our Religion and tending finally to the acknowledgment of God and our Sauiours honour as authour of our faith and Religion Soe that hauing these references to Gods honour though those Acts of Religious worship tend immediately to the acknowledgement of some created supernaiurall excellence in that which wee worshipp by them yet that hinders not theyr beeing Religious acts in this larger sence As appeares by these following texts of Scripture where Moyses is commaunded to prescribe certaine ceremoniall rites in Sacrifices Holocausts amongst which one was that the brest right Shoulder of that which was offered in sacrifice should be giuen to the Priests as belonging to them by right and ordinance of God The giuing of these two parts of the thing offered to the priest was an action done immediately to a pure creature and not to God and yet it is called Religion as appeares by the words These things God commaunded to be giuen to them that is to Aaron and his ofspring as it is in the precedent words from the children of Israell by a perpetuall Religion in theyr generations Secondly S. Iames. Pure and vndefiled Religion with God and the father is this to visite the orphanes and widowes in theyr tribulation and to keepe himselfe vnspotted in this life where a worke of mercy to the pore is called Religion that is a worke proceeding from Religion and belongrg to Religion though done to creatures such as are orphanes and wedows All that I haue cited out of Scripture in the discouery of this second mistake will I hope haue coÌ„uinced the iudicious and well minded Reader that there is a Supernaturall created excellency communicated liberally from Allm God to some creatures infinitely below the diuine excellency of God and yet far aboue all naturall and ciuill worth which therefore must deserue honour and worship seeing that naturall and ciuill excellencies euen according to protestants though far inferiour to them deserue it which worship seeing it is done in acknowledgment of the Spirituall and supernaturall dignities which are only proper to Gods true religion and soe are religious excellencies may be rightly termed a religious worship in the fore named sense For seeing the humble acknowledgmeÌ„t of diuine perfections is deseruedly termed diuine worship and of ciuill perfections rightly styled ciuill worship soe the humble acknowledgment of religious perfections for the like reason is to be named Religious worship which will yet seeme lesse strange to an indiffereÌ„t eye if one consider that the some different degrees may be found in Acts of other vertues which are here fouÌ„d in worships I haue allready proued from Scripture that there are different kinds and degrees of feares and loues whence it followes that when one feares the iustice and wrath of some ciuill Prince or magistrate it may be called ciuill feare but when one feares the iustice and authority of an Apostle a Prophet c. whose power is drawn from Religion it may be named a Religious seare Thus the feare of Adam hiding himselfe from God was a diuine feare The feare of Adonias flying from king Salomon was a ciuill feare but the feare of the Primâ—tiue Christians of S. Peeter when Ananias fel down dead at his feete was a Religious feare And the same distinction is in differeÌ„t ordres of loue S. Peeter loued our Sauiour as his God and Redcemer with diuine loue Ifack loued Esau with a ciuill loue but the Primitiue Christians loued S. Paul with a Religious loue And in the same manner as I haue allready Proued Moyses worshipped the infinit maiesty of God with a diuine worship the children of Iacob worshipped the power and excellency of Ioseph with a ciuill worship but rhe Sunamite worshipped Elizeus and the captaine of fifty men Elias whose authorities were deriued known and acknowledged only from faith and Religion with Religious worship And the giuing such a Religious worship as this which I haue described to a creature is soe far from derogating any thing from the due worship of God or from ascribing any worship proper to him to any creature that it would be an insufferable iniury to God And horrid Sacriledge to affirme that he is to be worshipped with any such worship for that were to acknowledge in him only a created finite imperfect excellencie which were to make him an Idoll a false God Neyther can his honour be any thing diminished by exhibiting this kinde of Religious worship to a creature indued with spitituall graces for his honour cannot be iniured but by giuing to a creature the wotship proper and due to him only seeing therefore this is no worship due to him neyther only nor at all it cannot be any way a preiudice to his honour For as ciuill and religious feare and loue commanded to be giuen to creatures is no way preiudicious to the diuine feare and loue which we-owe to God Soe neyther can ciuill nor religious worship commaunded to be exhibited to creatures as I haue proued be preiudicious to the highest diuine worship which we owe to God And thus much Allm God seemes to say by his Ptophet Isay. I am the Lord this is my name I will not giue my glory to any other nor my praise to Idols where he saith not I will not giue glory to any other for that would be contrary to the words of the Psalmist speaking of man in his first creation Thou hast crowned him with glory and honour but I will not giue my glory to an other that is that infinite glory which properly belongs to God only wich is specifyed in the precedent words I am the Lord this in my name soe that God wil neuer giue that which is his proper name and title to be Lord of all things to an other which is yet more expressely set down by the same Prophet And I will not giue my glory to an other heare o Iacob and Israell whom I call I I my selfe am the firrst and I am the last And my hand also layd tbe foundarions of the earth and my right hand measured the heauens c. This is that glory proper to him alone of being the eternall God creator of heauen and earth which he will not giue to an other which soe long as he keepes inuiolable to him selfe all vnder glories limited and created which are like soe many little motes compared with the infinite extent and light of his glory he both liberally giues himselfe and wills they should respectiuely be giuen to his creatures If not withstanding all these euidences both of Scripture and Reason any one should remayne soe strangely willfull and immouable by force of education and continuall custome from his infancie as to deny all kind of Religious worship in how large a sence soeuer it be taken to be lawfully exhibited to any saue God alone I say if any such should be found soe long as he yeelds to the thing it selfe that is to
twelue seates iudging the twelue tribes of Israell And S. Paul Know you not that the Saints shal iudge the world if the world shall be iudged by you are you vnworthie to iudge of small matters Know you not that vvee shall iudge the Angells how much more things of this life And S. Iohn brings in the 24. Elders saying thou hast made vs a kindome and Priestes and vve shall reigne vppon the earth whence most clearly appeares that the Saints in heauen haue those two highest dignities which are in esteeme amongst men of Iudges and Kings of the whole world which notwithstanding is aboue the power of all mortall men to confer vppon them and only in the power of God and therefore these iudiciary and Royall powers must be of a higher ranck and order then are any dignities meerely ciuill humane and naturall And the like dignities are ascribed in holy writ to the Angells for our Sauiour calls them holy Angells and soe they must haue true holinesse wihch is a gift of God aboue the force of nature They were the Promulgers of the ould lavv the Embassadours of God in matters of highest concernment the inflicters of Gods punischments Gen. 19.1 Reu. 15. trough out The captaines generalls of the armies of God Iosua 5.14 The Gouerners controulers of kingdomes Dan. 10.12.13.14 The. deuiders of the Reprobate from the elect in the day of Iudgment Mat. 13.49 And the Sendres of the wicked in to hell fier ibidem with many such like dignities and preheminences all great and high in them selues and aboue the reach both of all humane and Angelicall nature bestowed freely vppon them through the liberality of God And as this supernaturall excellency is found in Saints and Angells soe is it ascribed all soe to other things in Scripture to which God hath freely communicated certaine blessings and priuileges Thus we read in Iosua Loose the shoes from thy feete for the place where thou standest is holy And in Exodus Loose thy shoes from thy feete sor the place where thou standest is holy ground Thus the bread of the temple is called holy bread and sanctifyed bread The Temple is called holy yea soe holy that our sauiour saith that the temple Sanctisieth the gold which is in it and the Alter sanctifieth the gift which is offered vppon it Thus the most inward place of the temple had noe other name then Sanctam Sanctorum the holy of holies that is the most holy place of the whole world The holinesse of these and the like things where in soeuer it consisted issued not from any ciuill or humane power but was drawne from the power and authority of God as authour of the true Sauing religion of those times Thus I haue made it cleare out of Scripture that there is a worth a dignity a power an excellency which is meerely created and infinitely inferiour to the attributes and perfections of God and yet far excelling all ciuill and humane worth and aboue the reatch sphere and force of all ciuill power and authority The most cleare rule to the capacity of the vulgar to distinguish ciuill worths and excellencies from Spirituall and supernaturall is that those which are common to the true religion with all other kinds and professions of men are only ciuill and naturall such as are wit vnderstanding knowledge learning eloquence nobility valour Gouernment Magistracy c. But those which are proper to the true religion are Spirituall and Supernaturall as are the dignity of a Saint in heauen of an Angell a holy man yet liuing a Prophet an Appostle a Bishop a Priest a Godfather a God mother c. And because these and the likc excellencies are proper to religion they may in a large sence be termed religious excellencies or dignities· That this may be better vnderstood the Reader may take notice that the word Religion may eyther be taken in a strict sense for the vertue of Religion as it is distinguished from othet infused and supernaturall vertues whereby true worship and honour is giuen to God or in a more large and generall sence for the whole profession of those who esteeme them selues to haue the true sauing way of seruing God and attaining Saluation And this is the more obuious and vulgar vnderstanding of this word Religion thus we commonly say the Catholicque Religion c. that is theyr whole beleefe and profession In the first strict and and rigid sense Religion is taken amongst the Schoole doctours when they dispute of the nature of infused vertues and in the like sense it is often taken in the bookes of Moyses Exod. 12.26.43 Exod. 29.9 Leuit. 26.31 n. 19.2 where it is restrayned eyther to sacrifice or or some other worshrp of God In the Second more large acception it is found both in the old and new testament Hester 8.17 Soe that many of an other nation and sect ioyned them selues to theyr Religion and ceremonies Hester 9.27 Vppon all those who would vnite them selues to theyr Religion Acts 26.3 Saint Paul saith that before his conuersion Hee liued a Pharesie according to the most certaine sect of his Religion Iames e. 2. If any one seeme to be religious and bridleth not his tongue this mans religion is vaine In which texts it is manifest that Religion is taken for the whole beleefe and Profession both of Iewes and Christians Hence it followes that as the word Religion soe the word Religious deriued from it may be taken in the two fore said differēte senses yet I find it vsually in Scripture in the secōd larger acception where a Religious Persone signifies nothing but a person truly deuout vertuous and fairhfull Thus Acts 2.5 But there vvere dvvelling in Ierusalem Ievves Religious men of all nations vvhieh are vnder heauen And Acts 10.2 where it is said of Cornelius that he vvas Religious and fearing God vvith his vvhole houshould giuing many almes to the common people and all vvayes praying God And Acts 13.50 The Iewes stirred vp certaine Religious and honest woemen and the chiefe of the citty c. And Iames the 1.26 If any man seeme to himselfe to be Religious not bridling his tongue this mans Religion is vaine where Religious is taken for pious vertuous c. For ells the ill gouernment of the tongue would not hinder a true exercise of the vertue of religion strictly vnderstood as it differs from other theologicall and morall vertues as it hinders not the true exercise of faith and hope as they are particular vertues This large acception therefore of these words Religion and Religious being soe clearely deliuered in Scripture It will be sufficient for defence of the Catholique Romaine faith in this point to affirme that when our Doctours say that any thing created may be or is worshipped with Religious worship that it is Religious in this large acception found soe familiarly in Scripture that is vertuous pious christian a worship belonging to our Religion proper to
which hinders not but that there may be other aduocates and others who make intercession for vs in an inferiour kinde besides this text as the former speakes only of an aduocate and intercessour of redemption for sins as appeares by those words If any man sin we haue an aduocate c. and he is the propitiation for our sins and it is Christ that dyed c. which wee grant must be only one Thirdly thâ—â—e two texts speake of an aduocate and intercessour worthy to be heard for himselfe and his owne merits which is our Sauiour only not of other inferiour intercessours and aduocates who are not worthy to be heard for themserues or by vertue of any merits proceeding from themselues considered according to their owne naturall forces or dignities but haue only accesse through the dignity merits of Christ. This appeares by the words now cited that they speake of an aduocate worthy to bee heard for himselfe 1. Timoth. 2. v. 6. VVho gaue himselfe a ransome for all 1. Ioannis 2. v. 1.2 Hee is the propitiation for our sins it is Christ that dyed so that if in the title of this obiection when it is sayd Christ our only mediaâ—uor our aduocate and intercessour how dare wee admit of any other be meant how dare wee admit of any other mediatour aduocate or intercessour of redemption and propitiation for our sins and who is worthy to be heard for his own dignity and merits all Romain Catholikes vnanimously grant that wee dare not admitt of any other saue Christ but if by the same words be meant how dare wee admit of any other mediatuor aduocate or intercessour not of Redemption but merely of praying to Allmighty God for vs as his seruants and our friends and fellow seruants and that to be heard not for themselues but for Christ wee may returne the same question vppon Protestans and demaund of them how dare they permit their children euery night to kneele downe and beg of their pareÌ„ts that they will pray to God to blesse them for what is this but to be a mediatour aduocate and intercessour betwixt God and them not of propitiation or redemption but of praying to God for them through the metits of Christ The same practise amongst Protestants is of grand-children nephewes god-children c. nay of all generally amongst them commending themselues to the praires of others So that it is euident that such aduocates as these euen according to Protestants are not to be excluded by vertue of these texts vnlesse they will condemne themselues And this is the very same intercession that wee put amongst the Saints and Angells in heauen because both the one and the other pray to God for vs through the merits of Christ neither imports it for our present question of one sole aduocate c. that those to whom wee pray be in this world or in heauen for if there be but only one then no lesse those others on earth then those in heauen are excluded or if the intercession for vs vppon earth be not excluded by force of this text then Protestants must confesse that they themselues must acknowledge Christ not so to be our mediatour aduocate and intercessour but that they dare and doe admit of others and so are faulty themselues in what they aecuse vs or if they acknowledge no fault in this as indeed there is none then they must cease to accuse vs and vse the same distinction and explications of the texts here cited in the obiection with vs to wit that they admit only one mediatour or intercessour and aduocate of Redemption and Saluation where of the texts speake but more then one of praying vnto Allmighty God with vs and for vs by way of charity and society as S. Augustine sayes whereof the texts doe not speake or thus that there is but one only intercessour which is worthy to be heard for his own dignity and merits but more then one who are made worthy by the merits of Christ who is that only independent mediatour and all others depending of him and his merits Besides these are mediatours and intercessours to Christ as he is both God and man for vs which Christ cannot be to himselfe for à mediatour must be bewixt two as S. Paul saith The Third mistake It hath beene alwayes the practise of God's Saints in their troubles and at all tymes to call vppon him VVhen I was in trouble I called vppon the Lord and he heard me Moyses and Aaron and Samuel these called vppon the Lord and he heard them And in the night Paul and Silas being in Prison prayed and sung prayse to God so that the prisoners heard them The third proof mistaken These texts are cited to no purposse WEe grant all this as nothing at all against our doctrine or practice for who can deny that wee both teach and vse to pray to God in all occasions and in all our tribulations But if it be intended that these texts proue that wee are at all tymes to pray to God and so at noe time to any creature to pray to God through Christ for vs it is a pure mistake for the texts say noe such matter The fourth mistake BY all this is playne that it is the ancientest the best and the safest way to come only to God in our prayers and the contrary doctrine is both new and absolutely against Gods word This mistake discouered Noe such mater can be draun from the texts cited for by all that I haue answered appeares that Protestans themselues come not only to God in their prayers but haue recourse oftentymes one to an others prayers and desire others to pray to God with them and for them no lesse nor otherwise then do those of the Romain Church and therrfore this practice eyther must be ancient and agreeing with Gods word or the Protestants practice is new and against Gods word Here alsoe may be added as a further satisfaction to these aboue cited mistaken Proofes that there is an other maine difference betwixt praying to Christ the Blessed Trinity or any of the diuine Persons and our praying to an Angel a heauenly Saint or a good Christian yet liuing For our praires to God and Christ as our only Redeemer are stritly commaÌ„ded and are necessary meanes to Saluation and are acts belonging to the worship of God properly and primarily and soe are exercizes appertayning to the vertue of Religion taken presly and thus the inuocation or praying to eyther Angel Saint or liuing Chtistian is neyther vniuersally commanded nor a meanes absolutly necessary to saluation though it be a very great helpe towards it nor an act belonging immediarely and necessarily to the strict vertue of Religion or the worship of God bur an exercice good and profitable and necessarily to be esteemed as such by all true Christians as I haue allready deduced out of the Council of Trent which I thought fit to renew in the
forbid one capitall sin nor one two sinnes This our diuision strictly obserues but that of our aducrsaryes not so for their two first commandements forbid only the sin of Idolatry as being the capitall sin forbidden in them both and so can be but one commandement as we put them and their last prohibites two maine distinct sinnes the desire of adultery thou shalt not couet thy neighbours wife and the desire of theft thou shalt not couet thy neighbours goods c. which are as different in thought as adultery and stealing are in act if therefore as they acknowledge there be two commandements to forbid them in all reason there must be two to forbid the desires of them and this reason is pressed by S. Augustin in the place alleadged It is further most manifest that these which are made two commandements by the Protestants can be noe more then one and the same commandement for in the 2. of Kings 17. v. 35. the whole substance of that which Protestants call the second commandement is put in one single senteÌ„ce togeather with the first in these words you shall not feare strange Gods neyther shal you worship them neyther shall you serue them neyther shall sacrifize to them now what is meant by those strange Gods is declared v. 40. and the 41. How be it they did not harken but they did after theyr former maner soe these nations feared the Lord and serued theyr grauen Images whence it is euident that that which is called strange Gods v. 35. is called grauen Images v. 41. and soe to forbid the seruice and worship of strange Gods which is in the Protestants first commandement and to forbid the seruice and worship of grauen Images is the same command as forbidding the same thing Hence also appeares that the word Phesel vsed Exod. 20.4 and is also vsed here v. 41. signifies an Idol or a strange God as I haue often said and noe lesse is manifest from these words thâ—t the seruice which is here mentioned to those grauen Images Pheselim v. 41. was to feare them and sacrifice to them as strange Gods v. 35. And moreouer thus these which are here called strange Gods v. 35. were materiall Idoles or as Protestants terme them grauen Images is most cleare v. 33. They feared the Lord and serued theyr own Gods after the maner of the nations whom they carried away from thence for they could not carry with them any other Gods saue such as these from one place to an other That nothing may me wanting to the full satisfaction of the Reader I haue here adioyned the hebrew words as they stand in the originall of this text which is so violently and frequently pressed against vs. Exod. 20. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words out of what I haue allready alleadged may be thus translated Thou shalt not make to thy sâ—lfe an Idoâ— any figure which is in heauen aboue or in the earth beneath or in the water vnder the earth thou shalt not bow down to them nor serue them or thus· Thou shalt not make to thy selfe an Idol of any figure which is in heauen aboue for the Protestants themselues giue the like translation to the like phrase Deut. 4. v. 16. and Pagninus giues for the first signification of Moun or Temounach figuram a figure not only artificiall but naturall or apparent as when angels appeare in the figures of men Deut. 4.15 Psal. 17.15 I shal be satified when I awake with thy likenesse Temounacb which is nothing but the substance and essence of God conceiued clearly in our vnderstanding as we commonly say in our language let him appeare in his likenesse that is in his own shape figure or persone Soe that the meaning of these words as they ly in the 20. of Exod. and 5. of Deutronomy compared with the 2. of Kings 17. where a strange God a grauen Image are the same thing as I shewed iust now can only haue this sence that Allmighty God here forbids that we should haue any strange Gods before him that is that we should not make an Idol according to any visible figure whieh wee see eyther in the materiall heauens or in the earth or in the waters worshipping and seruing that is fearing those very Idoles and sacrifizing to them as to things indewed with life power vnderstanding diuinity which horrible Idolatry is as farre from the doctrine of the Romain Church which in the beginning of this controuersie I cited out of the cleare words of the Council of Trent as darckenesse is from light To correspond to the desire of other Readers I haue also thought it conuenient to cite the Greeke text of the 70. Interpreres Exodus 20. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where they doe not only translate it serue but shew that it is a seruice proper to God which is here forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt not serue them with a diuine or highest seruice as I shewed in the begining out of Scripture to be vnderstood by the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and S. Augustin q. 61. vppon Genesis confirmes the same Now that the difference betwixt worshipping and seruing may be better vnderstood and that worship may in some true sence be attributed to things inanimate and without knowledge but not seruice the Protestants themselues grant that ciuill worship may be giuen to te chayre of state or picture of a temporall King but seruice only to his Royall person not to his picture so that no man can be rightly sayd to serue the Kings chayre of state or his picture but to serue the Kinge and yet they may be and are sayd truly to worship or honour by some externall signe his chayre of state c. In the very same manner with proportion one may truly be sayd to worship or reuerence the picture of our Sauiour or his Saints as things known and esteemed to be as indeed they are wholy dead and inanimate without any power att all in themselues to heare vs or helpe vs merely because they represent those holy persons whose pictures they are but we cannot be sayd in any true or proper sence to serue them so long as we make only this esteeme of them And hence it is that the reuerence or worship wich we yeeld to holy Images is not intended to them or to begge any fauour of them or thinke that any help can be conferred vppon vs by any power in them and no Romain Catholike is to doe otherwise But we pray before them that we hauing them before our eyes may better and more attentiuely thinke of those whom they represent and the reuerence and honour which we giue to them is in a double respect first we giue them that reuerence which is due to holy things dedicated and consecrated or tending to the worship of God as are altars holy vessells and
reape life euerlasting So that life euerlasting is a proper fruit of a spirituall and godly life and so such a life is the true cause of saluation Reuel 3. v. 4. Speaking of the elect saith They shall vvalke vvâ—ith me in vvhyte garments because they are worthy Therefore the true seruants of God haue something in this world which makes them worthy of eternall life and that is theyr innocent and vnspotted liues as the Euangelist declares in the next precedent words but thou hast some in Sardis who haue not defiled their garment R. 3. v. 8. Behold I haue giuen thee a dore open which noman can shut because thou hast some smal vertue and hast kept my word and hast not denyed my name where the vertuous life and good works of that person are affirmed to be the cause why eternall happinesse was to be bestowed vppon him Hebr. 6.9 for God is not vnrighteous to forget your worke and labour of loue which yee haue shewed towards his name in that yee haue ministred to the Saints and doe minister and v. 12. That yee be not flothfull but followers of them who through faith and patience inherit the promisses where it is said both that it belongs to the iustice of God to remember our good workes and that not only by faith but by patience allso and the same is of all other vertues wee inherit the promises as Abraham did v. 13.14 Reuel 3. v. 10. Because thou hast kept the word of my patience I will preserue the from the hower of temptation which is to come through the whole world to tempt the inhabitants vppon earth where the desert of good workes is most clearly deliuered The Protestant argument against merit of Good workes The blessed saints were euer ready to acknowledge theyr vnworthynesse with humility Mistake This tutches not the merit of good workes THey are humble and euer will be and must be according to our doctrine both because they are neuer fully certain that they haue any one worke that is truly pleasing to God and if they were fully certain they must attribute all the glory to him seeing it is only his grace which workes all good in them And all theyr merits are his gifts as S. Augustin says and rewarded through the free acceptation of them for the merits of Christ according to the Concill of Trent sess 25. c. 16. But if by this title be vnderstood that noe iust man hath any workes truly good and pleasing to God through the working of Gods grace in them as the mistaken proofes seeme to insinuate it will be a false humility because it stands vppon a false ground and soe no humility of Saints This Protestant argument is proued by Scripture mistaken The first proofe O Lord righteousnesse belongs vnto thee and vnto vs confusion of face saith Daniel The first mistake The Persons here mentioned vvere not Saints These words were spoken by great sinners Therefore Daniel ascribes confusion of face to the Izraelites of his tyme because from the highest to the lowest they and theyr Predecessours had greeuously sinned against the law of God As appeares through the whole prayer of Daniel in that chapter and he puts his own sinnes to the rest v. 20. as hauing transgressed with the rest But how proues this that neyther he nor any other Saint had done any good workes The second proofe And Dauid If thou Lord shouldest be extreame to marke vvhat is done amisse O Lord vvho may abide it The second mistake This text proues that all Saints haue some sinnes but not that they haue no merits How proues this that noe Saint can haue any good wotkes or merits for they doe many things a misse yet through the grace of Christ they may doe some things aright The third proofe Speake not thou in thy hart saing for my righteousnesse the Lord hath brought me in to possesse the Land but for the wickednesse of this nation the Lord doth driue them out from before thee was the counsell of Moyses to the Israelites The third mistake This tutches sinners but not Saints The reason of this counsel was because the Israelites had greeuously offended god in the wildernesse as appeares v. 7.8.9 c. where Moyses reekons vp the haynous Idolatrie and other great sinnes which they committed THE FIFT CONTROVERSIE Of Purgatory The Romane Doctrine declared in the Council of Trent Sess. 6. Can. 30. SI quis post acceptam iustificationis gratiam cuilibet peecatori poenitenti ita culpam remitti reatum aeternae poenae deleri dixerit vt nullus remaneat rearus poenae temporalis exolueudae vel in hoc saeculo vel in futuro in Purgatorio antequam ad Regna caelorum aditus patere possit anathema sit If any one shall say that after the grace of iustification is receiued the falt and guilt of eternall punishment is soe remitted to euery penitent person that there remaines noe guilt or liablenesse to some temporall punishment to be payed eyther in this world or in the world to come in Purgatory before the enterance into the Kingdome of heauen can be opened to them let him be accursed Conc. Trid. sess 25. Decreto de Purgatorio Praecipit sancta Synodus vt sanam de Purgatorio doctrinam à sanctis Patribus sacris Coneiliis traditam à Christi fidelibus credi teneri doceri vbique praedicari diligenter studeant Apud rudem verò plebem difficiliores ac subtiliores quaestiones quaeque ad aedificationem non faciunt ex quibus plerumque nulla fit pietatis accessio à popularibus concionibus secludantur Incerta item vel quae specie falsi laborant euulgari ac tractari non permittant Ea verò quae ad curiositatem quandam aut superstitionem spectant vel turpe lucrum sapiunt tanquam scandala fidelium offendicula prohibeant The holy Synode commands the Bishops that they take diligent care that the sound doctrine of Purgatory deliuered by the holy Fathers and the sacred Councils be beleeued held taught and preached by the faithfull of Christ. But that amongst the common sort of people all difficult and subtile questions which make not for edification by which commonly there is noe accesse to piety be secluded from popular sermons But those things which tend to curiosity or which tast of base lucre as being scandalls and offenses of the faithfull they are to prohibite In these two places we see 1. That none but iust persones suffer in Purgatory 2. That those paines are only the remainder of such temporall paines dew after the remission of sinne and eternall punishment which they deserued in this life 3. That the Church of Rome forbids all temporall gaines to be made of the doctrine of Purgatory where by it appeares how injurious the aspersion of some of our Aduersaries is to the Church of Rome in accusing her to haue inuented Purgatory not to gaine soules but mony 4. All difficult questions
good workes 162.163.164 concerning good workes 52.53 Concerning Purgatory 179.180 Of the reall Presence 189.190 c. Concerning communion vnder one kinde 317.318 to 322. The second Council of Nice concerning Images 83. Communion in one kinde supposes the reall Presence 323. How the cup is the fruit of the vine 257.258 c. D. â—he DIuinity of God neuer pictured by Romane Catholiques 72.73 Doe this c. Signified nothing to be done in time of the Institution Doe this c. cannot be extended to lay men 347. to 350. Doulia is indifferently taken in Scripture for the worship of God and of creature 33.34.35 Drinke yee all signifies not all Christians 34. to 346. F. FAith only Iustifieth not prouued by Scripture 143.144 c. Faith ioynd with other vertues the disposition to the first iustification 138.139 153. The flesh Io. 6. cannot signifie the flesh of Christ. 303. G. Some GLory may be giuen to creatures but not that which is proper to God 26.27 I. IF all worship of Image weere forbidden one place of Scripture would be coÌ„trary to annother 110.111 Image put for Idol 105. a grauen Image signifies a false God in the Protestant Bibles 119. The name of Iesus is as much worshipped by Protestants as the picture of Iesus by Catholiques 28. VVhat an Idol properly is 8.81 VVhat in Image properly is 80.81 The difference betwixt an Image and an Idol 82.83 How Images are to be worshipped 124.125 Grauen Image scarce euer put in Protestant Bibles but in place of words which signifie Idoles or false Gods Image-worship for Idolatry 105.106 Image added to Scripture 95.96 98.101 c. The worship done to the Image redounds to the persone represented proued by Scripture 132.133 Iustification not acquired but increased by good workes 152. VVhat relation Images haue to God the Fader and the holy Gost. 75.76.77 K. In one KInde is a true Sacrament conferring grace 326. to 3 n0 How these words onlesse yee eate c. Io. 6. declare the necessity of receiuing both kindes 351. to 355. L. LAy people are depriued of noe grace necessary to saluation by wanting one kinde 328.329 334. How one kinde is a compleate refection 332.333 How the actuall sacrament all graces of both kindes are giueÌ„ by each apart 335. 340. Noe lay man is bound some limes in his life to receiue vnder the forme of wine eyther ioynly with the other kinde or separately 397.398 How the Lamb is called the Passouer 289. to 293. Latria is allwayes vsed in Scripture when it is brought for religious worship for the worship dew to God only 32.33.34 How eternall life is a gift of God 171.172 Luther thought the words of consecration most cleare 313. M. MEdiatour and Aduocate of 2. sortes 60.91.62.63 Merit of good workes takes not a way humility 175. P. The Hebrew word Phesel Exod. 20. falssly translaeed Image 84.85 Phesel translated Idol in some Protestant Bibles Isay 44. 85. Protestants pray as much to sinners on earth as Catholiques to Saincts in heauen 58.59 Protestants worship bread and wine as much as Romane Catholiques worship Images 129.130 Protestants themselues esteeme it not necessary to saluation to communicate vnder both kindes Diuisions amongst Protestants and not amongst Catholiques in matter of the vnderstâ—ding Christ words 243.244 Protestants beare little or noe reuerence to the bloud of Christ in this Sacrament 367. Protestants frame a most meane opinion of the Body and the blood of Christ. 365.366 Noe Scripture against Purgatory 182.183 c. Proofes out of Scripture for Purgatory 187. Six mistranstations in Ex. 20.4 in the Protestant Bibles 91.92.93.94 R. REligion and Religious taken in 2. senses in Scriptuâ—re 21.22.23.24.25 That which our Sauiour gaue his Apostles in his last supper could be noe remembrance of his Body 222.223 c. How any thing may be a remembrance of it selfe 227.228.229 How the Rock is called Christ. 295. to 296. S. SAcraments according to theyr essentiall parts are to be receiued as they were instituted whensoeuer they are receiued 325. The bare institution of a Sacrament induces to necessity no receiue it 3. Saincts and Angels prayree to God for vs are herad only trough the merits of Christ. 58. 62. The worship of liuingâ—Saints as much forbiddeÌ„ in Scripture as of Angels 35.36 VVhensoeuer by praires we come to the Saints we come mediately but truly to Christ. 56.57 Iintreating the Saints to pray for vs is not a necessary meanes but a profitable helpe to saluation 1.2.3 65. Saints indowed with supernaturall graces 16.17.18 Saturday commanded to be Kept holy Ex. 20.116.117 The vvords of Scripture are allways to be vnderstood properly vvhen noe other article of faith compells vs to the contrary 315.416 The Scriptures allowes of praying to Saints departed and Angels 66.67.68 Noe text in Scripture saies expressly that vve are iustified hy faith only 149. c. Scripture mistranflated 78.79.80.81 88.89 and from 95. to 127.128 Scripture eyther mistranflated or misinterpreted or missapplied or misused or augmented or altered or reiected and generally mistaken one vvay or other by Protestants per totum The seauenth day not Sunday but Saturday and the Iewish Sabbath 116. All Seruice is not dew to God only 29.30 T. VVhat is meant by new Testament 235.236 c. Testament in my blood is not to fay signe of my blood 239. Threskia signifies not vvorshipping but Religion 45.46.47 Perpetuall tradition teaches that some allwayes receiued vnder one kinde 370. Objections drawn from naturall reason against Transubstantiation breefly answeared 306.312 The torment of dearh or of triall of malefactors touches not souls of the iust 158. W. WHat the word this signifies in these vvords this is my Body 107.108 c. VVords haue two significations ancient and now in vse 30. ciuil and Ecclesiasticall 31.32 VVords of Scripture are not to be extended beyond theyr ordinary signification vvithout necessity 361. to 364. VVhen vvords spoaken to the Apostles are to be extended to others and how farre 334.344 The vvords of consecration vvholy true according to Catholiques 245.246 The vvord est is cannot be signifies 301. VVhich are workes of the law 149.150 c. and 156.157.158 c. All Good workes and vvords are the gifts of God 164. God workes vvhich are fruits faith are pleasing and acceptable to God in Christ according to English Protestants 167. The difference betwixt vvorship serue 123. To vvorship God is not to vvorship him only 6.7.8.9 vvorship of 3. kindes 9.10.11 Religious worship strictly taken dew to God only 11.12 Taken in a large sense may be giuen to creatures vvhich are indewed vvith supernaturall graces 12.13.14 n 15.16.17 c. Creatures commanded to be vvorshipped 108.106 S. Iohn is as much forbidde to vveepe by an Angel as to vvorship 36.37 The vvorship vvhich the Romane Church giues to Saints and Angels cannot be giuen to God vvithout blasphemy and sacrilege 25.26 Creatures may be vvorshipped vvith the vvorship of Doulia 19.20 The vvorship of