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IT is the ninth Article of the Romane Creed: I doe resolutely affirme that the Images of Christ, and of the Virgin Mary, and also of o∣ther Saints are to bee had and retained, and that due honour and veneration is to be yeelded to them. This Article was de∣creed in the ninth Session of
the Councel of Trent, where it was declared: We teach that the Images of Christ, the Vir∣gin mother of God, and other Saints are chiefly in Churches to bee had and retained, and that due honour and worship is to be giuen vnto them.
This doctrine of Image worship we absolutely denie and condemne as a wicked and blasphemous opinion: first, because their Article of faith doth not onely want the authoritie of the Scrip∣ture, (which an Article of faith ought to haue) but be∣cause the Scripture doth flat∣ly and plainely forbid it.
If we looke vpon the old Law before the comming of Christ, Vasques the Iesuite confesseth, So farre forth eue∣rie Image was forbidden, as it
was dedicated to adoration, therefore neither the Cheru∣bins nor any other Images had any worship in the Temple. And Coruel us Agrippa tells vs, the Iewes did abhorre no∣thing more then Images, neither did they make any Image that they worshipped, insomuch as when Caligula the Emperour was desirous to haue his owne Image set vp in the Church of Hieru∣salem, king Agrippa makes him this answer: This Tem∣ple ô Caligula from the first be∣ginning to this time neuer yet admitted any Image being the house of God, for the workes of Painters and Caruers are the Images of materiall gods, but to paint the inuisible God, or to faine a representation of him, our Ancestors did account it
a wickednesse.
And that which is more to be lamented, the worship of Images at this day is such a stumbling block to the Iewes, and a hindrance to their conuersion, that when they come to the Christians Sermons (as in Rome they are inioyned once at least euery yeare) so long as they see the Prea∣cher direct his speech and prayer to a little woodden crucifix that stands on the pulpit by him, to call it his Lord and Sauiour, to kneele to it, to imbrace it, to kisse it, to weepe vpon it (as it is the fashion in Italie) it is prea∣ching sufficient for them, and perswades them more with the verie sight of it, to hate Christian Religion, then any reason the world can al∣ledge
to loue it.
It is agreed there on both sides, that in the old Law the Iewes neuer allowed adora∣tion of Images, for almost foure thousand yeares, and this was concerning the I∣mages of God the Father. Now let vs descend from the Law to the Testament, and see what order was taken by Christ and his Apostles, for the representation of him & his Saints after him; It is manifest and without questi∣on that the Law of God made against Images, is a Morall Law, and stands in force at this day against Iewes and Gentiles; And al∣though Peresius and Cathari∣nus, and Vasques the Iesuite would vnderstand the Law against Images to be a posi∣tiue
and Ceremoniall Law, and therefore to cease at the entrance of the Gospell; yet Bellarmine disauowes that construction, with a Non pro∣batur: This opinion is not al∣lowed of vs, both for the rea∣sons made against the Iewes, and for that Iraeneus, Tertulli∣an, Cyprian, and Augustine doe all teach the commande∣ments, excepting the Sabbath are a Law naturall and morall. If therfore the old comman∣dement be not abrogated, let vs see what example or pre∣cept there is in the Gospell for adoration. Master Fisher the Iesuite tels vs: In the Scripture there is no expresse practise nor precept of worship∣ping the Image of Christ, yet there bee Principles which (the light of Nature sup∣posed)
conuince adoration to be lawfull. So that from the law of God and the law of grace, we are at last returned to the Law of Nature, and from the light of Nature an Article of faith must be declared.
I haue read of Varro a hea∣then Phylosopher, who from the instinct of Nature pro∣fessed the contrarie doctrine. The Gods (saith he) are better serued without Images. And Saint Austin conceiues this Tenet of his to be so good a principle in Nature, that he condescends to his opinion, and testifies thus much in his behalfe: Although Varro at∣tained not to the knowledge of the true God, yet how neare he came to the truth in this say∣ing who doth not see it? Now the reason why these Fathers
condemned the worshippers of Images for heretiques and idolaters, is rendred by Euse∣bius: Because (saith he) the men of old of a Heathenish cu∣stome were wont after that manner to honour such as they counted Sauiours; And there∣upon after that Images had got footing among the Christians, the Bishops and Emperours by Councels and commands tooke speciall care to preuent them, both in the making and the wor∣shipping. The Councell of Eliberis at Granado in Spaine, decreed, That no pictures should be in Churches, lest that which was worshipped should be painted on the wals. And the good Emperours Valens and Theodosius made proclama∣tion to all Christians against
the Images of Christ in this manner: For as much as wee haue a diligent care in all things to maintaine the Reli∣gion of the most high God, therefore wee suffer no man to fashion, to graue or paint the Image of our Sauiour either in colours or in stone, or in any o∣ther kinde of mettall or matter: but wheresoeuer any such I∣mage shall be found, wee com∣mand it to be taken downe, as∣suring our subiects, that wee will most strictly punish all such as shall presume; to attempt any thing contrarie to our decrees and commandements.
I forbeare to cite the par∣ticular Fathers that opposed and condemned the worship of Images in the Primitiue Church, it may suffice this doctrine wants a foundation
in the Scriptures by their owne confession, and now it shall appeare they want the visibilitie of the ancient Church, and the testimonies of holy Fathers by the like acknowledgement of the learned Romanists amongst themselues.
Agobardus Bishop of Lyons] The orthodoxe Fathers for a∣uoiding of superstition, did carefully prouide that no pi∣ctures should be set vp in Chur∣ches, lest that which is worship∣ped should be painted on the walls. There is no example in all the Scriptures or Fathers for adoration of Images, they ought to be taken for an orna∣ment to please the sight, not to instruct the people.
Charles the Great (the sea A∣postolique willing it so to be) a generall Synod was kept in Germanie by the conuocation of the said Emperour, and thereby the rule of Scriptures and doctrine of the Fathers, the false Councell of the Greci∣ans (concerning worship of I∣mages) was confuted and vt∣terly reiected.
Cassander,] How much the ancient Fathers in the Primi∣tiue Church did abhorre all manner of worshipping Ima∣ges, Origen declares against Celsus, and Austin in his man∣ners of the Catholique Church, and Ambrose in his fifth book of his Epistles, and 31. do suf∣ficiently declare.
Peresius Aiala,] All Schoole∣men in a manner hold that the Images of Christ, and the Ima∣ges
of Saints are to be worship∣ped with the same adoration that there samplars are, but they produce not (so farre as I haue seene) any sound proofe of this doctrine, to wit, either Scriptures or Tradition of the Church, or common consent of Fathers, or the determination of a generall Councell, or any other effectual reason sufficient to perswade a man to that be∣leefe.
Nicholas Clemangis] The vniuersall Church did anci∣ently decree, that no Images should be set vp in Churches, and this was done for the Gen∣tiles sake who were conuerted to Christianitie.
Polydore Virgill,] The wor∣shipping of Images, not onely those who knew not our Reli∣gion, but as Saint Hierome
witnesseth almost all the anci∣ent Fathers condemned for feare of idolatrie.
Erasmus,] Vnto Saint Hie∣romes time those of the true Religion would suffer no Image neither painted nor grauen in the Church, no not the picture of Christ.
Cornelius Agrippa,] The corrupt manners and false Re∣ligion of the Gentiles hath in∣fected our Religion, & brought into the Church Images and pictures, with many ceremo∣nies of externall pompe, none whereof was found amongst the first and true Christians.
Wicelius,] I confesse it doth griue me that vnder pretence of I know not what, Dulia it is affirmed that one may and ought to honour with adora∣tion the Saints and their Ima∣ges.
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The Fathers of the ancient Church haue taught the people that they must honour, but not worship the Saints.
The Councell of Frankford] It is not to be found that any of the Patriarckes and Prophets, or Fathers did adore Images, but the Scriptures crie out to worship one Image (God) and him onely to adore and glori∣fie; and the Fathers of the Pri∣mitiue Church did forbeare the adoration of Images, as it ap∣peares by Epiphanius and Au∣gustine. And others who rec∣kon the worshippers of Ima∣ges amongst the Symonians, and the Carpocratian here∣tiques: and this was the ap∣prooued doctrine deliuered and decreed by three hun∣dred Bishops in the yeare 794.
From this confession, a doubt will arise touching the lawfulnesse of making Ima∣ges (viz.) for that end to adore them: and another doubt will follow adoration, in what manner it ought to be extended to the Image or restrained. Touching the first, Bellarmine saith, It is proued by the Diuine Law, that Images were not absolutely for∣bidden, by reason the brazen Serpent, &c. were made by Gods command: He that pro¦fesseth they were not absolu∣tely forbidden, implies they were in a manner forbidden, or rather that there is no place of Scripture that com∣mands the contrarie for ado∣ration, (which an Article of faith doth require:) but the Cardinals reason, (that the
making of them is not abso∣lutely forbidden by the Law of God, because God com∣manded Images to be made) seemes to bee no reason, for the Iewes could answer, God did lay a generall command vpon men, and not vpon himselfe, besides that plea for Images which the Car∣dinall makes, was the ancient Apologie which the Idola∣ters vsed for their Images in the first ages; Tertullian puts the question, and returnes an excellent answer, which may serue for him and vs. Some will obiect, why did Mo∣ses make the Image of the bra∣sen Serpent in the Wildernes — well and good, one and the same God hath by his generall Law forbidden an Image to be made, and also by his extraor∣dinarie
and speciall comman∣dement, an Image of a Serpent to be made: If thou be obedi∣ent to the same God, thou hast his Law, make thou no Image, but if thou haue a regard to the Image of the Serpent, make not any Image against the Law, vnlesse God command thee as he did Moses; and thus briefly concerning the making of them.
Concerning the worship of them, the same Cardinall tels vs: Nos cum Ecclesiâ asse∣rimus, &c. Wee affirme with the Church, that the Images of Christ and his Saints are to be honoured, so that there bee no confidence placed in them, nor nothing requested of them, nor no Diuinity be conceiued to bee in them, but that they be honou∣red onely for themselues whom
they represent: and thus by Bellarmines reasons, the ma∣king of Images is not absolu∣tely forbidden, and the ado∣ration of them is but condi∣tionally permitted, and surely I could wish they were abso∣lutely forbidden by them, till those conditions were right∣ly and truely performed by the ignorant and Lay peo∣ple: for I will not slander them, it is the confession of their owne Church men, that there are many of the rude and ignorant which worship the very Images of wood or stone, or marble, or brasse, or pictures painted vpon the wals not as figures, but as if they had verily sense, and doe put more trust in them, then they doe in Christ or other Saints, to whom they are dedi∣cated.
Neither is this any new complaint for this latter age, for Gabriel Biel there owne Schooleman complai∣ned before Luthers daies, that the blockish errour of certaine people was so great, and they were so affected to Images that they thought some diuine grace or Sanctitie resided in them, by which they were able to worke miracles and giue health; and for that cause they worshipped them, to the end they might ob∣taine some such benefit at their hands: and that we may fur∣ther know that none of Bel∣larmines conditions are per∣formed in the worshipping of Images: Their owne Cor∣nelius Agrippa declares the peoples demeanour and car∣riage towards them in the Roman Church in this man∣ner:
Wee bowe our heads to them, wee kisse them, we offer lights to them, we hang vp gifts, we apply miracles, and buy pardōs of them: to conclude, we goe a pilgrimage to them, we make vowes vnto them, we inwardly worship them as well as outwardly, neither can it be vttered with how great super∣stition, I may not say Idolatrie, the rude and ignorant are nou∣rished in Images, the Priests winke thereat, and reape thereby no small gaine to their purses.
The conditions then are confessed to bee broken, but withall, heere wee finde the case of Demetrius, he made sil∣uer shrines, and brought no small gaine to the craftsmen, and thereupon hee cryeth out, Sirs, you know that by this
craft we haue our wealth: nor that onely, but if these things should be denied, the Temple of the Great Diana would bee despised whom all the world worshippeth: Here is a true Modell of the Romane Church, she causeth Images to be made, she drawes from them no small aduantage nor that onely, but if they should condemne their worship, be∣ing published for an Article of faith, other Articles would bee questioned, and the Church of Rome would bee disesteemed whom all the world admireth.
Since therefore the wor∣ship of Images wants the vniuersalitie and consent of Fathers in the Primitiue Church, since they haue no foundation, no footstep in
the Word of God by the confession of their owne Church; Saint Austins con∣fession shall be my conclusi∣on for this Article of Faith: If wee or an Angell from heauen preach vnto you any thing concerning faith, and life, besides that you haue re∣ceiued in the Legall and Euan∣gelicall Scriptures let him bee accursed.
Artic. 9.
Concil. Trid. Sess. 9.
Leuit. 26. Exod. 20. Deut. 4. Esay 40.
Vasq disp. 104 in 3. Thom. c. 6.
Philo Indaeus lib. de Lega∣tione ad Caiū.
Sir Edward Sands his de∣scrip. of the Religion in the West parts.
Ʋasques] Di∣co praeceptum illud de non adorandis fi∣guris non fu∣isse legis na∣turae sed tan∣tum positiui•• & ceremoni∣ale, & tempo∣rale, & in tempore Euā¦gelij cessare debere. Vasq l. 2. disp. 4. ca. 4 num. 83. &c. 7. num 115
Haec opinio no bis non proba∣tur. Bellar. de Jmag. l. 2. c. 7.
M. Fisher in D. Whites reply. p. 226.
Castius Dij obseruantur sine simula. chris. August. de Ciuit. Deo. li. 4. cap. 31.
Euseb. Eccles. hist. lib. 7. cap. 17. Engl.
Concil. Eli∣bert. Can. 36.
Petrus Crini∣tus l. 9. ca. 9.
Rectè ob eua∣cuandam su∣perstitionē ab orthodoxis Pa¦tribus definitū est. Picturas in Ecclesia sie∣ri non dabere ne quod coli tur & adora∣tur, &c.
E Bibliotheca Papyrij Naso∣ni in ijs libel∣lis de picturis & Imaginibus
Hinema. Rer∣nens. contr. Hincmarum
Jandunensē Episc. c. 20.
Quantum ve∣teres initio ec∣clesiae ab omni veneratione Imaginum ab∣horruerunt, declarat vnus Origin. ad∣uersus Celsū, &c. Cassand. Consult. de si∣mulachris.
Peres.] Omnes fere Scholastici in hoc sunt quo Image Christi & sanctorum adorari debe∣at eadem ad∣oratione quâ & res quae representātur — huius do∣ctrinae nullū quod ego vi∣derim afferūt validū fun¦damentum, non ne{que} Scripturam, ne{que} traditio¦nem ecclesiae, ne{que} cōmunē consensū sanctorum, ne{que} concilij gratis deter∣minationem aliquam nec etiam rationē quâ hoc effi∣caciter suade∣ri possit, ad∣ducant. Epis copus Guidi xiensis. lib. de Tradit. par. 2. c. de Imag. p. 158. Statuit olim vniuersalis Ecclesia, legi∣tima occasio∣ne inductae, propter illos qui erant ex Gentibus ad fidē conuersi, vt nulle in Templis ima∣gines pone∣rentur. Nich. Clem. l. de nō celeb. non in stit. 11. Ea vt. Polyd.] Non medó nostrae religionis ex∣pertes, sed teste Hiero∣nymo omnes ferè veteres sancti Patres dānabant ob metum idola∣triae, &c. Pol. de Inuent. Rerū. l. 6. c. 13 Ʋs{que} ad ata∣tem Hierony∣mi erant pro∣batae religio∣nis vi••i, qui in Templis nullam fere∣bant imagi∣nē nec pictu∣rā, nec sculptā, &c. Eras. in Catechesi. Corruptus Gentiliū mos & falsa reli¦gio — nostram quo{que} religio∣nē infecit. &c Cornel. Agr. de vanit. sci∣ent. c. 57. Wicel. epist. in exercit verae Ptetatis.
Chemnit. exā. de Imag. p. 41.
Bellar. de Re∣lig. & Imag. Sanct. lib. 2. c. 7.
Sed dit qui∣dam, &c. cur ergo Moses in Eremo si∣mulachrum Serpentis ex aere fecit.— benè quod idem Deus & lege ve••••••it similitudinē fieri extraor∣dinarie prae∣cepto Serpen∣tis similitudi∣nem inter∣dixit. Si cun∣dem Deum obsernas ha∣bes legē eius. Ne feceris si∣militudinem si & praecep∣tum factae postea simili∣tudinis respi∣cis & tu imi∣tare Moysen. Ne facias ad∣uersus legem simulacrum aliquod nisi & tibi Deus iusserit. Tertul. lib. de Idolat. p. 618.
Polyd. Virgil. de Inuent. lib. 6. c. 13.
Gab. Biel in Can. Lect. 14.
Cornel. Agrippa de vanit. c. 57.
Acts 19.25.