Catholique traditions. Or A treatise of the beliefe of the Christians of Asia, Europa, and Africa, in the principall controuersies of our time In fauour of the louers of the catholicke trueth, and the peace of the Church. Written in French by Th. A.I.C. and translated into English, by L.O.

ANNOTATION.

THere are diuers and sundry opinions touching Images. First the Mahometists will haue none at all. Secondly, the Iconomaques do thinke it vnlawfull to haue any in their Churches. Epiphanius held this opinion, saying, that it is against the authoritie of holy Scripture, that the Image of a man should hang in a Church, but hee citeth not the place of Scripture: Also the Grecians and Latines doe not beleeue that so learned a man did write the Epistle, where the same is found. Thirdly many Protestants now a dayes doe say, that it is not expedient to place Images in Churches, confessing thereby that the same is a thing of it selfe indifferent. Fourthly Chemnitius saith that Images are profitable in regard of the historie, and decent for the Ornament of Churches: and that the abuse maybe auoided by the preaching of true Doctrine. Fiftlie, the second Councell of Nice after Saint Basill and others (followed by the Churches of the East

and Africa) doth teach that it is lawfull to bow downe before Images: and because that the law of God is by some opposed thereunto, Thou shalt not bow down to them, the Coun∣cell aunswereth by distinguishing, that there are two fashions of inclining or bowing. The one Latria, which is to haue trust and confidence in that thing, before which a man bow∣eth, or to prostrate himselfe altogether before it. The other is the inclination called Dulia, which a man vseth when hee meeteth with one of his friends: (for in the East Countreys, the custome is to bow their heads in saluting one another, as they doe put off their hats in Fraunce) in this fashion saith the Councell, it is lawfull to bowe or incline before Images: And which is more, the same Councell saith, that this in∣clination or bowing, doth altogether tend to the thing repre∣sented: the meaning of the Councell was explaned in this verse, Hanc videas, sed mente colas, quod cernis in ipsa. Behold the Image, but honour in thy heart, that which it doth represent.

Moreouer, to the end that none should thinke that this is some particular Ceremonie belonging to Images onely, the Councell and the Grecians doe hold to this day, that passing before any Church or Crosse, or in taking vp the holy Bible, a man ought to encline or bow his head, which is as much as for a man in France to put off his hat: and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Councell, that is to say, hauing the heart eleuated vp to God. The Abyssins doe not passe beyond these limits. They haue pictures in their Churches, but the people very seldome enter into the place where they are: they are not vpon the Altars, towards the which they turne themselues in praying. Also if they doe incline or bowe their heads, it is in passing before Churches, Crosses, or the stones of the Altar. The Ec∣clesiasticall

persons enter not into the Church with their hose and shooes on, according to that which God spake to Moyses, Put off thy shooes, for the place where thou standest is holy ground. He that commeth by a Church, if he be a horse∣backe, will alight, vntill he be past it. Behold here the Cere∣monies of the Africanes. They of the East doe passe these limits; especially the lesser, for they stand still, while they pray and bow their head before the images, but they kneele not downe. Ieremie saith, that it is not in fauour of the I∣mages: for all the honour is carried to the patterne; as if he should haue said, that they are honoured onely by accident, as when a man saluteth any one, he putteth off his hat, before his habite, without hauing any meaning or intention, to doe it in honour of his habite. So that wheras they pray before the pourtraict or Image, it is, (say they) to stirre vp themselues to deuotion, and to shew how much they honour the thing re∣presented. All these exceptions take no place amongst the Protestants. We ought not (say they)h 1.1 attribute to the Images of Saints any kind of worship, either Ciuill or Religious, for the same cannot be done without dete∣stable superstition. It seemes that this is the greatest accusa∣tion, which the Protestants haue against the Churches of the East and Africa. Neuerthelesse this custome is not now a dayes, the auncient doctors which destroied the Pagane ido∣latrie haue approued it: their deuotion did lead them to it. Peraduenture no man will thinke it strange, if he consider the persons, time, and place. Those Fathers might defend themselues, as hauing the Spirit resting vpon them insignes, which is not granted to the meaner sort of people. The Chri∣stians of the East haue beene alwayes giuen to ceremonies. It was the custome to bowe the head before the Images of Kings and Princes.

Artabanus king of Persia (saith Suetonius) worship∣ped the Eagles and the Images of the Emperous. The Grecians at this time doe argue thus: If it be lawfull to vn∣couer the head, in passing by the Image of a King, why not in like manner by the Image of Iesus Christ?

They of these Countries doe answere, that it is not the cu∣stome amongst them, to vncouer their heads before the I∣mages ofi 1.2 Kings: whosoeuer should doe it, would be held ridi∣culous. In like manner, if a man should doe so before the Image of a Saint, the Protestants would call it superstition. The Romane Catholikes doe passe very often by Churches, and Images, without once mouing their hats, or bowing their bodies: Neither doe they so, when they take in hand their Howers, or the holy Bible. The custome in these parts is, to put off the hat, when in publik acts the King is named: More∣ouer the Protestants in England doe ordaine, that men put off their hats at Sermons, when they heare the name ofk 1.3 Ie∣sus. In like manner all countries haue their customes: that which is ridiculous and superstitious in one place, is held and esteemed comely and religious in another. The most expedi∣ent way would be, in stead of calling one another Idolaters and Heretickes, to exhort one another charitably, to doe all to edification; to auoid the appeareance of euill, and excesse, and not to scandalize the Infidels and vnbeleeuers. If any Infi∣dell doe enter into the Church (saith S. Paul) will not he say, that you are out of your wits?

In like manner, when an Infidell or vnbeleeuer doth see a Christian praying, with his eies fixed vpon an Image: will not he say, that he speaketh to the Image? Intreaties, obtesta∣tions, and mutuall demonstrations doe serue sometimes to procure the peace of the Church, but iniurious speeches will

neuer take away schismes, and the passages or places of Scrip∣ture which are alledged, to make that seeme vnlawfull, which is but vndecent: do not cause eyther the superstitious to leaue their superstition, or the lesse deuout their irreligion. The strife founded vpon the Equiuocation of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 edifies as little. A great part of the Church will neuer consent to a manifest alteration. Those that gouerne the Church, doe sweare at their entrance, to follow the tract of their Predecessors: but it happeneth very often that euill customes doe ware away by laps of time, although not so fast as those which are good.

The Church of Rome neuer staieth vpon these termes, as Wicelius a Romane Catholike writeth, yea one that was verie muchl 1.4 affectionate. If I would (saith he) I could produce the testimony of the Primitiue Church, by the which the vse of the intercession of Saints is corobora∣ted. But as I doe affirme this, so I also confesse, that it doth greeue me, that vnder pretext of I know not what Dulia, it is affirmed, that one may and ought to honour with adoration the Saints and their Images? The Di∣uines of the auncient Church haue preached to the people, that they must honour, but not worshippe or adore the Saints: Well then, if they haue truely spoken thus of the Saints, what thinke you, would they haue said of the Statues and Images of Saints worshipped in Appearance, and honored with the manner of Diuine worshippe? Those who in Churches adore Images through any appearance, seeme not much vnlike those, which in times past worshipped Gods and Goddes∣ses. Where is the sobrietie of our vnderstanding, to bow or stoope before carued or molten Images, con∣trary

to the law of God? vnlesse peraduenture wee would offend the Iewes, the Sarasins, and those which are parted from vs, through such like enormities? The strange nations, of whom we haue spoken (to wit the Christians of the East and South) haue very holily kept and obserued the law of God touching adoration, and haue honoured the soules of the Saints, in rendering to God that which appertaineth to God, and to the Saints that which appertaineth to the Saints: for who can find colours alwaies to excuse himselfe if he daily being too much giuen to vice, doe foolishly search out extre∣mities, by mistaking the meane?

From this discourse of Wicelius a man may learne two things: First, that the Churches of the East, and of Affrica, are not fallen into the errour of the Latines. Secondly, that in the Church of Rome there are good people, which will not be Idolaters, no not in outward appeareance, They are to be well aduised, whether it be tollerable for them to stay in the Church of Rome, and to call her Mother and Mistresse, and to hold them for heretickes which doe depart from her, and yet withall to call her Mother and Mistresse of Idolatrie. For it is certaine, that she approueth not onely the appeare∣ance of euill, which Wicelius condemneth, but also the euill it selfe. And for the same cause Thomas of Aquin. hath beene canonised by her, yea honoured by a solemne feast, as a Saint and a true Teacher: and it is he that maintaineth, that a man ought to adore and worshippe Images with the same adoration or worshippe as the thing represented; to wit, the Image of Iesus Christ with Latria, and those of the Saints with Dulia, in such sort, that the Images are also the obiect of adoration: against which doctrine, the learned Earle

m 1.5 Picus hath written, who neuerthelesse denieth not, that a man ought to adore Images: but not, saith he, with that adoration which Thomas maintaineth.

Some man may aske, if Thomas went beyond the meane, in the adoration of Images, how shall we call that errour and vice? The Image adored with Latria, shal it not be an Idole? and he that adoreth it in like maner, shal he not be called an Idolater? But this opinion is not yet forgone in the Church of Rome. Cardinall Bellarmine their great Doctor main∣taineth it. We must not (saith hee) adore the Images onely by accident or improperly (as the Grecians say) but al∣so properly, and in themselues.

The foresaid Christian people are also contrarie to the Church of Rome, in that they will not haue the Diuine es∣sence painted, especially in the Churches: and follow the opi∣nion of their Doctor Damascen, although that there are some Grecians in places neare to Italy, which take libertie herein, as may be seene in their Horologies, printed at Ve∣nice. Moreouer they abhorre Images of Gould, Siluer, wood and stone, as smelling of Paganish idolatry, and haue none but pictures. The conclusion of this question, according to the opinion of the foresaid people, is,

That it is lawfull, but not necessary, neither (perad∣uenture) profitable to bow, or vncouer the head before Churches, Altars, Crosses, Pourtraitures, or Images of Saints, or in handling holy Reliques, or the bookes of the holy Scripture. That it is some appearance of I∣dolatrie to passe these limits. That it is plaine Idolatry to adore Images properly. That it is an imitation of the Pagans to haue Images of releefe in Churches. That it is follie, and impiety to make an image of God.

Notes

• h 1.1

  Obs. in harm. Conf. Sect. 2.
• i 1.2

  2. Resp. ad Gre.
• k 1.3

  Can. 18.
• l 1.4

  Epist. in ex∣erc. verae pietat.
• m 1.5

  In Apol. de im.