Roman-Catholick doctrines no novelties, or, An answer to Dr. Pierce's court-sermon, miscall'd The primitive rule of Reformation by S.C. a Roman-Catholick.

CHAP. XIV. (Book 14)

Of Veneration of Images. The Ro∣man-Churches approved practise of it most suitable to Reason.

1. THe seventh Novelty produced by the Preacher is the worshipping of Images: but it being only named, without any proofs or quotations, I will spare them too: And to shew that the term of worshipping is none of ours, but invented by Protestants to render a most innocent Doctrin odious, and moreover to demonstrate the no grounds such Preachers as he have to accuse the Catholic Church of▪ I know not what, Idolatry in this matter of Images, I will presume to borrow from an Author (who will not be angry with me for it) a passage touching this Point, by which he will see, that Catholics do no more than every mans own reason wil justify, in the respect they give to sacred Images. It is the namelesse Au∣thor of an Answer to Mr. Bagshaw's Treatise of Infallibility: where he will find this following passage,* 1.1 in which there are some glances, that

regard only such furious impertinents as Mr. Bagshaw, which therefore I am far from thin∣king applyable to Doctor Pierce.

2. ••hus then writes that Author, intending to demonstrate that in the veneration of Ima∣ges taught by the Catholic Church there is no∣thing at all swerving from common rea••on:

Give me leave, saith he, to propose to such a sober man as you are, altogether compoun∣ded of Reason, some few Questions. First then suppose there were represented to you while you were thinking of other matters, or talking, a Picture of our Lord ha••g••ng on the Cross: cou••d you p••ssibly avoid the cal∣ling to mind who our Lord was, and what he had done or suffered for you? And if not being able to forbid the entrance of such thoughts into your mind on such an occasi∣on would your reason dictate to you that you had done ill in changing your thoughts from the World to God, would you repent of it, asking pardon of God, and praying that such a tentation might never befall you a••terwards? Does your enlightned rea∣son suggest ••his to you? Truly it i•• do, I believe you are of a temper of mind, almost specifically different from all mank••••d be∣sides, and they must change their nature be∣fore you make them of your perswasion, or Church. And yours is no a common sense, if it either tell you, that by your beating down of Crosses and breaking Church win∣dows,

our good Countrymen think more of God than they did while those Remembran∣ces were standing: or if they think less, that it is better for them to forget him.

3.

To make a step further, Let it he sup∣posed that at the same time you saw before you several Pictures of several Persons in a contrar•• manner regarded by you, as of St. Peter and Iudas, of our late Severaign and Bradshaw: Or put case you had in one hand a Bible, and in the other the infamous story of Pantagruel: does not your com∣mon sense and reason tell you, that such Pi∣ctures or Books force upon you quite con∣trary thoughts and affections, which re∣gard those Pictures or Books not simply considered, but as representing such Per∣sons, and containing such matters? Which thoughts being just, and not at all harm∣full to you, and withall almost impossible to be avoided, I cannot find any reason why Reason should forbid them: I am sure com∣mon sense will not.

4.

If then it be according to reason, and common sense, and likewise unavoidably to admit such different thoughts: will not rea∣son also warrant you to express outwardly by words or actions, whatever you may without any fault think inwardly? For my part I cannot imagin any scruple in this. If then I may and must think reverently or contemptuously of the Objects, I may as well

speak, or behave my self externally after the same manner to them respectively; For whatsoever is ill or good in words or acti∣ons, is so likewise in thoughts.

5.

Now to shew that such thoughts or affections regard not the Persons only but the Pictures also as representations of such Persons, ask your own heart and you will find that you would not place St. Peter's picture, or the King's in an unclean, disho∣nest place. If any one should spit upon ei∣ther of them, your heart would rise against him, and tempt you to strike him •• which it would not do, if the same contemptuous usage were shewed to the picture of Iudas or Bradshaw. Now this is so naturally im∣bibed in the hearts of all Mankind, that in all Kings Courts a respect and outward mark of reverence is requird to the Chamber of Pre∣sence, or Chair of State: and a refusal of it, much more a contemptuous behaviour, would be criminal. To apply this to the forementioned Books: You could not bring your reason to permit you to tear out a leaf of the Bible for an unclean use, as you could without the least remorse do to the story of Pantagruel or Aesop's fables..

6.

Let us now consider what kind of re∣spect this is that we expresse to such Images. Comparing the Images of St. Peter and our Sovereign's together, we find that a respectful regard is had to both, and a contemptuous

usage of either would displease us: Yet it is not the same kind of respect: For St. Peter's Image we consider as of a man that puts us in mind of Heaven ann Heavenly things, one highly favour'd by Almighty God, a princi∣pal Courtier in his Kingdom, and one that by his writings and example has been a great instrument of promoting our eternal happi∣nesse. We do not so esteem of every good King. Therefore to shew the difference of our respect to each, we would choose to give St. Peter's picture a place in our Oratory, and the Kings in our Gallery. But what Names to give these different respects is not easie to determin. It is plain, that which is given to the King's picture is purely a civil respect. But what shall we call that which is given to St. Peters? If we say it is Religious, you will quarrel, as derogating from God. Let us therefore call it a sacred Veneration, or honor: For since all things, that are ap∣pointed on purpose to mind us of God, of Heaven, and the salvation of our Souls, we call Sacred, this Name may well be apply∣ed to such a Picture. But moreover, because there are not invented such variety of Names as there are things, and there are far fewer sorts of outward postures of our Bo∣dys denoting respect, than there are Names or Words: Hence it comes to passe that when we would expresse a Civil and a Sa∣cred, yea a Religious respect, we are forced to

to use the same outward behaviour of bow∣ing, kneeling, &c. to Fathers and Magi∣strates, which we do to God himself:* 1.2 Yea we find in the Scripture Kings adored, and a prostration of Bodies paid to them. Yet for all this no man will suspect that thereby any dishonor was intended to God, or the Honor due onely to him was paid to Crea∣tures.

7.

In the next place let reason and com∣mon sense give judgement of the distinction between the respect that may be paid to the Picture of St. Peter, and that which ought to be paid to Himself, in case he appear'd to us glorified as he is. A Divine respect we pay to neither, though sometimes we use such postures as we do when we pray or worship God. It is then a Sacred Venerati∣on only: But yet there are some expressions of respect which we would use to the Person, that would be ridiculous to the Picture, as reverently to speak to him, to beg his Pray∣ers to God for us, to ask a Question, &c.

8.

Our last Enquiry shall be into the dif∣ference of regard (if any there be) to our Saviour's Picture and St. Peter's, the for∣mer representing to us him that is both God and Man, the later meerly Man. Howe∣ver we shall find that the regard to both the Pictures is of the same species and na∣ture, that is, only Sacred: because a Picture we never look upon, but as an instrument

to put us in mind, or to call to our memo∣ries an object: And therefore it being of our own framing, is not capable of any respect beyond that which is due to so material, in∣ferior a thing, what ever the object repre∣sented by it be. True it is, that the internal af∣fections and thoughts occasionally raised in our minds will be infinitely different, for we shall think upon Christ with Adoration, Love, Resignation and Obedience due to God only: Not so of St. Peter: But the Pictures them∣selves will be treated by us as Sacred Pictures only, that deserve a respect proportionable: And since it is eviden•• they are capable of a sinful dis-respect, consequently a due respect may be paid to them. I say (may) not alwaies ought to be: For then it would never be fit to put on ones Hat, &c. in a Room where there hangs a Crucifix.

9.

To sum up briefly our meaning in this whole matter: We find minds too apt to be distracted from meditating on Divine things: Therefore we help our selvs by such as will call to our memories, and fix our thoughts upon objects good for our Souls: Such are holy Pictures both in times of pray∣er and out, we find this benefit by them. Being such sacred things, we must renounce our reason, if we deny a respect may be due to them: But by honoring with an outward regard a Picture, we intend only to give a te∣stimony what respect we beat to the person

or holy thing represented: And though for want of variety of postures, we shew some part of the same outward Reverence to the Pictures of St. Peter and our Lord, yet that signifies, we only venerate St. Peter, as a glo∣rious Saint, yet a Creature, but that we a∣dore Christ, as God: And no man that sees or knows us, can think otherwise. So that un∣lesse it be a fin to show outwardly what we are oblig'd to think inwardly, there is not the least fault committed.

10.

And now (Mr. Bagshow) give me leave to acquaint you with your mistakes. First, this respect called by the Church, Honor and Veneration, which we affirm may be payd to Sacred Images, you call Worshipping of Images, meerly to make in odious to your ignorant Proselites; For worship is commonly taken to be that honor which is due only to God, and which we abhor to give to Images. But Se∣condly, You give it an other name more a∣bominable, calling it Idolatry, such as God pu∣nished in the worst of Pagans. Once at least in your life speak your Conscience: Do you think, or only suspect, that we Roman Catho∣lics worship false Gods, and true Devils? Do we consider our Images, as they did their I∣dols, to which by Magical conjurations they an∣nexed an evil Spirit to do wonders, and to extort Devine worship from the seduced peo∣ple? Taketheed Sir, how you persist in so unjust a Blasphemy against Gods Church A

time will come that you will be called to a strict account for it: It concerns you there∣fore to make some reparation.

11.

But after all this take notice that the Catholic Church, though it declare that such a veneration may fitly be given to holy Ima∣ges, as common reason, and human nature cannot chuse but allow: Yet it commands none to afford them even so much. You may be a Roman Catholic all you life, and never be obliged to perform any external respect to an Image. There is not in Catholic Coun∣tries a Groom or Kitchin-Maid so ignorant, but would rather burn an Image, then afford it any honor due to God only. And shall those that think thus, and do only what hu∣man reason generally approves, and cannot hinder, be esteem'd and publisht by you the only Christians in the World, fit to be thrust out of all Christian Kingdoms, and executed as Tray∣tors, though otherwise they be acknowledg••most faithful, peaceable men, and obedient Subjects? Are you not afraid of, In quo judi∣cio judicaveritis, judicabimini?

12.

You see Sir, how sinee you will not admit of Authorities to justifie the Belief and Practise of Roman Catholics, but only com∣mon sense and reason, I have complyed with you: And now in one world tell you, that you must never hope to make any sober man believe that Roman Catholics are Idolaters, or even faulty in the matter of Images, till you

can demonstrate, 1. That it is unlawful to make use of our seeing faculty to put us in mind of God. 2. That he dishonors the King that shall with reverence, bare headed, and in a kneeling posture receive a Letter or Mandate that com•••• from him. 3. That it is a contempt of God to go through a Church with ones head uncovered. 4. And that it is unlawful and irreligious to make a scruple of using a Leaf of the Bible in the house of Office.

13.

For a Farewel, I will conclude this Point with a Story, the truth whereof seve∣ral Gentlemen, Protestants too, in this Town are able to justifie. In the Year 1651. a devout I∣talian Friar, being appointed to preach in the Great Dome at Padua, the Arch-bishop present, and having been informed that among his Auditors there were some English Protestants, who in discourse had earnestly objected (as you do) Idolatry to Catholics: He therefore that he might encounter such a scandal, made choice of the Doctrine concerning Images for the subject of a great part of his Sermon. And when he came to that Point, holding in his hand a Crucifix, he could his hearers, That that Image did in one glance lively represent, even to the most ignorant beholder, our Lord Iesus, God and Man, and almost all the Cir∣cumstances of his most bitter and accursed death, so patiently and willingly suffered for us. Thereupon with great Passion and

Rhetoric he magnified the love of our Lord hanging on the C••oss, earnestly pressing his Hearers to return a proportionable Love and Duty to him. And during this Discourse, he often, with great reverence and tender∣ness of affection embraced and devoutly kis∣sed the Crucifix. Having said much to this purpose, after a little pause he pursued his Discourse, telling them he could not believe or suspect that any one who had heard and seen what he had said and done, could rea∣sonably imagin that he had any intention to dishonor our Lord, by that which he had done to the Crucifix which represented him, much lesse that he adored it, as if he thought it a kind of God, that he put his trust in it, as expecting any good from it, as if (he knew not what) Divinitie, Vertue or Sanctitie was in that carved piece of wood. Notwith∣standing, because he had heard that such a scandalous imputation was by some mis∣perswaded persons laid on the Church, he would then and there undeceive them. Thereupon he spit upon the Crucifix, threw it scornfully to the ground, and trampled it under his feet.

14.

You see, Mr. Bagshaw, what kind of Idolaters the Papists are. Against this Ido∣latry, let us see what expresse Scripture you can produce. This is the great crime for which there can be no expiation but oppres∣sions, Imprisonments, and Gallowses. Now if

what hath been here said give you no satis∣faction, in case you have a mind to reply, do not practise your old way of snatching a phrase or expression out of a single Author, a School-man or Controvertist, making the whole Church answerable for one mans in∣discretion. But search what the Church her self has declared in the Council of Trent:

I∣magines Christi,* 1.3 &c. in Templis praesertim retinen∣dae, &c. Images of Christ, &c. ought to be retein∣ed in Churches especially, and due honor and vene∣ration exhibited to them, not that there is believed any Divinity or Vertue in them, for which they ought to be worshipped, or that they are to be petiti∣oned for any thing, or any confidence to be repos'd in them, but because the honor exhibited to them is referred to the Prototypes they represent.

Dispute against this as well as you can; and be assu∣red you shall either be answered, or told you are unconquerable.

Notes

• * 1.1

  Answer to Mr. Bagsh. p. 70, &c.
• * 1.2

  1 Chron. 29. 20.
• * 1.3

  Conc. Trid. Sess. 25.