The Catholique triumph conteyning, a reply to the pretensed answere of B.C. (a masked Iesuite,) lately published against the Tryall of the New Religion. Wherein is euidently prooued, that Poperie and the doctrine now professed in the Romish church, is the new religion: and that the fayth which the Church of England now mayntaineth, is the ancient Romane religion.

The 15. Chapter: of Popish worshiping of Images. (Book 15)

B. C.

SAint Gregorie (sayth Bell) sharply re∣prooued the Worship done to Ima∣ges. True it is: But what kinde of Worshippe was it: The Minister would haue the Reader to thinke, that it was the same, which the Catholique Church alloweth and teacheth; which is nothing so: For it was passing farre different, for as much as S. Gregorie allowed conuenient Adoration, as shall straight be sayd.

T. B.

I answere; [ 1] first, that I approoue our Iesuites Answere, while he confesseth truely; that Gregorie sharpely re∣prooued the Worshippe done to Images. [ 2] Secondly, that I can not but withall condemne his fond interpretation of S. Gregories wordes: For, it is most cleare and euident, that Gregorie neuer approoued religious Worship giuen to Images. [ 3] Thirdly, that our Fryer falsely imagineth, the Church of Rome to be the Catholique Church. Of which Subiect, I haue disputed at large, in my Christian Dialogue.

B. C.

Cardinall Bellarmine thinketh, that this erroneous Worshippe was giuen by certaine new Christians▪ 〈◊〉〈◊〉 surely such were most likely to fall into that grosse sinne; of whom it is not so much to be marueyled, if accustomed before to Idols, they behaved themselues in like manner towardes sacred Images, and adored them for Gods, as in Pagain sinne they were taught and practised.

T. B.

I answere; [ 1] first, that woe is to those silly and simply seduced Christians, who are enforced to beleeue and re∣ceiue as Catholique Doctrine, whatsoeuer Bellarmine and his Iesuited complices shall coniecture & imagine to be the trueth: Yet is is true, that all must be burnt with Fire and Faggot, in Rome, Spaine, and Portingale, that will not beleeue, as the Pope and his Cardinals teach them. [ 2] Se∣condly, that the Worship which the Papistes this day giue to Images, is of like nature, qualitie, semblance, and condition in euery respect, with that which was giuen to Idols euen in the time of Paganisme. I prooue it out of your popish Reformed Portesse or Breuiarie, where I find this Prayer made to the Crosse.* 1.1 O Crux, aue spe vnica, hoc passionis tempore; auge pijs iustitiam, reis{que} dona veniam: All hayle ô Crosse, our only hope, in this time of the Passiō; increase Iustice to the Godly, and eke to sinners Pardon giue. To which I adde the manner of Worship which the Papistes doe to the Crosse on Good-fry day; to say nothing of other times. Vpon that day the Crosse is co∣uered; and in time of popish Prayers, the Priest by de∣grees doth vncouer the same: first, on the right side, with low reuerence done vnto it. Then on the left side, with the like reuerence exhibited. Lastly, the whole Crosse is reuealed▪ and made manifest to the people. And the like superstitious dotage is vsed, in the Songe made to the Crosse. For, in euery of the three degrees, the tune is ele∣uated and made higher then afore. Which being thus done, the Priest putteth off his Shooes, and prostrate vp∣on the ground adoreth and kisseth the Crosse.* 1.2 After the Priest, follow the rest, aswell of the Temporaltie, as of the Clergie; euery one, in his order and degree. And be∣cause none may come empty to the Lordes House, many rich Oblations are made euen with the good liking of the Priest. But if any refuse to adore and worshippe the

Crosse, he shall be burnt as an Heretique. If any desire to know the mysteries of Popish worshippe done to the Wooden Crosse, with the profound significations there∣of,* 1.3 he may find the same in Byshoppe Durand, who hath bestowed great labour in that behalfe. But say on sir Fryer, it is not yet time to goe to dinner?

B. C.

Bell quoteth Biel; where nothing is handled of any such Subiect. A small fault, especially in Bell, being one of such knowen trueth, that he neuer vseth any such sleightes, vn∣lesse it be for the better passage of the Ghospell. To let that passe; Why hath he not cited his Wordes? He may pre∣tend what reason he please: but he must giue me leaue to thinke, that there is none other, saue onely, that he knew not truely where to find them.

T. B.

I answere; [ 1] first, that our Iesuite is so addicted to lying, as the Diuell may seeme to haue begotten him. If I should stand to examine and refute all the Lyes which our Iesu∣ite poureth out in his Pamphlets, time doubtlesse would sooner fayle me, then matter whereof to speake. [ 2] Second∣ly, that our Jesuite is condemned in his owne Conscience, as who accuseth me of that which is proper to himselfe, and whereof he knoweth me to be innocent. Is this pos∣sible to be prooued? It is not onely possible, but so easie a thing for me to prooue it, that if I fayle herein, I will desire no credite to be giuen me in other matters. For the manifestation of the trueth herein, I desire the honest and indifferent Reader, to obserue two thinges with mee. Th'one, that the Iesuite hath seene, read, and taken note or notes, out of my little Booke, intituled, The wofull cry of Rome.* 1.4 For, so much himselfe confesseth in his Preface to the Reader. Th'other, that in the selfe-same Wofull cry, I haue both truly quoted the place, and sincerely cited the

expresse wordes of Biel: there I write in this manner. Yea, Gabriel Biel a religious Popish Fryer, and a very learned Schoole-doctor, who liued long after Gregorie and Serenus, euen one thousand, foure hundred, eightie, and foure yeares after Christ, doth sharply inueigh and reprooue the Worshippe giuen to Images. Hee hath a large Discourse of this Subiect, in which the Reader may finde these expresse wordes.* 1.5 Quod vero Christiana religio Imagines sustinet in Eccle∣sia et oratorijs, non permittit eo fine, vt ipsae adorentur. Sequitur: Ne{que} adoro Imaginem Christi, quia lignum, nec quia Imago; sed adoro Christum, coram imagine Christi; quia scilicet imago Christi excitat me ad aman∣dum Christum: Whereas Christian religion tolerateth Images in the Church, and in Oratories; it doth not per∣mit them for this end, that they may be adored: Neither doe I adore the Image of Christ, because it is Wood, nei∣ther for that it is an Image: but I adore Christ, before the Image of Christ; because the Image of Christ, doth al∣lure me to loue Christ. Thus much, and plentifull other matter against popish Worshippe of Images, the Reader may find in that Booke. And therefore I must not giue the Fryer that leaue, which he would enforce me to giue; howsoeuer he thinke to deceiue others, with his palpa∣ble and grosse lying. True it is, that through the negli∣gence of the Printer, Compositor, or Corrector, (whom in this kind of businesse, I repute as one man,) the place out of Biel is quoted amisse: Whereat the Fryer for want of other better matter, thought it his best course to wran∣gle and cauill; albeit he knew right well (as is already prooued,) that in The wofull cry of Rome, the wordes are sincerely cited, and the place truly quoted: Which is an insoluble argument, that our Iesuite hath a cauterized Conscience, and is in semblance much like to Knightes of the Post.

B. C.

An other thing heere accurreth worth the noting; Bell citeth in the Pamphlet of his Wofull cry, as Gabriels wordes, those which be not his, but rather Holcots, though alleadged by Gabriel; which also he doth interpret to a good sense, as before was sayd.

T. B.

I answere; [ 1] first, that as the wordes are Holcots by in∣uention, so are they Gabriels by approbation: And con∣sequently, that Holcot an other learned Papist, doth op∣pose himselfe against the Worshippe done to Images. [ 2] Secondly, that Gabriel hath affirmed very resolutely, that Images are neither to be worshipped as Wood, nor yet as they be Images: that is, no way at all; as we haue alrea∣die heard.* 1.6 A litle after, that same Gabriel propoundeth the Question; if that act by which one is carried to the Image ought to be called Adoration. To which he an∣swereth, in these wordes. Dicitur, quod est adoratio analo∣gicè et impropriè, non autē propriè; quoniam est respectu creaturae: I answere, that it is called Adoration analogically and improperly, but not properly; because it is in respect of a creature. And certes, seeing he will haue all proper and true Worshippe, to pertaine to God alone; hee conse∣quently auoucheth, that no true Worshippe is or can be giuen to any Image whatsoeuer. [ 3] Thirdly, that Gabriel ci∣teth Damascenus, for the same end and purpose: These are his expresse wordes. Quia non omnes noscunt literas, ne{que} lectioni vacant; patres excogitauerunt velut quos∣dam triumphos, in imaginibus hoc describere ad velocem memoriam. Quapropter multoties non secundum montem habentes Domini passionem, imaginem crucifix∣tionis Christi videntes, et in salutaris passionis memoriam venientes, procidentes adoramus Christum. Ecce, dicit Christum adorari, ad inspectionem imaginum ducentium

in notitiam rememoratinam Christi: Because all can not read, neither haue all leasure to read; the Fathers haue in∣uented as it were certaine triumphes, to describe this in Images for the speedy helpe of Memorie: Wherefore, not hauing often times in minde our Lordes Passion, when we behold the Image of Christ crucified, remem∣bring his healthfull Passion, we falling prostrate, doe ad∣ore Christ. Behold, Damascene sayth; that wee adore Christ, when we behold his Image bringing him to our remembrance. Thus writeth Biel out of Damascene. So then, albeit the best learned Papistes, do not denie Christ to be adored before his Image; yet will they by no meanes graunt or allow, the Image itselfe to be adored.

B. C.

What hath Bell got by vouching the authoritie of S. Gregorie? About the retayning of Images in Churches, he is directly against him; as he can not deny. Concerning their Adoration also, he nothing helpeth him, but teacheth that, which nothing pleaseth his reformed spirit; and there∣fore true it is not, that he reprooued the Worshippe done to Images, as Bell affirmeth.

T. B.

I answere; [ 1] first, that notorious lying is our Jesuites vsuall occupation: For, I am so farre from condemning simply and absolutely the making and retayning of Ima∣ges for ciuill vse, that I haue plainely & expressely writ∣ten in defence thereof; constantly affirming the same, not to be prohibited by the word of God. Hee that shall duely peruse my Suruey of Poperie,* 1.7 can not stand in doubt thereof: And consequently, our Fryer knowing that Booke right well, to his griefe and sorrow; prooueth himselfe to haue deserued the Whetstone, to be hanged about his necke for lying. [ 2] Secondly, that our Fryer be∣lyeth both S. Gregorie and my selfe, while he impudently

denyeth, that Gregorie reprooued the Worshipping of Images: These are his expresse wordes.* 1.8 Et quidem zelum v••s, ne quid manu factum adorari possit, habuisse laudauimus; sed frangere casdem Imagines non debuisse iudicamus. Sequitur: tua ergo fraternitas et illas scruare, et ab earum cultu populum prohibere debuit: Wee truely commende you, as hauing had zeale therein; least any thing made with handes, should be adored; yet doe I iudge, that you shou••d not haue broken the same Images: Therefore your brother∣hood should both haue kept them whole, and also haue forbidden the people to adore them. Thus discourseth Pope Gregorie. Out of whose wordes, I obserue these gol∣den Lessons. [ 1] First, that Images may not be worshipped. [ 2] Secondly, that it is the duety of Byshoppes to forbid the people to worshippe them. [ 3] Thirdly, that Gregorie com∣mended the zeale of the good Byshoppe Serenus, who breaketh Images in peeces, which the people worship∣ped. [ 4] Fourthly, that though Images were in those dayes permitted for instruction sake; yet were the people ne∣uer permitted to Worshippe them, but euer sharpely re∣prooued in that behalfe. This is the trueth, concerning Gregorie and Serenus. Serenus thought it time, to breake the Images, when the people began to adore them. Grego∣rie thought, they might still remaine in the Church; so the people were instructed how to vse them; and prohibited to Worshippe them. And of his opinion, are some re∣formed Churches in this age, who still retaine Images in their Temples. I neither dare condemne those, who still keepe them in their Churches or Temples; nor yet those, who haue abolished the same. But this I boldly auouch; that Serenus had for his example, both the fact of the good King Ezechias,* 1.9 who brake in peeces the Brazen Serpent, when the people began to adore it, albeit God himselfe had commaunded to set it vp: and also the practise of S. Epiphanius,* 1.10 who seeing the Image of a Saint hanging in the Church, tore the same asunder, and adui∣sed

the Wardens to bury some poore body with the Vaile, and to see that thencefoorth no such Vailes should be hanged vp in the Church. These are the expresse wordes of S. Epiphanius, translated by S. Hierome out of Greeke into the Latine tongue. Inueni ibi velum pen∣dens in foribus ciusdem Ecclesia tinctum at{que} depictum, et habens Imaginem quasi Christi, vel sancti cuiusdam. Non. N. satis memini, cuius Imago fuerit. Cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scrip∣turarum hominis pendere imaginem scidi illud, et magis dedi consilium custodibus eiusdem loci, vt pauperem mor∣tuum eo obuoluerent et efferrent. Sequitur: Et precor de∣inceps praecipere, in Ecclesia Christi istiusmodi vela, quae contra religionem nostram veniunt, non appendi: I found there a Vaile hanging in the Doores of the same Church dyed and painted, which had the Image as it were of Christ, or some Saint; for I doe not well remember whose Image it was: Therefore, when I saw in the Church of Christ a mans Image against the authoritie of the Scrip∣tures, I tore it in peeces;* 1.11 and aduised the Keepers of that place, (of the Church in Anablatha) to burie some poore body with it. I pray you commaund; that hencefoorth such Vailes which make against our Religion, be not hanged vp in the Church of Christ. The same Epiphanius in an other place, hath these expresse wordes.* 1.12 Re vera sanctū erat corpus Mariae, non tamen Deus. Re vera vir∣go erat ipsa virgo et honorata, sed non ad adorationem nobis data; sed ipsa ador••ns eum qui ex ipsa carne genitus est, de caelis vero ex finibus paternis accessit. Sequitur. Ne{que} Helias adorandus est, etiamst in viuis sit. Ne{que} lo∣hannes adorandus, ne{que} Thecla, ne{que} quisquam Sanctus adoratur. Non. N. dominabitur nobis antiquus error, vt relinquamus viuentem, et adoremus ea quae ab ipso sacta

sunt. Sequitur. Sit in honore Maria: Pater, et Filius, ei Spiritus sanctus adoretur. Muriam nemo adoret, non dico mulierem, imò ne{que} virum; Deo debetur hoc myste∣rium. Ne{que} Angeli capiunt talem glorificationem. Se∣quitur. Etsi pulcherrima est Maria, et sancta, et honora∣ta, a non ad adorationē: The body of Mary was holy indeed; but she was not God. The Virgin was a Virgin indeed and honorable; but not giuen to vs to be adored: But she adoreth him, who being borne of her according to the flesh, came downe from Heauen, euen from his Fathers Throne. Helias ought not to be Worshipped, if he were this day liuing amongst vs. Neither is John to be Adored, neither Thecla, neither any other Saint: For, the old Errour may not so farre ouerrule vs, that we forsake the liuing God, and Adore the Workmanshippe of his handes. Let Mary be had in honour: let the Father, the Sonne, and the Holy Ghost, be Adored: Let none Adore Mary, I say not the Woman, but neither the Man; this mysterie is due to GOD alone. The Angels are not capable, of such glorification. Though Mary be most beautifull, and holy, and honourable; yet is she not to be Adored. Thus discourseth S. Epiphanius, affirming re∣solutely; that onely GOD ought to be Worshipped and Adored, not any Saintes in Heauen, or on Earth; much lesse their Images.

Notes

• * 1.1

  In Breuiar. Rom. hebd▪ 4. quadr. in sabb.
• * 1.2

  Nadis pedibus adoratur crux.
• * 1.3

  Durand. in rationale di∣ui••. offic. libr. 6. cap. 77.
• * 1.4

  In the Preface to the Reader, pag. 7.
• * 1.5

  Biel in Can. miss. lect. 49. in fine.
• * 1.6

  Gabriel. Biel, in can. miss. ••ect. 49. prope finem.
• * 1.7

  Suruey, part. 2. lib. r. 1. cap. 6. concl. 2.
• * 1.8

  Gregor. Sere∣no episcopo, lib. 7. ep. 109. cap. 109.
• * 1.9

  2. Reg. 18. v. 4.
• * 1.10

  Epiphan. ep. ad lo. Hierosol. in fine.
• * 1.11

  In villa Ana∣blatha.
• * 1.12

  Epiphan. haeres. 79. pag. 313.