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The most religious Emperour Constantinus, preparing for warres against Maxentius, who had thirsted the bloud of chri∣stians, and fearing greatly the danger of the battell imminent, did often lift vp his eies towardes heauen, and humbly reque∣sted helpe at Gods hands. Being at that time a great fauourer
of christian religion, and a zealous worshipper of the euerliuing God, (albeit hee had not as yet receiued the signe of Christes passion) he saw in the firmament the euident signe of the crosse; which so glistered with fierie brightnesse, as he was astonied at the sight thereof. While he was doubting with himselfe, he be∣held the angels of God standing by him, and saying thus vnto him. Constantine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O Constantine, in this signe get thou the victorie. Constantine beeing ioyfull with this vsion, and assuring himselfe of the victory against Maxen∣tius; made in his owne forehead the signe of the crosse; which before he had seene in the firmament. So write Eusebius Caesariensis, Socrates, Sozomenus, Cassiodorus, and many others of approoued antiquitie. Whereupon the papistes would infer, that it is lawfull to make images, to set them vp in churches, and to adore the same religiously. For perspicuous confutation whereof, with a manifest declaration of the state of the contro∣uersie (because it is maliciously defended by some, vnsoundly impugned by others, of others not throughly vnderstood,) I purpose to set downe these few conclusions.
The signe of the crosse appeared to the Emperour Constan∣tine in the firmament, at what time as hee was afraid to ioyne battell with Maxentius.* 1.1 This conclusion is graunted and ap∣prooued, by the vniforme consent of all learned writers. Con∣stantinus himselfe (as Eusebius reporteth) affirmed the same to Eusebius, & confirmed the veritie therof with an oth: & not only Eusebius, but all the world for many hundreth yeares, gaue cre∣dite thereunto. Heereupon Constantinus and other christian kings generally, vsed the signe of the crosse vpon the garments of their souldiers; so often as they had warres with Infidels, and such as were enemies to the name of Christ Iesus. For then there was great cause so to doe, as since iust occasion hath been giuen to take the same away; which thing heereafter by Gods assistance more planly shall appeare.
Simplie and absolutely to make images for ciuill vse, is not prohibited by the word of God. This conclusion is to be proo∣ued, three speciall waies: By the authoritie of holy writ, by the testimonie of learned writers, and by the generall practise of christian kinges. Touching the first, God himselfe indued Be∣zaleel with the spirite of wisedome,* 1.2 vnderstanding, and know∣ledge, that he might worke curiously in gold, siluer, & brasse, in grauing stones, and in caruing woode, and in all maner of fine worke. In the temple of Salomon, were grauen Lillies, Pomegranates, Cherubins, Lions, and Palme trees. God commaunded Moses to make two Cherubines aboue the mer∣cie seate.* 1.3 He also commanded to make a fierie or brasen Ser∣pent, and to set it vp for a signe.
Touching the second, S. Basill is so farre from condem∣ning the ciuill vse of images, that he hath commended the ma∣king, and the vtilitie thereof. These are his expresse wordes; Nam magnifica in bellis gesta,* 1.4 & oratores saepenumero, & pi∣ctores pulcherrime demonstrant. Hi oratione, illi tabulis descri∣bentes atque ornantes, ambo{que} plures ad fortitudinem imitan∣dam inducentes. Quae enim sermo historiae per inductionem prae∣bet, eadem & pictura tacens per imitationem ostendit. For not onely Oratours oftentimes, but euen painters also doe finely pourtray, worthy martiall exploites: the one sort, by their fine oratiōs; the other, by their fitly pourtraied tables; both perswa∣ding many, to the imitation of fortitude. For whatsoeuer the historie doth performe by perswasion, the same doth the silent picture declare by imitation. In which wordes it is cleere, that S. Basill approoueth the ciuill and historicall vse of images. Eusebius Caesariensis maketh mention of the images of our Sauiour, of Peter, and Paul, which were not only in his time, but long before his daies. The historicall vse whereof, he nei∣ther reprooueth nor condemneth. S. Ambrose, Gregorius Mag∣nus,* 1.5 and many auncient fathers holde constantly the same opi∣nion.
Touching the third, Constantinus the first Christian Em∣perour
surnamed the Great, caused after his couersion,* 1.6 his owne image to be engrauen in his coyne: whose example therein, all christian kinges at all times in all ages, haue de fa∣cto, approoued to be good. For all kinges no one or other ex∣cepted, haue their inscriptions and images vpon their gold and money; neither were they at any time in any age, reprooued by anie learned writer for the same. Yea,* 1.7 our Sauiour Christ himselfe seemeth to approoue the same, when hee requiring to know whose inscription the money had; charged to giue to Ce∣sar, that which was his owne. In fine, the reformed churches in Germanie, this day allow thereof; and the church of Eng∣land approoueth the making of the signe of the crosse, in the forehead of baptized infantes.
To worship and adore images religiously, is superstitious and idolatricall. This conclusion is prooued, by the expresse commaundement of God. For in Exodus it is written thus:* 1.8 Thou shalt not make any grauē image, thou shalt not bow downe to them, nor worship them. And in Mathew; Thou shalt worship the Lord thy God,* 1.9 and him onely thou shalt serue. For which cause, S. Iohn could not be permitted to a∣dore the Angel, but was bidden to worship God.* 1.10 For which cause Moses cast the Tables out of his hands, brake them in peeces beneath the mountaine, burned the calfe in the fire,* 1.11 and grounded it vnto pouder. For which cause the holy ghost com∣mendeth Ezechias, for breaking in peeces the brasen serpent.* 1.12 For which cause Marcellina was condemned as an hereticke, who worshipped (as S. Augustine recordeth) the Images of Iesus, of Paul, of Homere, of Pythagoras.* 1.13 For which cause S. Epiphanius seeing the image of a saint hanging in the Church, tare the same in sunder,* 1.14 and aduised the wardens to bury some poore body with the vaile, and that no more any such vailes should be hanged vp in the Church. Yea, the same Epi∣phanius will not haue the blessed virgine Mary to be adored; much lesse her image. And if her image must be excluded, what
image I pray you,* 1.15 can be approued? for which cause, the coun∣cill of Elibertine decreed grauely, that nothing should be pain∣ted on the church walles, which is adored of the people. For which cause Lactantius pronounced freely,* 1.16 that where images are, there is no religion. Neither will it help the papists to an∣swer after their woonted manner; that Lactantius speaketh of such images as are adored for gods. For Lactantius maketh the selfe same obiection, in the person of the Gentiles; and in∣ueyeth against it bitterly, as a vaine, friuolous, and ridiculous thing. And because I wil proceed sincerely in this point, as in all other matters; I thinke it conuenient heere to alleadge his expresse words,* 1.17 which are these; Non ipsa, inquiunt, timemus, sed eos ad quorum imaginem ficta, & quorum nominibus conse∣crata sunt; nempe ideo timetis, quod eos in caelo esse arbitramini, neque enim si dij sunt, aliter fieri potest: curigitur oculos in cae∣lum non tollitis? ••••ur ad parietes, & ligna, & lapides potissi∣mum, quam illò spectatis, vbi eos esse creditis. We feare not, say they, the pictures or pourtraies, but them after whose images they be made, & to whose names they are consecrated. Doubt∣lesse ye therefore feare them, because ye thinke they are in hea∣uen. For if they be gods, it cannot otherwise come to passe. Why therfore do ye not lift vp your eyes to heauen? why doe ye rather looke vpon the walles, vpon stockes and ston••s, then thither, where ye think they are? In which words I note first, [ 1] that the Gentiles did not adore the images, but the persons re∣presented by the same (for of fearing and adoring Lactan. spea∣keth indifferently, throughout the whole chapter) & yet are they sharply reproued for their fact. I note secondly, that we must [ 2] not adhere and fix our minds vpon stocks, stones, and the ima∣ges of saints, but lift vp our hearts to heauen, where the saints now are. Worthily therefore doe we condemne the Papists; who do not only make images, but also adore the same; and that with the selfe same worship, which is due and proper to God alone: for so much auoucheth their owne deare doctor and canonized saint Aquinas,* 1.18 of the image of our Sauiour Christ. For which respect Gregorie surnamed the Great (who himself was a bishop of Rome) sharply reproued the adoration & wor∣ship of images,* 1.19 albeit he admitted & wel liked ye ciuil vse therof
Euseb. de vit. Constan. lib. c. 22
Exod. 35. ••. 30
••. Reg. 7. Exod. 25. v. 22. Num. 21. ver. 8.
Basilius in qua∣drag. martyres. to. ••. p. 397.
Eusebius hist. ec∣cles. libr. 7. c. 1••.
Euseb. de vit. Const. lib. 4.
Math. 22. Mark. 12. Luke 20.
Exod. 20. v. 4▪
Math. 4. v 10
Apoc. 19. v. 10.
Exod. 32. v 20.
2. Kin. 18. ver. 4
Aug. de haeres. haer. 7.
Epiphan. in epist. ad Io. Hier. haer. 79.
Concill. Elibert. can. 36.
Lactant. libr. 2 cap. 19.
Lactant. lib. 2. de origine erroris cap. 2.
Aquin. pa. 3. q. 25. ar. 2. and 3.
Gregor. ad Seren. epist. libr. 9. cap. 9.