Ministers you cypher 1. Tim. 6.12 Fight the good fight of fayth lay hold on eterâ—all life whereunto thou art called Ibid. lin 3. to proue â—he Scripture to be sufficient for spirituall men you â—ypher 1. Cor. 2.15 But he that is spirituall iudgeth all â—hinges and is iudged of none which proueth the conâ—rary if it proue any thing to wit that the spirituâ—ll Man is not iudged and ruled by Scripture but raâ—her the Scripture is iudged and ruled by him Pag. â—0 lin 21. to proue that we wrong you in saying â—ou derogate from the Church you cite Matth. 18. â—7 He that heareth not the Church let him be as a Heathen publican Ibid. to the same purpose you cypher Heb. â—â— 17 Obey your Prelates and submit your selfe vnto them â—ag 169. lin 22. to proue that no Church euer priâ—â—d the oblation meritts of Christs passion more â—â—ghly and religiously then you do you cypher Heb. â— 14 With one oblation he did consummate for euer the â—â—nctifyed and Ephes. 5.2 He gaue himselfe a sacrifice 〈◊〉 vs to a sweet smelling sauour Iohn 1.29 Behold the â—ambe of God that taketh away the sinnes of the world â—ct 4.12 There is not Saluation in any other Name Pag. â—1 lin 1. to proue we wrong you by saying you aâ—â—int that (m) The words of Iohn White way pag. 126. EVERY particuler MAN examine â—â—dge of the Church her teaching you cite 1. Cor. â— 19 Are all Apostles Are all Prophets Are all teachers â—re all workers of miracles If one would study to apâ—â—y Scriptures impertineÌ„tly I am persuaded he could â—â—rdly deuise greater impertinencyes then these â—hich are so riâ—e in euery page of your booke so that it was intolerable folly for your Poet and Paynter to represent this your Voluminous cyphering of Scripture with a crowne vpon it bidding men to Behâ—â—â— grace and wisdome in your looke and Truthes Triumphâ—â—â— your booke For if this kind of cyphering of Scripture be Wisdome what I pray you is the last Extreme anâ— Non-plus of (*) I wonder you would not be warned to be more wise by the Booke of Quaeres or Prurit-anus For you cite the Scripturs as impertinently in good earnest as he did in iest to shew your Ministeriall Folly Folly You cite cypher Scriptures that make agaynst you §. 8. HEREVNTO I adde that the texts you cypheâ— many tymes make agaynst you Pag. 548. lin 19. to proue that reward is giuen vnto workes of Graâ—â— and bounty aswell as of Desert you cypher Rom. 4 4. which sayth to him that worketh the reward is not reckoned of grace but of debt Could any text be deuise more directly agaynst the purpose you cite it For by this place ioyned with a sentence of yours I conclude vnanswerably our Catholike doctrine of Merit The reward which is giuen to him that worketh in regard of the Goodnes and Righteousnes of his worke is giuen not of grace but of debt But Eternâ—â— life is tearmed a Crowne of glory because it is bestowed 〈◊〉 them which exercise Righteousnes and in regard of thâ— righteousnes the true inherent dignity sanctity and purity of their workes Ergo Eternall life is a reward oâ— good workes giuen to Gods children of debt not 〈◊〉 meere grace and bounty The Maior is S. Paules by you cyphered in this place the Minor your ownâ— in so many words pag. 174. in fine and 1â—9 so thâ—â— the text of Scripture by you cited proueth inuinciâ—bly the doctrine of Merit against which you cite iâ— Pag. 558. lin 4. to proue that liuing Saints haue no communion with Saints defunct by partaking the â—â—perabundant satisfaction you cyte Rom. 12. v. 4. We haue many members in one body and euery member hath â—ot the same office This text proueth the contrary to â—hat you intend to wit that Satisfactions are communicable betwixt Saints for from this text I arâ—ue thus If Saints liuing Saints deceased be memâ—ers of the same body hauing different offices then â—here must be betwixt them coÌ„munion in all things which superabound in some members and are neeâ—ed of other for this we see to be that fellowship which by the institution of nature the members of â—he same body ought to enioy the one with the oâ—her But the Myrrh of mortifications and satisfactions superabound in many most rare innocent and penitent Saints in heauen and is no lesse needed of diuers other Saints vpon the earth that haue done many sinnes and cannot do such great pennance Therfore the Myrrh of superabounding Pennance and Satisfaction ought to flow downe from deceased Saints in heauen vnto their fellow-members the needy Saints that liue on earth The Iesuite (n) See the Reply pag. 523. sayth that the first Precept Thou shalt loue thy Lord God with all thy hart c. bindeth not man to loue God in this life with Beatificall loue nor to be alwayes in actuall imployment of his loue on him but only to loue sincerely and inwardly to the keeping of all commandements without any mortall offence which breaketh friendship with God desiring though not inioying the happynes of beatificall loue This he sayth is the meaning of S. Bernard and S. Augustine when they say the perfection of the next life is contayned in this precept to wit in voto not in re This doctrine you impugne pag. 525. lin 26. saying That the Saints of God hauing obserued other commandements brake the first commandement and did vndergo corporall payne after the breach thereof How proue you this marry you cypher Heb. 11.31 They were stoned they were sawen a sunder they were slayne with the sword Doth this text proue the Saints transgressed the first Commandment That they were corporally afflicted for their not louing God with all their hart Doth it not rather shew the contrary that they loued God perfectly and were temporally tormented because they so loued him with al their hart that they would rather vndergo most cruell and barbarous deaths then offend him or abandon the truth of his word which is as our Sauiour saith the highest degree of Charity Pag. 10. lin 20. You deny the Church to be infallible in her Traditions and Definitions yet say you we acknowledge her lawfull authority for expounding Scripture and maintayning vnity in right fayth In proofe hereof you cite Matth. 18.17 Who so heareth not the Church let him be to thee as a Heathen and Publican You could not haue inuented a text that doth more inuincibly shew the coÌ„trary of what you intend Let vs make this text of Scripture the Maior and your Protestant doctrine the Minor and put your Argument in forme then will you see how handsomely you proue that you acknowledge all the lawfull authority of the Church The Scripture saith The Church is of so great absolute infallible authority that whosoeuer doth not heare her is to be held as an Heathen and a Publican Protestants say the Church is so subiect to
allow theÌ„ce drawing an argument to prooue the Galathians were senselesse and sottish that keeping in their sight the picture of Christ Crucifyed they would thinke to be saued by the Law and not by the merits of his Crosse. For it was madnes and folly to paynt Christ honour him as Crucifyed not to thinke that by his death vpon the Crosse he redeemed the world I know that some Catholikes expound this place that Christ was paynted and pictured out vnto the GalathiaÌ„s metaphorically by preaching Which I do not deny but this doth not repugne with the other sense that he was also materially paynted as Crucifyed nor must we exclude it this sense being imported by the natiue and proper signification of the words and hauing more connexion with the drift of the Apostles discourse which is to prooue the Galathians senselesse in their forsaking Christ whome they had pictured Crucifyed before their eyes For to forsake Christ crucifyed pictured by preaching as the Sauiour of the world though it be impious yet not senseles yea rather saluation by the crosse of Christ did seeme folly vnto the Gentils But for men to haue Christ painted as crucifyed before their eyes honouring him by Christian deuotion in regard of his crucifixion and death and not to expect saluation by his Crosse and death is sottish and (s) The Minister is much vexed with the euidence of this Text not finding which way to euade as you may see pag. 280. First he sayth lin 21. If this were true it proues only that Images may be made but not that they may be adored Answer First the Answerer in this place intends only to proue that the Apostles did allow the making of Crucifixes to represent our Sauiours Crucified person vnto ChristiaÌ„ deuotion Secondly this making doth inferre worship for the proper Image of an adored person if it be made it may be adored agaynst which principle euideÌ„t in reason you cannot bring one word of Scripture Secondly you say Ibid lin 3. That according to learned Bannes The worship of Images is neyther expressely nor infoldedly taught in Scripture Answere BaÌ„nes meaneth that Image-worship is not formally inuolued in Scripture nor matter of fayth by vertue of sole Scripture But he doth not deny but it is virtually contained in Scripture so that it may Theologically be coÌ„cluded by texts of Scripture Thirdly you cry pag. 282. lin 24. One Father that expounds this place literally according to your sense I answere first no Father nor Catholicke denyes this litterall sense and Athanasius is brought by Turrianus l. 4. de Dogmat. Charact. thus expounding Secondly Protestants who appeale vnto the Scripture as vnto the last iudge to giue definitiue sentence are bound to take the words of Scripture in the litterall sense except they can cleerly demonstrate by Scripture the litterall sense to be absurd Otherwise if without euident proofe by Scripture they metaphorize the Scripture they appeale not vnto Scripture but vnto their owne fancies But by Scripture you cannot proue that the litterall painting of our Sauiours Image as Crucifyed is absurd more then the painting of Luther and Caluin and such other of your pretended Prophets is absurd Therfore you must stand to this litterall sense or els confesse that you will not be ruled by the word of God but depart from the litterall sense thereof when you please without shewing warrant so to doe Finally the Minister sayth ibid. lin 27. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth to be written before not to be painted before This is his last yet a desperate shift First all LexicoÌ„s eueÌ„ those of ProtestaÌ„ts say that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes before so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes to paint or make figures because writing is a kind of painting or making of Characters hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifyes writing For is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a painter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peÌ„sill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painting to the quicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painting in waxe innumerable other words aswell single as compound that testify how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to paint Secondly not only Beza and Erasmus so translate and the French Geneuian Pourtrayé deuant les yeux Christ Iesus pictured before the eyes but also Caluin in his comment vpon this place sayth expressely depictus meo iudicio optimè quadrat the best translation in my Iudgenent is depainted adding the Apostle doth heere signify that there was amongst the Galathians non nuda doctrina sed viua expressa Christi crucifixi Imago nor the meere preaching but also liuely and expresse picturing of Christ crucifyed Finally the Minister who heere sayth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify is depainted elswhere pag. 213. lin 26. sayth the contrary to wit that S. Paul doth testify Galat 3.1 That by the Ghospell Christ Iesus IS DEPAINTED before the eyes of the soule Now how can this be true except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signify is depainted and be thence transferred by metaphore vnto preaching senselesse And of this materiall picturing of Christ crucifyed Athanasius expoundeth this place whome Turrianus citeth De Dogmat. charact l. 4. Wherefore I may iustly say that we haue more cleere expresse Scripture for the vse of images then haue protestaÌ„ts for their Translations And therefore the danger of ignorant people erring by images is without reason so much insisted vpon by Protestants their English translations being as I haue shewed a more dangerous blocke for fooles to stumble at and so fall into damnable errours If they presume that by diligent instruction they may and would haue vs thinke that they doe preserue their people from that errour why should they not thinke that the Roman Church being so potent with her children can keep them from the foolish errour of attributing life and diuinity vnto dead dumbe images and that she will so do being so strictly coÌ„manded by the (t) Sess. 2. Diligenter doceant Episcopi Councell of Trent to vse her greatest diligence in this point that ignorant people fall not into errour by any image which otherwise haue many profits and vtilities About which I will not enlarge my selfe but only mention some of them The first is an easy and compendions way of instruction in which respect they are tearmed by S. Gregory (u) Lib. 7. Ep. 109. the books of the vnlearned and as another Gregory (x) Nissen â—rat in Theodorum sayth the silent picture speakes on the wall and profiteth very much The second is to increase in men that keep honour them the loue of God and of his Saints which effect S (y) Orat. Quod veteris noui Testamenti vnius sit mediator Chrysostome experienced as he testifieth saying I loued a picture of melted wax full of piety And S. (z) Lib. 7. epist. 53. Gregory the Great sayth they inflame men that behold them in the loue
because he was a Minister Now if it be granted that gifts and oblations by way of Religion may be made vnto Ministers your discourse against Oblations vnto Saints is eueruated and falleth to the ground For thus I argue If oblations may be made to God onely why are they made vnto Ministers If they may be made vnto creatures why not vnto Saints and Angells as well as vnto Ministers If oblations be proper vnto God how dare Ministers make themselues fellowes with God in this point of his Honour If they be not proper vnto God why do you reprooue vs for offering gifts and vowes vnto the blessed Virgin his Mother Heere you are so taken that you cannot shift away nor euade Fourthly and principally by this doctrine that Religious Adoration is due vnto Ministers you ouerthrowe all you say in the Third point against giuing worship specially Religious vnto blessed Saints and Angells For if Ministers may be religiously adored with reference vnto God why not Saints why not Angells You alleadge (d) Matth. 10.14 Scriptures that affirme Ministers to be the messengers of God and threaten punishment vnto such as will not admit of them But I pray you be not Angells Gods Messengers as much as Ministers yea in a more high holy excellent sort being all ministring Spirits sent in seruice for them that partake the inheritance of saluation Hebr. 1.23 You bring Matth. 10.42 He that shall giue to one of these little ones a cuppe of cold water only in the name of a disciple verily I say he shall not loose his reward How can you hence in force that diuine and Religious worshippe is due vnto Ministers rather then vnto any poore Christian Lazar or Beggar of whome Christ sayth (e) Matth. 25.40 Whatsoeuer you doe to one of my least ones you doe vnto me If Saints liuing vpon earth that be the liuely images of Christ may not be honoured with Religious adoration though what is done to them Christ taketh as done to himselfe what little colour and pretext can you Ministers alleadge why we should honour you with Religious Adoration You produce Galat. 4.14 where the Apostle saith vnto the Galathians You receyued me as an Angell of God eueÌ„ as Christ Iesus Who seeth not that this maks rather for adoration of Angells then of Mynisters S. Paul thought the Galathians did much in that they receyued him as an Angell But you say we must worship Ministers more then Angells to wit with Religious Adoration which is due to God only To the same purpose you cite two Fathers S. Ambrose and S. Gregory S. Ambrose epist. 26. sayth Domino defâ—rtur cùm seruulus honoratur the Lord is reuerenced when the seruant is honoured S. (f) Super Reg. lib. 5. cap. 1. Quam reuerendi sunt optimi Pastores Ecclesiae SaÌ„ctae liquet Dum enim Deo fideliter seruiunt tanto ei amoris vinculo coniunguntur vt quidquid eis ingeritur Diuinae iniuriae ascribatur Gregory writes that good Pastours who serue God faythfully are so conioyned with him in the bond of loue as what is done against them is taken as iniury offered vnto God How do these texts conclude Religious adoration to be due to your Ministeriall worships rather theÌ„ vnto Angels I pray you Syr be not Saints Angells the faythfull seruants of God his friends Be they not conioyned with him in loue as much as any Minister Why then should Religious worship be due to Ministers their Et caetera's and not to Saints their Reliques Images That Saints and Angells be the friends and faithfull seruants of God we certainly know that you Ministers be such how can you make it apparent or certaine And if you cannot why may not we argue agaynst your worships as you argue agaynst Images pag. 233. I am taught by learned Vasquez that the Diuell may lurke in Images and our Aduersary cannot proue that Christ is present or assistant vnto them Now it seemes vnreasonable to worship that which may receyue the Diuell when on the other side one cannot be certayne that it haue any fellowship with Christ. This your argument agaynst Images is stronger agaynst Religious Adoration of Ministers For of the Images we are certayne that they represent Christ Crucified vnto vs we feele this their force and efficacy in our harts when we worship Christ in them But that Ministers may receyue the Diuell that the Diuell may lurke in them we are (g) Luther tom 2. Ieâ—iensi fol. 68. sayth of Carolostadius Puto non vno Diabolo obsessum fuisse miserabilem illum hominem And of Zwinglian Ministers he sayth That the Diuell now euer dwelleth in them that they haue a blasphemous breast insatanized supersatanized and persatanized See the place in the book of the Tigurine Deuines confess Tigur An. 1544. fol. 3. taught by Luther who affirmeth so much of diuers Ministers and by other Ministers that (h) The Tigurine Deuines in the place alleadged say Lutherus cum suis Diabolis And Zwinglius En vt hunc homineÌ„ Satan totus occupare conetur Tom. 2. respons ad Confess Lutheri fol. 478. auerre no lesse of him That Ministers be Christs fellowes or haue fellowship with Christ that Christ is present by sanctity and grace with any of them you cannot make certaine yea according to your Tenet Christ doth not certainly and infallibly assist the whole Church much lesse is it certayne and infallible that he is present and assistant vnto euery Minister Wherefore seing it is certayne that the Diuell may lurke in Ministers and it is not certayne infallible that Christ is assistant vnto them we may conclude by your principles that it is vnreasonable they should be worshipped specially with Religious adoration which yet you do require that men yield vnto you in regard of your vnion with God The second Errour That that cannot be the true Church which hath wicked Visible Pastours §. 2. ANOTHER errour no lesse absurd and sottish theÌ„ this you maintaine to wit that that cannot be the true Church whose visible Rulers are or haue been wicked or impious Thus you write pag. 100. Wicked persons according to S. Augustine are not indeed and verily the body of Christ And agayne they are not in the body of Christ which is the Church because Christ cannot haue damnable members And Bernard sayth that it is euident that Christ is not the head of an Hypocrite but the visible Rulers of the popish Church haue many tymes been as our Aduersaryes themselues report not only Hypocrites but also apparently monstrous and damnable sinners Therfore the Popish Church caÌ„not be the Catholike Church out of which no saluation is to be had And agayne pag. 54. you argue in this manner They which are not of the body of Christ nor of the house of God really and in truth do not constantly preserue or faythfully deliuer Apostolicall traditions nor are they such as the spirit of God infallibly
Theodos. Nor as the sanctifyer of our soule dwelling in the same by grace Hierom in Prouerb c. 2. Nullum inuocare idâ—â— intus orando vocare nisi Deum debemus Thirdly that the Preist doth not inuocate Saints by direct prayer in the Lyturgy of the Masse which being a sacrifice the deuotion therof is to be directed to God onely Augustine lib. 22. de ciuit c. 10. Carthag 4. c. 23. Fourthly that our friends that are deceased do not now heare vs in the familiar manner they were wont conuersing with vs. Hierom. ad Heliodor de obitu Nepotiam whatsoeuer I write seemeth to be dead 〈◊〉 because Nepotian doth not heare it to wit iâ— visible manner delighting therein and applauding the same as he was accustomed to doe in his life-time (c) HeÌ„ce appeareth the impertineÌ„cy of the Minister that so often vrgeth this place of S. Hierome pag. 29.2 lin 22. Orthodoxe pa. 54. li. 6. Fiftly that they do not know what is done in this world by their natural forces Augustine de cura pro mortuis c. 16. Per diuinam potentiam Martyres viuorum rebus intersunt quoniam defuncti per naturam propriam viuorum rebus interesse non possunt Sixthly speaking vnto some deceased persons they make an If whether they heare them or not because they speake vnto such as they knew not certainly to be Saints Nazianzen orat 3. in Iulian. (d) The Minister here sayth Did not the Fathers reckon Constantine to be in ioy and glory and yet Gregory Nazianzen vsing an Apostrophe to him sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heare o thou Spirit of Great Constantine if thou hast any notion of these thinges I Answere you falsify the text of Nazianzen both in the Greeke in your English translatioÌ„ For his words are Heare o thou Spirit of Great Constantius if thou haue any notion of these thinges Yea that we might see you corrupt the text wilâ—â—lly against your conscience euen in this very Reply in this poynt â—f controuersy you cite the same pag. 359. lit a. in this manner Audi etiam 〈◊〉 Constantij magni anima siquis mortuus sensus est Heare o thou Spirit of â—reat Constantius c. Now Constantius was an Arian and a persecutour of Catholickes vnto his dying day though on his death bed it was sayd â—e made some kind of repentance Hence S. Gregory NazianzeÌ„ might doubt â—f his being in Glory and say Heare if thou haue any notion of these â—â—inges The same Father in his funerall Oration for his sister Gorgonia where he sayth Sister admit of this oration in lieu of many funerall offeâ—â—ngs If this reward be giuen to holy soules to feele these things he doth not doubt of her hearing his prayers but only whether she receaued an humane naturall content in that his affectuous Panigyricall made in her prayse THIS truth supposed I cannot but coÌ„ceaue that your Maiesty professing so much loue to the first primitiue ages may â—eceaue satisfaction about this point the causes of Protestants dislikes being weake and not to be opposed against the strength of so long continued authority as I shall endeauour to demonstrate in their eight usuall Exceptions Inuocation of Saints not to be disliked because not expressed in Scripture §. 2. AND first I must satisfy the transcendeÌ„tall cause of their dislike (a) Confess August art 12. Fulke against Rhem. which is that worship and Inuocation of Saints deceased is no where expressely set downe in Scripture without expresse warrant wherof nothing may lawfully be done that belongs to Religion But this though carrying a shew of deuotion in the conceit of common people is altogether vnworthy of the erudition of any learned Protestant For howsoeuer in the beginning of their separation they did (b) Luther l de seruo arb serm de Cruce siue expresso Dei mandato cry for expresse Scripture expresse Commands oâ— the Written Word yet now they are 〈◊〉 gone (c) Wotton in his Tryall pag. 89. from that principle as they are exceeding angry (d) Iohn White in his defence pag. 228. with vs that wâ— should thinke that any of theirs were 〈◊〉 any time broachers of such an absurdity Wherfore in their written bookes whâ—â— they teach in Pulpits I know not they (e) D. Field of the Church l. 4. c. 20. Whitaker de sacra Scrip. cont 1. q. 6. disclaime from expresse Scripture and thinke it a sufficient warrant of a Christâ—â—â— custome that the same be (f) Note that it is one thing to be expressed in Scripture and another to be grouÌ„ded on Scripture All Christian doctrine is not expressed in Scripture yet euery Christian doctrin is so grouÌ„ded on Scripture that it may in some sort or other be proued from Scripture grounded â—â— Scripture that is may be deduced by good discourse from truthes reuealed therin 〈◊〉 be proued consonant to the rules principles therof according to which ample extent of Scriptures vnto things deducible from them or consonant vnto them there is no Catholike custome that hath not warrant in Gods word as we are able to shew This onely we require that ignorant people be not Iudges of such inferences an office so farre aboue their capacity as I am perswaded no vnlearned man that hath in him any sparke of humility or any mediocrity of Iudgement will vndertake it For no man is competent to iudge assuredly of argumeÌ„ts by deduction froÌ„ Scripture that hath not exact skill of Scripture to know the false sense from the true as of Logicke to distinguish Syllogismes from Paralogismes being able to giue sentence of the truth of principles by the one and of the inferences by the other A thing so hard as euen learned Deuines do much suspect their owne sufficiency to iudge of deductions dare not absolutely pronounce their sentence but referre the same to definitions of authority which besides skill of Scripture Logicke hath the promise of Gods perpetuall assistance in teaching the Christian Church Wherfore if Protestants will bind vs to bring expresse Scripture for the worship of Imags Adoration of the Sacrament Inuocation of Saintes they must themselues likewise be bound to bring expresse Scripture against Anabaptists for (g) D. Field l. 4. of the Church c. 20. saith It is no where expressely deliuered in Scripture christening of Infants and for the keeping of the Sunday in lieu of the ancient Sabboath Day for their dedicating of (h) CoÌ„cerning the Protestants keeping festiuall daies of Saints with religious solemnity the Minister saith not a word which is tacitely to grant that this duty of ReligioÌ„ is vsed piously by the English Church although the same waÌ„t the warrant of Scripture why then may not Catholicks pray vnto Saintes though there were no warrant in Scripture for such practise Dayes in memory of the Apostles with religious solemnity for the (i) Concerning the Crosse in baptisme the Minister saith pag. 302. that it is
of their Lord and Sauiour The third is to moue and incite men to the imitation of the vertues of Christ and his Saints which vtility S. Basill (*) Basil. homil in 40. Martyres doth declare highly esteeme in his Sermon of the forty Martyrs And examples might be brought of meÌ„ reclaymed by sight of godly images euen in the heat of sinfull affection The fourth is to stay our thoughts vpon Christ and his Passion that our imaginations in prayer may not so easily wander which vse of images catholiks in their deuotions do often experience Finally that in his image we may honour Christ the honour of the image redounding to the Originall And who so crowneth the Kings image honoureth the King whose image it is sayth S. (a) Ambros. serm in Psal. 118. Ambrose In which kind memorable is the deuotion of our Victorious and Religious King (b) Polidor l. 7. Histor. Anglor Canutus who tooke the diademe that he vsed to weare on his owne head and therewith crowned an image of Christ Crucifyed which in his dayes was deuoutly (c) Harpesfield Eccles Hist. Saeculo 11. cap. 2. reserued in the Church of S. Peter S. Paul in Winchester afterwards would neuer haue any crown come on his head out of humble reuerence to his Crucifyed Lord. (d) The Minister concludes this disputation with saying pag. 289. lin 10. Let it be noted that our Aduersary hath manifested wonderous weakenes For he hath not throghout his whole disputation produced one playne Text of Scripture or cleere senteÌ„ce of antiquity for Iconolatry I answere That Iconolatry signifyes diuine worship of Images which the Answerer did not intend to establish yea the Minister himselfe p. 245. lin 1. saith that Iconolatry or diuine worship of Images is impertinent or heretogenious â—o this disputation Wherfore the Minister herein sheweth wonderous defect of iudgment who thus by his own confession flyeth the questioÌ„ Nor hath he beene able to bring one example or text of Scripture I do not say playne but with a little shew to proue the question in hand that the proper images of adored persons that be lawfully made may not lawfully be adored On the other side such images of adored persons if they be made that they must be adored the honour done or denyed to the Image redounding to the person the Iesuite hath proued by the force of the nature of images by the Analogâ— vnto images of humane adored persons by the Prophet Dauid his practise of this principle by the prime article of Christianity by testimony of Fathers and by all kind of Theologicall proofes The testimonyes of the Fathers more in particular concerning the adoration of Christ his image materiall Crosse as being vnto al learned men vulgarly known and notorious the Answerer did not produce further then was necessary to proue that Protestants cannot truly assigne the time when the bowing vnto the image of Christ was brought in among Christians but by the Apostles Els what more easy then to haue brought testimonyes for this point in euery age vpward froÌ„ the eight where the same was defined by the Generall Councell of Nice as appeares by this Catalogue of foure in euery age which is one aboue the highest number of witnesses required to make a matter of fact firme certayne In the seauenth age the sixt Generall Councell canon 73. sayth We that are saued by the Crosse ought to vse all diligence to giue it due honour to wit Adoration with mind with speach with gesture For which cause we decree that no Images of the Crosse be made on the floore S. Maximus martyr lib. cui titulus ex dogmat inter Maximum Theodos. writes that diuers persons of worth amongst them the Bishop of Caesarea being conuerted from the Heresy of Monothelisme did with teares of ioy and pennance goe to the Church where they saluted that is bowed vnto the holy Images of our Sauiour and of our Lady mother of God and laying their hands vpon them abiured their Heresyes S. Sophronius Homil. in laudem Sanctae Crucis In the midst of Lent sayth he the Venerable Wood of the vitall Crosse is adored seing our Lord hath appointed this way for vs to get pardon of our sinnes according to the Tradition of holy Fathers S. Leontius lib. 5. aduersus Iudaeos The Iewes deride vs who haue in honour and esteeme and do worâ—hip the holy Crosse and sacred images tearming vs worshippers of woodden Idols In the sixt age S. Gregory l. 7. Epist. 5. sayth worship and veneration is due to the holy Crosse image of the Blessed Virgin Procopius Gazensis in cap. 20. Isaia writes that the Christian custome was to paint the images of the holy Martyrs on the prores of ships for defence and protection Euagrius l. 4. c. 26. relates miracles done through the worship of Images S. Simeon Stylites Epist. ad Iustin. Imperat sayth If according to your sacred Lawes they that offer dishonour vnto the statues and images of the Emperour be worthy of death what punishment do they deserue that with barbarous fury haue defaced the Image of our Lord and his blessed Mother In the fift age S. Cyril Homil. cont Nestor in Concil Ephesin sayth the Crosse is adored ouer the whole world S. Sedulius lib. 4. Paschal no man is ignorant that the image of the crosse is to be adored S. Chrysostome in Liturgia Let the Priest as he goeth to the aultar bow his head to the image of the Crosse. S. Hierome in Epitaph Paulae commends the deuotion of S. Paula in that she did lye prostrate before the Crosse kissed the same with great faith adoring Christ therein as if she had seene him present on the Crosse. S. Paulinus Epist. 11. writes that the print or image of our Sauiours feet on the mount Oliueâ— was miraculously conserued and adored as also the holy Crosse yearly at Easter the Bishop himselfe being the principall adorer In the fourth age Prudentius l. 2. Cont. Simmach The Roman Emperour lies prostrate in the Church of Christ and the Gouernour of the world adores the standard of the Crosse. S. Athanasius q. 15. ad Antiochum writes That Christians worshipping the image of the Crosse if Heathens accuse them of adoring the wood may presently dissolue the Crosse and cast away the wood Helladius successour of S. Basill writes of S. Basill how he did kneele and pray suppliantly before the image of our B Lady agaynst the threates of Iulian the Emperour Iulius Firmicus de error profan Religion c. 22. sayth What do these hornes signify but the Venerable figure of the holy crosse c vnto these hornes fly with humble veneration In the third age before Constantine Lactantius liued through he saw also the beginning of Constantine his raygne This Father in carm de pass testifyes that at the entrance of Christian Churches was placed a faire image of Christ Crucifyed shewing how men ought how