ—â—â— all not weare about thee any weapon Thou shalt not kill the prohibition of wearing weapons should haue bene absolute and not onely with purpose of murther In like manner Gods precept Thou shalt not adore Images doth sufficiently forbid intention to adore them and consequenly forbids the making of Images with such an intention so that if the precept not to make Images be nothing else then not to haue purpose to adore them a whole longe sentence in the Decalogue is superfluous without any speciall sense Besides as to make an Image to adore it is Idolatry so likewise to take it in hand or looke on it to that purpose why then was not such looking or touching with purpose of adoration expressely forbidden aswell as making Or if looking on them with intention to adore be so included in the precept Thou shalt not adore as there needes not that expression what need was there that making of images with purpose of adoration should be so largely and particularly expressed Wherfore whosoeuer is a religious follower of Gods pure word must either without explication condemne the makinge of images together with their worshippe or els allow the worship of Images if the Prototypes be adorable the making wherof he approues Hence I gather that the most naturall and truest exposition of that precept is that it forbids not onely the worshippe but also the making of any Grauen image But how to wit of false Gods or to represent God accordinge to his Diuine Substance (l) This exposition is shewed to be good by the two rules of exposition which ProtestaÌ„ts theÌ„selues appoynt The first is that wheÌ„ a word is ambiguous and difficill we are to looke to the antecedent and declare the same with reference to them This text thou shalt not make any image is difficil as sounding ouer vniuersally euen in Protestants iudgements By lookinge vnto the words immediatly precedent this vniuersality is restrained to a true sense For the words immediatly precedent are Thou shalt not haue false Gods before me Now if we expound what followeth thou shalt not make any Image by refereÌ„ce vnto this to wit Thou shalt not make any image of false Gods the sense is cleer truth The second rule is when a place is difficil we must expound the same by another speaking of the same matter that is cleere but the Scripture treating of this precept doth in the same Chapter Exod. 10.13 cleerly declare these forbiddeÌ„ images to be the images of false Gods saying Non facietis Deos argenteos nec Deos aureos facietis vobis you shall not make to your selues Gods of gold or of siluer Behold what is meant by grauen Images This sense is gathered out of the words precedent Thou shalt not haue strange Gods before me which is explicated in the consequent verse Thou shalt not make to thy selfe any grauen Image to wit of false Gods for he that makes to himselfe the image of any thinge as apt to represent God according to his Diuine substance and to conuey our Imaginations directly to him doth make and hath false Gods because the true God is not imaginable nor is truely apprehended by imagination conformable vnto any Image Wherfore the pictures of the Holy Ghost in forme of a Doue and of God the Father in forme of an Old Man be not proper direct Images of the two diuine persons but onely of the Doue that desceÌ„ded on Christ and of the Old Man seene by Daniel in a vision in which the perfections of these persons are not liuely represented but a farre off and imperfectly shadowed Nor do Catholiks vse them as proper images standinge for their prototypes conueyinge our actions by imagination vnto them for no Catholike doth kisse the feete of the Doue or lye prostrate at them referring by imagination that outward subiection to the feete of the holy Ghost who hath no feet but metaphoricall not imaginable nor such as can be represented by Image Wherfore seing this text is thus cleerly explicable and not being explicated at all doth make no lesse against Protestants then against vs I see no reason why they should be so much out of loue with the worshippe of the Image of Christ Iesus their Lord to which Nature Christianity binds them Inconueniences which may come by occasion of images easily preuented and their vtilityes very great §. 4. ANOTHER argument against images Protestants much vrge That they be stumbling-blockes for simple People who easily take an image to be the very God euen as the PagaÌ„s did in former time (o) The Minister sayth pag. 268. that Papists themselues complaine that People did comnit Idolatry in the worship of imags to which purpose he cites Viues Gerson Cornelius Agrippa DuraÌ„dus Mimatensis Gabriel Biel. Cassander Polidore Answere First the Minister hath by some tricke or other abused the words of almost euery one of these seauen which were ouer long here to discouer SecoÌ„dly the witnesses are of no credit or speake not to the purpose Cassander is no Papist but a Protestant put by the Romane Church amongst heretikes of the first ranke Cornelius Agrippa a Necromant