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
Yea it were a thing both ridiculous and impious to make them Trayclears Carriers of Drugs or Paracelsians Mark 16.18 They shall lay hands on the sick and they shall recover But first our Reformers are no true Priests Secondly they lay not their hands upon the sick Thirdly they anoint them not with oyl in the name of the Lord as S. James willeth Let them say the truth then and shame the devil are not they sick in their wits who will oppose so plain Scriptures ¶ See the Fathers that affirm the same Origen hom 2. in Levit. S. Chrysost lib. 3. de sacerd S. Aug. in Speculo serm 215. de temp Venerable Bede in 6. Mark 5. Jac. with many others XLIII That no interiour Grace is given by imposition of hands in Holy Orders And that ordinary Vocation and mission of Pastors is not necessary in the Church COntrary to the expresse words of their own Bible 1 Tim. 4.14 Neglect not the gift we reade grace that is in thee which was given thee by prophesie with the laying on the hands of the Presbytery See how plain it is that holy Orders do give place D. Kellison handling this Question touching the Mission of the Reformers proveth learnedly in his Reply page 7. 44. that this foundation being disproved the whole frame of their Church and Religion falls yea that they have neither true faith nor worship of God and his reason is this if faith depend of hearing hearing of Preaching Preaching and administration of Sacraments of Ministers and Preachers and Preachers and Ministers of their mission where there is no mission as they have none there can be no true faith nor lawful administration of Sacraments and consequently no Religion Therefore vocation is necessary in the Church 1 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on thy hands How plain the Holy Scripture is against them But they reply that laying on of hands is not needful to them who have already in them the spirit of God and inward annointing of the holy Ghost To which very question Theodoret maketh answer that God commanded Moses Num. 27. to lay his hands upon Josue whereas by the Testimony of God himself Josue had already in him the spirit of God S. Paul although he were called immediately from Heaven yet was afterward sent with laying on of hands Act. 13.3 Heb. 5.4 And no man taketh this honour unto himself but he that is called of God as was Aaron Here our adversaries reply again that Aaron had no external vocation but this is easily solved for Aaron was the first of his Order and therefore could not have his calling by succession and whose case is far unlike to our Reformers unlesse they will confesse also that they are the first of their Order wherein they shall be easily believed See more Acts 13. 2 Tim. 1.6 1 Tim. 5.22 2 Tim. 1.8 Num. 27.23 ¶ See also the holy Fathers that affirm the same S. Aug. lib. 4. quaest super Num. S. Cyp. ep ad Magnum Optatus Milevit the place begins Ne quis Miretur Tertullian in praescript the place begins Edant origines XLIV That the Priests and other Religious persons who have vowed their chastity of God may freely marry notwithstanding their vow COntrary to the expresse words of their own Bible Deut. 23.22 When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee and it would be sin in thee but if thou shalt forbear to vow it shall be no sin in thee Out of which words two things are clearly proved The one that it is both lawfull and laudable to make Vows the other that Vows being once made do binde where otherwise there was no obligation before therefore such as have vowed Chastity may not nor ought not afterwards attempt to marry which if they do they break their Vow 1 Tim. 5.11 12. But the younger widdows refuse for when they have begun to wax wanton against Christ they will marry having damnation because they have cast off their first faith All the ancient Fathers that write upon this place expound these words of the Apostle of the Vow of Chastity or of the faith and promise made to Christ to live continently as is abundantly proved in the Rhemes Testament upon this place 1 Tim. 5.15 For some already turned aside after Satan To marry after the vow of chastity once made is here termed by the Apostle himself turning aside after Sathan And hereupon it is that we call the Religious that after marry as Luther Bucer Peter Martyr and the rest of that lascivious rabble Apostates Gods adulterers incestuous sacrilegious and the like See more Psal 66.16 Numb 6.2.18 Josue 21.26 Ierem. 35.18 Eccl. 5.3 Acts 21.23 ¶ See also the Fathers in confirmation thereof S. Aug. lib. de bono viduit c. 9. Athanasius lib. de virginitat S. Epiphanius haeres 48. S. Hier. cont Jov. l. 1. c. 7. What is to break their first faith saith S. Aug They vowed and performed not in Psa 75. The place begins Quid est primam fidem c. XLV That fasting and abstinence from certain meats is not grounded on holy Scripture nor causeth any spiritual good COntrary to the expresse words of their own Bible Jerem. 35.5 And I set before the Sons of the house of the Rechabites pots full of Wine and Wine-cups and I said unto them drink ye Wine But they said we will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your sons for ever Thus have we obeyed Jonadab our Father in all that he hath charged us Therefore fasting is grounded upon holy Scripture Luk. 1.15 For he shall be great in the sight of the Lord and shall drink neither Wine nor strong drink Thus was abstinence not onely foretold but also prescribed by the Angel which plainly proveth that it was both a worthy thing and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites afore-mentioned Acts 13.3 And when they had fasted and prayed and laid their hands on them they sent them away Hence the Church of God hath sufficient ground and warrant for the using and prescribing of publick fasts which was not fasting from sin as our Reformers forsooth pretend for such fasting they were ever bound to keep and that at such times or seasons as the Church pleased to prescribe as in Lent or the like and not when every man lists or the toy takes him in the head as Arius and other Hereticks did teach testified by S. Aug. Haeres 53. Matt. 17.21 Howbeit this kinde of devils goeth not out but by prayer and fasting Behold the great force of prayer and fasting able to expell the very devil Therefore it causeth great spiritual good See more
on earth the whole Chapter from vers 12. unto the end doth clearly testifie Adde hereto that he saith not they shall confesse their sins to wit in general but their sin to wit in particular See more Mark 1.4 James 5.16 Mat. 18.18 Mat. 17.14 ¶ See the holy Fathers that affirm the same S. Iren. l. 1. cap. 9. Tertul. l. de poenitentia where he reprehend's some who for humane shamefastness neglected to go to confession It is written of S. Amb. that he himself sate to hear confessions Amb. ex Paulino S. Clement S. Peters successours speaks wonderfully pithily to this purpose ep ad fratr Dom. But of all others Origen is most plain for this point l. 3. Periar S. Chrys l. 3. de Sacerd. hom 85. in Joan. S. Aug. cited as before S. Amb. oret in muliere peccatrice saith Confesse freely to the Priest the hidden secrets of thy soul XVI That Pardons and Indulgences were not in the Apostles times COntrary to the expresse words of their own Bible 2. Cor. 2.10 To whom ye forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sake forgave I it in the person of Christ The Corinthian aforesaid was excommunicated and put to penance by the Apostle as plainly appeareth 1 Cor. 5.3 and here in 2 Cor. 2. cited above he giveth order for his pardon A plain proof of the Apostles power there of binding here of loosing there of punishing here of pardoning Therefore pardons were in use in the Apostles times 2 Cor. 2.6 Sufficient to such a man is this punishment or Censure which was inflicted of many Whence it is clear that it lieth in the hands of the spiritual Magistrates to measure the time of such punishment or penance imposed See more Matth. 18.18 and Matth. 16.19 ¶ As also the Fathers that affirm the same Tertul. lib. ad Mart. cap. 1.5 S. Syp. lib. 3. ep 15. and serm de lapsis Concil Lateran Can. 62. The degrees of Innocentius 3. and 4. de poenitent and remis cap. Quod autem S. Amb. l. 1. de poenit cap. 2. the place begins Dominus per jus S. Aug. ep 75. ad Auxil Episcop The place begins spiritualis poena S. Chrysost l. 3. de sacerdot The place begins Si rex aliquis Lastly Pope Vrban the 2. granted a plenary Indulgence to such as went unto the Holy War The Protestants hold XVII That the actions and passions of the Saints do serve for nothing to the Church COntrary to the express words of their own Bible Colos 1.24 I now rejoyce in my sufferings for you and fill up that which is behinde we read wanting of the afflictions of Christ in my flesh for his bodies sâ—ke which is the Church Hence hath ground been always taken of Indulgences but much more principally from the super abundant merit of Jesus Christ There the actions and passions of the Saints do serve for something to the Church Philip. 2.30 Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service towards me Contrary also to an Article of our Creed I beleeve the Communion of Saints For to what purpose believe we this If their actions and passions may not be imparted to us nor serve to any purpose to the Church See more Psal 119.63 we 118. 1 Cor. 12.12 2 Cor. 11.28 Psa 53. we 52. 9.2 Mac. 15.16 Mat. 17.3 Luke 9.30 31. Mat. 27.52 Apoc. 5.8 Gen. 26.5 and 48.16 Exod. 32.13 Job 5.1 Hier. 15.1 Isa 37.35 Mark 14.36 Luke 8.44 Act. 5.15 All these passages contain actions or prayers of the Church triumphantâ— for the militant or pâ—tient or for both I care not which they grant and yet one they must needs confesse ¶ See the Fathers that affirm the same S. August lib. de cura promort cap. 2. The place begins Etsi nusquam And again the same Saints in the same book S. Maximus ser de sanctis Octavio Adventio the place begins Cuncti Martyres S. Bede hist Eccles Angliae l. 3. cap. 19. S. Aug. in Pfa. 61. the place begins Vnus enim homo as also S. Anselm upon the same Psalm XVIII That no man can do works of supererrogation COntrary to the expresse words of their own Bible Mat. 19.21 If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me Hence it plainly appears that man by the assistance of Gods grace may do some things counselled which are of more perfection then the things commanded and these we call Works of Supererrogation 1 Cor. 7.25 Now concerning Virgins I have no Commandement of the Lord yet I give my judgement we reade Counsel as one that hath obtained mercy of the Lord to be faithful And verse 38. He that giveth her in marriage doth well but he that giveth her not in Marriage doth better To do that which is counselled is not necessary because one may neverthelesse be saved but he who omits what is commanded unlesse he do pennance cannot escape eternal pains Matt. 19.12 There be Eunuchs which have made themselves Eunuchs for the kingdom of heaven he that is able to receive it we reade take it let him receive it But this cannot properly be said of precepts as S. August noteth upon this place ser 61. de temp for of precepts it is not said keep them who is able but keep them absolutely See more Luke 10.25 1 Cor. 7.1 Rev. 3.3 Acts 2.44 Acts 4.34 ¶ And the holy Fathers affirm the same S. Ambr. l. de viduit Origan in which we do over and above our duty Euseb 1. Demonstrat cap. 8. S. Chrysost hom 8. de act poenit Blame not our Lord he commandeth nothing impossible yea many do no more then they are commanded S. Greg. Nicen. 1. Moral cap 5. XIX That by the fall of Adam we have all lost our Free-will and that it is not in our power to choose good but onely evil COntrary to the express words of their own Bible 1 Cor. 37. He that standeth stedfast in his heart having no necessity but hath power over his own will and hath so decreed in his heart that he will keep his virgin doth well But if a man have not freedom of will as well to the one as to the other why doth the holy Ghost Prov. 23.26 require of us to give him our heart if we cannot consent but unto evil Therefore it is in our power to choose good or evil John 1.11 12. He came unto his own and his own received him not but as many as received him to them gave he power to become the sons of God words which plainly imply a liberty of will For when he saith some received him and some not who sees not the libetty both of the one and of the other for these would not receive him and those would Deut. 30.19 I call heaven and earth to
an Angel-Guardian or keeper COntrary to the expresse words of their own Bible Mat. 18.10 Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do always behold the face of my Father which is in heaven Therefore they have their Angel-keeper A thing so plain that John Calvin durst not deny it although he would seem to make a doubt of it lib. 1. Instit cap. 14. sect 7. Psa 91. we 90 11 12. He shall give his Angels charge over thee to keep thee in all thy ways they shall bear thee up in their hands lest thou dash thy foot against a stone This very passage S. Cyril of Alexandria lib. 4. cont Iulian applieth to our Angel-keeper Acts 12.13 c. S. Peter knocking at the door they said It is his Angel Lo how apparently the faith of the primitive Church appeareth concerning this point See more 1 Cor. 11.10 Zachary 3.10 Luke 15.10 Luke 16.22 Tob. 5.15.20 Tob. 12.12 Tob. 5.27 Exod. 23.23 Joshue 5.13 Nun. 22.22.31 Gen. 24.40 Dan. 9.22 ¶ See S. Greg. dial 4. cap. 58. S. Athanas do communi Essentia S. Chrysost hom 3. in ep ad Colos lib. 6. de sacerd Greg. Turonens lib. de gloria mart S. Aug. ep ad Probam cap. 9. and epist 69. ad fratres in eremo lib. 11. cap. 31. civit S. Hier. upon these words Their Angels c. Mat. 18.10 teacheth That it is a great dignity and marvelous benefit that every one hath from his nativity an Angel for his custody and patronage XXVII That the holy Angels pray not for us nor know our thoughts and desires on earth COntrary to the express words of their own Bible Zachary 1.9.10.11.12 Then the Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Hierusalem and on the Cities of suda against which thou hast had indignation these threescore and ten years And what I pray you is a prayer if this be not Therefore the holy Angels pray for us Tob. 12.12 Now therefore when thou didst pray and Sarah thy daughter-in-law I did bring the remembrance of your prayers before the holy One. He who pleaseth to read the whole Chapter shall clearly see the manifold benefits besides this one which men receive at the hands of Angels for which see the Annotations of the Catholick Bible upon this place Revel 8.4 And the smoke of the incenses of the prayers of the Saints ascended from the hand of the Angel before God What can be possibly spoken more plain to prove that Angels offer up prayers before God yea this very place is so understood by S. Irenaeus l. 4. cap. 34. towards the end See more Gen. 19.18.19.20 Dan. 8.15 Dan. 9.20 Acts. 5.19 ¶ See also S. Hilary in Psal 129. who saith The intercession of Angels Gods nature needeth not but our infirmity doth S. Amb. lib. de viduis Victor utic lib. 3. de persecut Vandal XXVIII That we may not pray to them COntrary to the express words of their own Bible Gen. 48.16 The Angel which redeemed me we read delivered me from all evil bless these lads c. Here some perhaps will say that this was God and not an Angel This is but a sorry shift for God had not then redeemed man but long after Yea this very passage is applyed by S. Chrysost to our Angel-Gardian hom 3. upon the 1. to the Colos And by S. Hierom upon the 66. of Isa Also S. Basil l. 3. cont Eunom affirmeth that this was spoken of a true Angel and not of God which being so who can with reason say he prayed not unto him Tob. 5.16 And when his son had prepared all things for the journey his father said Go thou with this man and God which dwelleth in heaven prosper your journey and the Angel of God keep you company Both God is here prayed unto and his Angel also at the same instant saying God prosper you in your journey and the Angel of God keep you company Ose 12.4 Yea he had power over the Angel and prevailed he wept and made supplication unto him Lo what is plain if this be not for proof of prayer to the blessed Angels But some perhaps will say I could be perswaded to pray to Angels if I could assure my self that they could hear me and knew what passeth here on earth To this I answer likewise out of their own Bible Luke 15.10 There is joy in the presence of the Angels of God over one sinner that repenteth Now what more plain then that the Angels in heaven know what we do on earth which if they did not how could they tejoyce at the conversion of a sinner Therefore we may pray lawfully unto them See more Hos 12.4 Song of the three Children vers 36. Psal 14.8 Num. 22.34 Gen. 19.18.19.20 Psal 148.2 ¶ S. Augustine expounding those words of Iob. 19.21 Have pitty upon me have pitty upon me O ye my friends for the hand of God hath touched me saith expresly that holy Iob addressed them to the Angels As also those other of Iob 5.1 Call now if there be any that will answer thee c. the same S. Aug. expoundeth of praying to Angels in his Annot. upon Job Protestants hold XXIX That the Angels cannot help us COntrary to the expresse words of their own Bible Dan. 10.13 Michael one of the chief Princes came to help me which is further verified Revel 12.7.10 Where the self-same Angel with his fellow Angels sought a battel with the Dragon and with his Angels Therefore they can help us Ibid. vers 21. And there is none that holdeth with me in these things but Michael your Prince Therefore the Angels can help us Acts 12. from verse 7. to verse 12. Now I know of a surety that the Lord hath sent his Angel and hath delivered me See more Mat. 2.13 Mat. 4.6 Ps 91. we 90 11 12. Act. 5.19 Act. 27.23 Psa 104. we 103. 4. Heb. 1.7 Luke 16.22 Gen. 19.10 15 16. Gen. 2.17 Isa 63.9 ¶ The ancient Fathers affirm the same S. Justtn Apol. 2. S. Amb. lib. d◠vid. Victor Vticens l. 3. de per sec V and. And S. Aug. de civit l. 12. c. 31. saith The holy Angels do help us without all difficulty because with their spiritual motions pure and free they labour or travel not Again in Psa 62. he saith The Angels wait upon us pilgrims and by the commandments of God do help us the place begins Attendunt nos peregrinos XXX That no Saint deccased hath afterward appeared to any upon earth COntrary to the expresse words of their own Bible Matth. 17.3 And behold there appeared unto them Moses and Elias talking with them Therefore Saints deecased have afterwards appeared to some on earth Matth. 27.52 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 c. 2 Maccab. 15.12 Onias the High-Priest after he was dead appeared to Indas Macchabaeus alive The like did Samuel unto Saul What shall we say then to those that will deny a truth so clear For some such my self have met withall See more Luke 16.27 28. Ioan. 11.44 Luke 7.15 and 22. Matth. 9.25 Mark 5.42 ¶ See S. Bede l. 5. cap. 13. hist of England and S. Gregory in his book of Morals in sunory places XXXI That the Saints deceased know not what passeth here on earth COntrary to the expresse words of their own Bible Luke 16.29 Where Abraham knew that there were Moses and the Prophets Books here on earth which he himself had never seen when he was alive as S. Aug. witnesseth lib. de cura pro mortuis cap. 24. Therefore the Saints deceased know what passeth here on earth John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust But how could Moses dead two thousand years before accuse those that were then living if the Saints deceased know not what passeth here on earth Like unto this is that Revelat. 12.10 And I heard a loud voice saying in heaven c. The accuser of our brethren is cast down which accuseth them before our God day and night Now the devils cannot accuse men day night before God but they must first know whereof who then will for shame deny that to Saints and Angels which must needs be granted to the very devils 2 Kings 6.12 we 4. Kings O King Elisha the Prophet that is in Israel telleth the King of Israel the words that thou speakest in thy bedchamber Hence I thus argue if the light of Prophecy could extend it self so far as to make known see and understand things so secret yea even to inward thoughts who can with reason deny that the light of glory can do the same in the souls of the blessed The like is proved out of many other places of Holy Scripture as 2 Reg. 5.26 where the Prophet Elizeus being afar off saw all that passed betwixt Naaman and Giesi his servant Saint Paul was wrapt into the third Heaven and saw that which was not to be told to man 1 Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father Acts 7. The rich-glutton saw from hell to heaven as Protestants confesse how then say they that the Saints cannot know or see from heaven to earth And without some reciprocal knowledge there could be no communion at all between the Saints in Heaven and the saithful on earth the which is an article of our Creed which notwithstanding the continual passage of souls thither doth convince See more Matth. 19.38 Revel 2.26 Luke 22.30 Acts 5.3 1 Kings 28.14 Eccles 4.6.23 ¶ See Eusebius serm de Annunt S. Hier. in epitaph Paul S. Maximus sorm de S. Agnete XXXII That the Saints pray not for us COntrary to the expresse words of their own Bible Revel 5.8 The four and twenty Elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of Saints Lo how among so many divine and unsearchable mysteries set down in holy Writ without exposition it pleased God that the Apostle himself shold clearly open this point unto us saying which odours are the prayers of Saints that so our adversaries may have no excuse of their errour Therefore the Saints pray for us 2 Machab. 15.14 Then Onias answered saying This is a lover of the brethren who prayeth much for the people and for the holy City to wir Jeremiah the Prophet of God Ancient Origen hom 18. in Joan. saith it appeareth that Saints departed from this life have care of the people as it is written in the Acts of the Macchabees many years after the death of Jeremy Jeremiah 15.1 Though Moses and Samuel stood before me yet my minde could not be towards this people Hence S. Hierom. in his Commentaries and S. Greg. lib. 9. of his Morals cap. 12. do gather that Moses and Samuel after their death both could and did sometimes pray for the same people for otherwise it should be absurd to say Though Moses and Samuel stood before me c. Baruch 3 4. O Lord almighty thou God of Israel hear now the prayers of the dead Israelites we read of the dead of Israel And Theodoret paraphrasing upon the Prophet Baruch interpreteth this place as Catholicks do Therefore the dead of Israel prayed for the living Revel 2.26.27 And he that overcometh and keepeth my works unto the end to him will I give power over the nations and he shall rule them with a rod of Iron Since Jesus Christ therefore imparteth his power unto them upon nations therefore they may with Jesus Christ pray for those over whom they are thus established So S. Augustine expoundeth the same writing upon the 2. Psal We read also in the 16. of S. Luke that the rich Glutton in hell prayed for his brethren that were on earth If therefore the Saints in Heaven pray not for us their brethren on earth then we may say that greater is the charity of the damned then of the saved But this were too absurd to say A conclusion which S. Aug. draweth from this very place ¶ See S. Aug. ser 15. de verbis Apost S. Hilar. in Psalm 129. S. Damascen lib. 4. de fide cap. 16. With many others XXXIII That we ought not to beseech God to grant our prayers in favour of the Saints or their merits nor do we receive any benefit thereby TWo wayes there are of praying by the mediation of the blessed Saints The one by beseeching God to grant our desires in favour of them and their merits The other by expresly praying them to intercede and pray to God for us Both being impugned by our Reformers we will prove them out of their own Bible The proof of the first is contrary to the expresse words of their own text Exod. 22.13 Remember Abraham Isaac and Israel thy servants to whom thou swarest by thine own self and saidst unto them I will multiply your seed as the stars of heaven c. And our Lord repented we read was pacified of the evil which he thought to do unto his people See how plainly Moses prayed to God by the mediation of the holy Patriarchs A form of prayer so pleasing to him as having said a little before that for their sin of Idolatry he would consume them the memory of his holy Servants being but laid before him he presently pardoned them Therefore we may beseech God to grant us our prayers in favour of them Theod. quaest 67. in Exod. writeth that Moses not thinking himself sufficient to appease God by himself added the intercession of the holy Patriarchs And the like doth S. Aug. quaest 149. in Exod. 2 Chron. 6.16 Now therefore O Lord God of Israel keep
with thy servant David that which thou hast promised him And Psal 1â—2 we 131 Lord remember David and all his afflictions Lo again the faith of the ancient Church of God before the coming of Jesus Christ how servent they were in this devotion still alledging the memories and merits of their Saints deceased thereby to move Gods mercy towards them So prayed Solomon 2 Chron. 1.9 So prayed Isai 63.17 So prayed Hester 13 14. So prayed David 1 Chron. 29.18 naming Abraham Isaac and Jacob for his Intercessours Who ever heard a Protestant to say Lord remember thine own mother and all her afflictions or Peter and Paul and their persecutions Nay they desire the Papists to hold them blameless for fear forsooth lest they should blaspheme Exodus 20.5 I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me and shewing mercy unto thousands of them that love me and keep my commandements Here again God threatneth to punish the demerits of wicked men deceased unto the fourth generation of their children alive and to reward the merits of goodmen deceased unto the thousand generation of their children alive Therefore we at this very day receive benefits by means of our godly Ancestors deceased a thousand generations ago Thus much proof of the first point and to pass unto the second XXXIIII That we ought not expresly to pray them to pray or intercede to God for us COntrary to the express words of their own Bible Luke 16.24 Father Abraham have mercy on me and send Lazarus that he he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame Lo two Saints are here prayed unto and besought in one ver yet our Reformers usually bid us shew them so much as one place in all the Bible for proof hereof Where then for Gods sake are their eyes But they will reply and say that this is a Parable and not a Prayer which we deny offering to be tryed by the voice of ten renowned and ancient Fathers all affirming this to be a true History and not a Parable as Theophylact Tertullian Clemens Alex. S. Chrysostom S. Irenaeus S. Ambr. S. Augustine S. Gregory Euthymius and our Countreyman Venerable Bede But grant it to be a Parable what doth this make either for them or against us For every Parable is either true in it self and in the persons named or at least is or may be true in some other or else it were a flat lye or at least a fiction or fable which I presume they will never deny Whereupon I thus conclude as S. Augustine did a little before upon the self-same History If the rich Glutton in Hell prayed to Abraham who as our Reformers say was in heaven why may not we who are on earth pray to them who are in heaven Job 5.1 Call now if there be any that will answer thee and to which of the Saints wilt thou turn we reade and turn to some of the Saints Now if it had not been the custome in the time of Iob to invocate the holy Saints it had been frivolous for Eliphas to have asked Iob to which of the Saints he would turn him Whereto I adde that S. August expounds this very place in his Annotations upon Iob in the same sense that Catholicks do yea and long before him the Seventy Interpreters See more 2 Pet. 1.15 Dan. 3.28 Hester 13.15 1 Chron. 29.18 Luke 16.9 and 15.10 ¶ The Fathers that affirm the same are S. Dionysius cap. 7. Eccles Hier. S. Athanasius serm de Annun S. Basil orat in 44. Mart. S. Chrysost hom 66. ad popul Finally S. Hier. prayed to S. Paula in Epi. S. Paula S. Maximus to S. Agnes serm de S. Bernard to our B. Lady and the like XXXV That the Bones or Relicks of Saints are not to be kept or reserved no vertue proceeding from them after they be once dead COntrary to the expresse words of their own Bible 2 Kings 4.13.22 where it is written that the bones of Eliseus being touched by one that was dead did revive him But this could not be had not some vertue proceeded from them Acts 5.14 15. And believers were the more added to the Lord multitudes both of men and women insomuch that they brought forth the sick into the streets and laid them on Beds and Couches that at the least the shadow of Peter passing by might overshadow some of them It followeth in ours and that they all might be delivered from their infirmities which is quite left out in the English Bibles though those set forth in the beginning of Queen Elizabeth's reign have it as ours in particular that of Anno 1560. Whereupon S. Aug. ser 39. de Sanctis saith If the shadow of S. Peters body could help them how much more now the fulnesse of his power Wherein he supposeth two things The one that the shadow of his body being here on earth did both help and heal infirmities which the late English Bibles all leave out as I said because it makes not for them The other that being in Heaven he can still help us by his power Acts 19.11.12 And God wrought special miracles by the hands of Paul so that from his body were brought unto the sick hand-kerchiefs or aprons and the diseases departed from them and the evil spirits went out of them S. Chrysostom tom 5. cont Gentiles Quod Christus sit Deus in a whole book proveth hereby and by the like virtue of other Saints and their Relicks that Christ their Lord and Master is God whose servants shadows and napkins could do no such wonders See more Exodus 13.19 2 Reg. 2.8.14 John 1.27 Where S. John had a reverend esteem of the very latchet of our Saviours shoe as of a Relick which he was not worthy to unbuckle or touch with his hand And the woman with the bloudy flux of the hem of his holy garment ¶ See the ancient Fathers that affirm the same Euseb l. 7. hist cap. 15. S. Athanasius in vita S. Antonii S. Basil in Psal 115. S. Chrysost ser de sanctis Juventio Maximo And S. Amb. saith But if you ask me what I honour in flesh dissolved I honour in the Martyrs flesh his wounds received for Christs Name And I honour his ashes made holy by the confession of Christ Protestants hold XXXVI That creatures cannot be sanctified or made more holy then they are already of their own nature COntrary to the express words of their own Bible 1 Tim. 4.4 For every creature of God is good and nothing to be refused if it be received with thanks-giving for it is sanctified by the word of God and prayer Yea it was a common use in the primitive Church to bring bread to Priests to be hallowed Author oper imp hom 14. in Matth. and being blessed to send it for sacred tokens from
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
for any trust or confidence that is to be put in them as the Gentiles did of old who reposed their hope and trust in their Idols but because the honour that is exhibited to them is referred to the Prototypes represented by them c. Thus for the Councel And who can be so ignorant or malicious as to say this is Idolatry ¶ Thus much have I thought good to add in this place for the instruction of the ignorant and unlearned people who use to stumble at the doctrine of the worship of Images because indeed they understand it not And what is said for the worship of them may also serve for the lawfulness of making them since the one supposeth the proof of the other L. That no man hath seen God in any form and that therefore his Picture or Image cannot be made COntrary to the expresse words of their own Bible Gen. 3.8 where God appeared unto Adam walking in the garden of Paradise in a corporal form And Gen. 28.12.13 to Jacob standing above the ladder whereon the Angels ascended and descended For we must know that it is onely the outward shape and form of the thing which is expressed either in this or the like Image and not the inward substance thereof which is not possible for any Painter or Carver to expresse which though it expresse not all that is therein yet that which it expresseth is a truth and thus may God be expressed to us Yea why may not God be expressed by Picture or Image in the same form and manner wherein he hath manifested himself to mortal eyes Ezod 32.11 God appeared and spake unto Moses face to face as one man speaketh to another To the Prophet Isa 6.1.5 Sitting upon a Throne To Daniel 7.9 Sitting wearing garments and having hair on his head like pure wool How then can any wise man doubt but that that thing may be lawfully set forth or expressed in an outward Image which necessarily must be conceived by an inward 1 Kings we 3. 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left But perhaps they will say that God commands us to hear his word and the Histories which spake of his apparitions but not to paint them I answer That seeing we learn by our eyes as well as by our eares there is no reason why that may not be painted before our eyes which may be preached to our ears Again seeing we may finde the aforesaid Visions and Histories in the Bible why may we not as wel see them painted in pictures as written in a Book of white paper LI. That blessing or signing with the sign of the Crosse is not founded on holy Scripture COntrary to the expresse words of their own Bible Revelation 7.3 Where one Angel said to four other Angels Hurt not the earth neither the Sea nor the Trees till we have sealed we read signed the servants of our God in their foreheads Again Mark 10.16 And he took them up in his arms put his hands upon them and blessed them Therefore signing and blessing is founded in holy Scripture Luke 24.50 And he led them out as far as to Bethany and he lift up his hands and blessed them Therefore c. ¶ See the Fathers that affirm the same Dionys Areopagita cap. 4.5.6 Eccles Hier. Tertul. lib. de corona milit Origen in Exod. cap. 5. hom 6. â— S. Cyril Cat. 1. S. Basil lib. de spirsanct cap. 38. S. Chrysost bom 55. in Mat. cap. 16. LII That the publick service of the Church ought not to be said but in a language that all the people may understaend COntrary to the expresse words of their own Bible Luke 1.8 And it came to pass that while he executed the Priests Office before God in the order of his course according to the custome of the Priests Office his lot was to burn Incense in the Temple of the Lord and the whole multitude of people were praying without at the time of Incense Where it is to be noted 1. 1. That this was then the common custom 2. All the people were without and the Priest within how then did they understand him Therefore the publick service of the Church may be so said as all the people understand it not Levit. 16.17 And there shall be no man in the Tabernacle of the congregation when he goeth in to make an attonement in the holy place untill he come out and have made an attonement for himself and for his household and for all the Congregation of Israel Therefore c. I shall not need to produce the authorities of Fathers for this point when the practice of the whole Christian world for these many hundred years together hath been directly contrary to our Reformers herein against which to dispute as S. Aug. saith were insolent madness See the Rhe. Test 463. But against this they will object out of Scripture this their probablest place 1 Cor. 14.16 When thou shalt bless with the spirit how shall be that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks but the other is not edified Hereto I answer that there be two kinds of prayer or giving of thanks in the Church The one Private which every man sayes by himself alone The other Publick which the Priest saith in the name and person of the whole Church As concerning private prayer no Catholick denies but it is very expedient that every man pray in his own tongue to the end he may understand what he sayes But for the publick prayers of the Church it is not necessary that the common people understand them because it is not they who pray but the Priest in the name of the whole Church For as it was enough for the people of the old Law to know and understand that in such a Sacrifice consisted the worship of God although they had not so clear an understanding of every thing that was done therein as hath been said even so in the new Law when the people assist at the Sacrifice of the Masse acknowledging thereby that God is worshipped that it is instituted for the remembâ—rance of Christs death and passion although they understand not the Latine tongue yet are they not distitute of the utility and fruit thereof besides rhe help of the pious ceremonies therein which do instruct them in the whole And indeed this place by them alleadged serveth nothing to the purpose but rather against them seeing it proves that the common service of the Church was not then in a tongue which every man understood but in another language which was not so common unto all For S. Paul saying How shall he that occupieth the room of the unlearned say Amen at the giving of thanks seeing he understandeth not what thou sayest shews that such giving of thanks was not accustomed to be