A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

THE WORSHIP OF IMAGES. [ A]

IESVIT. [ B]

〈◊〉〈◊〉 Haue more hope to giue your MA∣IESTIE satisfaction in this Article, because all kinde of Theologicall Proofes stand for the same, and nothing against it, as I am persuaded, which I declare by this Discourse. [ C]

ANSVVER.

YOu were no Loyalist, if you could not promise golden Mountaines a 1.1: but the Worship of Images, is a practise, so absurd in reason, and so repugnant to all diuine Authoritie, that, (to speake in Saint Augustines phrase b 1.2) Non solum infi∣deliter, [ D] sed etiam infaeliciter & impudenter, &c. The defence thereof cannot be vndertaken, without infidelitie, impudencie, and vnluckie successe.

IESVIT.

If the custome of Worshipping Images, bee grounded on the prime Principles of Nature and Christianitie: If the same hath beene receiued in the Church, vniuersally, [ E] without any knowne time of beginning: If places of Scripture that Protestants vrge against vs, make a∣gainst their custome of making Images, so that with no

probabilitie or ingenuitie, they thereupon mislike vs. if [ A] by the vse of Images there bee no danger of hurt to igno∣rant people, which may not with very ordinarie dili∣gence of Pastours and Teachers be preuented, and other∣wise the vtilities very great; then there is no reason of iust mislike of this custome. But this supposition is true, as in the same order I will indeauour to shew in the soure Particulars.

ANSVVER. [ B]

This Aduocate of Imagerie, should first of all haue de∣clared, what hee vnderstandeth by Worship of Images: whe∣ther Veneration onely, largely taken; or Adoration, properly so called.

Veneration may signifie externall Regard and Reuerence of Pictures, such as is giuen to Churches and sacred Vessels, and to ornaments of sacred places; and according to this no∣tion, many haue approoued or tollerated worship a 1.3 of Images, which denie Adoration. [ C]

Adoration properly taken (among Schoolemen b 1.4 [ E] ) signi∣fieth a yeelding of honour to things Worshipped, by re∣cognition of their dignitie and excellencie, and by reli∣gious [ D] submission of Bodie and Soule, to wit, by inward motion of the Will, and externall deedes and gestures of Honour, as Kneeling, Kissing, Censing, holding vp the hands, &c.

The worshipping of Images in this manner, by Religious Adoration c 1.5, either primarie, or secondarie d 1.6, absolute or

respectiue, is neither grounded on the prime Principles of Na∣ture [ A] and Christianitie, neither was the same practised by the antient Catholicke Church: But on the contrarie, it is a su∣perstitious dotage, a palliate Idolatrie, a remainder of Pa∣ganisme a 1.7 [ B] , condemned by sacred Scripture, censured by Pri∣matiue Fathers, and a Seminarie of direfull contention, and mischiefe in the Church of Christ.

First, The Scriptures of the Old Testament, are so appa∣rantly against Adoration of Images, Exod. 20.5. Leuit. 26.1. Deut. 5. 9. Psal. 106. 19. Esay 2. 8. Mich. 5. 13. that the best learned Papists themselues, affirme the same to haue beene prohibited vnto the Iewes. Aquinas b 1.8 saith, The making of Images to bee worshipped, was prohibited in the Old Law. The same is affirmed by Alexander Hales c 1.9, Albertus d 1.10, Bonauenture e 1.11, Marsilius f 1.12, Rich. Mediauilla g 1.13, Gerson h 1.14, Abulensis i 1.15; and it is also the Tenet of many later Schoolemen k 1.16, to wit, Soto, Cor∣duba, Cabrera, Palacius, Tapia, Oleaster, &c. [ C]

Secondly, The brasen Serpent was a figure of Christ, Ioh. 3.14. The same was formed by Gods Commandement, Num. 21.9. And yet the worship thereof, being (as Vasques l 1.17 saith) no o∣ther, than such as Romists vse towards their Images, was vn∣lawfull, [ D] 2. Kings 18.4. m 1.18

Thirdly, The Scriptures of the New Testament, neither expresly, nor by Consequent, maintaine the worship of I∣mages. Neither is there in all the Apostles Doctrine, any [ E] abrogation of the Negatiue Precept, deliuered to the Iewes, concerning the Worship of Images: And therefore the same Law is Morall, and obligeth Christians, as it did the Iewes.

Fourthly, the worship of Images was not practised, or held [ A] lawfull by the Primitiue Fathers a 1.19: And Gregorie the great b 1.20, six hundred yeares after Christ, condemned the same. The Councel of Frankford c 1.21, seuen hundred ninetie and foure yeres after Christ, opposed the definition of the second Nicen Sy∣nod, concerning worship of Images (as besides more antient Historians d 1.22, Cassander e 1.23, and some other Pontificians affirme f 1.24.) Agobardus g 1.25 the BB. of Lyons, who liued (as Ado saith) about the yeare 815, in his Booke de Picturis & Imaginibus, saith, That none of the antient Catholickes thought that Images were to be wor∣shipped, or adored: and deliuering his owne iudgement, he saith, [ B] Nemo se fallat, &c. Let no man beguile himselfe, whosoeuer worship∣peth any Picture, or moulten or carued Statue, neither honoureth God himselfe, nor Angels or Saints, but Idols.

Fifthly, many latter Pontificians haue condemned the wor∣shipping of Images (according as the same was practised by [ E] the vulgar, and maintained by Aquinas and other principall Scholemen.) Holcoth saith h 1.26, No adoration is due to an Image, nei∣ther is it lawfull to worship any Image. Cassander writeth in this

manner a 1.27, The opinion of Thomas Aquinas, who holdeth, that Ima∣ges [ A] are to bee worshipped, as their Samplers, is disliked by sounder Scholemen; and they affirme, that the same is not very safe, vnlesse it be qualified with fauourable interpretation. Among these is Du∣rand, and Holcoth. Gabriell Biel reporteth the opinion of them which say, that an Image, neither as it is considered in it selfe ma∣terially, nor yet according to the nature of a Signe or Image, is to bee worshipped. Peresius Aiala saith b 1.28, All Scholemen (in a manner) hold, that the Image of Christ, and the Images of Saints are to be worship∣ped with the same adoration, that their Samplers, but they produce (so farre as I haue seene) no sound proofe of this Doctrine, to wit, neither [ B] Scripture, nor Tradition of the Church, nor common consent of Fa∣thers, nor the determination of a generall Councell, or any other effe-Cuall reason sufficient to persuade Beleeuers.

Sixthly, the varietie of opinions, and the palpable discord among Pontificians, concerning the manner of adoring Ima∣ges, their sandie and disjointed consequences, their forging and purging Authors, their knottie and labyrinthian distinctions, wherein they ambush themselues, and out face euident Truth; [ D] are sensible arguments of corrupt and vnsound Doctrine, in this Article of adoration of Images.

IESVIT. §.1. Worship of Images, consequent out of the Principles of Nature and Christianitie.

AN Image is a distinct and liuely pourtraiture of some [ E] visible and corporall thing, parts of the Jmage corre∣sponding to the parts of the thing represented, more or lesse particularly, according as the Image is more or lesse distinct and liuely.

ANSVVER. [ A]

* 1.29 THis definition may perchance agree to some Images a 1.30, to wit, to the pictures of persons, & visible creatures which were taken from the immediate beholding of the Proto∣type, but not to such Images as are made by coniecture b 1.31, or vpon fabulous and Apocriphall reports, such as are the Images of Christ, and of the Prophets, Apostles, and many other Saints, drawne and pourtrayed many ages since their depar∣ture [ B] out of the world. Papists (besides many other formes) de∣paint the blessed Virgin, like the Queene of Heauen, with a crowne of Starres, and clothed with the Sunne, and treading the Moone vnder her feet. This and the like Images are false represents, neither haue they direct and immediate correspon∣dence to the parts and qualities of the persons represented. And whereas the Iesuit tearmeth an Image (meaning such as is vsed in his Church) A distinct and liuely pourtraiture, &c. he should rather haue said, A confused and dead pourtraiture d 1.32: for who is able to deliuer a distinct and liuely Picture, truely resembling Christs humane bodie, or the countenance, fea∣ture, [ C] and proportion of many other Saints deceased? And Cle∣mens Alexandrinus e 1.33 speaking of a painted Image, doth not call it liuely, but saith that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a dead matter formed by a workemans hand: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But we (saith he) vse no Image made of sensible matter, but such onely as is perceiued by vnderstanding.

But if we consider the Pictures and Puppets which now a daies in most places, our Romists make of the blessed Virgin, we may wish that they had made only dead or confused pour∣traitures. [ E] And what Christian eyes, if not bleared with the fogge of Superstition, can with patience behold the dresses, at∣tires, and various fashions, wherin they 〈◊〉〈◊〉 present the B. Virgin; yea many times like a Curtesane, or after the lightestand most

immodest fashions of the world? What proportion or cor∣respondence [ A] is there with the sampler, in these prodigious formes?

IESVIT.

The office of an Jmage is to carrie the imagination of the beholders thereof, directly and immediatly to the person imagined therein; Jmagination of parts in the person re∣presented, answering vnto the parts seene in the Image: [ B] which kind and vse of Images nature allowes vnto men, to the end they may remember and more fully imagine per∣sons absent and remooued from their corporall fight, vpon whom they ought and haue great desire liuely and staidly to fix their imaginations and thoughts.

ANSWER.

Images of visible persons and creatures, may leade the [ C] imagination of Beholders, to the Person, and Creature re∣presented by them. But Images of Christ and of the Trinitie, and of the glorified Saints, are deficient in their expression, and representation, and they may misleade the imagination, and ingender a carnall conceit a 1.34 of those Persons, and also hin∣der the spirituall knowledge and Faith, which people ought to haue of them.

The Spirit of God, which knoweth best what helpes are vsefull, and necessarie, to eleuate our mindes to spirituall Contemplation, hath left vs his Gospell, wherein Christ Ie∣sus is depainted before the eyes of our soule, Galathians 3. 1. And also the holy Sacraments, which are visible signes, and Seales of Grace: but if painted and carued Images b 1.35, had beene such motiues, and effectuall meanes, to infuse godly memorie, and heauenly desires, into our hearts (as 〈◊〉〈◊〉 [ E] pretend) wee may be assured that our great Paraclete would haue expresly appointed and recommended the same in his Word: so farre would hee haue beene from perpetuall defa∣cing of Images, and condemning the ordinarie vse of them in his Worship.

I answere therefore, It may bee the Office or vse of some [ A] Images, to wit, of such as agree with the Prototype, and which are permitted by the Word of God, and are lawfully made and vsed, to leade the imagination of the beholders, to the remembrance of the person, and thing imagined. But if peo∣ple presume beyond their modell, and aduenture to delineate that in Pictures and Images, which they know not, and in∣uent a kinde of Teaching, which was not learned in the Schoole of Christ a 1.36; their owne inuentions, prooue snares, and their Images beget vaine imaginations, to say no worse of them. [ B]

IESVIT.

Hence ariseth the allowed Principle of Nature, recei∣ued by all Nations, ciuill and barbarous, Ita vt in eo, to speake with Saint Augustine, Nulla Doctorum pau∣citas, [ C] * 1.37 nulla indoctorum turba dissentiat: That the I∣mage, may, and ought to stand for the Prototype, and is by imagination to be taken, as if it were the verie person, and what wee outwardly doe to the Image, is done by imagination vnto the person. As when wee kisse the hands and feete of the Jmage, in our imagination, wee kisse the hands and feet of the Person inwardly imagined [ D] by his Image.

ANSWER.

It is no Axiome of Nature, that euerie Artificiall Image deuised by man, may, and ought to stand for the Proto∣type, and is by imagination to bee taken as if it were the very Person, and what wee outwardly doe to the Image, is done by imagination, to the Person, but onely of such Images * 1.38 as are lawfully appointed, either by Ciuile or Diuine Ordi∣nance [ E] to these ends.

The brasen Serpent, was a Figure, and Image of Christ, and yet it did not in such sort stand for the Prototype, as that outward Adoration and burning of Incense might lawfully

be done vnto it a 1.39. In like sort, the Paschall Lambe was a [ A] figure of Christ, Ioh. 1. 29. & cap. 19. 36. and yet no holy 〈◊〉〈◊〉 kissed, or saluted, or censed, or bowed downe to the Pas∣chall Lambe. The Cherubins (according to our Aduersaries Tenet) were Images, and yet they were neuer honoured or adored with kissing, kneeling, Incense, or any other signe, in speciall directed to them. And if any man (saith Vas∣ques b 1.40) hold otherwise, it is a conceit of his owne braine, hauing no foundation.

It is not necessarie therefore (according to the Law of Na∣ture) but at the furthest contingent, to exhibite the same out∣ward Actions of Honour, Loue, Reuerence, and Obeysance to Figures, and Images, which belong to the Principall.

In ciuile Comportment, it is lawfull, and in some cases, it is a matter of dutie, to be vncouered, and to vse reuerence in [ D] the Kings Chamber of Presence, and before his Chaire of E∣state, when his Person is absent: but these and the like Acti∣ons, exceed not the bounds of ciuile Obseruance. In the Church (which is Gods house) wee vncouer our heads, and wee kneele, and make Obeysance before the Altar, or Com∣munion Table; not to the figure of the Temple, or to the Ta∣ble, materially or formally considered, but to Christ himselfe. And when wee worship towards the East (as the antient Chri∣stians did c 1.41) if there be a Crucifix painted in the Window, for Ornament, or Memorie, wee direct no part of our Obey∣sance [ E] to that painted Image, but to our blessed Sauiour, who hath visited vs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Day, or Easterne Light, from on high, Luc. 1. 78. And it is so farre from beeing vniuersally true, that the Image is to be taken for the Prototype, that in

some cases wee may adore the one, and deface and abolish the [ A] other, as appeareth in the Brasen Serpent. If (saith Alphonsus Castro a 1.42) Christian people were in our dayes as prone to Idolatrie, as the people of Israel then were, and that they could not otherwise be reclaimed, I should thinke, that Images were to be broken in peeces. The same is affirmed by Corduba and Tapia.

IESVIT. [ B]

This is the Axiome of Philosophie, gathered out of Aristotle, Idem est motus in imaginem & exemplar: * 1.43 For Motion proceeding from the bodie and from the mind, what the bodie doth really and externally to the Image, the mind doth imaginarily, that is, by conceit and affe∣ction to the person. [ C]

ANSVVER.

Principles of Nature, containing themselues within their owne bounds, are to be embraced; but sacred and religious Actions are regulated by a Diuine and supernaturall Modell a 1.44, 1. Cor. 2. 5, 6, 9. &c.

The Word of God hath set a blacke marke vpon Images deuised by man, when they are applyed to worship. And therefore, although in humane and ciuill vse, the Image might in some sort stand for the Prototype, and by imagination be taken, and vsed, as the person resembled by it, yet in things religious, and sacred, it is otherwise.

When the Israelites formed and worshipped a Golden Calfe, they might by conceit and imagination apprehend and [ E] worship the true God; but this imagination and apprehension was not sufficient to iustifie their Action. Men may in their owne wisedome and intention conceiue and worship Images, and other Signes, as if they were one and the same thing with

that which is the proper obiect of Worship; but when they [ A] conioyne that which God hath diuided, their foolish and er∣roneous fancie and imagination maketh not their Actions law∣full, or pleasing to God.

Aristotle in the place obiected (d. Memor. cap. 1. in fine) affirmeth not, either verbally, or in sense, that there is the same motion of the Conceit, and Affection, a 1.45 into the externall Image, and the Sampler: for hee speaketh not of painted or carued Images, but of the mentall Image and impression which remayneth in the memorie, after the knowledge of things past: And many Schoolemen denie, that Aristotles testimonie, is [ B] truly applyed to Aquinas his manner of worshipping Ima∣ges; among which, are Durand b 1.46, Picus Mirandula c 1.47, 〈◊〉〈◊〉 d 1.48, Vasques e 1.49, &c.

It is also apparantly false, that there is the same motion of the mind and will into the Image, and the Sampler, for these are euerie way two distinct Obiects, and the one is a signe, and the other a thing signified; the one is the cause, the other the thing caused; and in some Images, the Sampler is a na∣ture increate, the Image considered as an Image, and in re∣lation to the Prototype, is a thing created: the one is ado∣red, because of it selfe, the other respectiuely, because of [ D] the Sampler. And therefore, for as much as the Obiect is diuers, and the manner of the Action is diuers, the motion of mans heart towards the Image, and the Sampler, cannot be one motion, but diuers; euen as when I desire the meanes, because of the end, here are two distinct Actions f 1.50, and mo∣tions, to wit, Election and Intention.

IESVIT. [ A]

This Axiome of Philosophie (that no man thinke it dis∣auowed in Theologie) the antient Fathers vniformely teach, as a prime truth, euident in reason; S. Damascen a 1.51, S. Augustine b 1.52, S. Ambrose c 1.53, S. Basil d 1.54, S. Atha∣nasius e 1.55, who writes, An Image of the King is nothing else but the forme and shape of the King; which (could it speake) would and might say, J and the King are [ B] one, the King is in me, and I in him: so that who a∣doreth me, his Image, doth therein adore the verie King: Thus he shewing, that the Kings Image is to be imagined, and by imagination, conceiued and honou∣red as the verie King.

ANSWER. [ C]

You affirme, That the antient Fathers vniformely teach, and that as a prime truth, That the Image may and ought to stand for the Prototype, and is by imagination to be taken as if it were the very Person; and consequently, that it is ioyntly to be worshipped. First, you say, the antient Fathers teach this Doctrine vniformely: secondly, you adde, That they teach this as a prime Truth. But to prooue the first, you produce onely fiue Testimonies of Fathers, of which, one is not very antient; and touching the latter, you bring nothing.

The Testimonies of the Fathers examined. [ D]

First, Damascene, d. Fid. lib. 4. cap. 12. saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where his signe is, there is Christ, to wit, by ope∣ration and grace. First, this Author liued 740 yeeres after Christ, and is none of the antient Fathers: Secondly, it is confessed by your selues, that hee was not Orthodoxall in all points: For (as Cardinall Bellarmine saith f 1.56) hee denyed the procession of the Holy Ghost from the Sonne; and in the mat∣ter of Images, hee differeth from the antient, which were [ E] before him.

Secondly, Saint Augustine a 1.57 d. Doctr. Christ. l. 3. c. 9. saith, [ A] Hee which vseth or worshippeth any profitable signe, being of di∣uine Institution, vnderstanding the vertue and signification thereof, worshippeth not that which is visible and transeunt, but that ra∣ther, whereunto all such things are referred. But Popish Ima∣ges, appointed for Worship, are no Sacraments, or Cere∣monies, or Signes of Diuine Institution, but humane Tradi∣tions, condemned by Saint Augustine b 1.58 [ B] , both among Christians and Pagans.

Thirdly, Saint Ambros. c 1.59 d. Dom. Incarn. Sacram. c. 7. saith, When we adore his Diuinitie and his flesh, doe we diuide Christ? When wee worship in him the Image of God, and the Crosse, doe wee diuide him? This Father speaketh not of any Painted Image of God, but of the inuisible Image d 1.60, Col. 1.15. Heb. 1.3. And by the Crosse, he vnderstandeth the Passion of Christ e 1.61 [ C] , as appeareth in his next words, Etsi crucifixus est, &c.

Saint Basil and Saint Athanasius, spake by way of similitude, not of all Images, but of the Images of Kings f 1.62, which some∣times, not alwayes, in Ciuile vse and custome, not in Reli∣gion, may be taken, and reuerenced for the principall. But from a particular, and from a similitude, which halteth in many things g 1.63, you cannot conclude generally and abso∣lutely.

Where is now the vniforme consent of Fathers, which the Aduersarie glorieth in? Damascene is not antient. Saint Au∣gustine speaketh of signes which haue diuine institution. Saint Ambrose, of Christ his Passion, and not of Statues or Pictures. Saint Basil and Athanasius, speake by similitude, obiter, and by the way. But which of these affirmes, that Image Worship is [ E] a prime veritie?

But that the Reader may the better conceiue the weight of the Aduersaries Disputation, for Worship of Images, I will exhibit the same in a Logicall Resolution.

The Theme or Question is, Whether artificiall Images of Christ, [ A] and of the Saints are to be worshipped.

The first ground and Argument for the Affirmatiue, is: If the Samplers themselues are to be worshipped, then the Images be∣ing * 1.64 liuely Portraitures, and representations of those Samplers, are to be worshipped.

The Consequence is denied, for besides that all Images, and among the rest, the Images of Christ, are not liuely Por∣traitures of Christ, but dead shaddowes, and imperfect and confuled delineations of his humanitie a 1.65: yet whatsoeuer they are artificially, and by humane constitution, they are not to be [ B] worshipped Religiously, because no diuine Institution or Au∣thoritie permitteth man so to doe: and on the contrary part, di∣uine Precept extant in the Morall Law, prohibiteth the doing heereof.

OBIECTION II.

If the Image represent the Sampler, and stand for it, and by conceit and imagination is one with it, then it may, and ought to bee worshipped, &c.

But the first is true, &c. [ D]

If the Argument be thus resolued, the sequel is false; for that which representeth another, and standeth for another, and is by imagination another, partaketh not all the Rites and du∣ties of that which it representeth: but such onely, as by law∣full ordination, and by the nature of his kinde, it is capable of: but Painted and Carued Images, neither by the nature of their kinde b 1.66, being things sencelesse, liuelesse, and desti∣tute of Grace, nor yet by any diuine Ordination, are capable of Adoration. The brasen Serpent was a figure and Image of [ E] Christ crucified, it did represent the Sampler, and stand for it, and by conceit and imagination of the faithfull beholder, it was one with Christ, to wit, by Relation as a signe with the thing signified: yet it being not appointed by God to bee worship∣ped,

nor being capable of worship, according to the nature [ A] and qualitie of his kind, the Israelites committed Idolatrie, in worshipping and burning Incense to it.

OBIECTION III.

There is the same motion of the minde, into the Image and the Sampler, as we may perceiue by the Image of the King.

There is not the same motion, &c. but a diuerse: for the mind is fixed vpon the Image, as vpon a Signe, and as vpon [ B] an Obiect inferiour to the Sampler: and if there bee the same Motion in any person towards the Image and the Sampler, the same proceedeth vpon error, and is a false imagination, nei∣ther doth the Image of a King a 1.67 stand for a very King, but for asigne and representation. And if there were the same mo∣tion of the mind, into the Image and the Samplar, yet it is in∣consequent to say, there must be the same Adoration (as Pere∣sius Aiala b 1.68 hath obserued.)

IESVIT.

With this Principle so receiued in Nature, wee must ioyne another, no lesse knowne and notorious in Christiani∣tie, to wit, That God full of all honour and glorie, to whom all Worship and Adoration is due, became truely [ D] and verily man, as visible and aspectable as any other man, and consequently, as imaginable, that hee may bee figured by an Image, no lesse truely and distinctly than an∣other man.

ANSVVER.

When Christ liued vpon the earth, and was conuersant with men, Iohn 1. 14. hee might then perhaps (if Diuine pro∣uidence [ E] had permitted) haue beene figured, according to some∣thing which was visible in his humane Bodie: I say, if Diuine Prouidence had permitted, because for preuention of Idolatrie and Superstition, it fell out in this case, as it did with the bodie

of Moses a 1.69. And because this was not then performed, either [ A] by his owne, or by his Apostles appointment, we can haue no certainetie, that the after painting and figuring of him, is a con∣uenient meanes whereby to honour him, and to cause deuoti∣on, or that Pictures and Images whereby he hath beene figured in latter ages, are agreeable to the sampler.

IESVIT. [ B]

In which Image, the hands, feet, and other parts shall truely by imagination correspond vnto the feet, bands, and parts of the Prototype, and our imaginations from 〈◊〉〈◊〉 passe directly vnto Christ and his parts, proportionable to those we behold in the Image; so that when we adore with an humble outward kisse, the hands and feet of the Image, by inward imagination, conceipt, and affection, we kisse and [ C] adore the imagined true hands and feet of Christ. Neither are these imaginations false and erronious, seeing (as Phi∣losophie teacheth) no falshood is in meere apprehension or imagination, without iudging the thing to be as we ima∣gine. As in contemplation, men represent and imagine them∣selues as standing before Gods Throne, in the Court of Heauen, amidst the quires of Saints and Angels, praising and honouring him in their societie, not iudging themselues to be truely and really in Heauen, (that were a falshood [ D] and dotage) but only 〈◊〉〈◊〉 in themselues such a pre∣sence, and 〈◊〉〈◊〉 themselues outwardly and inwardly in * 1.70 prayer, as if they were present: to which kind of imagi∣nations, as pious and godly, the Scriptures and Fathers exhort vs. In this sort, beholding the Image of Christ, we apprehend him as therein present; not iudging the Image to be Christ, but imagining and taking it as it were Christ, that when wee outwardly honour the Jmage by kissing the [ E] hands and feet thereof, mentally by imagination and humble affection of reuerence, we adore and kisse the most vene∣rable hands and feet of his pretious bodie.

ANSVVER. [ A]

It is possible for imagination to build castles in the aire, and to conceiue the person of Christ, as present to his Image: yet if this imagination be fantasticall, and if in adoration, Christ and Images haue no agreement, 2. Cor. 6.16. then worshipping of Images, is not worshipping of Christ; for it is possible to imagine God to be in the Sunne, and to behold the Sunne as Gods Image a 1.71, yet they which vpon such an imagination, should worship the Sunne, which God hath not commanded, [ B] must be ranked amongst false worshippers, Deut. 4.19. & 17.3. Iob. 31.26.

And whereas the Obiector addeth, that according to Phi∣losophie, no falshood is in meere apprehension or imaginati∣on b 1.72, without iudging the thing to be, as we imagine. I an∣swer, That this being granted concerning fictions c 1.73, yet vpon such imagination, there may follow, or be inferred that which is false, or morally euill: to wit, if one imagine the Sunne, or a Lambe to be the figure of Christ, and, because in holy Scrip∣tures he is compared to these creatures, Mal. 4.2. Iohn 1.29. [ C] conceiue them as his image, shall it hereupon be lawfull by one and the same motion of the cogitation and affection, to worship the creatures with their Creator?

But that the solution of the former Argument may be more perspicuous, I will present the same in forme, and then applie mine answer. [ D]

If by imagination we may truely conioine Christ himselfe * 1.74 with his Image, then vpon that imagination, we may coworship Christ, and his Image:

But the first may be done, for he being incarnate, may be fi∣gured in the Image of a man, and being thus figured, may be pre∣sented to the vnderstanding, and people may imagine him as pre∣sent, in, or by his Image. Ergo,

Vpon that imagination, we may worship Christ and his Image.

Both the assumpsition, and also the sequel of this Argument, are denied.

First, taking truely, for that which is really true, we cannot by [ A] imagination so conioine Christ and his painted Image, as that we may conceiue them to bee one terminatiue obiect, of worship, for the reasons formerly deliuered. Neither is the Picture or Image of any other person the terminatiue ob∣iect of Loue, Reuerence, or Worship, but onely a motiue, and signe of remembrance, vpon aspect whereof, followeth the former actions (inward or outward) of Loue, Reuerence, or Worship, not towards the Image, but towards the principall.

Secondly, it is inconsequent to argue, that because some people imagine the Image and the sampler as things conioi∣ned, [ B] therefore they may coworship them; for religious adora∣tion primarie or secondarie, is not founded vpon euerie kind of vnion, as appeareth in mental Images a 1.75, but vpon certain kinds of vnion, to wit: First, Personal, as when the Humanitie of Christ is coupled with the Dietie: Secondly, Substantiall, as where the parts are coupled with the whole: Thirdly, Causall, Relatiue, or Accidentall, to wit, when by diuine ordination, things created are made instruments, messengers, signes, or receptacles of di∣uine grace, as the holy Sacraments, and the Word and Gos∣pell, and the Ministers of the Church, &c. Christ himselfe is [ C] present, assistant, and operatiue, in and by these instruments, and hath commanded reuerence to be vsed towards them, accoun∣ting the loue, faith, and honour which are yeelded to his created Word, to be loue, faith, and honour to himselfe b 1.76, Math. 10.14.42. 2. Cor. 8.5. Gal. 4.14. Act. 10.34. But Papisticall fancie and imagination, produceth none of these, nor yet any other true kind of vnion, neither hath God almightie in his word commanded duety, seruice, or worship to be giuen vnto them; but on the contrarie, by the Doctrine of holy Scrip∣ture, he condemneth the same. [ D]

IESVIT.

The Histories of Christian Antiquitie, are full of ho∣ly men, Bishops, Kings, Queenes, and other honourable personages, who haue cast themselues downe on the ground before Beggers, Lazars, and Leapers, kissing their feet, and * 1.77 their sores, out of venerable affection vnto Christ. In [ E] which kind, memorable is the Charitie of the famous Queene Mathildes, daughter of Malcolme King of Scot∣land, and wife to Henrie the first of England, whose cu∣stome

was to wash with her owne hands the feet of poore [ A] people, amongst whom some were Leapers, and had loath∣some diseases, not disdaining with great reuerence on her knees to kisse their feet with her princely lips. And when as the prince of Scotland her brother being then in the Court of England, entring into her chamber, found her imploied in so humble a seruice, astonished thereat, rebu∣ked her, saying, Sister what do you? can you with those your defiled lips kisse the king your husband? She answe∣red, [ B] Know brother, that the feet of the king of Heauen are more louely and venerable than are the lips of an earthly king. Certainely this queene with all other addi∣cted to the like deuotion, when they kissed the feet of the poore outwardly with their lips, did by imagination full of reuerent affection, kisse the feet of Christ Iesus, taking the poore as Images of him, who said, What you do to one of * 1.78 my least ones, you do vnto me. [ C]

ANSWER.

There is great disparitie betweene reasonable creatures, the liuing members of Christ, the spirituall temples of the holy Ghost, and betweene dead and sencelesse stockes a 1.79, which haue eyes and see not, eares and heare not, noses and smell not. Beg∣gers, Lazars, Leapers, &c. are recommended to the world by our Sauiour, Ioh. 12.8. Luc. 14.21. and they are said to honour their Maker, which are charitable to them, Pro. 14.31. and he promiseth infinit reward to them which loue and honour the [ D] poore. Where (I pray you) hath our Sauiour said of Images of stone, wood, &c. nay of puppets, and pranked babies, What you do to one of these my least ones, you do vnto me? Sure∣ly the cloathing, censing, bowing, pilgrimage going to Ima∣ges deuised by mans braine, hath neither precept, promise, ex∣ample, or praise in all Gods Booke, neither is there any digni∣tie or excellencie in them, formally, or accidentally, which may equall them to the meanest reasonable creature. An Idol * 1.80 (saith S. Augustine b 1.81) is the workemanship of an artificer, and if

this maker, as he hath bestowed figure, so he could haue giuen [ A] vnderstanding to his creature, hee should himselfe receiue ho∣nour from the Image which he hath formed. And in another place, the Artificer is better than that which himselfe formeth: Why art thou then ashamed to worship the Carpenter, and doest not rather blush when thou adorest that which hee hath formed? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith Athanasius a 1.82) That which formeth another, is better than the thing which is formed.

IESVIT. [ B]

Out of this, the common Obiection of Protestants, to wit, That the worship of Christs Image is no where commanded in Scripture, and therefore is a will Worship; may bee an∣swered. For as themselues confesse, many Actions belonging * 1.83 to Religion, whereof there is no expresse Precept, nor any practise in Scripture, may be vsed, when there be Principles in Scripture, which prooue the lawfulnesse and necessitie thereof. There is no expresse Precept in Scripture to Chri∣sten [ C] Jnfants; nor is it there read, that euer any were Chri∣stened: yet because there be Testimonies, which ioyned with reason, prooue the lawfulnesse and necessitie of this Bap∣tisme, we may and must vse it. In Scripture, there is no expresse Practise nor Precept of worshipping the Image of Christ, yet there be Principles, which (the light of Nature supposed) conuince such Adoration to be lawfull. [ D]

ANSVVER.

Protestants obiect against Adoration of Images, not onely that the same is no where commanded in Scripture, but that it is prohibited, and condemned, Leuit. 26.1. Neither by Com∣mandement, vnderstand we expresse and literall Precept onely, but deriuatiue and vertuall. And could Papists demonstrate the lawfulnesse of this Action, by diuine or supernaturall testimo∣nie, immediate or deriuatiue, in such manner as the Baptisme of Infants b 1.84 is prooued to be lawfull and necessarie, wee must [ E] approoue the practise thereof.

IESVIT. [ A]

For Christ being true God full of honour, to whom all su∣preame adoration is due, doth and must needs make honou∣rable and adorable anything that represents him, that is which must be taken by imagination as if it were his 〈◊〉〈◊〉. But supposing God to be truely man (as Faith teacheth) the light of nature sheweth that his image truely represents him, that is, makes him present to the imaginations of the [ B] beholders thereof, and stands for him. Ergo, Christ Iesus his image is for his sake venerable and adorable as a thing standing for him in such sort, that the honour done out∣wardly to it, is done, and ought to be taken as done, by de∣uout and pious imagination to his person, whence further is concluded the necessity of this worship.

ANSWER. [ C]

The Maior Proposition is denyed. For although Christ be true God full of honour, yet he imparteth not his honour in whole or in part to euery thing, which man appointeth to be a representation of him, but onely to such things as haue some excellency in them, proceeding from his owne ordinance, and influence into them. Neither is it in the power of men 〈◊〉〈◊〉 their owne Imaginations, either to forme representations of Christ, capable of honour; or when they haue formed them, to appoint that they must be honoured and adored b 1.85. For if the Subiects of secular Princes, cannot without speciall commissi∣on, [ D] aduance euen worthy persons, to dignities and honourable places in the Common-wealth, much lesse are mortall men able, to deriue the honours which Christ is Lord of, to what they please, and to inuest their owne handy worke with Christs honour.

IESVIT.

For God incarnate being most venerable and full of glory, requires of a Christian, that that which stands for [ E] him and represents him, be honoured and adored for his sake.

ANSWER. [ A]

Not euery thing which stands for him, and represents him, according to the deuices and imaginations of men, no nor eue∣ry thing that represents, and stands for him, according to his owne precept, is to be adored with diuine honour, as it is ma∣nifest in the brazen Serpent.

IESVIT.

If the honour due to a King be so great, that the [ B] same redounds from his person to things about him; as to his chaire of State (which is honoured with the like bow∣ing and kneeling that is vsed to his person, and to his image, vnto which whosoeuer offereth iuiury is punishable, as of∣fering iniury to the King himselfe) shall not the honour due to Christ Iesus infinitelie greater, so flow out of his person vnto things that belong and concerne him, as to make his Image, Crosse, and such holy monuments of his passion and [ C] life, venerable for his sake, and to be adored with bowing, kneeling, and other exteriour honour, as would be vsed to his person were he visibly present? (not so, that the wor∣ship rest in the image, but be referred by imagination and affection to the person imagined.)

ANSWER.

This similitude halteth: for the Kings chaire of State, and [ D] his image, when they are honoured or dishonoured, are conioy∣ned with his Person, by ciuile ordinance and relation: but the artificiall image of Christ and of his Crosse, &c. are not conioy∣ned with Christ, by diuine ordination, or by relation grounded vpon Christs word, but by an imaginary act of the superstiti∣ous worshipper; also ciuile and religious worship, are of diuers beginnings, and formes, and euery thing that is possible, law∣full and commendable, in the one, is not so in the other. [ E]

IESVIT.

But the image of Christ being a true representation of God incarnate, and able to conuey our imaginations direct∣ly

and truely towards him, 〈◊〉〈◊〉 very 〈◊〉〈◊〉 [ A] vnto the parts of his sacred person, hath 〈◊〉〈◊〉 right in rea∣son and nature, which cannot be taken from it, to repre∣sent him, and to stand in our imaginations for him. Where∣fore the image of Christ hath a right, which without im∣pietie cannot be denyed vnto it, to be honoured and out∣wardly adored for his sake, by kneelings, bowings, 〈◊〉〈◊〉 and kissings, referred in mind by deuout thoughts and affections, to his person. [ B]

ANSVVER.

Is the painted image a true representation of Christ incar∣nate, because Romists say so? and were it a true representati∣on, is it therefore impietie to refuse to worship it? Many Do∣ctours, both of the Romane, and of other Churches, haue al∣lowed and maintained the Historicall vse of images, which condemned adoration a 1.86. And if it be outwardly to be adored for Christs sake, why is it not inwardly also to be adored? And if inwardly, then either with the same worship, wherewith [ C] Christ himselfe is adored, or with inferiour; not with the same, for then a creature which is not personally vnited to the Crea∣tour, may be honoured as God. If with inferiour, then either with inferiour honour belonging to the person represented, but there is none such, or with the honour of some other person: but this cannot be, because the image of Christ hath reference to no other person but Christ. And if the painted images of Christ, and the woodden Crosse whereupon he was crucified, were to be adored with 〈◊〉〈◊〉 honour, absolute or respectiue, [ D] much more were the liuely images of Christ, to wit, the blessed Saints, so to be adored, and the blessed Virgin, aboue all other, because she was more neerely conioyned to him than the woodden Crosse.

IESVIT.

And this right is a dignitie which an image of Christ hath aboue other creatures, who though they be referred

vnto God as to their Author, yet God may not be honoured [ A] in them in that manner, as Christ is honoured in his image.

ANSVVER.

This Idolist, heapeth conclusion vpon conclusion, but hee groundeth them, either vpon no premises, or vpon such as are sandie. How doth it appeare, that an image of Christ figured by a Roman Painter, hath a dignity aboue other creatures? Are Roman Painters more excellent workemen than God him∣selfe? [ B] Hath a dead picture, and worme-eaten statue, greater dignitie, than the liuely images of Christ, to wit the Saints which are vpon earth, and 〈◊〉〈◊〉 in vertue a 1.87? How much more worthy to be beleeued, is the saying of Clement b 1.88? If you desire, truely to honour the image of God, let me open the truth to you, Rather yeeld honour and reuerence to man, formed after the image of God, than to empty and breathlesse figures.

IESVIT. [ C]

The reason is, because creatures represent God their Author, so rudely, remotely, darkely, imperfectly, that one∣ly spirituall men, and perfect Contemplants, can acknow∣ledge God in them: and so, such men onely, and that onely priuately to themselues, may worship God in and by them, which is all that Vasq. (so much accused) doth teach. But as for publique and promiscuous adoring of creatures, he * 1.89 [ D] condemnes it as vndecent and scandalous, saying expresse∣ly, that Indiscriminatim creaturas adorandas propo∣nere, esset multis manifesta causa periculi. In which respect Saint Leo reprehends some Christians at Rome, that bowed vnto the Sunne mentally referring that bow∣ing, * 1.90 vnto God the Author thereof; because Panyms seeing that outward action of adoring, might imagine, that Chri∣stians adored the sunne in their superstitious manner; the [ E] relation which the sunne hath to God as to his Creator, not being euident vnto sight. But the image of Christ, as I said, is apparantly so representatiue of Christ, that vpon sight thereof, our thoughts flye presently to him, and his picture

is no sooner in our eyes, than his person by imagination in [ A] our mind; neither is there any excellency appearing in the picture, worthy to bee adored, or sufficient to stay our thoughts and affections in it. So that no man can with any probabilitie suspect, that any reason besides reuerence to his Maiestie, makes vs bow our bodies to his image.

ANSWER.

Your reason is no reason, but a meere verball asseueration: [ B] for being reduced to forme, it sounds in this manner.

That which is so representatiue of Christ, as that the sight thereof, carrieth our thoughts presently by imagination to Christ, and yet hath nothing in it worthy of adoration, for it selfe, hath a right, and dignity, to be worshipped aboue other creatures which doe so rudely, remotely, darkely, and imperfectly represent God, that none but spirituall men, and perfect contemplants, can acknowledge and worship God in them.

But artificiall images of Christ, &c. are representations of [ C] the first sort; and other creatures, are onely representatiue, in the latter manner. Ergo,

Painted and carued images of Christ, haue a right and dig∣nity to be worshipped aboue other creatures.

Both Propositions of this Argument are denyed.

First, The Maior is false: for imaginarie representation one∣ly, without speciall Institution, and other grounds, in the thing representing, may bee onely a motiue, and not a terminatiue [ D] obiect of Worship, as hath formerly beene shewed.

Secondly, The Minor hath no pretext or colour of Truth: * 1.91 for some Creatures doe so represent Christ, as that they are his liuely Image, by Communion and Participation of Grace, 2. Pet. 1.4. And they carrie the mindes of Beleeuers, by their actions, to wit, by their Doctrine and Example, into the distinct, and sauing knowledge of Christ; and they stand heere in the world, in the roome and stead of Christ, by his owne Ordina∣tion, 2. Cor. 5.20. But Painted and Carued Images, represent onely a Bodie and a thing externall. And without other [ E] meanes, people cannot know Christ, nor vnderstand such

things concerning his Person and Office, as are necessarie to [ A] make them wise to saluation. And whereas the Iesuit saith, That other Creatures doe so rudely, remotely, &c. represent God, that none but perfect contemplants, can acknowledge and worship him in them; the holy Scripture speaketh in a contrarie manner, to wit, That the visible things of God, his power and Godhead, &c. were made manifest, and clearely to be seene, in the fabricke of his Creatures a 1.92, euen of Heathen people, which were not spirituall men, or perfect Contem∣plants, Rom. 1.19, 20.

The opinion of Gabriel Vasques, mentioned only, and tou∣ched aslope by our Aduersarie, was this which followeth:

First, There is not any thing in the world, which we may not sincerely adore, and God himselfe in the same b 1.93.

Secondly, One may, according to right and sincere faith, consider God internally present in euerie Creature, and wor∣ship God in it, and with it c 1.94.

Thirdly, It is lawfull to worship the Earth, as Gods foot∣stoole; and the Sunne as his Tabernacle, in the same manner as [ D] Images, and other sacred things are worshipped.

Fourthly, He is no Idolater, which according to a good in∣tention, worshippeth God in a stone, or in the rayes of the Sunne, although the deuill were there d 1.95, or which adoreth the Asse e 1.96 vpon which Christ sate. And if one worship God in a Crucifixe, wherein the deuill lurketh, hee need not ex∣cuse himselfe, by saying, hee was ignorant of the deuils pre∣sence; nor limit his Worship, by vsing any expresse con∣dition f 1.97. [ E]

Fiftly, Although the former practise be lawfull, yet the same [ A] may not be appointed to bee done promiscuously, by rude or vulgar people a 1.98.

Our Aduersarie is silent, concerning his owne iudgement about the former Doctrine. But if I may speake freely, accor∣ding to my priuate opinion, I cannot perceiue why the Sunne, and the Moone, and the Earth, and the Asse, &c b 1.99. may not be worshipped together with God their maker, vpon as good, and better reason, than Pictures and Statues, which are formed by Craftesmen, and haue no force or operation in them. I am [ B] taught also by learned Vasques, that the deuill in very substance, may lurke in Images; and my Aduersarie cannot prooue, that Christ is present or assistant to them. Now it seemeth vnrea∣sonable to worship that which may receiue the deuill: when on the other side, one cannot be certaine, that it may haue any fellowship with Christ, 2. Cor. 6.16.

IESVIT. [ C]

Nor doth it follow, That if wee worship the Image of Christ, and the Crosse that he died on, that we should also adore Iudas his lips, which touched our Sauiours sacred mouth, when he gaue him that trayterous kisse. For it is easie to shew many differences betwixt Judas his lips, and the Crosse.

First, Iudas his lips were conioyned substantially with [ D] Iudas, that none could bow or bend vnto them and kisse them, without seeming to bow and doe honour to his person: In regard he being an intellectuall Creature, was an obiect capable of veneration, terminated and stayed in his owne person. But the Crosse being a sencelesse thing, is not an ob∣iect sufficient to stay veneration within it selfe; neither is it a part belonging to the substance of any wicked man, that concurred to the punishing of our Sauiour, but rather was [ E] fixed vnto, and ioyned with his Bodie: and so the outward bowing to the Crosse, is done mentally onely vnto Christ, whom we behold as stretched thereon.

Secondly, the Crosse, the Nailes, the Launce, and other [ A] such instruments being sencelesse creatures, may be thought of as things sanctified by the touch of our Sauiours bodie, not hauing in them any thing contrarie to the sanctitie of Christ, and so could not hinder the conceipt of such impu∣ted sanctitie. But Iudas being most wicked and detestable, and full of the most horrible treason that euer was, did so defile and prophane his whole person, and all the parts thereof, that the meere touch of our Sauiours most sacred [ B] mouth could not sanctifie, nor make holy vnto Christian imagination his lips, without changing and sanctifying his heart; for so long as he continueth without repenting his treason, the liuely remembrance of that execrable fact doth so possesse a Christian heart, as no respectfull thought to him can enter vnto it.

Finally, the Passion of Christ may bee considered two waies: First, as proceeding from the will of wicked men, [ C] the Diuels instruments, to torment him, in which considera∣tion it is not gratefull vnto God, but a detestable sinne in the authors thereof: Secondly, it may be considered, as recei∣ued in the bodie of Christ, as abiding and continuing in his sacred person, admitted in his heart, and offered to his Fa∣ther for the sinnes of the world, and by this consideration it is sacred and venerable. The lips of Iudas betraying Christ, as the hands also of the wicked Minister, that [ D] strucke him in Caiphas his house, and other like instru∣ments conioined with wicked persons, were instruments of Christs passion, as it proceeded from their wicked hearts, and consequently as it was a detestable action; but the Crosse, the Nailes, and the Lance that stayed in, and were conioined vnto the bodie of Christ, were instruments of Christs Passion, as lodged in his sacred person, and as offe∣red to his heauenly Father, and consequently as of a thing most highly venerable. [ E]

ANSWER.

Admitting many differences betweene Iudas his lips, and the materiall Crosse, it followeth not, that the one may be wor∣shipped,

although the other may not: for there are many dif∣ferences [ A] betweene the brazen Serpent, and the Angell in the Reuelation, yet neither of these creatures might be religiously adored, 2. King. 18, 4. Apoc. cap. 19, & cap. 22.9. There are dif∣ferences betweene the Sunne, and king Nabuchadonozer, yet nei∣ther might be worshipped religiously.

Neither do the seuerall differences assigned by the Aduer∣sarie, conclude: Not the first, because there was something in Iudas his lips susceptible of respect, which was not in the mate∣riall Crosse, to wit, capacitie of Grace; for Iudas might haue repented, but an inanimate creature is not potentially suscep∣tible [ B] of sanctitie: Not the second, for by error an insensible creature may terminate adoration as well as an intellectuall, witnesse the idolatrie of Pagans. Thirdly, that the liuelesse and insensible Crosse, whereupon Christ suffered, was sancti∣fied by his Passion, must be beleeued when diuine ordinance is produced, to make the same manifest. But for ought I can ob∣serue, the Protestants vse not this obiection, taken from Iudas his lips a 1.100: and some learned Papists affirme, that Iudas his lips might be reuerently kissed b 1.101.

The last words, which are the Crosse, the Nailes, and the Lance that stayed in, and were ioined vnto the bodie of Christ, were instruments of Christs Passion, as lodged in his sacred Person, & as offered to his heauenly Father, affoord this Argu∣ment following for the Iesuit: [ D]

Those things which at the instant time of Christs Passion had a residence in Christs bodie, and were ioined thereunto as instruments of his Passion, and were offered by Christ to his heauenly Father, are thereby made most highly venerable.

But the Crosse, Nailes, and Lance were those things which at the instant time of Christs Passion, had a residence in Christs bodie, and were ioined thereunto as instruments of his Passion, and were offered by Christ to his heauenly Father, Ergo

The Crosse, Nailes, and Lance are thereby made most highly venerable. [ E]

Both Propositions are false in whole, or in part. First, those things which at the instant time of Christs Pas∣sion, had a residence in his bodie, and were ioined there∣unto

(per contactum phisicum) as instruments of his Passion, [ A] were not thereby made most highly venerable, because there is no diuine authoritie, or any other snfficient reason to prooue this assertion.

Secondly, these things were seperate instruments, and not perpetually conioined to his person, and if none did worship them when they were actually conioined, there is no reason to thinke that they are to be worshipped being diuided. If ap∣parrell when it is ioined to an honourable person, may be co∣worshipped with the person, yet when it is diuided from the [ B] person, and hangeth in a wardrobe, or is worne by a Page, it is otherwise a 1.102. Whiles God appeared to Moses in the bramble bush, the ground whereon Moses stood is called holy, Exod. 3.6. But this holinesse being only relatiue, transitorie, and de∣nominatiue, and not inherent or durable, the former vision and apparition being finished, the ground whereon Moses stood returned to his old condition. The like may be said of the wa∣ter of Iordan, considered when Christ was baptised with it, and againe considered, when his baptisme was finished, and out of the vse.

An Embassador during his embassage, is a publicke and ho∣nourable person; when his office ceaseth, the honour consecta∣rie and dependant vpon his office ceaseth also.

Secondly, the latter branch of the assumption, to wit, the Crosse, Nailes, and Lance were offered by Christ to his heauenly Father at his Passion, is impiously false, for nothing was offered by Christ to his heauenly Father at his Passion, but himselfe, and part of himselfe, Heb. 7.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he offered vp himselfe, [ D] Heb. 9. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through the eternall Spirit he offered himselfe without spot to God, &c. Heb. 10. 10. Wee are sanctified through the offering of the body of lesus Christ, once for all, 1. Pet. 2.24. Col. 1.22. Heb. 9.12. By his owne bloud he entred once into the holy place, &c. 1. Pet. 1. 19. And if the Crosse, Nailes, and Lance were offered by Christ to his Father, then we were redeemed with corruptible things, contrarie to the Apostles doctrine, 1. Pet. 1. 18, and Wood, Nailes, and Yron were a part of the propitiatorie Sacrifice for the sinnes of the whole world; which is a Iesuiticall, or rather an Antijesuine [ E] doctrine, that is, a doctrine ascribing to dead creatures, Yron, Wood, Steele, Nailes, &c. that which is most proper to the pretious blood of Iesus. This doctrine (maintained by Loio∣lists) is most sacrilegious, and more to be abhorred than Iudas

his lips. But it is fulfilled in these men, which Clement Alexan∣drinus [ A] saith of heathen Idolaters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? are they not prodigious monsters which adore stockes and stones?

IESVIT.

Out of which J may conclude, that Christ Iesus being a true man, his Image hath a most euident and vndeniable right to represent him, and so to be honoured for his sake. [ B]

ANSVVER.

Conclusions borrow their strength from their premises but the former premises haue no power to inforce this conclusion.

For although Christ is a true man, yet his painted Image wanteth euident and vndeniable right to represent him; be∣cause such right presupposeth diuine institution. The same re∣presents him and stands for him, only by humane imagination (which is all the Aduersarie is able to prooue) but religious worship must haue a more sound and certaine foundation, [ C] otherwise we must say to Papals, when they are thus prodigall in giuing Christs honour to Idols, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ioh. 4. 22. ye worship ye know not what.

If in ciuile worship, one should frame an Image, or chaire of State, in honour of a king, and commaund people to kneele and bow to it, none will be so foolish as to obey, vnlesse such commandement be deriued from the kings authoritie, or law. But in things religious and heauenly, men haue not the same li∣bertie of deuising, and commanding, as appeareth by Gedeons Ephod, Iudg. 8.27 a 1.103. [ D]

Lastly, if it should be granted that artificiall Images did re∣present, figure, or teach Christ Iesu by diuine institution, as fully as the Bookes of holy Scripture, or as the inward conceits and images of the mind b 1.104, yet it were inconsequent to inferre that the same were therefore to be worshipped in such man∣ner [ E] as Papals require. They were indeed to be vsed with reue∣rence, but reuerent vsing and adoration are diuers actions.

IESVIT. §. 2. [ A]

THis Worship was euer since the Apostles in the Church without beginning.

ANSVVER.

IF it had no beginning, how can this man prooue, that the [ B] Apostles were the Authors?

IESVIT.

The disagreeing of Protestants, about the time when Worship of Jmages began, is a sufficient Argument, That there is no beginning thereof assigneable.

ANSVVER.

The Iesuits Proposition is: Worship of Images hath beene [ C] practised in the true Church euer since the Apostles, &c. His first Argument to confirme this, is,

If Protestants disagree, in assigning the time, when the wor∣ship of Images first began in the Church: Then the worship of Images was practised vniuersally and perpetually from the A∣postles dayes.

But Protestants disagree in assigning the time when the Wor∣ship of Images first began in the Church. Ergo [ D]

The worship of Images was practised vniuersally and perpe∣tually from the Apostles dayes: and consequently the same wor∣ship, is to be receiued and practised in these dayes.

First, The consequence of the Maior Proposition is denied: For is it not ridiculous to argue in this manner? Learned Pa∣pists disagree, in assigning the time when Heathenish Idolatrie first began: Therefore Heathenish Idolatrie had his beginning in Paradise.

But learned Papists, Bellarmine, Pererius, Barradias, &c. dis∣agree, [ E] in assigning and pointing foorth the moment of time when Heathenish Idolatrie fist began a 1.105.

The time, when people first began to offer their sonnes and [ A] daughters to diuells, is not assigneable. And who can certaine∣ly report, when barbarous people first began to eate mans flesh? or when the Assyrian matrons began first to prostitute them∣selues, at the temple of Venus b 1.106? Is it therefore consequent, that these customes had their beginning from Noahs dayes, be∣cause their originall is not assigneable?

Our aduersaries Achilles therefore (Protestants are not able [ B] out of approoued Historians to assigne the persons and time, who, and when, began the worship of images in the Church: Ergo, the said custome is originally from the Apostles) rather deserueth contempt and derision, than an accurate solution.

2. The assumption of the former argument is also denyed: For Protestants disagree not in assigning the time when worship of images was first of all imposed, as an article of faith: for the second Nicene Synod, celebrated after the yeare 790. did first decree this practise. And yet, if it be admitted, that there [ C] were some difference of opinion betweene Protestants in mat∣ter of Chronologie, and about point of time, this is no argu∣ment of palpable vntruth (as our aduersarie declames,) for we finde as great difference in the Fathers, and among Papists themselues, in sundry passages of this nature c 1.107. But now let vs further examine, in what manner the obiectour prooueth, that Protestants disagree about the time when worship of images began.

IESVIT.

But because it were long to set downeall their disagreeing assertions, I will onely declare what M^r. Iohn White, brother to my Aduersarie, in his booke printed and reprin∣ted many times, saith thereabout, that your Maiestie may by this example vnderstand, with how little sinceritie the best [ E] esteemed Protestant Ministers handle controuersies, to the deception of many Christian soules. First there was no image, * 1.108 either grauen or painted (saith Erasmus a 1.109) no not the image of Christ himselfe to be set in Churches, and this

appeareth by the testimony of the ancients b 1.110. Secondly, when [ A] they began to be vsed, the Church of Rome forbad the wor∣ship of them, as appeareth by the Epistles of Gregory c 1.111 to Serenus; and Polydore d 1.112 a Papist confesseth, all Fathers condemned the worship of Images for feare of Idolatrie. Afterward the Councell of Nice brought in their worship, decreeing neuerthelesse, that no image should bee adored with Latria, diuine honour. At the last Thomas Aqui∣nas e 1.113, and the Trent Councell f 1.114 expounded by the Iesuits g 1.115, [ B] taught that diuine honour should be giuen vnto them. Thus he, which in my iudgement is sufficient to make any iuditious man mislike Protestant Writers, that defend their Religion by such palpable vntruths. For (to begin with his last say∣ing, and so vpward) what can be more false, than that the Councell of Trent taught, that diuine worship is to be giuen vnto images, there being no such words in the whole Coun∣cell? As for the Iesuit Vasq. whom he citeth as so expoun∣ding * 1.116 [ C] the Councell, no such doctrine is found in him, either in the place quoted by the Minister, or in any other part of his workes, yea the contrary is found. It is not (quoth he) to be said, that diuine honour is giuen vnto images. Neither doth Suarez the other Jesuit cyted, expound the Councell to giue diuine worship vnto Christs image; but onely saith that out of the Councell it may be gathered, that the image of Christ, and Christ, are honoured by one and the same act of worship: which as referred vnto Christ 〈◊〉〈◊〉 diuine wor∣ship; [ D] as referred to the image, not diuine worship but inferi∣our veneration. For as he declareth the worship of Christ and his image, though one, and the same Phisicall act, is two∣fold, being diuine honour towards Christ, not diuine but an inferiour kind of honour towards the image.

ANSWER.

This discourse reduced into forme of Argument is: [ E]

M^r. Iohn White had dealt vnfaithfully in his narration, of the opinions of learned Papists, touching the comming in, and worship of Images. Ergo,

Protestants disagree about the time, when the worship of [ A] Images began.

A miserable and most inept consequence, as all men learned and vnlearned may perceiue: for if it were true, that 〈◊〉〈◊〉. Iohn White, or some other Protestant Minister, had erred in re∣porting the doctrine of the Trident Synod, and in relating the opinion of Suares and Vasques; doth it follow from hence, that Protestants disagree, in assigning the time when Image-worship began to be enioyned, as a necessary dutie, and the doctrine thereof determined as an article of faith? But omitting the se∣quele [ B] of the argument, which is loose and disioynted, let vs examine the antecedent.

Thomas Aquinas, and the Trident Councell (saith M^r. Iohn White) as it was expounded by Iesuits (meaning also other learned Pontificians) taught that diuine worship, or Latria, should be giuen vnto them, &c.

I answer: Aquin. his words are so plaine, that an intelligent man cannot conceiue his meaning to be other than as the letter of the wordssoundeth c 1.117 Cum Christus adoretur adoratione latriae, consequens est quod eius imago sit adoratione latriae adoranda, Because Christ [ C] himselfe is adored with diuine honour, it is consequent, that his image is to be adored with the worship of Latria. 2. The de∣termination of the Trident Councell, in this and in many other articles, is like Apollo his riddles and responsalls, a nose of waxe, and so ambiguous, that not onely M^r. White, but veterane Papists themselues are perplexed in resoluing the mysteries thereof. Now thething which induced M^r. White to conceiue that the said Councell approoued the opinion of Thomas and other schoole∣men, touching adoration of Images with diuine worship, was, not onely the silence of these Trent masters, in condemning [ D] that grosse errour: but especially, the practise of many late Pontificians, which propugne Aquinas his Tenet, affirming, that the same is agreeable to the Councells definition. Henriquez a Iesuit saith: b 1.118 Some (of our part) doe euill, in denying, that it is not meet to preach to common people, That the image of Christ is to be ado∣red with diuine honour. Suarez c 1.119 hath these words, It may rightly be, that the image, and the Prototype, may be adored with one act, and in this manner the image of Christ may be adored with Latria. Vas∣ques

d 1.120 saith, if an image be taken formally, as it exerciseth the act of [ A] an image, that is; for the very sampler in the image, and for the image as it containeth the sampler, and is as it were animated by it; then with∣out doubt we must say, that true Latria, in spirit, is exhibited vnto it. Iacobus de Graphijs a 1.121 hath these words, We are to worship euery image with the same worship wherewith the Sampler is worshipped, to wit, the image of God, or Christ, or signe of the Crosse (as it bringeth the Lords Passion into our mind) with the worship of Latria. The same is affirmed by Ludovicus Paramo b 1.122, Bernardus Puiol c 1.123. Fran∣ciscus Petigianis d 1.124, Petrus de Cabrera e 1.125, Azorius, L. Lamas, Thom. Elysius. Arch. Rubeo. Tho. Bustus, &c. And whereas the foresaid [ B] Authors in their larger disputations vse many distinctions f 1.126, wherein they may seeme to qualifie the hardnesse of former as∣sertions, yet if they intend not to giue such honour to images, as their generall speeches import, they are rather to be accused, and taken at the worst, which giue occasion, than Protestants blamed as mistaking their meaning: their distinctions being (as g 1.127 [ E] Bellarmine speaketh) so subtle and intricate, that not onely vul∣gar persons, but the Authors themselues scarce vnderstand them.

But the question, whether images be to bee adored with di∣uine worship, or not, and all the rest of this section, concerning

M^r. Iohn White, is heterrogeneous to this disputation, as ap∣peares [ A] by the former Analysis. It is sufficient for vs to shew, that Papists adore and worship Images, with some kind of re∣all worship a 1.128, to wit, such as the Trident Councell expresly defineth b 1.129: for if such adoration of Images bee an Article of Faith, and not onely a thing Adiaphorous, but a necessarie du∣tie c 1.130, then the same must haue apparant ground in Diuine Re∣uelation d 1.131; but if it be neuer commanded or prescribed in the Old or New Testament, nor was for sundrie ages affirmed by Orthodoxall Fathers, to be an Apostolicall Tradition, and yet the Trent Councell presumeth to make it diuine, obliging all [ B] Christians, vpon paine of damnation, to the beliefe and practise thereof; Protestants haue iust cause to condemne this doctrine, and to refuse conformitie with Papists, in the practise thereof. Papists condemne those of heresie, which refuse to worship Images, where they haue power, they burne them to Ashes e 1.132 [ D] : They hold it lawfull to dethrone Kings and Princes from their royall dignitie, for opposing this practise f 1.133. It must therefore be neces∣sarie for them to demonstrate their Tenet by manifest Testi∣monies or Arguments, taken from diuine Reuelation, and not to triflle off the time, in bequarrelling Iohn White, concerning [ C] the meaning of the Trident Councell. For it is apparant, that the Councell intendeth to make that an Article of 〈◊〉〈◊〉, which hath no foundation in the rule of Faith, and it yeeldeth liber∣tie to the most grosse opinions, which former Papists held con∣cerning adoration of Images g 1.134. And it is sufficient for Prote∣stants to manifest thus much.

IESVIT.

Nor is Maister Whites Argument good, We worship * 1.135 Christ and his Image by the same Act: but the worship of [ E] Christ, is diuine honour, Ergo, The worship of the Image is diuine honour: for this prooueth 〈◊〉〈◊〉, That the worship of the Image is diuine, as referred to Christ, not as refer∣red

vnto the Image. Otherwise if Maister White should [ A] helpe to pull his fellow Ministers horse out of the mire, 〈◊〉〈◊〉 thereunto out of Christian charitie and friendship, one might by the like Argument prooue, that he beareth Christi∣an charitie towards horses; for he relieueth the horse, and pleasureth his friend, by one and the same Act. The pleasu∣ring of his friend, is an Act of Christian charitie towards him. Ergo, The pulling the horse out of the mire, is an Act of Christian charitie towards the horse. A foolish Argu∣ment, [ B] because that one Act is vertually twofold, as referred to the man, owner of the horse, Christian charity; as referred to the horse onely, no charitie at all, but a baser kind of loue, and that for his friends sake. The like is, when wee kisse with our corporall lips the feet of the Image of Christ: at the same time by deuout and reuerent imagination, kissing his true feet, represented by the Image, we honour Christ and his Image by one and the same Physicall Act, and that Act is diuine Worship, though not diuine as referred to the [ C] Image, but onely as referred vnto Christ. A thing so easily vnderstood by learned men, as I meruaile Ministers vn∣derstand it not, or will wrangle in a matter so cleare, if they sincerely seeke truth.

ANSWER.

The Argument which you father vpon Maister Iohn White, [ D] and whereunto you apply your flearing and myerie simili∣tude, is not extant in his Way to the Church, pag. 400. So farre therefore as I can obserue, you fight with your owne shaddow.

But if the Argument had beene propounded in this manner: Many learned Papists (to wit, Aquinas, and the Maior part of the Schoole a 1.136) adore the Artificiall Images of Christ, as they are conioyned with the Samplar, with the Act of Latria; Therefore they adore some Images with Diuine worship: I cannot perceiue, that your nice distinctions of Physicall and ver∣tuall [ E] acts, diuine, as referred to Christ, not diuine, as referred to the Image, would haue beene sufficient to vindicate your Tenet, from the mud of superstition: for that which is worshipped with any act (matorially, or formally) of Latria, is worshipped

with diuine honour a 1.137, at least, in part, or by accident. But no [ A] degree of diuine honour can iustly be yeelded to any creature, which is not substantially vnited to the Deitie, or at least wise, which is not by some diuine Ordinance, accidentally vnited, and made capable of such adoration. But no artificiall Ima∣ges are thus vnited, and no diuine ordinance exalteth them to such a dignitie.

IESVIT.

And though the Ignorant vnderstand not the b 1.138 tearmes of Theologie, by which Diuines declare the manner of ho∣nouring the Prototype and the Jmage both by one Act, yet may they honour an Jmage as securely, and with as little danger and erring, as any that vnderstand them. For as the Clowne, who knowes no more of the nature of motion, [ C] than that he is to set one foot before another, doth mooue in the very same manner as Philosophers, who 〈◊〉〈◊〉 that Action by tearmes most obscure, of intrinsecall and extrinse∣call, beginning and ending, and per vltimum non esse, & primum non 〈◊〉〈◊〉: So likewise a Catholicke, that vnder∣stands no more of honouring Christ his Image, than that he is by beholding the Jmage to remember Christ, and with pi∣ous and affectuous imaginations to adore him, doth honour [ D] our Sauiour and his Image, by one and the same Act, as tru∣ly, verily, and religiously, as the greatest Diuine that can learnedly explicate the manner how that Adoration is per∣formed, as being done outwardly, relatiuely, and transitori∣ly vnto the Image, inwardly, affectuously, absolutely, finally vnto Christ.

ANSWER.

Although this Assertion is false, and the Proofe thereof [ E] borrowed from a similie, is impertinent: (for vulgar persons among you, commit grosse Idolatrie in Image Worship, as they which haue liued beyond Seas, and some of your own part report; neither is there the same reason of naturall motion,

and the exercise of religious actions:) yet because it serueth [ A] not to prooue the Assumption of your maine Sillogisme, to wit, Protestants cannot assigne any time when Image worship began, &c. I will not insist vpon the examination of it.

The latter branch of this Clause, to wit, Adoration is perfor∣med to Images, as being done outwardly, relatiuely, and transitorily vnto the Image; inwardly, affectuously, absolutely, and finally, vnto Christ, is boldly affirmed, but not confirmed by any Argument.

First, how proue you, by diuine reuelation and testimonie, that adoration is to be performed, according to your distincti∣on of outwardly, relatiuely, and transitorily to Images? And [ B] against such loose and voluntarie presumptions, we say with S. Chrisostome, Diuinae Scripturae testimonia sequamur, neque feramus * 1.139 eos qui timerè quiduis blaterant, we are to follow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, te∣stimonie of diuine Scripture; and not to regard them, which at rouers, and without ground blatter out what they please.

Secondly, if you adore Images outwardly, relatiuely, and transitorily, then you make Images a partiall obiect of adorati∣on: but God himselfe, who saith, I will not giue my glorie to ano∣ther, (to wit, in whole or in part) neither my praise to grauen Ima∣ges, [ C] (Esa. 42.8.) hath excluded Images from copartnership with himselfe in adoration.

IESVIT.

Secondly, whereas he saith that the Councell of Nice, brought in the worship of Jmages, yet forbad that any Image should be adored with diuine honor; he both contra∣dicts himselfe, and vttereth another manifest falshood. [ D] He contradicts himselfe, in saying that the Nicene Councell forbad diuine worship of any Images: Seeing in another place he thus writeth, Both the Councell of Nice, and the Diuines of the Church of Rome, hold the Jmages of God, * 1.140 and our Sauiour, and the Crosse, must be adored with diuine adoration. It is apparantly false, that the said Nicene Councell brought in the worship of Jmages, which might be prooued by many testimonies, but this only may suffice, that * 1.141 [ E] Leo Isauricus before the Councell of Nice opposed Image worship, not as then beginning, but for many yeares before established in the Church; boasting that he was the first Christian Emperor, the rest hauing beene Idolaters, because

they worshipped Images: so manifestly did he oppose Anti∣quitie, [ A] and so little truth there is in M. Whites Assertion.

ANSWER.

The second Nicene Synod brought in the worship of Ima∣ges, not simply, but by defining the same to be necessarie, and by appointing the practise thereof to be receiued vniuersally: otherwise M. Iohn White was not ignorant, that the Israelites worshipped molten Images in Dan and Bethell, and the Simo∣nians worshipped Images, Eusebius Eccles. Hist. lib. 2. ca. 13. and [ B] the Gnostickes worshipped Christ his Image, Iren. lib. 2. cap. 24. And Marcellina worshipped the Images of Iefu and Paul, &c. Aug. d. Haer. 7. Haeres. The Marsilians also, or people thereabout, worshipped Images, in the daies of Serenus, Greg. li. 7. Epist. 109. & lib. 9. Epist. 9. But all these were condemned of superstiti∣on by the Catholicke Church: and the second Nicene Sy∣nod was censured, and the definition thereof resisted by many, as I haue formerly prooued, pag. 210. And because the Iesuit re∣hearseth a storie out of Zonaras (an Author which themselues [ C] regard not a 1.142) I will requite him with a more certaine Historie out of Roger Houeden b 1.143, a natiue Historian of the affaires of Britaine, his words are these. Charles the French king sent a Synodal into Britaine, directed vnto him from Constantinople, in the which booke many things (out alas) inconuenient, and repugnant to right Faith, were found: especially it was confirmed almost by the vna∣nimous consent of all the Easterne Doctours, no lesse than three hun∣dred or more, That Images ought to be worshipped; which thing the Church of God doth altogether detest. Against which Synodal Booke, Albinus wrote an Epistle, marueilously confirmed by authoritie of [ D] diuine Scripture, and carried the same to the French king, together with the foresaid Booke, in the name of our Bishops and Princes.

IESVIT.

Thirdly, to passe yet vp higher, That Images began in Gregorie the Great his time, and that he forbad the [ E] worship of them, containes other three falshoods.

First, Gregorie is abused, who onely commanded that none should worship Images as Gods, 〈◊〉〈◊〉 as Gentiles

did, * 1.144 that some Godhead was affixed vnto them, as he else∣where [ A] declareth himselfe. And so manifestly did he teach Image worship, establishing Pilgrimages vnto them by Indulgences, as Frier Bale accuseth him thereof. Yea M. Symonds and M. Bale write, that Leo an hundred and fortie yeares before Gregorie decreed the worship of Images.

ANSWER.

Gregories words are Imagines adorare omnibus modis deuita, By * 1.145 [ B] all meanes shunne the worshipping of Images. Aliud est Pi∣cturam adorare, aliud per Picturae historiam, quid sit adorandum ad∣discere, It is one thing to worship a Picture, another by the sto∣rie of the Picture, to learne what is to be worshipped. Non ad adorandum in Ecclesijs, sed ad instruendas solummodo mentes fuit nescientium collocatum, It was placed in the Church only to in∣struct the minds of the ignorant, and not to be worshipped. And in another Epistle, Quatenus literarum nescij, haberent vndè * 1.146 scientiae historiam colligerent. First, in these passages of S. Grego∣rie, we find no vse of Images allowed, but onely historicall. [ C] Secondly, he saith positiuely, They are not set vp to be worship ped, but onely to instruct the ignorant. And although in the * 1.147 place obiected, he saith, Non vt quasi Deum colas, Not that thou shouldest worship them as God; yet he doth not approoue the worshipping of them any other way, but addeth, We do not bow downe before them, as before the Dietie; he saith not quasi ad Dietatem, as to the Dietie, sed quasi ante, as before the Dietie. Thirdly, Cassander a 1.148 a learned Papist, confesseth inge∣nuously, That Gregorie the Great forbad all worship of Images. But our latter Idolists vse no measure or modestie in eluding [ D] and peruerting the euident sentences of the Fathers.

IESVIT.

Secondly, Polydore in this point is egregiously falsifi∣ed; for he saieth not as the Minister makes him speake, [ E] All Fathers condemned the worship of Jmages for feare of idolatry: but his words are, cultum Imaginum teste Hie∣ronimo, omnes veteres Patres damnabant metu Idolo∣latriae, All the old Fathers (as Hierom witnesseth) did

condemne worship of Images for feare of idolatrie, by the [ A] old Fathers, meaning the Fathers of the Old Testament, not of the New: which appeares, because in proofe of his saying, he brings not the testimonie of any Father of the New Testament, but onely of the Old, as of Moses, Da∣uid, Ieremie, and other Prophets: and the scope of the whole Chapter is to declare, that the reason why, in the Old Testament, the Fathers misliked the worship of the Images of God, was, because they could not paint him aright, Cum [ B] Deum nemo vidisset vnquam, because then no man had seene God. Afterwards God, saith Polidore, hauing ta∣ken flesh, and being become visible to mortall eyes, men * 1.149 flocked vnto him, and did without doubt behold and reue∣rence his face, shining with the brightnesse of diuine light, and euen then they began to paint, or carue his Image al∣readie imprinted in their minds: and those Images (saith he) they receiued with great worship and veneration, as [ C] was reason, the honour of the Image redounding to the originall, as Basill writes. Which custome of adoring Ima∣ges, the Fathers were so farre from reproouing, as they did not only admit therof, but also decreed and commanded the same by generall Councels, in the time of Iustinian the second, and Constantine his sonne. What man then is there so dissolute and audatious, as can dreame of the con∣trarie, and doubt of the lawfulnesse of this worship, esta∣blished so long agoe by the decree of most holy Fathers? [ D] Thus writeth Polidore, and much more to the same pur∣pose, in the verie place where the Minister citeth him to the contrarie; which shewes, how notoriously his credu∣lous Readers are abused in matters of most moment: * 1.150 whence appeareth the third falshood, that in Gregories daies Images began to be set vp in Churches; which to haue beene in Churches long before, the testimonies of S. Basil, Paulinus, Lactantius, and Tertullian, doe sufficiently [ E] 〈◊〉〈◊〉.

ANSVVER. [ A]

Polydores words are: Touching the beginning of Images, wee * 1.151 haue treated before; now here we will speake of their worship, which not onely men of contrarie Religion, but (as Saint Hierom wit∣nesseth) almost all the antient holy Fathers condemned, for feare of Idolatrie, &c.

* 1.152 The Obiectour saith, That this place is falsified, and his rea∣son [ B] is, Polydore speaketh of the Fathers of the Old Testament, to wit, of Moses, Daniel, Ieremie, and the Prophets, and he saith, That they condemned worship of Images, because Christ was not as then incarnate, &c. But this is not all that Polydore speaketh, for among those Fathers, hee placeth Gregorie a 1.153 the Great, writing to Serenus. And although Christ was not made man in the dayes of the Prophets, yet he had appeared in the similitude of man b 1.154, and Abraham, Moses, Elias, and the Pro∣phets being men, their Pictures might haue beene worshipped, [ C] if Adoration of Images had beene lawfull. And besides Po∣lydore, Cassander c 1.155, and many other Pontificians affirme that the antient Fathers in the Primatiue Church abhorred, or at least abstained from the hauing and worshipping of Images, which is also confirmed by their Testimonies.

IESVIT.

Neither can our Aduersarie bring any cleare Testimo∣nie of Antiquitie against this custome. For the Decree of the councell of Eliberis, that no Picture should be made in the Church, least that which is worshipped or adored bee painted in walles, (which the Minister much vrgeth) [ E] * 1.156 clearely signifieth the contrarie. For may not Images pain∣ted on Tables, be in Churches, and yet neither made in the Church, nor painted on walls? which kinde of Images

this Councell doth not forbid. And why doth the Councell [ A] forbid Images to be made in the Church as pertinent to the fabrike thereof, or to be painted on walls, but out of reue∣rence vnto Images? for they being holy things, and so to be honoured for their Prototypes sake, the Councell thought it vnworthy of their dignitie, they should bee made on walls, where they may easily be defaced, and deformed, and by persecutors (for that Councell was held in time of perse∣cution) [ B] abused.

ANSWER.

No testimonies can be so cleere, which Sophisters will not labour to peruert, and elude. Otherwise what is clearer against Image worship, than the words of the Councell of Elliberis and Epiphanius? It is lost labour to contest with men, Qui sola per∣tinacia, pugnaces neruos, contra perspicuam veritatem intendunt (as Saint Augustine speaketh) which vpon sole pertinacie, bend their vttermost force to gainesay perspicous veritie. First, the Coun∣cell [ C] of Elliberis is so cleere against Image worship, that many Pontificians of great note, acknowledge the same, and therupon condemne, or eleuate the authoritie of that Councell. a 1.157 Second∣ly; If that Councell forbad the being of Images in Churches, then it did much more hold the worship of them to be vnlaw∣full, but the beginning of the Canon apparently shewes that: Placuit in Ecclesijs picturas esse non debere, It 〈◊〉〈◊〉 vs (of the Councell) that Pictures may not be in Churches.

IESVIT.

He doth also much insist vpon Epiphanius, but relates * 1.158 (according to his fashion) both his fact and words vnsin∣cerely. Epiphanius (saith he) finding an Image painted on a cloath, hanging in a Church, rent it do wne, and said, it [ E] was against the authority of the Scriptures, that any image should be in the Church. Thus he vnsincerely, as I said, not expressing what kind of Image that was, that Epiphanius

in peeces: for Epiphanius saith: Cum iuuenissem [ A] Imaginem hominis pendentem in Ecclesia tanquam Christi aut alicuius Sancti, nescio enim cuius erat: When I bad found an Image of a man hanging in the Church, as of Christ, or of some Saint, for I know not of whom the image was. Epiphanius doth by this relation more than insinuate that this was the Image of some pro∣phane man, hanging in the Church, as if it had beene a sa∣cred image of Christ, or some Saint: which is gathered by [ B] this reason, When I saw (saith he) against the authoritie of Scriptures, the image of a man hanging in the Church; not absolutely any image, as M^r. White citeth him, (for euen by Gods expresse command, Images were placed in the Temple) but the image of a man. Why doth Epiphanius so * 1.159 much vrge the impietie of the fact, in regard that it was the image of a man? but that he vnderstood by the word Man, a meere ordinarie prophane man, not a blessed Saint. [ C] For certainely it might seeme more against the authoritie of Scriptures, to make and set vp in Churches the image of God, than the image of holy men; and the image of Christ according to his Godhead, than as he is man: so that there was no cause, why Epiph. should put so much Emphasis in the word Man, had he not vnderstood a prophane man. For some Christians in those dayes being newly conuerted from Paganisme, and so reteyning some relikes thereof, did out of affection vnto their deceased friends and parents, vse to [ D] paint their images, and offer vnto them oblations of Fran∣kincense, and other the like heathenish honours, specially on their Anniuersary dayes vpon their Sepulchre. These men S. Augustine reprehends, and not the worshippers of Saints * 1.160 Images, vnder the title of Sepulchrorum & picturarum Adoratores, who to the Ghosts of their parents defunct, did (though Christians) offer that heathenish worship which the Poet exhorteth vnto: [ E]

Non pigeat tumulis animas excire paternis. Paucaque in extructos mittere thura rogos. Parua petunt manes —.

ANSVVER. [ A]

This place of Epiphanius is a thorne in the Papists sides, and they are so distracted about the clearing of it, that Vasques a 1.161 saith, It is an irkesome thing, to report, what each of them hath spo∣ken. Some of them reiect the Epistle, saying, that it was a coun∣terfeit b 1.162 worke. But this opinion is reprooued, and confuted, by the learned of their owne part c 1.163; and what can be more im∣probable, than that Saint Hierome would translate a counterfeit worke? Others say that Epiphanius did this in a preposterous zeale d 1.164. Ferdinandus Velosillus e 1.165 or Velosius (as Posseuine calleth [ B] him) saith as followeth: Epiphanius, against the Colliridian hae∣resie, inueigheth bitterly against Statues and Images of men, and against their worship. And againe, in his Epistle to Iohn Bi∣shop of Hierusalem, he taunteth them currishly or despitefully (dente canino mordet) perhaps this man is excuseable, by reason of ignorance, and because he wrot against Idolaters, wherefore he is not ranked among Haeretikes.

Others affirme a 1.166, that Epiphanius did this, because of the abuse of superstitious people, committed about that Picture. Others say b 1.167 he did thus, because the contrarie was not as then defined by the Church. But Vasques c 1.168 himselfe, and before him Mari∣anus Victorius d 1.169 insist vpon this poore shift, which our Aduersa∣rie followeth in this place, to wit, that this vale or curtaine, [ D] which Epiphanius defaced, and rent asunder, contayned an Image, or Picture, of some prophane man, hanging in the Church, as if it had beene a sacred image of Christ, or of some Saint, and which was worshipped by some Christians newly conuerted from Paganisme, with heathenish honours. But if this glosse had beene likely, it is very improbable, that Cardi∣nall Bellarmine e 1.170, and some other f 1.171 also, who haue written since Vasques, would haue esteemed it so lightly. And Epiphanius his text g 1.172 will not beare this exposition: For he saith that at the

time when he wrote that Epistle, he did not remember (to wit, [ A] perfectly) whose image this was: but if Epiphanius himselfe did not remember whose image it was, whether of Christ, or of a Saint, or of some other man, how knowes this Iesuit, that it was the image of a prophane person? Besides, if it had beene the picture of some prophane person or Pagan superstitiously * 1.173 worshipped, wherefore was Epiphanius silent, in relating here∣of, considering that the bare narration of so grosse a fact, would most apparently haue iustified the whole proceeding? but he af∣firmeth only in defence of his action, That entring into an Ora∣torie, and there espying a vaile or hanging, whereon was figu∣red [ B] the image of a man, which he did not (when he wrote the Epistle) remember whether it were Christ his picture, or any other (of the Saints,) he cut the same in peeces, and withall commanded, that no such painted vayles should hereafter be suffered to hang in the Church.

IESVIT.

Wherefore seeing this Minister, so much esteemed in the Church of England, saying what he can deuise in proofe of [ C] the Romane Churches change about Images, brings nothing but manifest falshoods, so many in so few lines; any indif∣ferent man may conclude, that worship of Images hath continued without change euer since the Apostles. For if any change in such matter as this had beene made, it would haue beene most euident, when, and by whom so great a No∣ueltie was introduced.

ANSVVER. [ D]

The Minister whom you depraue, was no otherwise esteemed in the Church of England than 〈◊〉〈◊〉 an ordinarie Student, and professour of Theologie, neither was his authoritie in handling of controuersies greater than the waight of his argument and disputation should deserue. And your Hyperbole, saying, That * 1.174 he bringeth nothing, but manifest falshoods, is rather an vndi∣gested cruditie of rayling words, than a true censure of him, against whom you are better able to declame, then dispute.

But your threadbare argument, whereby you labour to [ E] prooue, That worship of Images hath continued without change, euer since the Apostles, because it would haue beene most euident, when, and by whom, so great a noueltie was in∣troduced, hath at the least three lame feet.

First, The Antecedent is false, for it is euident to iudicious [ A] men, when, and by whom this noueltie was brought in; as for those which are blinded with superstition, and haue a feared conscience, nothing is euident to such a 1.175.

Secondly, This Argument presupposeth, that Worship of [ B] Images was generally practised among Christians, in the dayes of the Apostles, and in the Primatiue Church; for otherwise, why shall Protestants be bound explicitely to assigne the time of Alteration? If this practise was not Apostolicall and Pri∣matiue, the succeeding practise, whensoeuer it began, and whe∣ther we can assigne or not assigne, when and by whom, maketh not the same lawfull.

Thirdly, Ab ignoratione rei ad negationem non sequitur: It is inconsequent to argue, Protestants cannot out of humane Hi∣storie [ C] assigne the moment of time when worship of Images first began to be practised in the Church, Ergo, This practise is not an Innouation. For Papists cannot assigne the moment of time when Heathens first began to worship Baal and Ashtaroth, or when the Progenitors of Abraham began to serue other Gods, Iosh. 24. 2. And yet they will iudge the consequence to be ab∣surd, which should inferre, because Papists cannot assigne, when and by whom such Innouations began, therefore they were perpetuall. Wee expect diuine Reuelation to warrant Ado∣ration of Images, for vnlesse that appeare, the same cannot bee [ D] a necessarie dutie in Religion. But the Iesuit would ambush himselfe in the Laborinth of Historicall Discourse, which can produce onely humane beleefe b 1.176, when it is plaine and certaine, but being also vncertaine and not faithfully kept, it may per∣plex and deceiue, and beget contention, whereas on the con∣trarie, Diuine Reuelation settles the conscience, and makes the Truth manifest.

IESVIT. §. 3. [ E]

The places of Exodus and Deuteronomie, with no probabilitie vrged against the worship of Images, by Pro∣testants that make them.

Against Image worship, Protestants bring in the place [ A] of Exodus, Chap. 20. ver. 4. & 5. and of Deuteron. cap. 5. ver. 6. & 7. Thou shalt not haue false gods before me, Thou shalt not make to thy selfe a grauen Jmage, nor any likenesse, either in the heauen aboue, or on the earth be∣low, or of things that are vnder waters, or vnder ground: Thou shalt not adore, nor worship them. Which place I wonder they can thinke strong enough to ouerthrow a Cu∣stome, in which the rules of Nature, the principles of Chri∣stianitie, [ B] the perpetuall Tradition of Gods Church, doth settle Christians; for this place makes against them, or not against vs, which I prooue thus: The Images we are for∣bidden to worship, we are forbidden to make; Thou shalt not make to thy selfe any grauen Jmage, thou shalt not a∣dore them, nor worship them. Contrariwise, The Jmages we may lawfully make, we may also lawfully adore or wor∣ship, if they be Images of venerable and adorable persons. [ C] But the Images which we worship of Christ, Protestants make, yea some, to wit, Lutherans, set them vp in their Churches, and they are Images of an adoreable person: Ergo, They cannot condemne our Adoration of Jmages, except likewise they condemne their making them, as against Gods Law.

ANSVVER.

The places of Scripture alleaged by Protestants, against A∣doration [ D] of Images, Exod. 20. 5. Deut. 5.8. are a part of the Morall Law a 1.177: therefore if the worshipping of Images was prohibited vnto the Israelites in the same, it is also forbidden Christians, and to worship Images is vnlawfull in the state of the New Testament.

The Aduersarie wondreth, why Protestants should thinke, that the 〈◊〉〈◊〉 places of Exodus and 〈◊〉〈◊〉, are strong enough to ouerthrow Image Worship, being 〈◊〉〈◊〉 vpon 〈◊〉〈◊〉 of Nature, Christianitie, and Tradition.

First, This latter Clause is onely a vaine ostentation, and re∣petition [ A] of that which is formerly confuted.

Secondly, The reason whereupon he groundeth his confi∣dent speech, saying, Which place I wonder they can thinke strong enough, is wonderous weake, as it will appeare by the Resolu∣tion, and Answer of his Obiection.

This Argument in forme is,

If all worship of Images is prohibited, Exod. 20. &c. then all making them is also prohibited: for the same Precept, which [ B] saith, Thou shalt not bow downe to them, nor worship them, saith in the former part, Thou shalt not make to thy selfe any grauen Image, &c.

But all making of Images is not prohibited, Exod. 20. Be∣cause Protestants themselues allow some kinde of Image ma∣king, Ergo,

All worship of Images is not prohibited or condemned, Exod. 20, &c. but some kind onely.

Passing by the Assumption, Protestants denie the conse∣quence [ C] of the first Proposition; and to the Proofe thereof, they say, That although some kind and manner of making I∣mages, is forbidden by the Commandement, to wit, such as is intended and prepared for worship: yet all making of Pi∣ctures or Images, to wit, for Historie and Ornament, is not pro∣hibited. But our Aduersarie opposeth this Answer, saying:

IESVIT.

If they answere, That we are not absolutely forbidden to make them, but onely not to make them with purpose [ D] and intention to adore them, they discouer much partialitie, and not so much reuerence to Gods expresse Word as they pretend; for the words of Gods Law, are as cleare and expresse against making of Jmages, as against worshipping them, Thou shalt not make them, thou shalt not adore them. If then Protestants, to excuse their Custome of making of Images, may to Gods expresse word, Thou shalt not make them, adde (by way of explication) with purpose and in∣tention [ E] to adore them; why may not Catholickes, to defend from note of impietie a continued Christian Custome, to Gods word Thou shalt not adore any Jmage, adde (by way

of explication) as God, or with diuine worship, resting in [ A] it? How can they truely boast they bring Gods cleere word for themselues, and against vs, which is no 〈◊〉〈◊〉 cleere and expresse against their Image-making, than against our Jmage-worship? If the place be difficill, why build they their Faith vpon it against vs? If it be cleere, why be they forced in their owne defence, to depart from the expresse Text?

ANSWER. [ B]

The summe of this disputation reduced to forme, is as fol∣loweth.

If to Gods expresse word, Thou shalt make vnto thy selfe no grauen Image, &c. we may adde (by way of explication) Thou shalt make no Image, with intention to worship: Then, to Gods expresse word, Thou shalt not bow downe to them, nor worship them, we may also adde (by way of explication) [ C] Thou shalt not bow downe to them, nor worship them as God, or as Gods proper Image, or with diuine worship, resting in the Image; for the word of God is as cleere and expresse against making of Images, as against worshipping of them.

But Protestants affirme the former, and they expound the first branch of the Commandement, saying, that the sence of it is, Thou shalt make no Image with intent to worship it, Ergo,

To Gods expresse word, Thou shalt not bow downe, &c. we may adde (by way of explication) Thou shalt not bow downe to worship them, as God, or with diuine honour [ D] resting in the thing. And if Protestants denie the latter, they are partiall in affirming the former.

The consequence of the Proposition is againe denied: For although we may expound the former part of the Comman∣dement with this Explication, With intent to worship; yet we may not expound the latter part by saying, Thou shalt not bow downe, &c. that is, although thou maiest worship some Images, according to some maner of worship, yet thou maiest not wor∣ship [ E] vnlawfull Images, expressing the verie Deitie, nor any Image, by resting finally and absolutely in them. And the rea∣sons whereupon we ground our deniall of the Consequence, are these.

First, Moses himselfe repeating the law concerning Images,

saith, Yee shall make you no Idoll 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.178, nor 〈◊〉〈◊〉 Image, &c. [ A] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bow downe vnto it, Leuit. 26.1.

Secondly, the brasen Serpent, and the Cherubins, were law∣fully made euen by Gods appointment, in the old Testament, and yet their worship was vnlawfull, 2. Reg. 18, 4. And some of [ B] the best learned Papists a 1.179 acknowledge, that the Cherubins might not be worshipped.

Thirdly, Iesuit Vasques b 1.180 saith, That in the old Law, euerie similitude or pourtraiture was not forbidden to be made, but all worship and adoration of Images, and all making of an [ C] Image, or pourtraiture, appointed or accommodated to wor∣ship, was forbidden. Yea besides Tertullian c 1.181 and Damascen d 1.182, the greatest number of Papals expound the first part of the second Commandement by the latter branch, to wit, Gerson, e 1.183, Ferus f 1.184, Caietan g 1.185, Alphonsus Castro h 1.186, Oleaster i 1.187, Ystella k 1.188, Turre∣cremat l 1.189, and Aquinas m 1.190 himselfe hath these words, Non pro∣hibetur illo praecepto, Exod. 20. facere quamcunque sculpturam, vel similitudinem, sed facere ad adorandum, It is not forbidden in that precept, Exod. 20. to make any grauen Image, or similitude; [ D] but, to make the same to worship it.

And from the former I inferre, That although some Pi∣ctures and Images may be made, yet none of them may be

worshipped, and therefore we are compelled to expound the [ A] first words of the second Commandement, with limitation, to wit, Thou shalt make vnto thy selfe no Image, with an intent to wor∣ship it: but on the contrarie, we may not expound the second clause of the Commandement, by adding the Iesuits Expositi∣on, which is, Thou shalt not bow downe to them, or worship them as God, or with diuine worship resting in the Image.

The first clause of the Commandement, Thou shalt make no grauen Image, admits an explication and qualification, as it is ap∣parant by the brasen Serpent, and by the Cherubins a 1.191, and by the confession of learned Papists b 1.192. If our Aduersaries giue [ B] instance in the Arke of the Testament, saying that the same was adored: I answer two things:

First, there is a difference betweene the Arke and Images, because God was present by an extraordinarie Grace, vnto the Arke, according to a couenant made with the Israelites, Exod. 25. 22. whereas there is no such promise or couenant [ C] concerning Images.

Secondly, the Israelites did not adore the materiall Arke, but they worshipped God himselfe before the Arke, and that by a speciall commandement, 1. Sam. 1.19. Psal. 99.5. But that the second clause of the Commandement admits a qualificati∣on, cannot be prooued by any testimonie or example of holy Scripture: yea the contrarie is manifest, and learned Papists c 1.193 affirme, That although some kind of Images might be made in the old Testament, yet no Images formed by humane inuen∣tion might be adored, as I haue formerly shewed out of Aqui∣nas, [ D] and others, pag. 209. And consequently the Iesuits speech is false, when he affirmeth, The word of God is as cleere and expresse against making of Images, as against worshipping them.

IESVIT.

Secondly, their exposition is not onely violent against [ E] the Text, but also incongruous against the sence; for Gods prohibition of a thing, doth also forbid the intention thereof. In the precept, Thou shalt not kill, the inten∣tion

of murther is sufficiently forbidden; so that he who [ A] makes a sword with purpose to murther his enemie, sinnes against the Precept, Thou shalt not kill: wherefore if Gods Precept had beene thus, Thou shalt not weare about thee any weapon, Thou shalt not kill, the prohi∣bition of wearing weapons should haue beene absolute, and not onely with purpose of murther. In like manner, Gods Precept, Thou shalt not adore Images, doth sufficiently forbid intention to adore them, and so consequently forbids [ B] the making of Images, with such an intention; so that if not to make Jmages, be nothing else than not to haue pur∣pose to adore them, a whole long sentence in the 〈◊〉〈◊〉 is superfluous, and without any speciall sence, which is scarcely credible.

ANSWER.

This Argument reduced to forme, soundeth as followeth: [ C]

If Gods prohibition of a thing doth also forbid the intenti∣on thereof, then it had beene sufficient for him to haue said, Thou shalt not adore Images: and the former clause, Thou shalt make no grauen Image, &c. forbidding onely the ma∣king of Images, with an intention to worship, had beene super∣fluous, and without any speciall sence.

But God held it not sufficient to say, Thou shalt not adore Images: and the former clause, Thou shalt make no Image, is not superfluous, &c. Ergo

The former clause of the Commandement, which saith, Thou [ D] shalt make no grauen Image, forbiddeth not the making of Images, with an intention to worship. And from hence it ap∣peareth, that the Protestants exposition of the second Commandement, is not onely violent but incongruous.

I answer, granting the antecedent part of the first Propositi∣on; (for whensoeuer God forbiddeth any action, he alwaies prohibiteth, at least implicitely, & interpretatiuely, the purpose and intention of doing the same.) But from hence it followeth [ E] not, that because the worship of Images is prohibited in the words, Thou shalt not bow downe to them, &c. therefore it was vn∣necessarie and superfluous, to say, Thou shalt make no Images, with intention to worship. First, touching such vices as man by nature and custome is prone vnto, Abundans cautela non nocet,

abundant warning and caution is not superfluous. Secondly, [ A] we haue examples in the verie Decalogue, that although inor∣dinate concupiscence was prohibited in the seuenth and eight Commandement, Thou shalt not commit adulterie, Thou shalt not steale: yet the intention, and sensuall motion and desire to do this, is prohibited also in the tenth Precept a 1.194. Thirdly, we say not in our answer, That the intention of adoring the Image, being made, is forbidden in these words of the Commande∣ment, Thou shalt make vnto thy selfe no grauen Image, &c. as these words are considered apart, that is, diuiding, and parting the [ B] said words from those which follow, Thou shalt not 〈◊〉〈◊〉 downe to them, nor worship them: But we conioyne the former and latter words b 1.195, and make the one materiall, and the other formall, and expound them in this sort; Thou shalt make vnto thy selfe no grauen Image, intending to vse the same contrarie to the words of the Law following, which prohibite the Adoration of all created and artificiall formes.

When our Sauiour in the Gospell, forbiddeth to looke on [ C] a woman to lust after her, Matth. 5.28. We may not diuide the first and latter part: for the looking on a woman without lust, is onely materiall in the Action, and it may be lawfull, and in some case vertuous, Ioh. 19.26. Luk. 7.44. But we must con∣ioyne the Intention, which is formall, to the materiall aspect, and then the same is vicious, Iob 31.1. Genes. 38.15. And there is nothing more common in the holy Scripture, than for the former part of a Doctrine, or Commandement, to be expoun∣ded, limited, and receiue his kinde from the latter part, Mark. [ D] 10.11. Luk. 16.18. Psal. 37.21. Iob 31.26, 27. Esay 5.8, 11. Luk. 14.12, 13.

If it be obiected, that there is a sof Pasuch, or full point at the end of the Sentence, which forbiddeth the making of Ima∣ges: I answer, First, That in the place of Leuiticus, Cap. 26.1. There is no such period or full point. Secondly, Because the making of some kind of Images, to wit, visible Images, and representations of God, according to his Deitie c 1.196, Deut. 4. 16. is vnlawfull in it selfe, secluding Adoration, therefore the Spirit of God forbade both the making of Images, to wit, of [ E]

false Gods, and of the true God, in manner aforesaid; and also [ A] in the other Branch of the Commandement, hee forbad wor∣ship and adoration of all Images whatsoeuer, deuised by man.

IESVIT.

Besides, as to make an Image to adore, is Idolatrie; so likewise to take it in hand, or looke on it to that purpose. Why then was not such looking on, or touching, with pur∣pose of Adoration, expressely forbidden, as well as making? Or if looking on them, with intention to adore them, be so [ B] included in the Precept, Thou shalt not adore, as there needs not that expression; What need was there, that ma∣king of Images, with purpose of Adoration, should be so largely and particularly expressed? Wherefore, whosoeuer is a Religious follower of Gods pure Word, must either without explication, condemne the making of Images, toge∣ther with their worship, or else allow the worship of the Jmages (if their Prototypes be adorable) the making [ C] whereof he approoues.

ANSVVER.

Although to take in hand, or to behold an Image, or 〈◊〉〈◊〉 signe, naturall or artificiall, with intent to worship it, be 〈◊〉〈◊〉, Iob. 31. 26. yet as God Almightie in other Commande∣ments doth not alwayes literally and expressely set downe e∣uerie particular action of sinne, virtually and 〈◊〉〈◊〉 con∣demned in the same a 1.197, but deliuereth sufficient grounds, from [ D] whence the vnlawfulnesse thereof may appeare; and also in the Prophets, and other diuine Scriptures, declareth his owne will more fully, Matth. 5. 21, 28. So likewise, in this Commande∣ment, concerning Images, the vnlawfulnesse of handling, behol∣ding, and the like, are prohibited virtually and interprevatiuely; 〈◊〉〈◊〉 in one of the Clauses of the Commandement, but in both Clauses conioyned, as aforesaid.

As for the Iesuits Interrogations, Why then &c. What need was there &c. wee referre him to the Law-maker, to challenge [ E] or demand reasons of him: And as for our selues, we rest vp∣on the reuealed will of God b 1.198, not daring to question or de∣mand reasons of his actions.

IESVIT. [ A]

Hence I gather, That the most naturall and truest Ex∣position of that Precept is, that it forbids not onely the wor∣ship, but also the making of any grauen Image. But how? To represent God according to his Diuine substance. This sense is gathered out of the words precedent, Thou shalt not haue strange Gods before me, which is explicated [ B] in the consequent verse, Thou shalt not make to thy selfe a grauen Image: For he that makes to himselfe the Jmage of any thing, as apt to represent God according to his Diuine substance, and to conuey our imaginations directly to him, doth make and hath false Gods; because the true God is not imaginable, nor is truly apprehended by imagi∣nation, conformable vnto any Image.

ANSWER. [ C]

That is not the most naturall and truest Exposition of the Commandement, which deliuereth onely a part, and not the whole and entire sense. But this Exposition of the Iesuit deli∣uereth onely a part, and not the whole sense. For our Aduersa∣ries themselues confesse, That the placing of Images of false Gods, and of prophane persons, in Oratories and Temples, or of any other persons a 1.199, which are not worthie b 1.200 to be wor∣shipped with that honour, is vnlawfull; and I suppose they [ D] will not denie, that the forming of the Images of Angels and Saints, with intent that they should be worshipped with 〈◊〉〈◊〉 honour, either absolute or respectiue, is vnlawfull, and consequently, prohibited by this Commandement. For al∣though the Adoration of created or artificiall things is prohi∣bited in the first Commandement, Thou shalt haue no other Gods but me; yet the forming and erecting Images of any kind to be the outward meanes of such Idolatrous worship, is prohibited in this Commandement, Thou shalt not make vnto thy selfe any grauen Image, &c. Leuit. 26.1. And thus Tertullian c 1.201, Clemens [ E] Alexandrinus d 1.202, and many other Fathers e 1.203, expound the Com∣mandement.

IESVIT. [ A]

Wherefore the pictures of the Holy Ghost, in forme of a Doue; and of God the Father, in forme of an old man, be not direct and proper Images of the two diuine persons; but onely of the Doue that descended on Christ, and of the old man seene in a vision by Daniell, in which the perfe∣ctions of these persons are not liuely represented, but a farre off, and imperfectly shadowed, nor doe Catholiques vse [ B] them as proper Images standing for their Prototypes, and conueying our actions by imagination vnto them. For no Catholike doth kisse the feet of the Doue, or lye prostrate at them, referring by imagination that outward subiection to the feet of the Holy Ghost, who hath no feet, but meta∣phoricall, not imaginable, nor such as can be represented by image.

ANSWER. [ C]

You slubber ouer the matter of Images, of the persons of the Trinitie, which are vsed in the Roman Church (as experience witnesseth, and your owne Doctours d 1.204 acknowledge) and you conceale part of your Popish doctrine. For although you af∣firme, that these Images are not proper, but metaphoricall re∣presentations of the diuine persons: yet you hold, that these represent, not onely the effects and operations of the said per∣sons, but also God himselfe; and you teach also, that they are to be e 1.205 worshipped as sacred signes; metaphorically shadowing [ D] and representing, the persons whereunto they haue relation: and the opinion of f 1.206 Durand and Abulensis g 1.207 holding the con∣trarie, is condemned by the common sentence of later Pontifi∣cians, among which Caietan h 1.208 saith, Images of the Trinitie are painted (in the Roman Church, not onely that they may be shewed, or looked on) as the Cherubins of old time were in the temple, but that they may be adored. Therefore if Romish Catholikes doe not kisse

them, or lye prostrate before them (as our Iesuit affirmeth) they [ A] obserue not the ordinance of their Church, as the same is rela∣ted by the renowned Cardinall Caietan,

IESVIT.

Wherfore this Text being thus cleerely explicable, and being not explicated at all, doth make no lesse against Pro∣testants than vs: I see no reason why they should bee so much out of loue with the worship of the image of Christ Iesus their Lord, to which Nature and Christianitie binds [ B] them.

ANSVVER.

The summe of this part of your disputation is, That in the text of Exodus, To fall downe and worship images, is no more forbidden than to make: but making of images is not simply and absolutely vnlawfull; and consequently their worship is not simply and absolutely vnlawfull.

The first ground and proposition of this argument is false: [ C] for worshipping of images is forbidden, as the principall obiect of that negatiue precept, and as a thing morally euill in his ve∣ry kind: but making them is forbidden (onely) when it is a meanes subseruient to worship: and because it may be separa∣ted, both in his owne nature, and in mans intention, from that end and vse, therefore the one is simply forbidden, and the other is onely prohibited, when it becommeth a meanes or in∣strument to the other. And this distinction and disparitie be∣tweene making and worshipping, hath beene confirmed by the example of the brasen Serpent: for when the same was onely [ D] made, and looked vpon, it was a medicine; when it was wor∣shipped, it became a poyson. 2 Kings 18.4. Wherefore, consi∣dering that the holy Scripture approoueth the difference which Protestants assigne, betweene making and worshipping of images, I see no reason why Papists should not rest vpon the sentence of holy Scripture, alwayes condemning, but ne∣uer maintaining Image worship; rather than to persist in a pal∣pable superstition, to the offence of God, and scandall of his people. [ E]

IESVIT. §. 4. [ A] Inconueniences which may come by occa∣sion of Images, easily preuented, and their vtilities very great.

ANother Argument against Images, Protestants much vrge, That they be stumbling blocks for simple people, [ B] who easily take an Image to be the very God, euen as the Pagans did in former time; to this purpose bringing some Testimonies out of S. Augustine. * 1.209

ANSWER.

THis is not the Protestants Obiection, but the Iesuits fiction, We say that Image worship is a stumbling blocke, both to the learned and the simple, for it is in it selfe a super∣stition, [ C] or vndue manner of Worship, neuer approoued or ra∣tified, by any Precept, Promise, or blessing of God, in the Old Testament, or by Christ and his Apostles in the New.

Secondly, The manner of worshipping Images, according to the Popish tenet, is so subtill and intricate, euen to the lear∣ned themselues, that it must of necessitie be difficile for the vn∣learned to conceiue the same, and consequently, not to erre in the performance of it.

Thirdly, When it is performed with greatest intelligence, what fruit and reward can be reaped, other than such as our Sa∣uiour [ D] spake of the Pharisees, saying, In vaine doe you worship me, teaching for Doctrines the Precepts of men.

And although Saint Augustine, Epist. 49. and againe, sup. Psal. 113. speaketh literally of Pagan Images, yet hee decla∣reth in generall, the perill which all Images (being adored) may bring vnto weaker mindes, and condemneth the vse of them, euen when they are not adored for themselues, but made in∣struments to worship God; saying in one place, a 1.210 Thus haue they deserued to erre, which sought Christ in painted Images, and not in [ E] written Bookes.

IESVIT. [ A]

To this I answere, First, that this may seeme a great wrong, not onely to the Christian Church, but also to Christ himselfe, to thinke that men indued with his know∣ledge and Faith, and made partakers of the light, whereby they beleeue the most high, diuine, and incomprehensible my∣steries which he reuealed to the world, should so easily be [ B] carried away into such blockish errors, as to thinke a stocke or stone to be God; a blindnesse scarce incident vnto men, except they be wholly destitute of all heauenly conceits, and nuzled vp in their Cradle in that persuasion, as Panims were, of whom onely Saint Augustine speakes; for they did not onely want this light of Christian instruction, but also were taught by their Ancestors, that in their Jdoles a kind of diuine vertue or Godhead was lodged, in and * 1.211 affiged vnto them: Whereas Catholicke Doctrine tea∣cheth [ C] the contrarie, That our Images are bare resemblances of holy persons, no diuinitie, no vertue, no dignitie, no 〈◊〉〈◊〉, that makes them venerable, being in them, but in the Prototype.

ANSWER.

Image worship may bee a scandall to Christian people, al∣though they offend not so rudely and grossely in their wor∣ship, [ D] as Panims did: and yet that Image worship hath beene a stumbling blocke to many Christians, Papists themselues testifie.

Ludouicus Viues, an eye witnesse of that he spake, saith a 1.212, Non video in multis quod sit discrimen inter eorum opinionem de Sanctis, & id quod Gentiles putabant de dijs suis: I cannot perceiue, touching many things, what difference there is betweene their opinion of Saints, and that which the Gentiles had concerning their gods. And if Christians were in no perill of Idolatrie by worshipping Images, why doth Gerson complaine b 1.213, that su∣perstition [ E] had infected Christian Religion, and that people,

like Iewes, did onely seeke after fignes, and yeeld diuine ho∣nour [ A] to Images. And the same Author affirmeth a 1.214, that some deuout people, by aspect of Images, were diuerted from holy cogitations and pure affections, to carnall, execrable, and blas∣phemous thoughts. And Cornelius Agrippa b 1.215 saith, Dici non po∣test guanta superstitione ne dicam Idololatria, penes rudem & indoctam plebem alatur in Imaginibus, conniuentibus ad haec Sacerdotibus, hinc non paruum lucri questum percipientibus: It is not to bee spoken, how great Idolatrie is fostered among rude people by Image worship, while the Priests conniue at these things, and make no small gaine thereby. [ B]

Durandus Mimatensis saith c 1.216, That weake and simple people, by indiscreet, and too much vsing of Images, may be drawne to Idolatrie. And Gabriel Biel d 1.217 saith, That some people are so foolish, as that they thinke some deitie or sanctitie to be in Images, whereby they are [ C] able to worke meruailes, to conferre bodily health, to deliuer from dan∣gers, nocuments, and deceits: and their ignorant simplicitie and in∣discretion is such, that they more reuerently adore faire Images than foule, antient Images than such as are newly made, such as are cloa∣thed richly with gold and purple than those which are naked. Cas∣sander saith e 1.218, It is more manifest, than that it can bee denied, That the worship of Images and Idoles hath too much preuailed, and the superstitious humour of people hath beene so cockered, that nothing hath beene omitted among vs, either of the highest Adoration or va∣nitie of Panims, in worshipping and adoring Images. Polydore f 1.219 al∣so [ D] saith, People are growne to such madnesse, that this pietie (of Image worship) differs little from impietie, for there are many rude and stupid persons, which adore Images of wood, stone, marble, and brasse, or painted in windowes, not as signes, but as though they had sence, and they repose more trust in them, than in Christ or the Saints,

to which they are dedicated. And Simon Maiolus a 1.220, a most eagre [ A] defender of Iconolatrie, confesseth, That some rurall persons esteeme Images as if they were God.

Therefore, seeing such abuses and Idolatries are committed among Christians, in the worship of Images, as the former Authors report, we haue no reason to beleeue the Iesuits bare [ B] word, affirming, that presupposing the diligence of the Church, instructing ignorant people, there can be no superstition or ido∣latrie committed in worshipping Images.

IESVIT.

Secondly such Idols as Panims adored, many of them did by the Diuels meanes ordinarily speake, giue answers, moue, and exercise other actions of life, so that their spea∣king [ C] was not accounted miraculous and extraordinarie, but rather their silence: which speakings were verie potent to persuade men to beleeue what their ancestors told them, that those verie stocks and stones were Gods, or had a god∣head affixed vnto them: now these kind of things seldome happen in our Images, scarce once in an age: and when they happen, they were taken as miracles, wrought not by the Images, or any vertue residing in them, but by Gods infi∣nite power: nor are they brought to prooue any excellencie [ D] affixed vnto the Image, but only that God liketh that we should honour our Sauiour, and his Saints, in their Images.

ANSWER.

The Iesuit confesseth, that Popish Images did sometimes speake a 1.221, moue b 1.222, &c. but then hee affirmeth, that this hap∣pened by miracle, and by the infinit power of God: but he must remember, that other learned Pontificians say, That this latter happened sometimes by the fraud of the Diuel, and chea∣ting [ E]

of Priests, as well as the fotmer, which he reporteth of Pa∣nims. [ A] Gabriell Biel saith a 1.223, That by the permission of God, punishing infidelitie, miracles are sometimes wrought by the Diuell, working by Images. And Espencoeus b 1.224 hath these words, That some in the se∣cond Nicene Synod propugned Images, Doemonum spectris, by Ap∣paritions, which proceeded of the Diuell. William Malmesburie c 1.225 re∣porteth how the Crucifix vttered a speech concerning S. Dun∣stan. But Polidore Virgill d 1.226 in his Chronicle, speaking of the cre∣dit of this miracle, saith, It was thought by many, that this was ra∣ther an Oracle of Apollo, than of God, and that it proceeded from the fraud of men, and not from diuine power. [ B]

IESVIT.

Finally, I dare say, That vulgar and ordinarie Prote∣stants in England, by reading of the Bible in their mother tongue, are in greater danger to beleeue, that God is a body, and hath all the parts thereof, euen as hath a man, than [ C] any the simplest Catholicke is to thinke an Image to bee God. This is prooued to be likely, because it is impossible to conceiue God otherwise than in the forme of a corporall thing: and (as the Oratour saith) we easily flatter ourselues * 1.227 to thinke our shape the fairest, and so the fittest for God: Wherefore it is easie for men to assent to this error, vnto which the best and greatest wits that euer were, Tertul∣lian, * 1.228 and S. Augustine, whilest he was a Manichee did as∣sent: [ D] much more easily therefore may ignorant people be de∣ceiued herein, through weakenesse of conceit, and inclinati∣on of nature, when they read the Scripture describing God, as hauing the forme and shape of man, with head, face, eyes, eares, hands, feet. On the contrarie side, neuer any Christian did teach, that the Image of Christ is true∣ly Christ, or a liuing thing; nor euer did any man or wo∣man, except some few, and these verie simple and [ E] sencelesse, (if such Histories be true) fall into such foo∣lish imagination.

ANSWER. [ A]

I perceiue whereat you aime, in this odious comparison: you would haue Gods booke buried in darkenesse, and com∣pell Christians to seeke Christ and his Apostles in painted walls, and dead statues a 1.229. And whereas you say, vulgar and or∣dinarie Protestants in England, (not in Scotland, France, Den∣marke, &c.)by reading of the Bible in their mother tongue: (and yet Tertullian and S. Augustine, in whom you giue instance, read the Bible in a Latin Translation) are in greater danger to beleeue [ B] that God is a bodie, &c. than any the simplest Catholicke is to thinke an Image to be God: It is answered, That notwithstanding your I dare say: you are not able to prooue, that any person, ciuile or rude, hath (at any time, among vs) beene infected with the Hu∣maniformian errour, by hearing or reading the Bible. I maruell also why you ranke not the Apostles Creed among prohibited Bookes, as well as vulgar translations of the Bible; for igno∣rant people, rehearsing the article, He sitteth at the right hand of God, might more easily imagine God to be corporeall, than by reading Scripture; because herein, that which in one Text is de∣liuered [ C] metaphorically, is plainely and spiritually declared in other Texts; and the like is not done in the briefe summarie of the Creed. But on the contrarie, many of your owne Do∣ctors (formerly cited) complaine of the brutish superstition committed by sundrie of your people, in worshipping Images. It may be, they thinke not the Images which they adore, to be verie God (for Heathen people were scarcely so rude b 1.230) yet they may beleeue they are the seat of God, and that some di∣uine maiestie and power is inhabiting in them; or that they are diuine instruments to conuey graces and benefits to people [ D] which adore them; and that in worshipping them, they merit saluation, and the like.

Now as for the letter of sacred Scripture, if any rude per∣son should sucke errour from thence, the offence is taken, and [ E] not giuen (for the reading thereof is lawfull and holy.) But when Roman Masters impose adoration of Images vpon simple people, if these be ensnared by that action, the scandall is actiue, and it is extreme presumption in the Roman Cler∣gie, to prescribe a forme of worship (neuer approoued or com∣mended,

but alwaies censured by holy writ) which being omit∣ted [ A] can hurt none, but being obserued endangereth many.

Lastly, you censure Tertullian for holding the Deitie to be corporeall: but S. Augustine a 1.231, to whom you referre vs, ex∣poundeth his Tenet more fauourably, affirming, that he was no Heriticke in this point, because he may be expounded, as speaking figuratiuely; and by Corpus, a bodie, he might vnder∣stand a thing substantiall, reall, immutable, quia non est nihil, non est inanitas, non est qualitas, &c. he is not nothing, an inanitie, a qualitie, or accident, but abideth firme and inuariable in his na∣ture. Neither yet affirmeth S. Augustine, either of himselfe [ B] when he was a Manichee, or of Tertullian, that they were lead into their error by reading the Scripture. And it is more pro∣bable, that the Manichees sucked their false opinion from the Gentiles, rather than from the letter of the Scriptures, because they wholly reiected the old Testament, in which principally is found the description of the Deitie, by figures of things cor∣poreal: neither regarded they Apostolicall Scriptures, but coi∣ned a Gospell according to their owne fancie b 1.232.

IESVIT.

More, our Children, and ignorant people, are in the Catholicke Church often and plentifully instructed against such errors, as by our Catechismes may appeare; and parti∣cularly [ D] by Jesuits, who make a solemne vow, to keepe their Institutes, specially about teaching the rudiments of Faith vnto common and ignorant people. Hence it is, that in townes where they dwell, and villages about, on Sundaies and holy daies, besides their Sermons for people more in∣telligent, they teach without faile vnto children, and men of ruder sort, the forme of Christian Doctrine, and vse all industry by giuing rewards vnto children, and by bestowing [ E] almes on poore people, to make them willing and diligent in this learning. In the English Church, what is done for the instruction of the ignorant in their rudiments of Faith by Ministers and Pastors, as I know not much, so will I

say nothing, but only that the time they spend in the praises of [ A] sole Faith, and about the secrets of Predestination, and in long bitter inuectiues against our Doctrines misvnder∣stood, if not purposely misrelated, might in my opinion more profitably bee spent in declaring the Creed, and prime Principles of Christianitie, in plaine and Catechi∣sticall manner.

ANSVVER. [ B]

How plentifull your instruction of ignorant people at this present time is, I will not examine; but it is not long since some of the best learned of your part affirmed, That through∣out the whole Christian state, there was so extreame sloath, concer∣ning these things, that one should finde many in all places, expresly knowing no more, concerning God and things Diuine, than Pa∣gans a 1.233. And Espenceus, vpon the 2. Tim. 3. n. 17. pag. 118. saith b 1.234, Are children well and religiously educated? yea ac∣cording to that Propheticall derision, Esay 65. Children of an hundred yeeres, that is, aged and decrepite Christians, trust as much, [ C] and yeeld as much to Saints as to God, and thinke that God is lesse mercifull, and harder to bee intreated than Saints. I knew (saith this Authour) an antient and noble Knight, who being deman∣ded, What hee beleeued concerning the holy Ghost, confessed freely, like 〈◊〉〈◊〉 Ephesians, Acts 19. That he 〈◊〉〈◊〉 not whether there was any holy Ghost. Also the Catechismes of Ledesma, Bellarmine, &c. are extant, wherein few instructions are found, suffici∣ent to preuent the former errour, whereinto ignorant people may easily fall. [ D]

You descend in the next place, to depresse the English Church, accusing the Pastors thereof, of negligence, in tea∣ching the Principles of Christian Faith, and spending their time in the praises of sole Faith, and about the secrets of Pre∣destination, [ E] and making Inuectiues against your Doctrine mis∣vnderstood.

But you looke vpon vs with an euill eye, and your Asper∣sions are enuious.

First, the Canons of our Church b 1.235 impose catechising, no [ A] lesse than preaching; and the negligence of delinquents in dis∣charging this duty is punishable by Ecclesiasticall censures.

Secondly, the faith which our Ministers are to preach, ac∣cording to the doctrine of the Church of England, is a liuely and operatiue Faith, and this Faith alone, and no other, can iusti∣fie and saue the soule. [ B]

Thirdly, it is not lawfull for Preachers to spend their time in confuting Papists, vnlesse they vnderstand their Tenet, and are able to prooue the same to be wicked and false. And although our Tenet concerning Predestination, be no other than what Saint Augustine and his schollers maintained against the Pelagi∣ans, and which hath beene holden Orthodoxall by the best lear∣ned in the Church of Rome it selfe, yet our Church is most cautelous in preuenting offences, which may ariseby vndiscreet handling of this doctrine; and a most prouident restraint is made among vs in this behalfe, by superiour authoritie. [ C]

I might here retort vpon the Aduersarie, the abuses of his owne Church, in all or some of these kinds; but this were to wander from the disputation, and to giue occasion of further excursion, to one, Cui verbosa lingua est, cor vero obtenebratum, as S. Cyril c 1.236 anciently spake.

IESVIT.

Besides, it is easie for the Romane Church, to keepe her children from beleeuing that Images be Gods, or true li∣uing [ D] things; or that any diuinitie or diuine vertue resides in them, as may be prooued (conuincingly in my iudgement) by experience had of her power in this kind about a point more difficile. For what may seeme more euident, than that a consecrated Host is bread, of which foure sences, sight, feeling, smell, tast, giue in euidence, as of bread, no lesse verily than any other, so farre as they can discerne? and yet so potent is the Word, and doctrine of the Church, groun∣ded [ E] on generall Councells, declaring the word of God for Transubstantiation, as Catholikes denying their sences, be∣leeue assuredly, that what seemeth bread, is not bread,

but the true body of our Sauiour, vnder the formes and ac∣cidents [ A] of bread. Now can any man with any shew of the least probabilitie in the world, thinke that it is difficile for this Church, to persuade her children that the Image of Christ is not a liuing thing, or bath any Godhead or liuing diuine power lodged in it, as plaine Scriptures shew, and generall Catholike Councells (particularly the Tridentine and Nicene) define; which doctrine neither reason nor * 1.237 sence can dislike? or shall the sole similitude of members cor∣respondent [ B] vnto humane liuing members, which Images haue, so much preuaile in Catholike minds, so to bow downe their thoughts to base Idolatrie, as to thinke a stocke or stone to be God, and that the Church shall not be able by teaching, to erect them to a more high and diuine appre∣hension, being able to make them firmely beleeue a consecra∣ted Hoast is not really bread, against the Iudgement that they would otherwise frame, vpon most notorious euiden∣cie [ C] of sence?

ANSVVER.

This passage is wasted in magnifying the power which the Roman Church hath in preseruing her adheres from the infe∣ction of superstition, in worshipping Images. The argument vsed by the Idolist to this purpose, is:

The Roman Church, performeth that which is more difficile; to wit, it persuadeth people, contrarie to the experience of all their [ D] senses, to beleeue, that consecrate bread is not bread, but the true body of Christ, vnder the formes and accidents of bread.

Therefore it is able to persuade people, that the Images which they adore, are not very God, or that any diuinitie or diuine ver∣tue resides in them.

I answer, that it is not more difficile, to persuade some peo∣ple, to beleeue transubstantiation, than to rectifie their iudge∣ment, in adoration of Images: for mans nature being of it selfe [ E] (through inbred corruption) prone to beleeue lies, and the mem∣bers of Antichrist hauing a speciall curse of God vpon them, 2. Thes. 2. 10, 11. no maruell if they credit false doctrine, al∣though it be most absurd. But they which beleeue and obey their Masters, when they teach lyes, doe not alwayes follow

their directions, if they instruct them in truth. Neither are [ A] such people free from scandall, iustly taken, if they conceiue not images to be Gods, or indued with diuine vertue residing in them, for without such imagination, they performe an vnlaw∣full worship, neuer instituted a 1.238, but alwayes condemned by the Holy Ghost. And this alone without further abuses, is suffici∣ent to condeme the doctrine and practise of the Romane Church.

IESVIT. [ B]

The Protestant Church on the other side, may seeme to haue no great vigor, by preachings to persuade common people against the errour of the Anthropomorphits, seeing their principle is, That a world of Preachers is not to bee beleeued against the euident Scripture. Yea that a common * 1.239 ordinarie man, by Scripture may oppose as great, and a greater Church, than is the whole Protestant. Which principle being laid, how will they conuince people, that [ C] that God is a pure Spirit, whom the Scripture doth so per∣petually set forth, as hauing humane members? I may con∣clude therefore, that their translating of Scripture into the vulgar languages, breedes more danger vnto common people, than our making of Images.

ANSWER.

The Iesuit is fallen vpon a Paradoxe, affirming that there is [ D] more danger, for Protestants to be mislead, by reading Scrip∣tures translated, into the errour of the Humaniformians, than the Papists to be seduced by images. And his reason is, because Protestant Ministers cannot by preaching the contrarie do∣ctrine, persuade people to desist from any errour, which seemes to them agreeable to any literall text of holy Scripture: for one of their owne principles is, That a world of Preachers, is not to be beleeued against euident Scripture, &c. and he citeth M^r. Iohn White in his Way, pag. 59. I perceiue, it is impossible [ E] for Papists to deale sincerely. M^r. Iohn White affirmeth not, that euery priuate person, or that any companie of people whatsoeuer, are to be credited vpon the sole allegation of a text of Scripture, expounded as the outward letter soundeth: for we know, that sometimes the letter killeth, and Saint Au∣gustines

rule a 1.240, concerning Scriptures exposition, is neither [ A] strange, nor vnpractised by vs: but M^r. Iohn Whites doctrine is, That if foure hundred Baalites, or a whole Councell of Pharisees, or Er∣rants, deliuer vntruths, one Micajah, one Stephen, one Athanasius, in whose mouth is fouud the word of Truth, although the persons seeme neuer so priuate, must be preferred before them, which teach lyes, or doctrine repugnant to holy Scripture b 1.241, truely expounded.

IESVIT.

But they will say the translation of Scripture into vul∣gar languages, is commanded in the Scripture, and the A∣postles and Apostolicall Church practised it. Whereas wee [ C] cannot prooue by Scripture, that the Apostles did warrant, or practise the setting vp of Images. This they say with great confidence. But what substantiall proofe is of this their saying, I could neuer reade or heare. The testimo∣nies they bring in this behalfe (Search the Scriptures: Let his word dwell plentifully among you, &c.) are insufficient * 1.242 to prooue a direct and expresse precept or practise, of tran∣slating Scriptures into the vulgar tongue. [ D]

ANSWER.

Wee affirme with great confidence, both that the reading of holy Scripture by Lay people (which must needes imply Translation of them) is a Diuine Ordinance, and that Image worship was neither warranted by the Apostles, nor practised by the Primatiue Church succeeding the Apostles.

Neither doe wee alledge onely those Sentences of holy Scripture, Iohn 5. 39. Collos. 3. 16. which the Iesuit thinkes himselfe able to elude by subtile distinctions, as the Arrians [ E] in times past eluded the Text of Saint Iohn, Cap. 10.30. But we cite also the Precept of God giuen to the Church, before Christ his comming, and the perpetuall practise of the god∣ly, in the Old and New Testament, and the vehement exhor∣tations

of the Primatiue Fathers, exhorting Lay people to the [ A] reading and meditation of holy Scripture, and magnifying the fruit and benefit arising from thence. The Eunuch is com∣mended for reading holy Scripture, Acts 8. 28. The Baereans are called Noble, by the holy Ghost, for searching the holy Scriptures, Acts 17. 11. Hee is called Blessed which readeth and heareth, Apoc. 1. 3. The Galathians read the Scripture, Gal. 4.21. The Ephesians, Cap. 3.4. The Collossians, Cap. 4. 16. The Thessalonians, 1. Thes. 5.27. The Fathers are so plen∣tifull in this Argument, as I haue elsewhere shewed a 1.243, that it would astonish any man who hath read them b 1.244 [ C] , to behold such [ B] impudencie in Papists, as to denie this Practise to haue beene Primatiue and Catholicke. But necessitie hath no Law, for if the Scriptures may be suffered to speake, Papistrie must fall, like Dagon before the Arke.

IESVIT.

Catholickes on the contrary side, though they boast not of Scriptures, (as knowing that nothing is so clearely set downe in it, but malapert errour may contend against it with some shew of probabilitie) yet haue Scriptures much more cleare and expresse than any that Protestants can [ D] bring for themselues, euen about the vse of the Image of Christ crucified in the first Apostolicall Church: S. Paul to the Galathians saith, O ye foolish Galathians, who hath * 1.245 bewitched you, that you should not obey the truth, before whose eyes Christ Iesus is liuely set foorth crucified among you. The Greeke word corresponding to the English, liuely set foorth, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies, to paint foorth a thing; insomuch as euen Beza, Iesus Christus depictus [ E] crucifixus, Iesus Christ painted, crucified before your eyes: so that we haue in plaine and expresse tearmes, that Christ was Painted crucified, in the Apostolicall Churches, which the Apostle doth allow; thence drawing an Argument to

prooue the Galathians were sencelesse and sottish, that [ A] keeping in their sight Christ painted, as Crucified, they would be saued by the Law, and not by the merits of his Crosse: for it was madnesse and folly to paint Christ, and honour him as crucified, and not to thinke that by his death vpon the Crosse, he redeemed the world.

ANSVVER.

There is reason, why Romists (which stile themselues Ca∣tholickes, [ B] but are not a 1.246) should bee sparing in boasting of Scripture: but the reason assigned by the Aduersarie, which is, that Scriptures may be peruerted by Errants, is vnsufficient; for it is common to Tradition, and to Histories, and monuments of antiquitie, to be peruerted and abused, and the same hap∣peneth not by the kind and nature of the Scripture b 1.247, but ac∣cidentally, through the malice and subtiltie of man, peruer∣ting the right wayes of the Lord. And there is sufficient matter in the sacred Scripture, to demonstrate veritie, and to conuince Errants, when they peruert the right sence c 1.248. [ C]

And whereas you affirme in the next place, that Romists haue Scriptures more cleare and expresse, than any that Prote∣stants can bring for themselues, euen about the vse of the I∣mage of Christ. [ D]

First, If this were true, it prooueth not the question, That Images ought to be worshipped, but onely that they may bee vsed, for Historie, Ornament, and Signification, as the Che∣rubins, and other Pictures of the Temple, in the old Law; for Vse being a generall, and Worship a speciall, you cannot conclude affirmatiuely from the former to the latter d 1.249.

Secondly, You depart from your owne receiued Principles, when you indeuour to prooue Image worship by Scripture: for the same (according to your doctrine) is a diuine Tradi∣tion [ E] e 1.250, and such a Tradition (according to learned Bannes) as is neither expresly nor infoldedly taught in holy Scripture f 1.251.

Wherefore then doe you attempt to prooue Iconolatrie out of [ A] Scripture, which being in your Tenet a Tradition, is Doctrina tantum non Scripta g 1.252: a Doctrine altogether vnwritten. It is a vaine thing to promise to fetch Treasure out of a Chest, or water out of a flint stone, in which a man himselfe confesseth there is none.

Thirdly, S^t. Paul his Text, Galath. 3.1. Nullis machinis, can by no ingens or deuices be wrested to your Tenet. All Expo∣sitors antient and moderne, which haue Commented vpon this Text, are against you, and you haue neither the letter nor mat∣ter [ B] of the Text fauourable to you. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vpon which you insist, is translated by your owne Interpretors a 1.253 Pro∣scribed, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iud. v. 4. Prescribed; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 15.4. Haue beene written; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eph. 3. 3. I haue written before. And whereas you flye to Beza, translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Depictus, Painted before, he telleth you in his Anno∣tation b 1.254, that hee vnderstandeth not artificiall, but Theologi∣call depainting, not externall but spirituall; to wit, by the eui∣dent and powerfull Preaching, and Doctrine of Saint Paul, Christ Iesus was so liuely reuealed and set foorth to the vnder∣standing of the Galathians, as if they had indeed beheld [ C] him crucified before them. And in this manner Chrysostome c 1.255, Theophilact d 1.256, and Oecumenius e 1.257 expound Saint Paul, and with them agree your owne Doctors, Aquinas f 1.258, Adam Sasbot g 1.259, Estius, Cornelius, Iustinianus, Vasques, Salmeron, &c. There is no small difference betweene vocall and spirituall depainting; and betweene materiall or artificiall, betweene painting vpon mindes, and painting vpon materiall Tables, betweene intel∣lectuall beholding Christ Iesus crucified, in the Storie of the Gospell, or in the Sacrament; and in a visible Statue, or pain∣ted Table. And therefore from S^t. Pauls affirming the former, [ D] the Iesuits latter followeth not.

IESVIT. [ A]

I know that some Catholickes expound this place, That Christ was painted out vnto the Galathians Meta∣phorically by preaching, which I doe not denie, but this doth not repugne with the other sence, that he was also ma∣terially painted as crucified, the which being more conforme to the natiue and proper signification of the words, is not to bee forsaken but vpon euident absurditie, especially, [ B] seeing it hath more connexion with the drift of the Apostles discourse, which is, to prooue the Galathians sencelesse in forsaking Christ crucified painted before their eyes; for to forsake Christ crucified, set forth by preaching, as the Sa∣uiour of the world, though it be impious, yet is not sence∣lesse, yea rather Saluation by the Crosse of Christ, did seeme * 1.260 follie vnto the Gentiles. But to haue Christ painted as cru∣cified before mens eyes, honouring him by Christian deuoti∣on, [ C] in regard of his crucifixion and death, and not to expect Saluation by him, is sottish and senceles. And of this mate∣riall painting of Christ, Athanasius expoundeth this * 1.261 place, whom Turrianus citeth: wherefore I may iustly say, that we haue more cleere and expresse Scripture, for the vse of Images, than haue Protestants for their vul∣gar Translations.

ANSVVER. [ D]

First, yeeld vs but one Father, or learned Papist, who in their Commentaries a 1.262 expound this place literally, according to your sence. Secondly, It is neither comformable to the signifi∣cation of the words, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, to be written afore, and not to be pictured before; neither hath it any ne∣cessarie connexion with the drift of the Apostles discourse, &c. For the Galathians being Christians conuerted from infideli∣tie, and not Heathens or Iewes (to whom the Crosse, or death of Christ vpon the Crosse, seemed foolishnesse, 1. Cor. 1.18.) [ E] were more sencelesse, that is to say, more void of right iudge∣ment, by forsaking Christ Iesus crucified, (which was by the preaching of the holy Ghost, and Sacraments ordained by God, euidently reuealed to their conscience, and receiued by Faith) than if they had forsaken him painted onely in a Cruci∣fix;

for, to forsake a thing written in the heart, and beleeued [ A] vpon the Doctrine, and by the power of the holy Ghost, is farre more vnreasonable than to forsake that which is exhibi∣ted by a dead and dumbe picture. Thirdly, your counterfeit Athanasius is a child of darkenesse, not placed at all in the workes of Athanasius by your selues: read the seuerall impres∣sions of this Author, at Rome, Paris, Basill, &c. Anno 1520, 1555, 1564, 1572, 1581, 1582, 1598, 1608, and there is no such worke of his to be found: and therefore Harding, Turri∣an, Gretsar, and your selfe abuse the world in alleading such ba∣stardly stuffe. [ B]

IESVIT.

And therefore the danger of ignorant peoples erring by Jmages, is without reason so much insisted vpon by Protestants, their English Translation being (as I haue shewed) a more dangerous blocke for fooles to stumble at, and so fall into damnable errors. If they presume that [ C] by diligent instruction they may and would haue vs thinke, that they doe preserue their people from that error, why should they not thinke that the Roman Church being so po∣tent with her children, can keepe them from the foolish er∣ror, of attributing life and diuinitie vnto dead and dumbe Images? and that shee will so doe, being so strictly com∣manded by the Councell of Trent, to vse her greatest dili∣gence * 1.263 in this point, that ignorant people fall not into er∣ror by any Image, which otherwise haue many profits and [ D] vtilities.

ANSWER.

It is possible for ignorant people, notwithstanding admoni∣tions, to worship Images, not thinking actually of the Proto∣type a 1.264: and in this case their worship is terminate in the verie Image. But it is needlesse for vs to insist vpon the matter of abuse, for if the thing it selfe, to wit, adoration of Images, be [ E] vnlawfull, then it is in vaine to deliuer precepts and cautions to moderate excesse in the performance of it. But that adorati∣on of Images is vnlawfull, it hath formerly beene prooued by the words of the morall Law, and the perpetuall practise of the Iewish Church b 1.265, and of the Primitiue Church for cer∣taine

ages, which neither worshipped Images, and which reie∣cted [ A] in a manner all vse of them in religion a 1.266.

IESVIT.

About which, J will not inlarge my selfe, but onely men∣tion some of them. The first is an easie and compendious way of instruction, in which respect they are tearmed by S. [ B] Gregorie, The Bookes of the vnlearned: and (as another * 1.267 Gregorie saith) The silent Pictures speakes in the wall, and profiteth very much.

ANSWER.

This reason, whether it be true or false, serueth onely to commend the Historicall vse of Images; and yet some lear∣ned Papists reiect this kind of teaching, by Images and Pi∣ctures: Among which, Durand b 1.268 saith, Ei autem quod dictum est, [ C] quod Imagines sunt Laicorum literae, obuiat illud Euangelij, habent Mosen & Prophetas, The sentence of the Gospell (They haue Moses and the Prophets, let them heare them) is repugnant to that which is spoken by some, Images are lay-mens Bookes.

IESVIT.

The second, is to increase in men (that keepe and ho∣nor them) the loue of God, and his Saints; which effect S. [ D] Chrisostome experienced, as he testifieth, saying, J lo∣loued a Picture of melted waxe full of Pietie. And S. * 1.269 Gregorie the Great saith, They inflame men that behold them in the loue 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 vtilitie S. Basill doth declare, and highly esteeme in his Sermon of the fortie Martyres. * 1.270 And examples might be brought of men reclaimed by sight [ E] of godly Images, euen in the 〈◊〉〈◊〉 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, Catholickes in their deuotions do of∣ten

experience. Finally, that in his Jmage wee may honour [ A] Christ, the honour of the Image redounding to the origi∣nall: and who crowneth the Kings Image, honoureth the King whose Image it is, saith S. Ambrose. In which kind * 1.271 memorable is the deuotion of our victorious and religious King Canutus, who tooke the Diademe that he vsed to weare on his owne head, and there with crowned an Image of Christ crucified, which in his daies was deuoutly reser∣ued in the Church of S. Peter and S. Paul in Winchester; [ B] and afterwards would neuer haue any crowne come on his head, out of humble reuerence to his crucified Lord.

ANSWER.

It is againe to little purpose, to examine the places of the Fa∣thers, here produced, concerning the vtilitie which may follow vpon the visible aspect of Pictures & Images, for all these testi∣monies serue only to commend Historicall vse, but they prooue not Adoration. Also the vtilitie of Images, mentioned by them, [ C] is spoken onely according to their humane opinion. But that Images, by diuine institution, haue such vtilitie, or that God Almightie hath promised in his word any such effects and bles∣sings vnto them, is not affirmed by the Fathers, neither can it be warranted by diuine reuelation.

S. Ambrose Serm. 10. in Psalm. 118. a 1.272 treateth of the liuely Images of God, to wit, iust persons, poore afflicted people, the members of Christ; these Images he exhorteth vs to honour, illustrating his Doctrine by an humane similitude, which is, He that crowneth the Image of the Emperour, honoureth him whose [ D] Image he crowneth, &c. Then he applieth the former similitude, saying b 1.273, By honouring the liuely Images of Christ, we worship Christ himselfe. But speaking of dead Statues and Pictures, he addeth, Gentiles lignum adorant, quia Dei Imaginem putant, sed inuisibilis Dei Imago, non in 〈◊〉〈◊〉 est quod videtur, Gentiles adore wood, thin∣king it the Image of God, but the Image of the inuisible God, is in that which is inuisible, and not in it which is seene.

As for your storie of Canutus (the first Danish king raigning in England) wherewith you close vp your question of Images,

you name no Author, that so we might haue examined the qua∣litie [ A] of Canutus his action; and if the same happened according to your report, yet it is not antient, because it was a thousand yeeres and more after Christ a 1.274: Neither is the consequence ne∣cessarie, that because he placed his Crowne vpon an Image of the Crucifixe, therefore he worshipped the Image b 1.275: [ B] for Iacob powred oyle vpon the top of a Pillar, Gen. 28.18. yet his Ob∣lation was made onely to the Deitie, and not to the Pillar.

Lastly, Let it be obserued, that our Aduersarie hath manife∣sted wonderous weakenesse, in this Romish Article concerning worship of Images; for he hath not throughout his whole dis∣putation, produced one plaine Text of holy Scripture, or one cleare sentence of Antiquitie, proouing the necessitie or law∣fulnesse of Iconolatrie. Wherefore I conclude, that this do∣ctrine is destitute of all diuine authoritie, written or vnwritten; and consequently, that they are impostors, which impose the same as a necessarie dutie vpon the Church of Christ.

Notes

• a 1.1

  Cyprian. Epist. 55. Arrogans & su∣perba iactatio, non de Christi Magiste∣rio sed de Antichri∣sti spiritu naseitur.
• b 1.2

  Aug. d. ciu. Dei. lib. 17.
• a 1.3

  Nycen. Synod. 2. Act. 7. Epist. Tha∣ras. Glossa. d. 〈◊〉〈◊〉. d. 3. c. Venera∣biles Adorare, id est, Reuerentiam exhibere. Peres. Aial. d. Trad. p. 3. d. ven. Sanct. Distinguendo vocabula Adora∣tionis & venerationis, vt isti Sancti distinguunt, nemo in Ecclesia dicit, qui 〈◊〉〈◊〉 sentiat, Sanctos debere adora∣ri, sed venerari. Junius. Animad. Bellarm. d. Imag. c. 11. n. 1. Bellarm. Non esse vllo modo colendas Imagines. Resp. Hoc 〈◊〉〈◊〉 nostrum dicit, non esse colendas, nec vllo modo: suo modo coli probamus, 〈◊〉〈◊〉 imagines, at non religioso cultu, qui aut superstitiosus est, aut impius, nec cum aliorum scandalo, siue cultus separatus, 〈◊〉〈◊〉 coniunctus cum corum 〈◊〉〈◊〉 intelligatur, 〈◊〉〈◊〉 sunt imagines.
• b 1.4

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 103. 〈◊〉〈◊〉. 4. Gabr. 〈◊〉〈◊〉. miss. lect. 49. 〈◊〉〈◊〉. 3. to. 1. Disp. 51. sect. 1. Signif. 〈◊◊〉〈◊◊〉, quo vnus alteri 〈◊◊〉〈◊◊〉, velillum ho∣norat, in recogni∣tionem excellentiae eius. Petigian. 3. d. 9. q. 1. ar. 2. Adoratio tres actus complectitur. 1. Actum intellectus, quo apprehendimus excellen∣tiam alicuius. 2. Actum voluntatis, quo nos illi interius inclinamus, & aliquid volumus facere actu interiore, & exteriore, quo potestamur eius excellentiam, & nostram subiectionem. 3. Actum exteriorem, quo caput inclina∣mus, velgenu flectimus, vel aliquid aliud signum subiectionis ostendimus, ex quibus actibus secundus, est maximè proprius & essentialis. 〈◊〉〈◊〉. in 3. q. 25. 〈◊〉〈◊〉 2. 〈◊〉〈◊〉. q. 5. dub. 〈◊〉〈◊〉. Cabrera in 3, q. 25. 〈◊〉〈◊〉. 1. comment. Tapia. in 3. q. 27. ar. 3. Vasques d. Ador. 〈◊〉〈◊〉. 1. disp. 1. c. 1. & l. 2. disp. 8. c. 8. n. 321. 〈◊〉〈◊〉. d. Sacr. Ador. cult. disp. 3. Sect. 7. 〈◊〉〈◊〉. Quaest. Schol. 7. ar. 1. Palac. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. disp. 1.
• c 1.5

  〈◊〉〈◊〉. d. Sacr. Ador. cult. disp. 3. sect. 6. n. 7. Imagines 〈◊◊〉〈◊◊〉, sunt 〈◊〉〈◊〉 adoratione sacra & religiosa, 〈◊◊◊〉〈◊◊◊〉. pa. 260. Suares. in 3. to. 1. disp. 52. sect. 3. Hic cultus, &c. 〈◊〉〈◊〉 religiosus 〈◊〉〈◊〉. pa. 588.
• d 1.6

  〈◊〉〈◊〉. d. Ador. li. 2. disp. 8. c. 8. n. 331.
• a 1.7

  Cornel. Agrippa. d. vanit. scient. d. Imag. Qui quidem corruptus Genti∣lium mos, & falsa religio, cum ipsi ad Christi fidem, conuerti caeperunt, nostram quoque religionem infecit, & in nostram Eccle∣siam simulachra & imagines, multasque Pomparum steriles ceremonias introduxit, quorum nihil omnino fuit, apud primos illos Christianos.
• b 1.8

  Aquin. 3. sent. dist. 9. q. 2. ad. 1. Pro∣hibitum est in ve∣teri lege, ne ima∣gines fierent, ad a∣dorandum.
• c 1.9

  Al. Hal. p. 3. q. 30. m. 3. ar. 3.
• d 1.10

  Albert. 3. d. 9. ar. 4.
• e 1.11

  Bonauent. 3. d. 9.
• f 1.12

  Marsil. 3. q. 8. ar. 2.
• g 1.13

  Rich. 3. d. 9. q. 2.
• h 1.14

  Gers. compend. tr. 2. d. 10. precept.
• i 1.15

  Abul. Exod. 20. q. 39.
• k 1.16

  Vasq. d. Ador. li. 2. disp. 4. c. 6. n. 98. Respondeo lege veteri non fuisse 〈◊〉〈◊〉 omnem similitudinem aut effigiem quomodocunque, sed omnem cultum & adorationem ipsius, atque adeo omnem quo∣que imaginem seu effigiem modo accommodato adorationi erectam, aut constitutam. Soto. d. Iust. & iure. l. 2. q. 4. ar. 2. Cordub. li. 1. q. 5. du. 5. Palacius. 3. d. 9. Oleaster. sup. Exod. 20. Cabrera. 3. q. 25. Disp. 1. §. 5. Tapia. in 3. q. 27. ar. 8.
• l 1.17

  Vasq. d. Ador. li. 2. disp. 4. c. 5. n. 91. Quando Eze∣chias ipsum con∣fregit, quod vide∣ret ei incensum adoleri, cum tamen in solam memoriam preteriti beneficij a Deo accepti, in populo illo, seruare∣tur: non ideo fecit, quia existimaret, a populo pro Deo iam coli, & adorari, sed quod aliquem cultum qualem 〈◊〉〈◊〉 imaginibus deferre nos consueuimus, qui omnino erat populo illi prohibitus, videret ei adhiberi. Adole∣bant enim illi incensum: nec aliam causam ob quam Ezechias ipsum confregit Scriptura nobis exposuit, at incensi Oblatio non est proprie Sacrificium soli Deo debitum, sed quae etiam rebus inanimis, aut imaginibus refertur.
• m 1.18

  Aug. d. Ciuit. Dei. l. 10. c. 8. Dist. 63. c. Quia Ezechias, &c. Fregit serpentem aeneum quem fecit Moses, &c.
• a 1.19

  Cassand. Con∣sult. d. Imag. & Si∣mulachris. Quantú veteres initio Ec∣clesiae, ab omni veneratione Imagi∣num abhorruerút, declarat vnus ori∣gines aduersus cel∣sum, &c. has ideò I∣magines nō hono∣ramus, &c. Aug. d. Consens. Euang. li. 1. ca. 10 Et d. Mor. Eccles. Cathol. cap. 34. Noui multos es∣se Sepulchrorum & Picturarum adora∣tores. Et epist. 119. Nulla Imago eius coli debet, nisi illa, quae est hoc quod ipse. Ambros. lib. 5. epist. 31. Non vult se Deus in lapidibus coli. Idem. d. Obitu Theodosij, He∣lena, Constantini mater, non adorauit lignum, quià hic Gentilis est error, & vanitas impiorum. Greg. Nissen. or. Funeb. placillae, pa. 290. Qui creaturam adorat, etiamsi in nomine Christi id facit, Simulachrorum cultor est. Clem. Rom. Recog. lib. 5. pag. 71. & 73.
• b 1.20

  Greg. lib. 7. epist. 109. Tua fraternitas, &c. ab 〈◊〉〈◊〉 adoratu, populum pre∣hibere debuit, & li. 9. epist. 9. Adorare Imagines omnibus modis deuita. Cassand. Consult. d. Imag. pa. 977.
• c 1.21

  Ro∣ger. Houeden. Annal. part. 1. pag. 232. Col. 2. Carolus rex Francorum misit Synodalem librum ad 〈◊〉〈◊〉, &c. in quo libro multa inconuenientia, & verae Fidei contraria, &c. maxime quod penè omnium orientalium Docto∣rum non minus quam 300, &c. Episcoporum vnanima assertione confirmatum fuerit, Imagines debere adorati, [ C] quod omnino Ecclesia Dei execratur.
• d 1.22

  Ado. Cron. aetat. 6. fol. 181. Sed & Pseudo Synodus, quam septi∣mam Graeci appellant, pro adorandis Imaginibus abdicata penitus. Regino. Cron. lib. 2. fo. 30. Hincmar. li. c. Ian∣dunens. Episc. c. 20. Septima autem apud 〈◊〉〈◊〉 vocata vniuersalis, Pseudo Synodus, de Imaginibus quas qui∣dam confringendas, quidam autem adorandas dicebant, neutra 〈◊〉〈◊〉 pars intellectu sano definiens, sine authori∣te Apostolicae Sedis non longè antè nostra tempora Niceae est à compluribus Episcopis habita, & Romam missa, quam etiàm Papa Romanus in Franciam direxit, vnde tempore Charoli magni Imperatoris, iussione Apostolicae Sedis, generalis Synodus in Francia conuocante praefato Imperatote celebrata, & secundum Scripturarum tra∣mitem, traditionemquè maiorum, ipsa Grae corum Pseudo Synodus destructa est, & penitus abdicata, de cuius de∣structione, non modicum volumen, quod in Palatio adolescentulus legi, ab eodem Imperatore, Romam est per quosdam Episcopos missum. Amoin. d. Gest. 〈◊〉〈◊〉. lib. 4. cap. 85. Abbas. Vesperg. Cron. Ann. 793. In these two lat∣ter Authors, Amoinus and Vspergensis, the name of Constantinople is inserted for Nice, but in the matter they agree. Read Vasques. d. Ador. lib. 2. disp. 7. cap. 2. n. 213. Vero similius esteos (Amonium & Vspergens.) errasse in vno verbo, ponendo Constantinopolitanam, pro Nicena.
• e 1.23

  Cassander. Consult. d. Imag. Cum in Synodo Nicena sub Constantino & Irene, de Imaginibus adorandis, aliquot decreta edita fuissent, atquè exemplar illius [ D] Graecanicae Synodi Francofurtum, &c. allatū, & iussu Caroli diligentèr lectum fuisset, cui Synodo, etiàm Legati Romani Pontificis interfuerunt, summo Patrum consensu Graeca illa Synodus, qua parte Imagines adorandas censebat, improbata & damnata fuit, vt quae non modo diuinis literis, & antiquae Patrum Traditioni, sed etiàm consuetudini Romanae Ecclesiae aduersaretur, quae damnatio etiàm actis & capitibus illius Francofordiensis Synodi inserta fuit.
• f 1.24

  Genebrard. Cronol. li. 3. an. 794. Addo patres qui Francofurtum conuenerant, non sa∣tis habuisse perspectam Nicenae sententiam, ac fuisse deceptos falsis rumoribus & scriptis.
• g 1.25

  Agobardus. Bibli∣oth. Patr. Edit. Colon. tom. 9. pag. 598. Nullus antiquorum Catholicorum, vnquam eas colendas vel adorandas for∣tè existimauit. Ibid. Nemo se fallat, nemo se seducat, nemo se circumueniat: quicunquè aliquam Picturam vel Fusilem, siue ductilem adorat statuam, non exhibet cultum Deo, non honorat Angelos vel homines sanctos, sed simulachra veneratur. Ibid. Habuerunt namquè & antiqui Sanctorum Imagines vel pictas vel sculptas, sed causa Historiae ad recordandum, non ad colendum.
• h 1.26

  Holcoth. in lib. Sap. cap. 13. pag. 524. Nulla adora∣tio debetur Imagini, nec licet aliquam Imaginem adorare.
• a 1.27

  Cassan. Consult. d. Pictur. & Imagi∣nibus pag. 977. Sa∣nioribus Scholasti∣cis, displicet senté∣tia 〈◊〉〈◊〉, qui cé∣seat Imaginem ea∣dé adoratione co∣lendam, qua res ip∣sa colitur, quae 〈◊〉〈◊〉 significatur, eamquè parum tu∣tam esse aiunt, nisi commoda interpre∣tatione subleuetur, in quibus est Du∣randus & Robertus Holcot, Gabriel, quoquè Biel, sanio∣tem sententiā red∣fert eorum qui dicunt, quod Imago nequè vt consideratur in se, secundum quod lignum est, lapis, aut Metallum, 〈◊〉〈◊〉 vt consideratur secundum rationem Signi & Imaginis, est adoranda. Gerson. Compend. part. 2. d. decem∣praecept. Nos non adoramus Imagines, sed refertur honor & adoratio ad imaginatum. Guliel. Durand. Rational. Di∣uinor. lib. 1. cap. 3. Ferus. sup. Iudic. ca. 8.
• b 1.28

  Peres. d. Trad. pa. 3. d. Imag. Omnes ferè Scholastici in hoc sunt, quod imago Christi, & Sanctorum adorari debent, eadem adoratione qua & res quae & representantur. Ideò Imagini 〈◊〉〈◊〉, & signo crucis sanctissimo, in eo quod Christum representāt, latriae adorationem illis deberi 〈◊〉〈◊〉. Cuius Doctrinae nullum (quod ego viderim) afferrunt validum fundamentum, quod posset fideles ad id quod do∣cent obligare, nam nequè Scripturam, nequè Traditionem Ecclesiae, nequè communem sensum Sanctorum, ne∣què [ C] Concilij generalis determinationem aliquam, nèc etiàm rationem, qua hoc efficaciter suaderi possit, addu∣cunt. Concil. Moguntin. cap. 41. & 42. Imaginum vsum velut pro erudienda plebe, & omnium animis excitandis vtilem, in Ecclesijs nostris retineri serio mandamus, dummodò Pastores nostri populum accuratè moneant, Ima∣gines non ad id proponi vt adoremus aut colamus eas: sed vt quid adorare aut colere, aut quarum rerum vtili∣tèr meminisse debeamus, per Imagines recordemur.
• * 1.29

  c Alchasar. A∣poc. 12. Bernard. serm. d. Virg. Maria. Signum magnū ap∣paruit in Coelo, mulier amicta Sole & Luna sub pedibus eius, & in capite eius corona duodecem Stellarum. Til∣man. Bredenbach. Collat. Sacr. lib. 3. cap. 23. Progressi sunt ad Imaginem B. Virginis 〈◊〉〈◊〉, 〈◊〉〈◊〉 Sole, & Lu∣nam [ D] sub pedibus habentem, ex laqueati Ecclesiae dependentem. Benzon. sup. Magnif. lib. 1. cap. 18. pag. 103. Core∣na. B. Virg. Mariae, in Prolog. fol. 1. Osorius Conc. tom. 5. Dominic. Aduent. 2. pa. 16.
• a 1.30

  〈◊〉〈◊〉. Orig. lib. 8. ca. 8. Simula∣chra à similitudine nuncupata, eo quod manu 〈◊〉〈◊〉 ex lapide aliaue ma∣teria corum vultus imitantur, in quo∣rum honorem fin∣guntur. Cabrera. in 3. q. 25. ar. 3. disp. 3. §. n. 63. Dicitur I∣mago ab imitando, quià imitatur & re∣presentar interiora exemplaris, expri∣mens, illud secuti est.
• b 1.31

  Arnob. c. Gent. li. 6. Vndè 〈◊〉〈◊〉 an 〈◊〉〈◊〉 haec, quae Dijs im mortalibus vicaria substitutio∣ne formatis, simili∣tudiné habeāt, &c. potest enim fieri, vt barbatus in Coelo sit, qui hic à vobis effingitur len is. Lact. d. ver. Relig. li. 2.
• d 1.32

  Arnob. Adu. Gent. li. 6. Ludus est simulachra ista confingere, normina illis tanquam propria dedicare quibus, si habitum detrahas tollatur cognitio 〈◊〉〈◊〉. Lactant. Instit. lib. 2. cap. 18. Quicquid similatur id 〈◊〉〈◊〉 sit necesse est, nec potest 〈◊〉〈◊〉 verinomen accipere, quod veritatem suco & imitatione mentitur.
• e 1.33

  Clem. Alexandr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 25. Agobard. d. Pict. & Imag. Homo facere non potest quicquam in quo sit similitudo hominis in men∣te & ratione. Nàm si exprimit vtcunquè sculpendo vel pingendo aliquam similitudinem corporis aut membro∣ram, hoc vtiquè exprimit quod minimum est in homine non quod maximum. Epiphan. tom. 2. li. 3. Haer. 59. siuè 79. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a 1.34

  Agobard. lib. d. Pictur. & Imagin. tom. 9. Biblioth. col. Quantum autem visibilia noceant ad inuisibilia capienda, & quantum amor corporearum terum etiàm bonarum, ad spiritualia contemplanda, ipse Dominus demonstrat dicens: Ego 〈◊〉〈◊〉 dico vobis, expedit vobis vt ego 〈◊〉〈◊〉, 〈◊〉〈◊〉 enim non abiero non mit∣tam [ D] 〈◊〉〈◊〉 ad vos.
• b 1.35

  Aug. d. Con∣sens. Euang. li. 1. ca. 10. Sic omnino er∣rare meruerūt, qui Christum & Apo∣stolos eius, non in sanctis Codicibus, sed in pictis 〈◊〉〈◊〉 quaesierunt. Clem. Alex. 〈◊〉〈◊〉 lib. 5. pag. 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.36

  Chrys. ad pop. Ancioch. Hom. 60. Discamus Christū, prout ipse vult ve∣nerari. Honorato namque iueundissimus honor, quem ipse vult, non quem nos putamus. Nam & 〈◊◊〉〈◊◊〉 se honorare pu∣tabat, cum sibi pedes eumlauare prohiberet, sed non erat honor quem agebat sed contrarium. August. d. consens. Euang. lib. 1. cap. 18. Si alio modo eum colere vellent, quam se colendum ipse dixisset; non vtique illum colerent, sed quod ipsi finxissent.
• * 1.37

  〈◊◊◊〉〈◊◊◊〉 contra Manich.
• * 1.38

  〈◊〉〈◊〉. Hal. 3. q. 3. m. 3. ar. 3. Signum per nstitutionem.
• a 1.39

  〈◊〉〈◊〉. in 3. p. Thom. q. 25. 〈◊〉〈◊〉. 104. cap. 5. Iussit Deus, 〈◊◊〉〈◊◊〉 & stantes, absque vlla 〈◊〉〈◊〉 nota & 〈◊〉〈◊〉, in ipsum aspicere, vt tota 〈◊〉〈◊〉 & 〈◊〉〈◊〉, in Deum Aucto∣rem illius 〈◊〉〈◊〉, nullam vero corporalem Adorationem aut submissionis notam in eum dirigerent. Quare quando Ezechias ipsum confregit, [ B] quod videret ei incensum adoleri, cum tamen in solam memoriam praeteriti beneficij a Deo accepti, in populo illo seruaretur, non ideo fecit, quia existimaret à populo pro Deo iam coli & adorari, sed quod aliquem cultum, qualem etiam imaginibus deferre nos consueuimus, qui omnino erat populo illi prohibitus, videret ei adhiberi. Adolebant enim illi incensum, nec aliam causam, ob quam Ezechias ipsum confregit Scriptura nobis exposuit: at incensi oblatio non est 〈◊〉〈◊〉 sacrificium soli Deo debitum, sed quae etiam rebus inanimis, aut imaginibus 〈◊〉〈◊〉.
• b 1.40

  Vasques, d. Ador. lib. 2. Disp. 4. cap. 6. n. 101. Nunquam Cherubinis, aut ex 〈◊〉〈◊〉 fusili, aut ex 〈◊◊〉〈◊◊〉, a summo 〈◊〉〈◊〉 ingrediente semel in anno 〈◊〉〈◊〉, honorem aut 〈◊〉〈◊〉 ad∣hibitam fuisse, aut osculo, aut genuflexione, aut oblatione thuris, aut alio signo peculiari ad ipsos 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉 illius 〈◊〉〈◊〉 & venerationem, in 〈◊〉〈◊〉 ipsam & propitiatorium, tanquam in Thronum & suppedaneum 〈◊〉〈◊〉 Dei fuisse relatam: ita vt signa honoris externa, 〈◊〉〈◊〉 & 〈◊◊〉〈◊◊〉, animus autem Sacerdo∣tis in Deum, qui ibi sedebat, & responsa dabat, non in Angelos ipsos, qui erant exemplaria illarum figurarum, esset 〈◊〉〈◊〉. Nec quisquam nisi ex 〈◊〉〈◊〉 cerebro, & absque vllo 〈◊〉〈◊〉, contrarium poterit affirmare. Tho-Aquin. 1.2. q. 102. ar. 4. ad. 6. Similitudines Seraphin non ponebantur ad cultum, quod prohibebatur primo Le∣gis praecepto, sed in signum ministerij. Tertull. c. Marcion. lib. 2. cap. 22. Sic & Cherubin & Seraphin, aurea in [ C] Arcam, figuratum exemplum, certe simplex ornamentum, accommodata suggestui, &c. Vasq. in 3. p. Thom. 〈◊〉〈◊〉. 1. q. 25. 〈◊〉〈◊〉 3. Disp. 104. cap. 6. Quo loco non docet Tertullianus, vt falso Pamelius putauit in vetere Lege solum esse prohibitum similitudines & effigies pro Dijs adorari, &c. pag. 996.
• c 1.41

  Orig. sup. Num. Hom. 5. Tertull. A∣pol. c. 16. Iustin. ad Orthod. q. 118. 〈◊〉〈◊〉. d. plur. & necess. Quest. q. 14. Greg. Nissen. li. d. Orat. Basil. d. Spirit. sanct. c. 27. August. serm. in Mont. li. 2. c. 19. 〈◊〉〈◊〉. Or∣thod. fid. li. 4. c. 13.
• a 1.42

  Alphons. Ca∣stro. c. Haer. lib. 8. verb. Imago. Si er∣go populus Chri∣stianus, esset nunc aeque pronus ad 〈◊〉〈◊〉, vt tunc fuit populus Israel, nec aliter posset ab errore reuocari, quam imaginibus confractis, crede∣rem eas merito debere 〈◊〉〈◊〉. 〈◊〉〈◊〉, in 3. q. 27. ar. 8. Quamuis imaginum vsus 〈◊〉〈◊〉 bonus, & Ecclesiae vulis, si tamen inde Idololatria ita oriri cognosceretur, vt ei communi pesti aliter occurri non possit, nisi imaginibus deletis, essent procul dubio illae iudicio & praecepto Maiorum delendae. Cordub. Questionar. q. 5. dub. 5. p. 84.
• * 1.43

  Aristotl. lib. d. Me∣mor. D. Thom. 3. q. 25. Ar. 4.
• a 1.44

  Ambros. d. In∣carn. & Sacrament. c. 9. Verba Philoso∣phorum excludit simplex veritas piscatorum. August. d. verb. Apost. ser. 29. Non 〈◊〉〈◊〉 in hac re & in hac con∣trouersia ad literas seculares, nec inter nos iudicet poeta, sed Propheta. Tertull. d. Resur. Carnis. Est quidem de communibus sensibus sapere in Dei rebus, sed in testimonium veri, non in adiutorium falsi. [ D]
• a 1.45

  Medin. Tr. d. Orat. q. 2. Gabr. 3. d. 9. & in Can. Miss. Lect. 50. Cor∣dub. Quaest. 5. dub. 1. pag. 〈◊〉〈◊〉. Adora∣tio formaliter non est actus intelle∣ctus, &c. Peres. Aiala. d. Trad. p. 3. d. Imag. Aristote∣les solum dicit, du∣plicem esse cognitionem imaginis, aliud tamen vbi dixerit non vidi. Et quamuis res ita se haberet, quod eadem cognitione feramur in imaginem, & rem imaginatam, non inde concluditur, idem fieri posse in adoratione & veneratione: Est enim maxima dissimilitudo inter hoc & illud.
• b 1.46

  Durand. 3. d. 9. q. 2. n. 9.
• c 1.47

  Pic. Mirand. Apolog. q. 3.
• d 1.48

  Tapia, in 3. q. 27. ar. 10. Procul dubio, Scholastici qui eam propositionem modo exposito explicauerunt, non consuluerunt textum Aristotelis.
• e 1.49

  Vasq. d. Ador. lib. 2. Disp. 8. cap. 7. n. 317. Illa sententia, quam S. Tho. ex Aristotele desumpsit: Idem est motus in imaginem, & rem cuius est Imago, alium quidem sensum habet, &c. Quocirca perperam quidam recentiores putant, eodem modo se ha∣bere [ C] in adoratione, imaginem depictam, sicut se verbum habet interius.
• f 1.50

  Tapia, in 3. Thom. q. 27. 〈◊〉〈◊〉. 10. Non est idem actus voluntatis, quo ferimur in finem, & in media ad finem. Vnus enim est electio, alter simplex voluntatis affectus. Greg. Arim. 1. d. 1. q. 2. Marsil. 1. q. 4. ar. 1. du. 2. Vasq. 1. 2. q. 8. Disp. 33. cap. 2. August. d. Trinit. [ E] Lib. 11. cap. 6.
• a 1.51

  Lib. 4. c. 12.
• b 1.52

  De Doctr. Christ. lib. 3. c. 9.
• c 1.53

  Lib. de Dom. Incat. Sacram. c. 7.
• d 1.54

  De Spiritu Sancto; c. 18.
• e 1.55

  Serm. 4. contra Atianas.
• f 1.56

  Bell. d. Script. Eccles. in Ioh. Da∣masc. pag. 269. lib. 1. d. Fid. Orthod. cap. 11. Docet Spi∣ritum sanctum non procedere ex Filio, sed per Filium. Palacius, 〈◊〉〈◊〉. Quaest. in 1. Lib. Sent. B. Damascenus manifesta∣rium habuit lapsum, &c. pag. 21.
• a 1.57

  Aug. sub signo seruit, qui operatur aut veneratur ali∣quam rem fignifi∣cantem, nesciens quid fignificet. Qui vero aut operatur, aut veneratur vtile fignum diuinitus institutum, culus vim significatio∣nemque intelligit, non hoc veneratur quod videtur & transit, sed illud potius, quo talia cuncta reserenda sunt.
• b 1.58

  Aug. d. Haeres — haeres. 7. Id. Epist. 49. & sup. Psal. 113.
• c 1.59

  Ambros. Nun∣quid cum & 〈◊〉〈◊〉 eius ado∣ramus, & carnem, Christum diuidi∣mus? Nunquid cum in eo imaginem, crucem{que} venera∣mur, diuidimus 〈◊〉〈◊〉
• d 1.60

  Caietan. sup. Col. 1. Deitatem inuisibilem accepit filius à Patre.
• e 1.61

  Bellarm. d. imag. c. 24. Dico Ambrosum, per cru∣cem intelligere passionem Christi, siue carnem patientem, sicut per imaginem Dei, intelligit dietatem.
• f 1.62

  Basil. d. spir. sanct. c. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athanas. c. Arian. Orat. 4. pag. 254. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.63

  Ib. pag. 256. Non aliter quam si quis, per diurnum tem∣pus, [ D] sole iam lucente, lignum temere depingat, in quo ne imaginaria quidem species lucis appareat, asseratque hoc lignum authorem esse diurni luminis, Sol contra id videns occlamet ego solus sum diurna lux, neque est alia lux preter me, non respectu sui iubaris illud dixerit, sed ob Ligneae imaginis imposturam & 〈◊〉〈◊〉 vanissimae apparentiae.
• * 1.64

  〈◊〉〈◊〉 3. q. 25. 〈◊〉〈◊〉. 3. Disp. 3. 〈◊〉〈◊〉. 4.
• a 1.65

  Euseb. Caesar. Epist. ad Constan∣tiam. August. Quo∣niam de Christi I∣magine ad me scripsisti, vt tibi mit∣terem; velim mihi significes, quam∣nam putes Christi Imaginem, vtrumillam veram & incommutabilem, naturae illius Characterem ferentem, aut hanc quam prop∣ter nos assumpsit, seruilem sormam pro nobis induens, sed sanè de diuina forma, non arbitror etiam ipse ego, te essesollicitam, cum fueris ab illo edocta, neminem patrem cognouisse, nisi qui illum genuit patrem, sed 〈◊〉〈◊〉 serui requiris, Imaginem 〈◊〉〈◊〉, & carnem quam propter nos induit. Sed & hanc gloria Dietatis suae commistam esse didicimus, & passam mortuamque. Quis igitur gloriae eiuscemodi, & dignitatis splendores lucentes & ful∣gurantes effigiare mortuis & inanimatis coloribus, & vmbratili pictura possit, cum neque diuini illius discipuli in monte illum contemplari quiuerint, qui cadentes in faciem suam non posse se eiuscemodi spectaculum inspicere confessi sunt. Igitur si carnis illius figura tantam ab inhabitante in ea diuinitate accepit potentiam, quid oportet [ C] dicere tunc cum mortalitatem eruit & corruptionem abluens formam serui in Domini & Dei gloriam transtulit? post mortis scilicet victoriam, post ascensum in caelos, post cum patre regio in throno à dexteris consessum, post requiem in ineffabilibus, & innominandis finibus patris, in quam ascendentem & desidentem coelestes potestates illi bonedictis vocibus acclamabant, dicentes Principes tollite portas vestras, aperiamini portae caelestes: in troi∣bit Rex gloriae.
• b 1.66

  Cluniaces. d. ven. Crucis pa. 54. Irrationali hono∣rem vel modicum exhibere, & autho∣ritas prohibet, & ratio disuadet.
• a 1.67

  Hieron. sup. Da∣niel. 3. ludices & Principes seculi, qui Imperatorum statuas adorant, hoc se facere intel∣ligant, quod hic pueri facere nolen∣tes, placuerunt Deo.
• b 1.68

  Peres. d. Trad. p. 3. d. imag. Quamuis res se ita haberet, quod eadem cognitione fe∣ramur [ C] in Imaginem & rem imaginatam, non inde concluditur, idem fieri posse in Adoratione & veneratione: est enim maxima dissimilitudo inter hoc & illud.
• a 1.69

  〈◊〉〈◊〉. sup. 1. Timoth. c. 2. disp. 〈◊〉〈◊〉. Erat olim pericu∣lum Idolola triae: Vndè etiàm subla∣tus fuit Imaginum vsus, & corpus Mo∣sis ob 〈◊〉〈◊〉 cau∣sam occultatū fuit. pa. 473. Aug. d. Mirab. sacr. Script. lib. 1. c. 35. Duabus de causis vt 〈◊◊〉〈◊◊〉, 〈◊◊〉〈◊◊〉 & 〈◊◊〉〈◊◊〉 conscius erat, quatenùs illam faciem, quae consortio sermonis Domini rutilauerat, mortis 〈◊◊〉〈◊◊〉, nul∣lus videret. Et nè sepulchrum eius, populus Israel si cognouisset vbi esset adoraret. Procopius in 〈◊〉〈◊〉. cap. 〈◊〉〈◊〉. Di∣uina dispositione hoc quoquè factum, ne forte eum suspicientes adorarent.
• * 1.70

  Psalm. 41. Bernard Serm. de quatuor modis orandi.
• a 1.71

  Aug. sup. Psal, 103. c. 3.
• b 1.72

  Aug. d. Ver. Relig. c. 55. Non sit nobis 〈◊〉〈◊〉, in 〈◊〉〈◊〉' no∣stris, &c. 〈◊〉〈◊〉. E∣pist. 85. 〈◊〉〈◊〉 carnalis com∣positionem, 〈◊〉〈◊〉 fermentú, vbi 〈◊◊〉〈◊◊〉 incipit, conti∣nuò intus illo ad∣iuuante atquè il∣luminante, qui cùm talibus Idolis in corde nostro habitare nòn vult, ità ista confringere & à fide nostra excutere festinemus, & nè 〈◊〉〈◊〉 quidem 〈◊〉〈◊〉 talium phantasmatum illic remanere patiamur.
• c 1.73

  Aug. Quest. sup. Euang. li. 2. c. 51. Nòn omne quod fingimus mendatium est, &c. Fictio quae ad aliquam veritatem refertur figura est, &c. Aquin. p. 3. q. 55. ar. 4. ad. 1.
• * 1.74

  Henriquez. Sum. Theol. Mor. li. 8. ca. 32. Quarè ex patri∣bus sumpsit Caie∣tanus, dicens Ima∣go Christi, est ipse Christus, tùm quo∣ad rationē forma∣lem terminandi, tú quià Christus simul est vltimus termi∣nus. [ E] Non est Chri∣stus in esse reali, sed intentionali, vt verbum dicitur terminus, & dicitur ipsa res cognita in esse intensionali, & 〈◊〉〈◊〉 ordinis cum re: sic Imago Christi est eiusdem ordinis diuini, vt si 〈◊〉〈◊〉 species Dei in beatis.
• a 1.75

  Apud Ca∣brer. Internae Ima∣gines multo 〈◊〉〈◊〉 representāt ipsum exemplar, quā Imagines ex∣ternae, 〈◊〉〈◊〉 istae solum representant corporis lineamen∣ta, conceptus vero naturam specificā ipsius rei viuentis.
• b 1.76

  Ambros. Ep. 26. Domino defer∣tur cum seruul' ho∣noratur, &c. Greg. sup. Reg. lib. 5. ca. 1. Quam reuerendi sunt optimi Pasto∣res sanctae Eccle∣siae liquet. Dum e∣nim Deo fidelitèr seruiunt tantò ci amoris vinculo coniunguntur vt quicquid ois ingeritur, diuinae iniuriae ascribatur.
• * 1.77

  D. Harpsfield Hist. Eccles. Angl.
• * 1.78

  Math. 25. v. 40.
• a 1.79

  〈◊〉〈◊〉. Rom. Recog. lib. 5. Si ve∣re vultis honorare Imaginem Dei, nos vobis quid yerum est aperimus, vt homini qui ad Ima∣ginem Dei factus est, benè saciatis, honorem & reue∣rentiam deferatis. Quis ergo iste Dei honor est, per la∣pideas & ligneas formas 〈◊〉〈◊〉 & inanes atquè ex∣animes figuras, tā∣quam numina ve∣nerari, & hominem in quo vere Imago Dei est spernere.
• * 1.80

  Bellarm. d. Imag. li. 2. c. 8. 〈◊〉〈◊〉 pro eodem habet Idolum & Imaginem. Tertul. d. Idol. c. 4. Durand. Rational li. 1. c. 3. Vbi 〈◊〉〈◊〉 Idolorum 〈◊〉〈◊〉 vsus reprobatur, moderatus probatur. Caietan. in Exod. c. 20. Perspicuum est in Tabernaculo fuisse Idola cherubinorum, &c. Id. in Deut. c. 4. Ex co quod nulla Dei similitudo visa est, quandò Deus locutus est, mouet vt nullum Idolum colatur, nulla similitudo cuiusquè rei naturalis, nec vlla res corporea.
• b 1.81

  Aug. d. ver. Dom. Serm. 5. Idolum opus est fabri, si faber Idolo sicut dedit figuram, cor daret, ab ipso Idolo fa∣ber [ E] adoraretur. Jdem. sup. Psalm. 149. Melior est faber quam quod fabricat faber. Si fabrum adorare 〈◊〉〈◊〉, ado∣rando quod faber fecit non erubescis? Idem d. ver Relig. c. 55. & in Psal. 118.
• a 1.82

  〈◊〉〈◊〉. Orat. c. gent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.83

  D. Field, lib. 4. of the Church, cap. 17.
• b 1.84

  Bellar. d. Bapt. l. 1. c. 9. Colligitur sa∣tis apertè ex Scrip∣turis. Ib. ad. 8. Arg. Deducitur euiden∣ter ex Scripturis.
• b 1.85

  Tertul. d. Idol c. 5. Ne facias ad∣uersus legem simu∣lacrhum aliquod nisi & tibi Deus iusserit. Si nulla lex Dei prohibuis∣set Idola fieri à no∣bis, nulla vox spi∣ritus sancti fabri∣catoribus Idolo∣rum, non minùs quam cultoribus, comminaretur.
• a 1.86

  〈◊〉〈◊〉. 〈◊〉〈◊〉. Annal. p. 1. Caro∣lusrex Francorum misit Synodalem librum ad Britan∣niam, sibi a Con∣stantinopoli dire∣ctum: in quo proh dolor multa incon∣uenientia & verae fidel contraria re∣periebantur. Maxi∣mè quod penè om∣nium orientalium Doctotum, non minus quam tre∣centorum, vel 〈◊〉〈◊〉 amplius, episcopo∣rum vnanimi as∣sertione confirma∣matum fuerit, jma∣gines adorari de∣bere, quod omninó Ecclesia Dei ex∣ecratur. Agobard d. pict. & imag Habuerunt antiqui sanctorum imagines vel pictas vel sculptas, sed 〈1 line〉〈1 line〉, non ad colendum. Nullus Catholicorum antiquorum vnquam eas colendas vel ado∣randas forté existimauit. Durand. Rational. Div. li. 4. c. 39. attendant quid agant, qui sub praetextu, cuius∣dam Religionis seu pietatis diuersas adorant imagines, non enim 〈◊〉〈◊〉 aliquid manu factum adorare. Andr. Masius. Com. Iosh. 22. v. 28. Sacrosancta Ecclesia nobis antè oculos ponit Crucis Christi figuram, &c. non 〈◊〉〈◊〉 eam adoremus, sed vt dum aspicimus in memoriam redeamus verae 〈◊〉〈◊〉 & 〈◊〉〈◊〉 arae, in qua sacerdos sec. ord. Melchizedech, Deique silius seipsum gratissimam patri pro nobis victinam obtulit. [ E]
• a 1.87

  〈◊〉〈◊〉. d. pict. ad imag. Si opera 〈◊〉〈◊〉 Dei non sunt adoranda & colenda, nec in honore Dei, 〈◊〉〈◊〉 magis 〈◊◊〉〈◊◊〉 hominum non sunt adoranda, & colenda, nec in honore 〈◊〉〈◊〉 quorum similitudines esse dicuntur. pag. 213.
• b 1.88

  Clem. Rom. Recog. li. 5. p. 73.
• * 1.89

  Gab. Vasquez. de Adoratione. li. 3. cap. 2.
• * 1.90

  〈◊〉〈◊〉 Serm. 7. de 〈◊〉〈◊〉. Dom.
• * 1.91

  Agobard. d. pict. & Imag. Si templum Dei sumus & Spiri∣tus Dei habitat in nobis, plus est quod fidelis quisque ha∣bet in suo animo, &c. Si vlla Imago esset adoranda, vel colenda, Creatoris potius esset quam Creatura, nempe 〈◊〉〈◊〉 fecit Deus ad Imaginem & si∣militudinem suam, homo autem facere non potest 〈◊〉〈◊〉 in quo sit similitudo 〈◊〉〈◊〉 in ratione. Nam si exprimit sculpendo 〈◊〉〈◊〉 pingendo similitudinem 〈◊〉〈◊〉 corporis aut membrorum, hoc vt que exprimit quod minimum 〈◊〉〈◊〉 in homine non quod maximum. Lactant. l. 2. c. 2. Simulachrum Dei non illud est quod digitis hominis & lapide figuratur, sed ipse homo, quoniam & sentit & 〈◊〉〈◊〉, & multas magnasque actiones habet, &c.
• a 1.92

  Basil. Hexam. Ho. 11. Aug. d. ver. Relig. c. 29. Ambros. Ep. 83. In 〈◊〉〈◊〉 coeli & ter∣rae, quaedam sunt paginae, ad omnium oculos semper patentes, & suum Authorem nunquam tacentes, quarum [ B] protestatio, Magistrorum imitatur Doctrinam, & eloquia Scripturarum. Aug. sup. Psal. 142. Niceph. Eccl. Hist. l. 11. c. 43. Greg. Naz. Orat. 34. Greg. Mag. sup. Iob c. 35. suspice l. 26. c. 8. Aug. d. verb. Dom. ser. 55. & confess. l. 10. c. 6.
• b 1.93

  Vasq. d. Ador. li. 2. Disp. 6. c. 3. n. 180. Nulla est res mundi, &c. 〈◊〉〈◊〉 sin∣cere adorare non possumus.
• c 1.94

  Ib. li. 3. Disp. 1. c. 2. n. 8. & 9. Si imaginem pictam, quae ratione & anima caret, rite adoramus, eo quod ex∣emplar [ C] representatum cogitatione cum ea coniungimus, nec solum imaginem, sed vestem etiam reipsa sepera∣tam à Rege, consideratione tamen cum eo coniunctam colimus, sicut Iacob dum osculabatur vestem filij sui Ioseph, ipsum affectu honoris & amoris 〈◊〉〈◊〉 Quid quaeso obstare potest, quo minus quamcun{que} rem mundi cum Deo, qui in ea est secundum essentiam, & quam continuo virture sua conseruat, secluso periculo, adorare & colere possimus? ei{que} corpus inclinantes, & osculum infigentes, in Deum ipsum illius authorem toto spiritu sicut in prototypon Imaginis feramur? Cur quaeso non poterit quisque recta & sincera fide, Deum in qualibet re inti∣me presentem considerans, in ipsa, & cum ipsa adorare. Ib. n. 10. Quis{que} fidelis apud se considerans terram hanc, quam calcamus esse scabellum pedum Domini, ad terram se inclinate, & prosternere potest. Ib. n. 14. Concedit Leo potuisse aliquem inclinata ceruice ipsi soli, &c. Ib. c. 5. n. 33.
• d 1.95

  Ib. c. 5. n. 33. Sicut homoper la∣pidé aut in lapide, potest Deum hac syntera fide colere, sic etiam in radio luminis, quod ap∣paret, poterit ex recta circa Deum intentione & affectu, ipsum venerari, & quamuis ibi esset Daemon, ipsi nullo modo aut affectus seruitutis, aut ex∣terior nota submissionis exhiberetur.
• e 1.96

  Ib. Disp. 2. c. 6. n. 77. Posset asinus, &c.
• f 1.97

  Ib. n. 34. Non est ne∣cessaria Ignoratio, vt ab Idololatriae crimine ille excusetur, qui in radio illo luminis, vel specie crucifixi sub qua Daemon delitescit, Deum Adorat. Quare nec conditionem expresse addere oportet, vt recte & legitime Adoratio fiat.
• a 1.98

  Ibid. cap. 2. pa. 397. Tamen non dicimus, 〈◊◊〉〈◊◊〉 posse publicè adorandam populo proponi, &c.
• b 1.99

  August. sup. Psal. 113. c. 2. Me∣lior est etiam be∣stia, &c. Quanto magis vel melius mures atque ser∣pentes, & id genus 〈◊〉〈◊〉 cole∣rent? Clem. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 quouis animali vi∣liores sunt. Nam si quaedam animalia non habent omnes sensus, vt vernes & 〈◊〉〈◊〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Statuae ociosae, inefficaces, inutiles, & insensiles, alligantur, & clauis confi∣guntur, & compinguntur limantur, secantur, eraduntur, caelantur.
• a 1.100

  Iunius. Ani∣madu. ad. Bellarm. d. Imag. c. 30. n. 10. Haec a nobis nòn afferuntur, &c.
• b 1.101

  Vasq. d. Ador. lib. 3. disp. 2. cap. 6. n. 69. Nihil obstat quo minus aliquis [ C] fincera fide & recta intentione affectum & animum in solùm Christum intendens, labia Iudae & alia quae iniu∣stè Christum tetigerunt, reuerentèr osculetur, pag. 438. Lud. Paramo. d. Orig. inquis. lib. 2. tit. 3. ca 8. n. 55. Nihil obstat quo minus labia Iudae & alia, puta manum percutientem Saluatorem, quae iniustè Christum tetigerunt, aliquis sincera fide, & recta intentione, affectum & animum in Christum intendens, reuerentèr osculetur.
• a 1.102

  Peres. Aiala. d. Diu. Trad. p. 3. d. Imag. Si purpura ab eo seperetur, quamuis ab aliquo cognoscatur vt Re∣gis purpura, non o∣pus est vt eadé ve∣neratione tunc ve∣neretur, qua ipse Imperator. Aug. d. verb. Dom. serm. 58. Si quis nostrū aut [ C] 〈◊〉〈◊〉 aut diadema regale iacens inueniat, nunquid 〈◊〉〈◊〉 conabitur adorare?
• a 1.103

  Aug. q. 41. sup. li. Iud. p. 415. Cum Idolum non fuerit, id est cuiusquè Dei falsi & alieni simulachrum, sed Ephod, id est vnum de Sacramentis Taber∣naculi, quod ad vestem Sacerdotalem pertineret, quomodo fornication em Scriptura dicat populi ista sectan∣tis atquè venerantis? Ideò scilicet, quod praeter Tabernaculum Dei vbi erantista, quae sibi fieri iusserat Deus Israel, extra simile aliquid fieri fas non erat.
• b 1.104

  Apud. Cabrer, 3. q. 25. ar. 3. n. 28. Si Imagines essent co∣lendae eadem ado∣ratione qua exem∣plaria, sequeretur etiàm internas Imagines, vt conceptus & phantasmata, esse codem cultu adorandas Internae enìm Imagines, mul∣to perfectiùs repraesentant ipsum exemplar, quam Imagines externae. 〈◊〉〈◊〉 istae solum representant corporis lineamenra, conceptus verò, naturam specificam ipfius viuentis.
• a 1.105

  Bellarm. d. verb. Dei. lib. 1. cap. 13. Barrad. Harmon. Euang. tom. 4. lib. 10. cap. 12. Perer. in Genes. lib. 15. cap. 10. Disp. 5. n. 80.
• b 1.106

  〈◊〉〈◊〉. Clio. li. 1. pa. 81. Vna ijs∣dem Babilonijs lex est; omnibus mo∣dis faeda: nempè omnibus mulieribus indiginis commune est, semel in vita, ad veneris templum desidentibus, cùm externis viris consuerudinem habere. Ad templum veneris sedent, &c. Hospitem autèm illum, &c. dicere oportet, 〈◊〉〈◊〉 tibi Deam milittam imploro. Milittam enim Assirij venerem apellant.
• c 1.107

  Horant. loc. li 5. ca. 3. Patres illi sancti, nonnulla in libris suis 〈◊〉〈◊〉, & credide∣runt, 〈◊〉〈◊〉 humanum sensum innixi opinionibus hominum, presertim in describendis historijs, rebusque alijs gestis re∣censendis, [ D] &c. Ireneus per auditum tantum 〈◊〉〈◊〉, Christum post 〈◊〉〈◊〉 aetatis suae annum pas∣sum, &c.
• * 1.108

  〈◊◊〉〈◊◊〉 in his Way. pa. 151. 152.
• a 1.109

  Jn. 〈◊〉〈◊〉.
• b 1.110

  Epiph. Epist. ad Iohan. Concil. Elibert. c. 36.
• c 1.111

  Epist. 10, 11. lib. 7.
• d 1.112

  De Iuuent. li. 6. 〈1 line〉〈1 line〉
• e 1.113

  3. Pa. q. 25. ar. 3. 4.
• f 1.114

  Sess. 25.
• g 1.115

  Vasq. d. Ador. li. 2. c. 4. Suar. in 3. p. to. 1. disp. 54. sect. 4.
• * 1.116

  Vasq. d. Ador. li. 2. Disp. 9 c. 3. Nullus 〈◊〉〈◊〉 ne∣que patrum sie loquitur Imagini Christi aut Trini∣tatis 〈1 line〉〈1 line〉 〈◊〉〈◊〉 in 3. pa. to. 1. disp. 54. sect. 3. ad 〈◊〉〈◊〉 Ille a. ctus 〈◊〉〈◊〉 pro∣totypi est 〈◊〉〈◊〉 latria, &c tespectu vero Imaginisnon est tam perfecta adoratio sed infe∣rior veneratio.
• c 1.117

  Aquin. 3. q. 25. ar. 3. in c. Cas∣sand. consult. d. Imag. pa. 989. O∣pinio D. Tho. &c. Asserentis 〈◊〉〈◊〉 Christi adoran∣dam latria. Picus Mirand. Apol. q. 3. Grux Christi & imagines sunt a∣dorandae latria 〈◊〉〈◊〉 modo quo ponit Thomas, &c.
• b 1.118

  Henriquez. sum. Theol. mor. li. 8. c. 32. Male quidā negant prae∣dicandum populo, quod imago Chri∣sti, sit adoranda, la∣tria. Falso, Ca∣therinus, & quidam alias aiunt, si D. Thomas vidisset synodum septimam, non esset concessurus 〈◊〉〈◊〉 [ E] Christi adorati latria, sed hyperdulia.
• c 1.119

  Suar. in 3. to. 1. disp. 54. Sect. 4. Dicendum ergo, primo est, fieri recte posse, vt Prototypon in imagine, & imago cum prototypo vno actu adoretur, 〈◊〉〈◊〉 hoc modo posse imaginem Christi 〈◊〉〈◊〉 latria. Ib. Posse tamen coadorari, sicut humanitas Christi coado∣ratur verbo, purpura Regis adoratur honore Regio.
• d 1.120

  Vasq. d. Ador. li. 2. disp. 8. c. 14. n. 385. Quod si cum Caietano aliquis vsurpet Imagi∣nem, vt ille loqui∣tur formaliter, vt exercet actum I∣maginis, hoc est pro exemplari ip∣so in imagine, vel pro imagine prout continet exem∣plar, & 〈◊〉〈◊〉 ipso quasi animata est: dicendum est sine dubio 〈◊〉〈◊〉 veram la∣triā in spiritu pro dignitate prototy∣pi exhiberi. Idem in 3. p. Tho. q 25. ar. 3. disp. 109. ca. 1. Veteres Schola∣stici absolute di∣cunt, Jmagines Christi & Trinita∣tis esse colendas a∣doratione 〈◊〉〈◊〉.
• a 1.121

  Iac. de Graph. Decis. Aur. p. 1. li. [ C] 2. c. 2. n. 15. 〈◊〉〈◊〉 imaginem, codem cultu quo illi cuius imago est veneremur, id est vt imagini Dei vel Christi vel & Crucis signo, proutdominicam passionem ad mentem reuocat, latriam impartiamur. Thyraeus. Append. ad li. d. Spir. Appar. c. 2. n. 10. B. Augustinus humanam Christi naturam quae filio vnita est cultu latriae adorari posse, docet exemplo purpurae Regiae, quam simul cū Rege tuto adoramus: & non 〈◊〉〈◊〉 idem 〈◊〉〈◊〉 deo ipsiusque Imagini exhiberi; quando ipsa Deum representat, animusque inter deum & ipsam non distinguit? Sed deum & cum Imagine, & in imagine, & per Imaginem videt?
• b 1.122

  Par. d. Orig. Inquis. li. 2. tit. 3. c. 8. n. 9. Compertum est, ca signum hoc Crucis, dignitate atque praestantia pollere, vt non alia quam adorati∣one soli Deo exhibenda colatur, & adoretur: quae 〈◊〉〈◊〉 latriae dicitur 〈◊〉〈◊〉.
• c 1.123

  〈◊〉〈◊〉. d. Ador. disp. 3. Sect. 6. Imagines rerum sacrarum sunt adorandae adoratione sacra & religiosa, sicut adoratur prototypus. Jb. sect. 7. Assert. 7. Dum adoratur Imago Christi, illa imago est adoranda adoratione latriae. Ib. Latria est du∣plex absoluta & respectiua, & haec licet minus perfecte, est proprie latria non minus quam illa.
• d 1.124

  Petig. Sum. 3. Sent. dist. 9. q 1. ar. 3. Haec est communis sententia, quae asserit, quod imago Christi, eadem adoratione est adoranda, qua ipsemet Christus: & idem dicendum est de alijs imaginibus, quatenus repraesentant prototy∣pum, quod 〈◊〉〈◊〉 eadem adoratione venerandae sunt, qua & representata per ipsas.
• e 1.125

  Cabrer. in 3. p. Thom. [ D] q: 25. ar. 3. disp. 3. §. 2. Secunda sententia 〈◊〉〈◊〉, eandem prorsus adorationem exhibendam esse imaginibus, & rebus ipsis per imagines representatis, ita vt imago Christi sit adoranda latria, qua ipse Christus colitur. Azor. Inssit. moral. to. 1. li. 9. c. 6. Archang. Rubeo in 3. Sent. dist. 9. L. Lamas, Sum, eccles. p. 3. c. 3. pa. 265. 〈◊〉〈◊〉. Elys. clyp. pa. 242.
• f 1.126

  Per se & per accidens. Absoluta, Respectiua, propria impropria, propriè Analogicè. Veliosil. Aduert. in 2. Tom. Aug. q. 9. Aduertendum, quod nobis imagines non tantum seruiunt quasi 〈◊〉〈◊〉, in memoriam diuos ipsos reducentes, nam scripturas & sanctorum nomina non adoramus, sed Deum & sanctos qui per illam representantur De imaginibus vero longe aliter sentiendum est, non enim nos tantum eleuant, vt sanctos adoremus: in hunc enim vsum nullus Haereticorum imagines 〈◊〉〈◊〉, sed easdem ipsas debemus adorare. Non enim tantum ait 〈◊〉〈◊〉, 〈◊〉〈◊〉 Christum adoramus, sed tuam crucem, & eidem Cruci ait O Crux aue spes vnica, non autem adorantur in quantum lapides sunt, aut ligna, aut quaeuis alia mate∣ria, 〈◊〉〈◊〉 in quantum Dei Sanctorumue formae in illis existunt, quo fit vt vnaquaeque imago, eodem sit cultu adoranda, quo 〈◊〉〈◊〉 ipsa, vt imago Dei & Christi adoratione latriae, &c. Turrecrem. Sup. Decret. d. Consecr. dist 3. ca. Venerabiles.
• g 1.127

  Bellarm. d. Imag. c. 22. Qui defendunt Imagines adorari latria, coguntur vti 〈◊〉〈◊〉 distinctionibus, quas vix ipsimet intelligunt, nedum populus imperitus.
• a 1.128

  〈◊〉〈◊〉. d. Ado∣rat. disp. 3. sect. 7. Quarto colligitur contra Durand. ip∣sas Imagines pro∣prie adorari, quia verba Concilij ab∣solute prolata, pro∣prie sunt intelli∣genda. Cabrer. in 3. p. Tho. q. 25. ar. 3. §. 1. n. 14. Op∣positam sententiam tenet D. Thom. hic, & omnes eius dis∣cipuli, nempe Ima∣gines vere ac pro∣prie adorari, saltem vt obiectum mate∣riale Adorationis, vel totale velsaltem 〈◊〉〈◊〉.
• b 1.129

  〈◊〉〈◊〉. Trid. Sess. 25. Eisque de∣bitum 〈◊〉〈◊〉 & venerationem esse impartiendam.
• c 1.130

  〈◊〉〈◊〉. d. Ador. d. 3. sect. 7. Adoratio Imaginis non est Actus indifferens, sed intrinsece bo∣nus.
• d 1.131

  Orig. c. Celsum. lib. 7. Nemo qui cernit animae oculis, alio modo Deum colit, quam sicut ipse docuit.
• e 1.132

  Sixt. 〈◊〉〈◊〉. Bibl. li. 5. Annot. 247. Balthasar Hinc marus viennae exustus. 〈◊〉〈◊〉. fum. l. 8. c. 32. AEgidius vir doctus, qui combustus eft, &c. Compulsus est retractare hanc propositionem: Imaginem Christi & eius crucem non adorari Latria.
• f 1.133

  〈◊〉〈◊〉. d. Ador. disp. 3. sect. 6. pag. 274. Vnde potius Regno Franciae venisset Charolus priuandus si Irono∣machus fuisset, vt predicti Imperatores imperio 〈◊〉〈◊〉 priuati, quam occidentis eligendus Imperator. Platin. in vit. Gregor. 3. Hic statim 〈◊◊〉〈◊◊〉 inijt Cleri Romani consensu 〈◊◊〉〈◊◊〉 Imperatorem Con∣ftantinopolitanum imperio 〈◊〉〈◊〉 & communione fidelium priuat, quod sanctas Imagines 〈◊〉〈◊〉 sacris aedibus abra∣fisset & statuas demolitus esset. 〈◊〉〈◊〉. Castr. c. 〈◊〉〈◊〉. li. 8. ver. Imago. Tapia in 3. p. Tho. q. 27. ar. 6. pag. 330.
• g 1.134

  Azor. Instit. Mor. to. 1. li. 9. c. 6. Secunda opinio affirmat (Imagines) coli 〈◊〉〈◊〉 adoratione Latriae, &c. 〈◊〉〈◊〉 communi est. Theologorum consensu recepta. Sic Thomas, Alexander, Bonauentura, Richardus, 〈◊〉〈◊〉, Paludanus, Almain, Marsilius, 〈◊〉〈◊〉, 〈◊〉〈◊〉, & 〈◊〉〈◊〉.
• * 1.135

  Iohn White, in his Way. pag. 400.
• a 1.136

  〈◊〉〈◊〉. to. 1. In∣stit. Moral. l. 9. c. 6. Secunda opinio, &c.
• a 1.137

  Vasq. in 3. Tho. q. 25. ar. 3. Disp. 108. n. 97. Licet haec a∣doratio imaginis secundū se, sit 〈◊〉〈◊〉 secundarius Latriae, ob id tamen negari non debet, simpli∣citer & proprie esse Latriam. Suares 3. Tho. to. 1. Disp. 54. sect. 4. Quamuis creatura, non possit per se 〈◊〉〈◊〉 adorari Latria, posset tamen coadorari, sicut humanitas Christi coadoratur verbo, purpura Regis adoratur honore Regio: Dices hoc habere locum in ijs, quae aliquo modo vnum constituant cum persona adorata, Imago autem non facit vnum cum exemplari. Sed hoc nihil ob∣stat, quia Imago & exemplar sunt vnum habitudine, &c. [ B]
• b 1.138

  Adoratio rela∣tiua & absoluta, per Accidens, Analo∣gicè impropriè.
• * 1.139

  Chrysoft. sup. Gen. hom. 5.
• * 1.140

  Defence, pag. 453.
• * 1.141

  Zonaras in Leone Isaurico.
• a 1.142

  Posseuin. Ap∣parat. & Biblioth. Select. lib. 16. ca. 19. Is certè in historia, &c. inepte at{que} os∣citantèr pleraquè scripsit, &c.
• b 1.143

  Roger Houe∣den, pars 1. Annal. fol. 272. col. 2. Anno 792. Carolus Rex Francorū 〈◊〉〈◊〉 Sy∣nodalem librum ad 〈◊〉〈◊〉 sibi à Constātinopoli di∣rectum, in quo li∣bro (heu proh do∣lor) 〈◊〉〈◊〉 incon∣uenientia, & verae 〈◊〉〈◊〉 contraria reperiebantur, maximè, quod penè omnium orientalium Doctorum, non mi∣nus quam trecentorum, vel eò amplius Episcoporum, vnanima assertione comfirmatum fuerit Imagines adorari 〈◊〉〈◊〉, quod 〈◊〉〈◊〉 Ecclesia Dei execratur. Contra quod scripsit Albinus Epistolam ex authoritate diuina∣rum 〈◊〉〈◊〉 mirabilitèr affirmatam, illamquè cum eodem libro, ex persona Episcoporum ac Principum no∣strorum Regi 〈◊〉〈◊〉 attulit.
• * 1.144

  Li. 7. Ep. 53. Non vt eam tanquā De∣um colas. Et lib. 7. Ep. 5. Act. Rom. Pontif. Prin∣ted at Basile, 1558. pa. 45. Symonds on the Reuelations pa. 57. Bale in Pageant of Popes, pa. 24. & 25.
• * 1.145

  Lib. 9. Epist. 9.
• * 1.146

  Lib. 7. Epist. 109.
• * 1.147

  Lib. 7. Epist. 53.
• a 1.148

  Cassand. Con∣sult. d. Imag. De his Picturis quae fuerit mens, & sententia Rom. Ecclesiae ad∣huc aetate Grego∣rij satis ex eius Scriptis manifestum est, videlicet, ideò haberi Picturas, non quidem vt colantur & adorentur, sed vt imperiti Picturis inspiciendis, haud alitèr ac literis legendis, rerum gestarum admonerentur, & ad pietatem incitarentur.
• * 1.149

  Illius faciem diuinae lucis fulgore, niten∣tē haud dubiè con∣templabātur, & 〈◊〉〈◊〉, & 〈◊〉〈◊〉 ef∣figiem 〈◊◊〉〈◊◊〉 infixam, aut pingere aut sculpe∣re tunc primum 〈◊〉〈◊〉 Polydor. d. Inuent. li. 7. ca. 13.
• * 1.150

  Basil. orat. in S. Bar∣laam. Paulin. ep. ad 〈◊〉〈◊〉. Lactan. in carmine de Cruce. Tertul. de 〈◊◊〉〈◊◊〉.
• * 1.151

  Polyder. d. Inuent. l. 6. c. 13. De simu∣lachrorum origine, supra in secundo est à nobis libro proditum: Hic de illorum cultu iam 〈◊〉〈◊〉, quem non modo nostrae religionis expertes, sed teste Hieronymo, omnes ferè veteres Sancti Patres, damnabant ob metum Idololatriae.
• * 1.152

  d Crinitus. d. Hon. Disciplin. li. 9. c. 9. Girald. d. Dijs Gent. Syntagm. 1. Illud non praeter∣mittam nos dico Christianos, vt aliquando Romanos, fuisse sinè imaginibus in primitiua quae vocatur Ecclesia. Origen. li. 8. c. Celsum. pa. 521. Simulachra Deo 〈◊〉〈◊〉 sunt, non fabrorum opera, sed à verbo Dei dedolata [ D] formataque in nobis, videlicet virtutes ad imitationem 〈◊〉〈◊〉 totius creaturae, in quo sunt iustitiae, 〈◊〉〈◊〉 fortitudinis, sapientiae, pietatis, caeterarumque 〈◊〉〈◊〉 exempla. Clem. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.153

  Polyd. ib. D. quoque Gregorius 〈◊〉〈◊〉 Episcopū 〈◊〉〈◊〉, &c. reprehendit, quod Imagines fregisset; & laudat quod coli inhibuisset.
• b 1.154

  Dan. 3. 25. Et quarti species simi∣lis filio Dei. Orig. sup. Ioh. Hom. 6. & in 6. cap. Esa. hom. 1. Tertul. Adu. Iud. Text. 114. 〈◊〉〈◊〉 E∣pist. 13. ad Pulcher. Aug. c. Adimant. c. 9. Euseb. Hist. li. 1. c. 2. Niceph. Hist. li. 1. c. 2.3.
• c 1.155

  Cassand. Consult. d. Imag. Quantum veteres initio Ecclesiae ab omni Imaginum Adoratione abhorruerunt declarat vnus Origenes, &c. pag. 975.
• * 1.156

  〈◊〉〈◊〉 White, in his Way. pag. 345.
• a 1.157

  Canus. loc. li. 5. c. 4. 〈◊〉〈◊〉 1. Tom. Concil. Annot. in 36. Can. Concil. Elibert. Sixtus Se∣nens. Bibl li. 5. An. 247. Baron. An. 57. n. 120 Andrad. Orthod. Explic. li. 9. Mendoza. Defens. Conc. Elib. li. 3. c. 5. & alij. Tapia. in 〈◊〉〈◊〉. Tho. q. 27. ar. 〈◊〉〈◊〉. pa. 341. Ad haec vero dico quod Concilium illud Elibertinum fuit prouinciale, & fortasé vidit populum suum decidentem in [ D] Idololatriam occasione sumpta ex Imaginibus, & 〈◊〉〈◊〉 illas statuit delendas. Bannes. sup. Tho. 22. q. 1. ar. 10. pa. 68. Bosius. li. 15. c. 16. pa. 270. Agobard. li. d. pict. & imag. recte nimirum ob huiusmodi euacuandam supersti∣tionem ab orthodoxis patribus definitum est, picturas in Ecclesia fieri non debere, &c.
• * 1.158

  Iohn White in his Way. pag. 245.
• * 1.159

  Exod. 25. & 3. 3. Reg. 6.
• * 1.160

  August. de 〈◊〉〈◊〉 Ecclesiae. c. 36.
• a 1.161

  Vasq. d. Ador. li. 2. disp. 5. c. 3. n. 137. In tanta va∣rietate Catholici constituti sunt, vt molestum videa∣tur, quid vnus∣quisque sentiat re∣censere.
• b 1.162

  Alan. Copus. Dial. 5. c. 21. San. d. 〈◊〉〈◊〉. l. 2. c. 4. Bel. d. Im c. 9. Sua. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 1. dis. 54. sect. 1. Canis. d. Deip. vir. li. 5. c. 22.
• c 1.163

  Vasq. ib. n. 40. Mihi vero minus haec responsio pla∣cer, arque in pri∣mis 〈◊〉〈◊〉 Episto∣lam Epiphanij es∣se, etiamsi nun cgraecum illius exemplar non inueniatur, in dubitatum esse debet, Tapia in 3. p. Tho. q. 27. ar. 8. pa. 341.
• d 1.164

  Tho. Waldens. 〈◊〉〈◊〉. 3. tit. 19. ca. 157. n. 7. Forsan zelo captus erat, non secundum scientiam, &c. Puiol. d. Ador. disp. 3. sect. 1. pa. 200.
• e 1.165

  Velos. Aduert. in 2. 〈◊〉〈◊〉. Aug. q. 9. Epiphanius haer. Collirid. Statuas & imagi∣nes [ C] humanas earumque adorationem, acriter insectatur, quas & in Episto la ad Iohannem Hierosolymitanum iterum dente canino mordet, hic autem forsan ignorantia excusatur, eo quod contra Idololatras 〈◊〉〈◊〉 & ideohaereticis non anmumeratur.
• a 1.166

  Sixtus. Senen. Bibl. li. 5. Annot. 247.
• b 1.167

  Alphons. Castro. Adu. 〈◊〉〈◊〉. li. 8. ver. Imago.
• c 1.168

  Vasq. d. Ador. li. 2. disp. 5. c. 4.
• d 1.169

  Victor. Schol. sup. Hierom.
• e 1.170

  Bel. d. Imag. c. 9.
• f 1.171

  Puiol d. Ador. disp. 3. sect. 1. Tapia in 3. p. Tho. q. 27. ar. 8. pa. 341.
• g 1.172

  Epist. Epiphan. apud Hieron. to. 3. [ E] Audiui quosdam murmurare contra me: quia quando simul pergebamus ad Sanctum locum qui vocatur Be∣thel, 〈◊〉〈◊〉 collectam tècum ex more Ecclesiastico facerem, & 〈◊〉〈◊〉 ad villam quae dicitur Anablatha, vi∣dissemque ibi preteriens lucernam ardentem, & interrogassem quis locus esset, 〈◊〉〈◊〉 esse Ecclesiam, & intrassem vt orarem, inueni ibi velum pendens in foribus eiusdem Ecclesiae tinctum 〈◊〉〈◊〉 depictum, & ha∣bens imaginem quasi Christi, vel sancti cuiusdam, non enim satis 〈◊〉〈◊〉 cuius imago fuerit, Cum ergo hoc 〈◊〉〈◊〉 in Ecclesia Christi contra authoritatem Scripturarum 〈◊〉〈◊〉 pendere 〈◊〉〈◊〉, scidi illud, & ma∣gis dedi 〈◊〉〈◊〉 custodibus eiusdem loci, vt 〈◊〉〈◊〉 mortuum 〈◊〉〈◊〉 obvoluerent & efferrent, Ib. Et deinceps, praecipere in Ecclesia Christi, istiusmodi vela quae contra religionem nostram veniunt, non appendi.
• * 1.173

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated by 〈◊〉〈◊〉 ad verbum, quasi, is to be 〈◊〉〈◊〉, not by a note of compati∣son, but of 〈◊〉〈◊〉, or guessing, in things wee 〈◊〉〈◊〉 not perfectly re∣member or know; as, vidi 〈◊◊〉〈◊◊〉 quasi 〈◊〉〈◊〉: or I saw a troupe of horse, put case 100.
• * 1.174

  〈◊〉〈◊〉. 〈◊〉〈◊〉. li. 2. Ne 〈◊〉〈◊〉 Stomachi 〈◊〉〈◊〉 indigesta ma∣ledictorum 〈◊◊〉〈◊◊〉.
• a 1.175

  Theoph. 〈◊〉〈◊〉. lib. 1. ad Auto∣lic. Omnibus quidem sunt oculi, at quotundam adeo sunt obscurati, vt solis lucem intueri nequeunt, caeterum non propterea solares radij fulgore carent, quod 〈◊〉〈◊〉 caeteris non videntur. Imo 〈◊〉〈◊〉 & suos oculos potius culpent. 〈◊〉〈◊〉. Serm. 2. d. Resur. Quam difficile est accedere ad cor eius, quod lapidea quaedam obsti∣natio & impudentia clausit. Seneca Epist. 15. Haupastes vxoris 〈◊〉〈◊〉 fatua vetula subito desijt videre, in∣credibilem tibi narro rem sed veram, nescit se esse caecam, subinde ducem suam rogat, vt foras exeat, ait 〈◊〉〈◊〉 tenebrosam esse.
• b 1.176

  〈◊〉〈◊〉. d. 〈◊〉〈◊〉. l. 2. c. 25. Quod Hi∣storici 〈◊◊〉〈◊◊〉 〈1 line〉〈1 line〉, non potest 〈◊◊◊〉〈◊◊◊〉 humanā cui 〈◊◊◊〉〈◊◊◊〉.
• a 1.177

  〈◊〉〈◊〉. li. 4. c. 28. Nam Deus primo quidem per natu∣ralia 〈◊〉〈◊〉. quae 〈◊〉〈◊〉 initio infixa. de∣dit 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉, id est per Decalogum, (quae si quis non fecerit, non habeat salutem) & nihil plus ab eis 〈◊〉〈◊〉 Jbid. c. 〈◊〉〈◊〉. Decalogi quidem verba, ipse per semetipsum omnibus fimiliter Dominus 〈◊〉〈◊〉 est. Et ideo 〈◊〉〈◊〉 permanent apud nos, extensionem & augmentum, sed non dissolutionem accipientia, per carnalem eius aduentum. August. c. Faust. Manich. l. 19. c. 18. & l. 3. c. 2. Epist. Pelag. ca. 4. Tho. Aquin. 12. q. 100. ar. 1. Schola∣stici. in 3. sent. Dist. 37. Suarez. d. Relig. li. 2. c. 1. Caetera praecepta Decalogi, purè moralia sunt. Tertium vero (de Sabbatho) partim morale, partim ceremoniale fuit. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 22, q. 122. 〈◊〉〈◊〉. 4. ad. 1. Caietan. ibid. Alex. Hal. [ E] p. 3. q. 32. m. 2. Et omnes Scholastici & summistae.
• * 1.178

  Oleast. sup. Exod. 20. Non faci∣as tibi sculptile, id est, Imaginem alicuius rei, neque omnem similitudinem, qualiscunquè illa sit, siue Imago, siue similitudo imper∣fecta. 〈◊〉〈◊〉, sup. Exod. 20. Chaldeus pro sculptili Imaginem legit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ferus, sup. Exod. 20. Primò tam sculpti∣lia prohibet, quam similitudines, hoc est tam sculpta, quam picta. Deindè Idola vel similitudines, quarumcunquè rerum prohibet fieri vt colantur. The old Translat. Deut. 4. 16. Sculptam similitudinem aut Imaginem. Iustin. Mart. in Tryph. pag. 25. Deus per Mosen sanxit ne qua Imago seu similitudo fiat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.179

  Vasq. d. Ador. lib. 2. disp. 4. ca. 6. n. 98. Read before pa. 213. Carol. Mag. c. Imag. lib. 1. ca. 19. Nequè tabulae, nequè duo Cherubim, nec caetera 〈◊〉〈◊〉 ad adorandum in veteri testamento facta fuisse creduntur: quid 〈◊〉〈◊〉 aliud faciunt, nisi vt Imagines exaltent, Christianorum res extenuent? Cum videlicet, Tabulae, & duo Cherubim, exemplaria fuerint futurorum, & cum duo Iudei ha∣buerint carnalitèr, resquè typicis opertae figuris praefigurationes figurarum fuerint futurorum, nos habemus in veritate spiritualitèr.
• b 1.180

  Vasq. d. Ado∣rat. lib. 2. disp. 4. c. 6. n. 98. Resp. Lege ve∣teri non fuisse veti∣tam omnem simili∣tudinem aut effigi∣em quomodocun∣què, sed omné cul∣tum, & adoratio∣nem ipsius, atquè adeo omnem quo∣què Imaginem seu effigiem modo ac∣commodato adora∣tioni, erectam aut constitutam: qua∣re nec Cherubinis, nec alijs figuris in Templo factis ali∣quem cultum fuisse delatum.
• c 1.181

  Tertul. c. Marc. lib. 2. cap. 22. Proindè & similitudinem vetans fieri omni∣um quae in Coelo & in terra & in aquis ostendit, & causas Idololatriae, 〈◊〉〈◊〉, substantiam cohibentes subijcit enim non adorabitis ea nequè seruietis illis. Sic & Cherubin & Seraphim aurea in 〈◊〉〈◊〉 figuratum exemplum certè simplex ornamentum, accommodata suggestui, longe diuersas habendo causas ab Idololatriae conditione, ob quam similitudo prohibetur, non videntur similitudinum prohibitarum legi refragari non in eo similitudi∣nis statu deprehensa, ob quem similitudo prohibetur.
• d 1.182

  Damasc. Orat. 1. d. Imag. Vides quomodò vitandi fimulachrorum cultus gratia Imagines fieri vetat?
• e 1.183

  Gers. Compend. Theol. d. 10. praecept. Prohibentur fieri ad hunc, videlicet, finem vt adorentur, & colantur.
• f 1.184

  Ferus sup. Exod. 20. Quod hic dicitur de non facien∣dis quibuscunquè Imaginibus intelligi debet ad adorandum ea, vt in Leuitico expresse ponitur.
• g 1.185

  Caietan. sup. Exod. 20.
• h 1.186

  Alphons. Castr. c. Haer. lib. 8. verb. Imago. Non vt non habeantur, aut fiant absolutè, sed vt [ E] non fiant ad colendum ea.
• i 1.187

  Oleast. sup. Exod. 20. Vt non fiat sculptile aut Imago, scilicet, ad cultum.
• k 1.188

  Ystell. sup. Exod. 20. v. 7.
• l 1.189

  Turrecremat. sup. Decret. d. Consecrat. Dist. 3. ca. perlatum. Non prohibe∣tur illo praecepto, facere quamcunquè sculpturam, vel similitudinem, sed facere ad adorandum
• m 1.190

  Aquin. 3. p. q. 25. ar. 3. Ad. 1.
• a 1.191

  Tertul. c. Marc. li. 2. ca. 22. Vasq. d. Ador. li. 2. disp. 4. c. 6. n. 99. Quo loco non docet Tertullianus, vt falso Pamelius putauit, in vereri lege solum esse prohibitum similitudines & effigies pro Dijs adorari.
• b 1.192

  Ferus sup. Exod. 20. Non iustifico abusus, sed hoc tantum volo, quod Ecclesia filijs suis ob occulos ponens Imagines Christi, & Sanctorum non facit contrà hoc praeceptum: non enim ideo ea proponit vt colantur, sed vt admoneant & doce∣ant, admoneant doctos, doceant indoctos.
• c 1.193

  Anton. Perez. Laurea Salmantic. d. Imag. Vsu. Nec iterum valet dicere cum Card. Bellar∣mino, praeceptum Exodi non prohi∣bere omnem om∣nino 〈◊〉〈◊〉 hoc est Imaginem, sed duntaxat illam quae pro Deo alie∣no extruitur, &c. Quoniam vt habet communis scholasticorum sententia, & antiquorum statutum & 〈◊〉〈◊〉 verbum, omnium lmaginum vsus fuit veteri lege sublatus, &c. Respondet. Ib. ca. 6. Omnis similitudinis species veteri lege fuit sublata, quae adorationi videbatur accommodata. Vellosil. Aduert. in 2. To. Aug. q. 9.
• a 1.194

  August. sup. Ex∣od. q. 71. Quaeritur quid disterat quod dictum est, non maechaberis, ab eo quod paulo post dictum est, non concupisces, &c. In eo quippe quod dictum est, non maechaberis pote∣rat & illud intelligi: nisi sorsan in illis duobus praeceptis, non maechandi & non furandi, ipsa opera notata sunt: in hijs vero extremis ipsa concupiscentia, &c.
• b 1.195

  Aug. sup. Ioh. tr. 111. Nemo serenissimum sensum, nubi. Iosa contradictione perturbet, consequentia perhibeant testimonium, precedentibus verbis.
• c 1.196

  Abulens. sup. Deuteronom. ca. 4. q. 5. Quaedam sunt, quae nec in Statua, nec in figura con∣grue assignari possunt, sicut Trinitas beata, quae nullis cerporeis 〈◊〉〈◊〉 circumscripta est. 〈◊〉〈◊〉. sup. Deuteronom. q. 1. Haec dicit instruens eos, ne simulachrum 〈◊〉〈◊〉 fabricent, neque tentent vnquam diumam Imaginem effingere. Clem. Alex. Strom. lib. 1. pag. 165. Origen. c. Celsum. li. 7. Euseb. d. praepar. Euang. l. 1. c. 6. Vasq. d. Ador. l. 2. Disp. 4. c. 2. Ex Deuteronomij quarto, clare deducitur, non 〈◊◊〉〈◊◊〉 verum Deum in aliqua imagine venerari.
• a 1.197

  Tortul. d. Idol. c. 9. Cum magia pu∣nitur, 〈◊〉〈◊〉 species est Astrologia, vti{que} & species in 〈◊◊〉〈◊◊〉. Cap. 11. 〈◊〉〈◊〉 interdi∣ctio, ostendit mihi, lanistam quo{que} ab Ecclesia 〈◊〉〈◊〉.
• b 1.198

  Clem. Alex∣andr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qui 〈◊〉〈◊〉 verbo veritatis, operantur aliquid, vel loquuntur, sunt similes eis, qui conantur ingredi absque pedious.
• a 1.199

  Epiphan. Epist. reade before.
• b 1.200

  Cabrer. in 3. p. Thom. q. 25. Ar. 2. Disp. 1. 〈1 line〉〈1 line〉 aliquid adoratur cultu religioso Deo vel sanctis 〈◊〉〈◊〉, quod tali 〈◊◊〉〈◊◊〉 est.
• c 1.201

  Tertul. d. Idol. c. 5. & 6.
• d 1.202

  Clem. Alex∣andrinus, Adm. ad Gent.
• e 1.203

  Procop. 〈◊〉〈◊〉. Exod. 20. 〈◊〉〈◊〉. d. Pict. & Imag.
• d 1.204

  Sua. in 3. p. Th. to. 1. dis. 54. sect. 2. Nunquam Roma∣na Eccles. &c. Cab. in 3. q. 25. dis. 1. n. 80. Puiol. d. Ado. Disp. 3. Sec. 4. Con∣stat quod haec con∣suetudo depingedi Angelos & Deum, modo sub specie Columbae, modo sub figura Trinita∣tis sit vbique inter Catholicos recep∣ta imo 7. Synod. Act. 5. Spiritus Sancti Imaginem sub specie colum∣bae, 〈◊〉〈◊〉 sub figu∣ra Trinitatis ap∣probat, & Concili∣um Tridentinum. Sess. 25. admittit Imagines Dei in picturis, precipuè Historiarum.
• e 1.205

  Gandau. Quodl. 10. q. 6. Tertio mo∣do adorari potuit latria Columba, in qua 〈◊〉〈◊〉 Spiritus Sanctus. Puiol. d. Adoratione. Disp. 3. Sect. 4. Quamuis verum sit, 〈◊〉〈◊〉 figuras corporales, sub quibus Deus apparebat, 〈◊◊〉〈◊◊〉 illi Hypostaticè vni∣tas, tamen reuera Deus, sub illis figuris apparuit, & sub illis operatus est aliqua beneficia: vnde Imago repre∣sentans [ E] figuram sub qua Deus apparuit, non solum est imago effectus Dei, sed ipsius Dei, non secundum se, sed vt & operantis, & conferentis nobis aliquod beneficium, atque adeo tales Imagines venerandae sunt.
• f 1.206

  Durand. 3. d. 9. q. 2. n. 15. Nihil factum per modum Imaginis ad representandum Diu. personas non incarnatas, est adorandum. Fatuum est (tales) Imagines facere vel eas venerari.
• g 1.207

  Abul. Deut 4. q. 5. Quaedam sunt quae nec in statua nec in figura congruè assignari 〈◊〉〈◊〉, sicut Trinitas beata, &c.
• h 1.208

  〈◊〉〈◊〉. in 3. p. Tho. q. 25. ar. 3. Haec nonsolum pinguntur vt ostendantur, sicut Cherubin olim in templo, sed vt adorentur.
• * 1.209

  August. Ep. 49. & in Psal. 113.
• a 1.210

  August. d. Consens. Euang. lib. 1. cap. 10. Sic omnino errare 〈◊〉〈◊〉 qui Christum & Apostolos eius non in sanctis codicibus, sed in pictis parietibus quaesierunt.
• * 1.211

  Concil. Trid. Sess. 25. Non quod cre∣datur aliqua in eis inesse diuinitas vel virt' propter quam sint colendae.
• a 1.212

  Ludouic. Vin. in Aug. d. Ciu. Dei. l. 8. c. 27.
• b 1.213

  Gers. to. 1. d. prob. Spirit. num. 17. lit. 10. 〈◊〉〈◊〉 su∣perstitiones in populis, quae Religionem inficiunt Christianam, dum sicut olim Iudaei sola signa quaerunt, dum Imaginibus exhibent 〈◊〉〈◊〉 cultum: dum insuper hominibus nedum canonizatis, Scripturis quoque non au∣thenticis plusquam Sanctis in Euangelio praestant fidem.
• a 1.214

  Id. to. 3. d. Ex∣erc. Deuot. simpl. Poterit continge∣re, dum homo ni∣mis cogirat cum I∣maginibus, & de re∣rum corporaliū cir∣cústantijs, vt prop∣ter phantasiae fluxi∣bilitatem, & inuisi∣bili hoste illudente & cooperante, de∣ueniat à deuotis & pijs cogitationibus ad cogitatus turpes & impios, à puris affectionibus ad immundas, à Spiritualibus ad carnales, & nonnunquam à Sanctis cogitationibus ad execrandae blasphemiae cogitationes, prout in nonnullis deuotis personis in his incautis, compertum quando{que} est. In ipsa etiam veneranda. Imagine crucifixi, ex nimia fixa consideratione circa corporis Dominici nuditatem eius{que} foemoralium. Qui casus sicut mulierculis est valde possibilis, sic vice versa poterit casus iste & viris esse non impossibilis, si nimis figantur eorum cogitatus erga sanctarum virginum Imagines corporeas, prout etiam experientia nonnullos docuit.
• b 1.215

  Cornel. Agrip. d. van. scient. d. Imag. fol. 73. col. 2.
• c 1.216

  Durand. Ratio∣nal. Diu. l. 1. c. 3. n. 4. Possunt simplices & infirmi (per ni∣mium & indiscri∣tum imaginum v∣sum) facile ad Ido∣lolatriam trahi.
• d 1.217

  Biel. Can. Miss. lect. 49. lit. v. Ex illis patet, quorun∣dam hominum sto∣lidus error, qui a∣deò ad Imagines afficiuntur, vt in ip∣sis credant esse ali∣quid Numinis, gra∣tiae, vel sanctitatis, quib' potentes fint facere miracula, praestare sanitates, eripere à periculis, & à nocumentis ac insidijs praeseruare. Ib. Arguitur ex eo∣dem: nonnullorum indocta simplicitas & indiscretio qua reuerentius adorant Imagines pulchras, quam turpes nouas quam vetustas, aut è contra orna∣tas venustiori auro & purpura quam nudas: credentes eos eo Sanctiores quo pretiosiores.
• e 1.218

  Cass. Consult. d. Imag. manifestius est, quam vt multis verbis explicari debeat, imaginum & simulachrorum cultum nimium in va∣luisse, & affectioni seu 〈◊〉〈◊〉 superstitioni populi, plus satis indultum esse, ita vt ad summam adorationem, quae vel à Paganis, suis simulachris exhiberi consueuit, & ad extremam vanitatem quam Ethnici in suis simulachris [ E] & imaginibus effingendis & exornandis admiserunt, nil à 〈◊〉〈◊〉 reliqui factum esse videatur.
• f 1.219

  Polyd. Virg. d. Inuent. lib. 6. cap. 13. Caeterum illud atque adeo desiderari possit vt Sacerdotes frequentius populum docerent, quonam pacto deberent & venerari eiusmodi Imagines & apud eas sua offerre donaria, quam quia illi tacent, & vulgo ex suo vsu tacere putantur, id circo eo insaniae deuentum est, vt haec pietatis pars parum differat ab impietate: sunt enim bene multi 〈◊〉〈◊〉, stupidioresque qui Saxeas vel ligneas 〈◊〉〈◊〉, aeneas, seu in pa∣rietibus pictas, varijsque coloribus litas Imagines colant non vt 〈◊〉〈◊〉, sed perinde quasi ipsae sensum aliquem ha∣beant, & ijs magis fidant quam Christo, vel alijs diuis quibus dicatae sint.
• a 1.220

  Maiolus, Def. Imag. Cent. 9. c. 19. Agrestes quidam I∣magines ipsas Dei loco habét. L. 〈◊〉〈◊〉 Sum. Eccles. p. 3. c. 3. In Asturijs, Cantabria, & Galetia nostrae Hispaniae, &c. adeò gens affecta est truncis cor∣rosis, & deformibus Imaginibus, vt me teste, quoties Episcopi illas renouant, & decentiores loco illarum ponere iubent in suis paraeciarum visitationibus, veteres suas 〈◊〉〈◊〉 plorantes, & nouas nequè aspicere velint, quasi non idem Prototypum, &c.
• a 1.221

  Simon 〈◊〉〈◊〉, Def. sacr. Imag. Centur. 7. c. 4. Ima∣go Christi Basilium Praesbyterum allo∣quitur.
• b 1.222

  Vincent. spec. hist. Quem à piscatoribus inuentum, & in Basilica Apostolorum principis loculo deporta∣tum, quaedam Sanctorum Imagines adorasse, & venerabilitèr salutasse visae sunt, palàm omnibus. Math. Paris. Chron. pa. 360. Quotiescunquè miles genua flexit, vt Imaginem adoraret, Imago Crucifixi ad genu flexiones eius, caput & collum humilitèr inclinauit. Catherin. d. sanct. glor. lib. 2. pag. 71. De Crucifixi Imagine Neapoli, illud Christi oraculum Thomas noster audiuit: benè de me scripsisti Thoma. B. quoquè Brigitta, &c.
• a 1.223

  Biel. Can. miss. lect. 49. lit. X. Quod si aliquando mira∣cula fiunt, homini bus etiam ad ea cō∣fluentibus, adiuto∣ria, aut sanitates praestantur, non baec 〈◊〉〈◊〉 tute Imagi∣nū sed virtute Dei, ministerio bonorū Angelorum, ad in∣tercessiones San∣ctorum contingunt vel etiàm nonnunquam operatione Doemonum, ad fallendum 〈◊〉〈◊〉 cultores, Deo permittente, exìgen∣te talium infidelitate.
• b 1.224

  Espenc. Com. 2. Timoth. c. 4. nu. 21. pag. 151.
• c 1.225

  Malmsb. d. gest. Reg. Ang. lib. 2. cap. 9.
• d 1.226

  Polider. Hìst. 〈◊〉〈◊〉. lib. 6.
• * 1.227

  Cicero de Natura Deorum.
• * 1.228

  Tertul. apud Aug. d. Haeres Haer. 86. August. lib. 3. Con∣fess. c. 7.
• a 1.229

  Aug. d. Con∣sens. Euang. li. 1. ca. 10. Sic omninò er∣rare meruerunt, qui Christum & Apo∣stolos eius, non in sanctis codicib', sed in pictis parietibus quesierunt.
• b 1.230

  Origen. c. Cels. lib. 7. Celsus haud∣quaquàm pro Dijs 〈◊〉〈◊〉 se ha∣bere affirmat, sed Dijs dicata. Clem. Ro. Recog. li. 5. p. 73. Per alios Serpens ille proferre verba huiusmodi solet: nos ad honorem inuisibilis Dei, Imagines 〈◊〉〈◊〉 adoramus. Arnob. c. Gent. lib. 6. Deos inqui∣tis per simulachra adoramus. Aug. in Psal. 113. Non hoc visibile colo, sed numen quod illis inuisibilitèr 〈◊〉〈◊〉, (dixerunt Pagani.) Chrys. Orat. 12. d. Prima Dei noticia. Maximus Tyreus. serm. 38. (asseuerant Gentiles) sum∣mum, primum maximum Deum creatorem omnium & 〈◊〉〈◊〉 à se in simulachris, &c. coli. Iulianus. ap. Surium. to. 5. fol. 881. Non tanquam Deos colunt eorum Imagines, &c. Ferus. sup. Act. Apost. ca. 17. Tam etsi Gen∣tiles, Idola sibi praestituebant, tamen eorum animus erat, vero Deo cultum exhibere.
• a 1.231

  August. Quod vult. De: Haeres. 86. Nec tamē hinc Haereticus credi∣tur esse factus. Pos∣set enim quoquam modo putari, ipsam naturam, substan∣tiamquè diuinam corpus vocare, non tale corpus cuius partes aliae maio∣res, aliae minores valeant vel debeāt cogitari, &c. sed quià non est nihil, non est inanitas, nō est corporis 〈◊〉〈◊〉 a∣nimae qualitas, sed vbiquè totus, & per 〈◊〉〈◊〉 spacia nul∣la partitus: In sua tamen natura & substantia 〈◊〉〈◊〉 permanet. Idem d. Genes. ad Lit. li. 10. cap. vltimo. Vide Tertul. c. Marcion. li. 2. Nam & dextram & occulos, & pedes Dei legimus, nec ideo tamen humanis 〈◊〉〈◊〉, quià de appellatione soci∣antur. [ C] Quanta erit diuersitas diuini & humani corporis sub eisdem nominibus 〈◊〉〈◊〉. Jd. c. Hermog. Cum ipsa substantia corpus sit rei cuiusquè. Id. d. Anima. c. 7. si non corpus.
• b 1.232

  Prateol. Elench. Haer. li. 11. d. Ma∣nich. n. 15. Totum vetus Testamentum reijciebant. Neque 〈◊〉〈◊〉 recipiebant Apostolorum libros, sed sua 〈◊〉〈◊〉 singularia comminiscebantur, quae Christi Euangelium vocabant.
• a 1.233

  Nauar. Ma∣nual. Confess. c. 11. n. 6. pa. 165. In vniuersa Repub. Christiana tanta est circa haec socor∣dia, vt mulcos pas∣sim inuenias, ni∣hil magis in par∣ticulari, & expli∣citè de rebus hisce credere, quam Eth∣nicum quendam Philosophum, sola vnius veri Dei na∣turali cognitione praeditum.
• b 1.234

  An verò benè ac diuinitus edu∣cati edoctiue pueri, hodie iuxta scomma Propheticum, Esa. 65. Prope centenarij, hoc est Christiani ve∣tuli & seniculi, qui non minus fidunt aut tribuunt Diuis quam Deo: qui hunc quam illos minus placabilem, aut exorabilem putant? Vtinam mentiar, & nulli sunt huiusmodi. Noui certe veteranum & generosum equi∣tem, qui de Spiritu Sancto quid 〈◊〉〈◊〉, ingenue confitebatur, vt apud lucam Act. 19. Ephesij, id quod erat, nec vnquam se, si vllus esset Spiritus Sanctus, audiuisse.
• b 1.235

  Constit. & 〈◊〉〈◊〉. Eccles. can. 59. Euery Parson, Vi∣car, or Curate vp∣on cuery Sunday and Holy day, before Euening prayer, shall for halfe an houre, or more, examine and 〈◊〉〈◊〉 the youth and ignorant persons of his Parish in the 〈◊〉〈◊〉 Commandementi, the Articles of the Be∣leese, and in the Lords prayer, &c.
• c 1.236

  Cyril. c. Iul. li. 〈◊〉〈◊〉.
• * 1.237

  Cone. Trid. Sess. 25. Cone. Nic. 2. Act. 7.
• a 1.238

  Aug. d. Doctr. Christ. li. 3. c. 9. Qui operatur aut veneratur, vtile fignum diuinitus institutum.
• * 1.239

  D. Iohn White in his Way, pa. 59.
• a 1.240

  Aug. d. Doctr. Christ. li. 3. c. 10. Et iste omnino modus est, vt quic∣quid in sermone diuino, neque ad morum 〈◊〉〈◊〉, neque ad fi∣dei veritatem pro∣prie referri potest, figuratum esse cognoscas. Ibid. c. 16. Si flagitium aut facinus iubere, aut vtilitatem aut beneficentiam vetare, figurata est. Nisi manducaueritis inquit, carnem filij hominis & sanguinem biberitis, non habebitis vitam in vobis, facinus vel flagitium videtur iubere. Figura est ergo, praecipiens passioni Domini esse, communican∣dum, & suauiter atque vtiliter recondendum in memoria, quod pro nobis caro eius crucifixa, & vulnerata sit. [ B] Id. d. 〈◊〉〈◊〉. ad lit. li. 8. c. 2.
• b 1.241

  Chrys. d. Lazar. Hom. 4. Etiamsi mortuus reuiuiscat etiamsi Angelus de coelo descendat maxime omnium credendum eft Scripturis. Et. Hom. d. expulsipsius. tom. 5. Habeo Scripturam Domini mei, manum 〈◊〉〈◊〉 teneo, illa 〈◊〉〈◊〉 cautio fatis tuta est, illa me securum reddit & intrepidum etiamsi or∣bis teriae commoueatur ego cautionem Domini mei teneo, lego manum eius ipsa mihi murus est inexpug∣nabilis.
• * 1.242

  Ioh. 5. v. 39. Colloss. 3. v. 16.
• a 1.243

  Def. of my Brother. pag. 42, &c.
• b 1.244

  Clem. Alex. Strom. lib. 7. pag. 245. Orig. in Esa. Hom. 2. Chrys. d. Paradis. & Proem. ad Rom. & sup. Gen. Hom. 6. 8. 10. 12. 14. 21. 29. 35. 59. & d. verb. Esa. Hom. 2. & sup. Rom. Hom. 30. & sup. Matth. Hom. 2. & 48. & d. Lazaro. Hom. 3. & 4, &c. Hieron. Epist. 7. & 9. & 10. & 14. & 29. & 30. & sup. Ezech. 45. Ambros. Serm. 35. August. Epist. 120. c. 37. & d. Temp. Serm. 55. & 56. Cyril. c. Julian. lib. 7. Theoderit. d. cur. Graec. Affect. 〈◊〉〈◊〉. 5. & 8. Jsiodor. Pelusiot. lib. 1. Epist. 24. Isiodor. Hispal. d. sum. bon. lib. 1. cap. 18. Gregor. Mag. sup. Euang. Hom. 15. & sup. Ezech. li. 2. Hom. 15. & Dial. lib. 4. c. 14. & lib. 4. Epist. 40. Ephrem. d. pat. & consum. secul. Damasc. Orthod. fid. lib. 4. cap. 18. Beda lib. 3. in Esdr. cap. 18. Theophil. in Eph. 6. Bernard. Serm. 55. tract. Modus bene viuendi adsorores.
• * 1.245

  Galath. 3. 〈◊〉〈◊〉. 1.
• a 1.246

  Chrys. ex. var. in Math. Hom. 11. Nomen tuum chri∣stianum sonat sed facta Antichristum monstrant. August. sup. Math. q. 11. Bo∣ni Catholici sunt qui fidem integram sequuntur & bonos mores. Id. d. ver. Relig. c. 5. Catho∣lici vel Orthodoxi nominantur, id est integritatis custo∣des & recta sectantes.
• b 1.247

  Aug. d. Trin. l. 1. c. 3. Nec ipsis Sanctis diuinorum librorum, authoritatibus vllo modo quisquam recte tribuerit, tam multos & varios errores haereticorum, cum omnes ex eisdem Scripturis falsas atque fallaces opiniones suas conentur defendere.
• c 1.248

  Gregor. Mor. l. 18. c. 8. Cum superbientes haereticos, & Sacrae Scripturae sententias deferentes, eisdem verbis atque sententijs quas proferunt vincimus, quasi 〈◊〉〈◊〉 Goliam, suo gladio detruncamus.
• d 1.249

  A genere ad speciem non sequi∣tur affirmatiue.
• e 1.250

  Azor. Instit. Mor. p. 1. li. 8. c. 4.
• f 1.251

  Bannes in Tho. 22. q. 1. ar. 10. pa. 170. Orationes esse ad Sanctos faciendas, venerandas esse eorum Imagines, &c. Neque etiam impresse, neque inuolute, sacrae literae docent.
• g 1.252

  Bellarm. d. verb. Dei l. 4. c. 2.
• a 1.253

  Rhem. Gal. 3. 1. vet. Transl.
• b 1.254

  Bez. 〈◊〉〈◊〉. Gal. 3.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, quibus ita perspicue fuit exhibitus Christus vt quasi oculis ve∣stris representata fuerit viua ipsius Imago, ac si apud vos ipsos esset cru∣cifixus.
• c 1.255

  Chrys. sup. 3. ca. Gal. Atqui non a∣pud Gallatas sed Hierosolymis cru∣cifixus fuerit, quo∣modo igitur dicit in vobis? vt fidei vim ostenderet, quae possit & procul dis∣sita cernere. Nec dixit crucifixus est sed prescriptus est crucifixus, indicans quod oculis fidei quidem exactius perspicerent, quam nonnulli qui presentes ad fuerant 〈◊〉〈◊〉 quae gerebantur conspexerant. Illorum enim qui spectarant complures nullum inde fructum retulerunt, hij vero quae oculis ipsis non viderant, tamen per fidem euidentius viderant.
• d 1.256

  〈◊〉〈◊〉. ib. prescriptus est igitur exacte, hoc est viua veluti Imagine expressa depictus est per predicationem, vos vero credentes predicationi, 〈◊〉〈◊〉 presentem ipsum conspexistis.
• e 1.257

  Oecumen. ib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.258

  Aquin. ib. proscriptio Christi qui damnatus est in mortem, adeo vobis manifesta 〈◊〉〈◊〉, ac si ante oculos vestros fuisset. Vasq. Paraph. in Gal. 3. O stulti Galatae, quis vos aspectu malefico tanquam pueros in fide recens natos laesit, & veluti incantationibus delusit, vt vos (quibus per meam predicationem Euan∣gelij ita expositum est Christi Euangelium & ipsius Christi. Passio vt certius sitis eum contemplat, quam quiipsum oculis tantum corporis viderunt) veritatem quam semel estis edocti non retineatis.
• g 1.259

  Adam. Sasb. [ E] ib. Vos inquam ante quorum oculos Iesus Christus prescriptus est, vel vt alij legant proscriptus, id est, quibus per meam predicationem, sic est depictus Christus, & omnibus ob oculos expositus, tanquā inter vos esset crucifixus, vt multo certius illum fidei oculis sitis contemplati, quam qui illum coram viderunt, clauis cruci affigi.
• * 1.260

  Praedicamus Iesum Christū Iudeis scā∣dalū gentibus stul∣titiam, 1. Cor. 1.30.
• * 1.261

  Athanas. ser. de. san∣ctis Patriarch. & Prophet. apud Tur∣rian. lib. 4. de Dog∣mat. Charact. verbi Dei.
• a 1.262

  Harding, Gret∣sar. Cabrera. &c. In disputation presse this place, but no learned Papist that I haue seene in their Commentary
• * 1.263

  Concil. Trid. Sess. 25. Diligentèr do∣ceant Episcopi, &c.
• a 1.264

  Petigian Sum. Theol. d. 9. q. 1. ar. 3. Possumus siftere in adoratione Imagi∣nis solius, absquè hoc, quod adore∣mus rem represen∣tatam.
• b 1.265

  Vasq. d. Ador. li. 2. disp. 4. c. 2. n. 66.
• a 1.266

  Clem. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nobis est aperte vetitum artem fallacem exercere. Non facies enim inquit Propheta, Exod 20. 〈◊〉〈◊〉 rei similitudi∣nem, &c. Iuslin. Mart. Dial. cum. Tryph. Annon Deus is erat, qui per Mosen sanxit, ne qua omninò 〈◊〉〈◊〉, vel Ima∣go vel similitudo, &c. Vide Euseb. Eccles. Hist. li. 7. ca. 17.
• * 1.267

  Greg. li. 7. Ep. 109. Nissen. Orat. in Theod.
• b 1.268

  Dur. Ratio∣nal. Diu. lib. 1. ca. 3. n. 4.
• * 1.269

  Chryso. Orat. Quod noui & veteris Te∣stamenti vnus sit Mediator. Greg. li. 7. Ep. 53.
• * 1.270

  Basil. Serm. in 40 Martyr.
• * 1.271

  Ambros. Serm. 10. in Psalm. 119.
• a 1.272

  Ambr. 〈◊〉〈◊〉. 10. Psal. 118. Preuo∣sum est 〈◊〉〈◊〉 virū 〈◊〉〈◊〉, & 〈◊〉〈◊〉 e∣um secundum 〈◊〉〈◊〉 Dei. Si vi∣de imus in pau∣pere illum ad cuius 〈◊◊〉〈◊◊〉 est, &c. Qui 〈◊◊〉〈◊◊〉 Im∣peratoris, vtiquè il∣lum honorat cuius Imaginem coronat, &c.
• b 1.273

  Vides quià in∣tèr multas Christi Imagines ambulamus? Caueamus nè coronam Imagini detrahere videamur, quam 〈◊〉〈◊〉 què Christus imposuit. [ E] Caueamus neal quid 〈◊◊〉〈◊◊〉 ijs quibus 〈◊〉〈◊〉 debemus. Sed quod peius est, non solum non honesta∣mus pauperes, 〈◊〉〈◊〉 etiàm 〈◊〉〈◊〉, destruimus, & persequimur, & ignoramus quas Dei Imagini, congeramus iniurias, cùm factos ad Imaginem Dei, putamus esse laedendos. Qui enim irridet pauperem, 〈◊〉〈◊〉 eum, qui secit illum. Sed aderit ille 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 & non de distis mihi manducare &c.
• a 1.274

  Anno Dom. 1017. he began to reigne.
• b 1.275

  Ambros. Orat. Funebr. d. obit. Theodos. Inuenit ergo titulū, regem adorauit, non lig∣num vtique, quia hic gentilis est error, & vanitas impiorum: sed adorauit illum, qui pependit in ligno, Scrip∣tus in ligno.