A Defense of the Catholic Faith, Book 2 · Article 18

A Defense of the Catholic Faith · Book 2 · Article 18

p. 329ARTICLE XVIII. Of Images.

The KINGS Confeſſion.B Ʋt for worſhipping either them or Images, I muſt account it damnable Idolatrie. I am no Iconomachus; I quarell not the making of Images, either for publike decoration, or for mens priuate vſes: But that they ſhould bee worſhipped, be prayed to, or any holineſſe attributed vntounto them, was neuer knowne of the Ancients: and the Scriptures are ſo directly, vehemently and punctually againſt it, as I wonder what braine of man, or ſuggeſtion of Sathan durſt offer it to Chriſtians, and all must be ſalued with nice Philoſophicall diſtinctions: As, Idolum nihil eſt: And, they worſhip (forſooth) the Images of things in being, and the Image of the true God. But the Scripture forbiddeth to worſhip the Image of any thing that God created. It was not a nihil then that God forbad onelyonly to be worſhipped, neither was the p. 330braſen Serpent, nor the the body of Moſes a nihil, and yet the one was deſtroied, and the other hidden for the eſchewing of Idolatrie.

Maſter Coeffeteau anſwers,Fol. 57. that the Church of Rome doeth not beleeue that there is any Deitie in Images, nor doeth worſhip them, nor make any petition vntounto them, or repoſe any confidence in them: but doeth onelyonly honour them for that which they repreſent: Iuſt as the men of Reuben and Gad, and the halfe tribe of Manaſſes beyond Iordan,Ioſ. 22.Josh 22 erected another Altar beſide the Tabernacle, only for amemoriall for their poſteritie, but not for the offering of ſacrifices. So Coeffeteau ſaith, that the Church of Rome doth not erect Images vntounto Saints, that they ſhould bee accounted either Gods, or Images of God, nor to offer ſacrifices vntounto them: but to teſtifie that we are not depriued, or ſeperated from the Communion of our holy brethren, that dwell beyond Iordan in the Land of promiſe. That as in ciuill Gouernements, Statues are aduanced for thoſe that hauehave ſpent their liues in the defence of the Commonwealth, both for honour and example: ſo for the ſame purpoſes are Martyrs adorned with triumphant Statues: that they are faire Church ornaments: and that thereby we make proteſtation that we liue in the ſame Church, and in hope to attaine the ſame ſocietie.

He addeth thereunto the teſtimonie of the Fathers, alleadging one of the ſecond age,Lib. de pudic. c. 7. to wit, p. 331Tertullian ſpeaking of an Image in a Chalice; two of the fourth age, Firſt Gregorie Nyſſenus, Secondly Baſil, ſpeaking of the Images of certaine Saints engrauen vponupon a ſeeling, and Painted vponupon the Walles.Lib. 5. byſt. c. 21. Three other Authours of the fifth age, namely, Sozomen who ſpeakes of the Image of Ieſus Chriſt, broken by Iulian, the broken pieces whereof were brought afterward into the Church; and the Poet Prudentius and Paulinus, ſpeaking of Painting in Churches.

And farther he addeth that the diſtinction of an Image and an Idoll, is grounded vponupon the Scripture. That the Cherubins were Images, and not Idols. That an Idoll either preſenteth things that neuer were in being; or repreſenteth them in the nature of a God. Which doth no way agree to the Images of Saints who hauehave had a true being, and whom men doe onlie honour as the ſeruants of God.

That the braſen Serpent was broken, and the bodie of Moſes concealed, for that the Iewes were humorouſlie enclined to Idolatry, and would readily hauehave acknowledged Moſes for their Sauiour, and worſhipped, and burnt incenſe vntounto the braſen Serpent. And that therefore Ezechias did religiouſly breake it: but that he medled not with the Cherubins in the Temple, becauſe this was abuſed, but thoſe were not: Whereupon Coeffeteau concludeth, that the abuſe, not the Images, is to be blamed, the good vſe of them being not forbidden, eſpecially in Churches.

p. 332This is the ſubſtance of his diſcourſe, Anſwere. which hee loades with ſo many, and ſuch tedious wordes, that the matter is hardly perceiued. By which diſcourſe he ſheweth that he is aſhamed of his religion. For he ſpeaketh of Images, as of memorials, or meere repreſentations, whereas the Church of Rome commandeth men to reuerence them, to performe religious worſhip vntounto them, nay to adore them.

In the ſecond Councell of Nice, Pope Adrian writing to Tharaſius Biſhop of Conſtantinople, ſpeaketh thus,aaAct 2. Imagines omnium Sanctorum beatitas veſtra colere & adorare pergat.Acts 2 Let your beatitude continue to ſerue & adore the Images of all Saints. This commandement is repeated through the whole Councell aboue twenty times. Theſe wordes are to be found in the ſeauenth Act.bbVirginis Mariae Deiparae intemeratae quin etiam glorioſorum Angelorum & omnium Sanctorum has quoque adorandas & ſalutandas putamus. Qui vero non eſt ita animatus, ſed circa venerādarum imaginū adorationem laborat & dubitat, cum anathematiſat ſancta & venerāda noſtra Synodus. We hold that the Images of the pure Virgin Marie, the mother of God, and alſo of the glorious Angels, and of all Saints, are to be adored and ſaluted. That if ſo be any be otherwiſe minded, and doe wauer and be of a doubtfull opinion concerning the adoration of venerable Images, our holy and reuerend Synod doth anathematiſe him. And which is more, in the firſt Act of this venerable Councell it is declared,**foreign. that a Church without Images is nothing worth. Which is againe affirmed, that to oppoſe Images is the worſt of all hereſies. In the fourth Act it is ſaid, thatccVt etiam meo iudicio cum ſanctis Euāgelijs & venerāda cruce aequi ua…eant. Images are equiualent to the holy Goſpels. And in the eight Act it is ordained, thatddImaginibus adorationem ex hibeant—quemadmod… typo venerandae & viuificae crucis & ſanctis Euāgelys. ſuch adoration be vſed vntounto Images, as is vntounto the venerable, and quickning Croſſe, and the holy Goſpels. In the ſame fourth Seſſion, ſpeaking of the holy Hyſtories of Abraham, and of the Martyrs, it ſaith, that maior p. 333eſt Imago quam oratio, An Image is of more excellency then prayer. In the fifth Act, the entire body of the Councel pronounceth,Eccleſia ſentit nō omnino eſſe corporis expertes & muiſibiles, verū tenus corpore prae dito & aerio ſiue igneo. that the Church holdeth that the Angels are corporall, and not inuiſible, but that they hauehave ſubtile bodies compounded of aire, or fire. And throughout the whole Councell is the worſhipping of Images commanded. Now this Councell in the Church of Rome is moſt authenticall, is ſtiled Canonicall, and confirmed by the Popes; and it is to be beleeued that ſuch a Councell cannot erre: which is as much as can be ſaid of the holy Scripture.

Bellarmine with other of their Doctors following this deciſion, doth teach that Images are religiouſly to be worſhipped, and adored. Who directly oppoſeth that which Coeffeteau ſaith, that Images are worſhipped Simply for that which they repreſent. For Bellarmine in the 21. chapter of his booke of Images, ſets downe this maxime in Capitall letters, that the Images of Chriſt, and the Saints, Imagines Chriſti & Sanctorū venerandae ſunt, nō ſolum per accidens vel impropriè ſed etiā per ſe & propriè tita vt ipſae terminēt venerationē vt in ſe conſiderantur, & non ſolum vt vicem gerunt exemplaris.ought to be worſhipped, not by accident only, or improperly, but properly, and by themſelues, ſo that the worſhip of them is determined in the Images, as they are conſidered in themſelues, and not according to the patternes which they repreſent. And about the end of the 22. chapter. The vſuall worſhip performed vntounto externall Images, is conſidered properly, and in themſelues. So the worſhip done to Images, doth euidently ſhewe that they reuerence the Images for themſelues. For among the diuers Images of one Saint, one is couered with duſt, another is cladd in p. 334ſilke, and is often in change of rayment: and ſome hauehave offerings tendered vntounto them, and ſome hauehave none; and which …s more, the Images of the ſelfe ſame Saints hauehave diuers names: there is our Lady of Vertue, our Lady of Ioy, our Lady of good newes, our Lady of Snow, whoſe feſtiuall day is in Italy celebrated in the monethmonth of Auguſt, and hee that ſhould call our Lady of Vertue, by the name of our Lady of Ioy, ſhould be reputed a blockhead, or that he had beene at Geneua And ſo doubtleſſe when one cenſeth an Image, or kindleth lights, or clothes it with apparaile, or offers vntounto it; or when one ſpeaketh to a piece of wood, or to the painting in a cloth, I ſee not how the Saint is more honoured thereby: for he meddles not with the perfumes; and when the ſtones are poliſhed, he ſees not a whit the clearer. He takes no delight in ſeing the Images clothed, or naked; nor doth he gather vp anie of the offerings, but they are all for the Curates, and Vicars. And if any ſhould ſpeake to the picture of a King, the King would not eſteeme himſelfe honoured thereby.

And if Images which doe but doubtfully reſemble the countenances of Saints, muſt be worſhipped, then why ſhould not the Bible bee adored, wherein the power of God is moſt certainly repreſented?

Now if his Maieſtie of England ſpeake of this abuſe, as an abhomination, what would he ſay if he had been an eye-witneſſe of that ſuperſtitious madneſſe, wherwith the poore multitude are inflamed? p. 335if he had ſeene behinde an Image of ſtone, cladde in ſilke, a poore naked picture, ſtanding for the Image of God? if he had ſeene the people marching in proceſſion before Lent toward the Image of our Lady, for leaue to eate butter? if he had ſeene the rule practiſed, which the Tridentine catechiſme ſets downe approuing ſuch as ſay a Pater noster before the picture of S. Dominicke, or S. Barbara? Cap. de Oratione, Editionis Lonanienſis p. 483. Cum ad imaginem ſancti alicuius quis Dominicam orationem pronunciat, ita tum ſentiat ſe ab illo petere vt ſecum oret.if he had ſeene troupes of Saints in Churches diuerſly apparailed, among which ſome are but very baſely cladde, and ſome Saint hauing a hogge by his ſide, ſome other a dogge, &c, and theſe creatures to hauehave a ſhare in the perfume, & to be equally adorned with lights? He that ſhould breake an arme of one of theſe liueleſſe Images, ſhall be thought to hauehave committed a greater fault, then if he had broken the heades of a hundred liuing men; howbeit the Image might be mended, when the men could hauehave no amends. This abuſe is boundleſſe, and here ſuperſtition addeth madneſſe vntounto their blindneſſe. For the liuing Image of God fals downe before the Image of a dead man. He among them that ſhould ſee a church without Images, would thinke himſelfe in a newe world: or he that ſhould ſee Images vnworſhipped, would perſwade himſelfe he were among Deuils.

Such as bluſh at this abuſe, and ſpeake thereof more nicely, (as Coeffeteau doth) they ſay that Images doe helpe our deuotion; but whence then is it, that they may not be ſeene in Lent, which is the time of deuotion, and what deuotion is there, without, nay againſt the commandement of God?

p. 336Others ſay, that they are ignorant mens bookes, and they ſay the truth, for they keepe them in ignorance. So Habacuc cap. 2. calleth them teachers of lyes: the miſchiefe is, that whiles the Churches and publique places, are filled with theſe bookes for the ignorant, they keepe away the Scripture, which might hauehave made them learned, and cured their ignorance, they amaze the people inſteed of inſtructing them, they quicken the ſenſe, but dull the conſcience, they kindle their wax-lights, while the Candle of Gods word is hid vnderunder the buſhell of an vnknowledge language: and by this meanes are men turned into ſtones, hauing ſtones for their inſtructers. And this is an old tricke of policie, to buſie the people with playes, and publike ſhewes, while their liberty is vndermined,Tacitus in Iulio Agricola. Paulatim diſceſſum ad del inimenta vitiorum porticus & balnea, & conuiuiorum elegantiam. Id apud imperitos humanitas vo cabatur. cum pars …eruitutis eſſet. ſo dealt Alcibtades by the Athenians, and ſo (as Cor. Tacitus witneſſeth) the Romanes dealt in great Britaine. The ſame cunning hath beene vſed by the Pope, who hath built his Hierarchy vponupon the ruines of the Romane Monarchy, he ſets the people gazing on paintings, and ſpectacles, while he doth inſenſibly change the doctrine of ſaluation, to make it ſeruiceable to his Lordlineſſe.

They alleadge the Images of the Cherubins made by the Commaundement of God, which makes very much for our ſide: for they were faſtened in the Sanctuary, where the people came not at all, for God concealing them from the ſight of the people, preuented their Idolatry. Whence appeareth the ſtrange boldeneſſe of Bellarmine, in the p. 33712. Chapter of his booke of Images,Imagines Cherubin ſuper arcā exiſtentes neceſſario adorabantur ab ijs qui arcam adorabant. where without any purpoſe, he preſumeth to affirme, that the Iſraclites did worſhip the Cherubins with the Arke. If ſo be the Iewes worſhipped not the Angels, how would they hauehave worſhipped their Images? hee ſhould firſt then hauehave prooued, that the people of God worſhipped the Angels in the Temple, or addreſſed their prayers vntounto them. And had the children of Iſrael worſhipped the Arke (as he falſely ſuppoſeth) may it thence be concluded that they worſhipped the Cherubins placed on the Arke? he that ſaluteth the King, doth he ſalute his hat, or his habit? this hath neither reaſon, nor likelyhood.

Neither was the braſen Serpent worſhipped, or adored, for as ſoone as the people began to performe any worſhip vntounto it, Ezechias brake it in pieces, now it is impoſſible that the Iſraelites ſhould hauehave thought, that this peece of braſſe was God, the wit of man was neuer ſo blunted: but they performed a reſpectiue ſeruice vntounto the Serpent, becauſe of the power of God, wherof that was a memoriall.

Theſe men mend not their market by telling vsus, that they worſhip not the Images of falſe Gods as did the Paynims: but the Images of the friends and ſeruants of God, for Idolatry is called in the Scripture adultery, and an adulterous woman cannot be excuſed in ſaying that ſhe betakes not her ſelfe to her husbands enemies, but onelyonly to his friendes, and in ſo tickliſh a point, and whereof God is ſo …ealous, we muſt be grounded vponupon the p. 338commaundement of God: and to make it appeare, that God would hauehave vsus to worſhip the Images of his ſeruants, or that we ſhould yeeld them ſome religious ſeruice, or bow our knee before them, and not ſhiftingly to ſhunne the queſtion, in ſhewing that it is lawfull to make pictures, whereas the queſtion is concerning the ſeruice that ought to bee performed vntounto them.

Being thus vrged, in place of alleaging the commandement of God, they bring vsus a diſtinction of Latria and Dulia, and caſt theſe greeke wordes like a handfull of ſand in the peoples eyes. It would be eaſie for vsus to ſhew by a great number of greeke authorities, that Dulia belongeth alſo vntounto God,**2. Chron. 12.8. Which is the 4. c. in the greek. And 1. Sam. 7. foreign. Obſerue alſo that S. Auſtin by the word Dulia vnderſtāds not religious worſhip, but a ciuil reuerēce, yeelded vntounto men aliue.2 Chr 12:81 Sam 7 yea vntounto God onlie when it ſignifies religious ſeruice; and that Latria is often referred vntounto men. But this matters not, inaſmuch, as the ſeruice and inferiour adoration, which they attribute vntounto the Saints, & to their Images, is alwaies a religious ſeruice, and a voluntarie worſhip, tending to the attainement of ſaluation. Therefore they are perpetually foyled, ſeing they can neither proue, that this inferior worſhip belongeth vntounto the Saints, or to their Images, nor that God hath commanded that anie religious ſeruice ſhould be yeelded vntounto their Images.

They being vnfurniſhed with proofes out of the word of God, they flie vntounto miracles, and that they hauehave done of late. For the ſecond Councell of Nice ſaith, thatbb…ct. 4. Quamobrem miracula a noſtris imaginibus non eduntur? cui ſanè ita ſit reſpoſum. Miracula non creditibꝰ data ſunt. then none were made.ccLib, de imaginibus cap▪ §. Quid quod▪ Bellarmine tels of a Deuil that promiſed a Heremite that he would trouble him no more, vponupon condition that hee p. 339would promiſe him not to worſhip any longer the Image of the Virgin Marie. The Image of our Ladie of Montferrat in Spaine, that fell from heauen, was painted by S. Luke, who was a painter,foreign. Act. 19.35.Acts 19:35 if theſe men may be credited. Which S. Hierome in his catalogue hath omitted. S. Paul ſaith, that he was a Phiſitian. But the Church of Rome hath made him a painter ſince he went to heauen,Coloſſ. 4.13.Col 4:13 whence alſo come our Images. Certainly we may well ſay that Clemens Alexandrinus, and Tertullian would not hauehave thought the Art of painting to be wicked, and vnlawfull, if they had knowne S. Luke had beene a painter: and it is ſtrange that the auncient writers make no mention of his Images: and where were they al the foure firſt ages, that the Churches of the Chriſtians were without pictures?

With like abuſe doe they auerre that our Ladie of Loretto drawne by the ſame hand,There is one alſo made by S. Luk at Rome in S. Maries in Porticu. Villamont. l 1, c. 14. and one at S. Iuſtines at Padua made alſo by S. Luke. was carryed by Angels through the aire, together with the chamber wherein ſhee was kept, from Nazaret into Italie, in the yeare 1369. for this fable is of no greater antiquity. And it is ſtrange how the auncient Chriſtians which were in Syria, neglected that chamber, and that Image of ſuch excellencie: and how that image could ſubſiſt among the ſpoiles of the Turkes and Saracens, which turnde all thinges vpſide downe, and that it ſhould not be ſeene, till after fourteene hundred yeares: and that the Angels had not bethought themſelues of tranſporting it ſooner. And that ſo rare a ſtorie ſhould not hauehave any authour worthie the naming. To this Image p. 340hath Pope Sixtus the fourth granted an indulgence of eleuen thouſand yeares, for ſaying a ſhort praier of three lines, which is publikelie ſold. By reaſon of the multitude of offerings in his time, the farming thereof was enhanced to a price incredible, but the gaines are now ſhrunke to the one halfe.

There is much adoe made at Rome about the picture of Chriſt, which he ſent vntounto King Agbarus, drawne vponupon a peece of linnen: concerning which the firſt that made anie mention is Euagrius, whoſe ſtorie determineth about the ſixt hundred yeare of our Lord. Which is doubtleſſe a matter admirable; that none hath mentioned it before, and that Euſebius, who neare the end of the firſt booke of his hyſtorie ſpeaketh at large of this Agbarus, and of certaine Epiſtles ſent from him vntounto Chriſt, and from Chriſt vntounto him, hath not a word of this picture. And yet notwithſtanding Gelaſius Biſhop of Rome, in the fifteenth diſtinction of the Decrees, and after him Iſidore, account theſe Epiſtles fabulous, and Apocryphall: Sith that Euſebius makes him ſpeake erroneouſly to Thadeus the Apoſtle, ſent vntounto Agbarus, ſaying that in the death of Ieſus Chriſt, his Deitie was diminiſhed.foreign. And which is more, if this hyſtorie of Agbarus were true, then had S. Paul told an vntruth, ſaying 1. Cor. 2.8. that none of the Princes of the world knew in his time the wiſdome of the Goſpell.

That other picture of the holie Veronica, inuented a while after, is of the ſame ſtampe; which being carried in proceſſion in the time of Innocent the p. 341third turnde topſie turuie of it ſelfe, caſting his beard vpward, as Matthew Paris reporteth.Matt. Paris in Henrico 3. pag. 279. For expiation wherof the ſaid Pope graunted an indulgence of ten dayes, for at that time they were not giuen by thouſands.

It would be an endleſſe peece of worke for anie to make report of the images that hauehave ſpoken, or ſweate, or bowed the head in ſigne of conſent. Reade Caeſarius a Monke of the order of the Ciſt…rtians, his booke of miracles. In the Abbey of Saint Guerlicou in Berrie neare the towne of Bourg-Dieu, vponupon the way of Romorantin, ſuch women as would be got with child, are ſtretched along vponupon the image of this S. Bennet after ſuch a manner, as modeſty may not report.

In fine, not to tyre the reader with thouſands of the like abuſes, if we may beleeue theſe our good Maſters, it is certaine that the images of Saints do more miracles, then euer the Saints themſelues did.

Concerning theſe miracles wee offer them the choiſe, whether they wil hauehave them accounted true or falſe: if they be falſe, we are not bound to beleeue them: and then there is colluſion. For now adaies theſe miracles are nothing but coniuring of deuils, with many trickes, aſperſions, croſſings, exorciſmes, giuing power vntounto wordes and ſignes: or it may be, the curing of one that is but counterfait lame or ſicke. But to giuegive ſight to one that is borne blinde, or to raiſe one from the dead that hath been buried, &c. are matters which their cunning could p. 342neuer contriue. And the Lieutenants, and Iudges in Criminall cauſes, howſoeuer, of the Romiſh Religion, hauehave often diſcouered and puniſhed ſuch impoſtures: Conſider farther, that as the ancient Chriſtians did glorie, that the Deuils and Oracles were dumbe in their preſence:Read M Mareſcots Booke, concerning Martha B…oſſier and the Hiſtorie of Matthew So theſe miracles could neuer be wrought before vsus: for if we ſtand by, the deuill looſeth his fencing trickes.

Neuertheleſſe, to deale fairely with theſe men, let vsus graunt, that theſe Miracles are not counterfait. For the Apoſtle, 2. Theſſ. 2. foretelleth, that the ſonne of perdition ſhall come with ſignes and Miracles. And Chriſt, Marke 13. ſaith, That falſe Teachers ſhall come, and worke ſignes and wonders, whereby to deceiue. And Mat. 12. A naughtie and adulterous generation ſeeketh a ſigne. If we teach no other Doctrine then Chriſt and his Apoſtles hauehave deliuered, the Miracles which they hauehave wrought doe ſufficiently confirme our teaching: Beſides we know that Heretickes in old time, did as many, and more Miracles, then they which taught the Orthodoxe faith.

Being foyled then about theſe Miracles, they hauehave recourſe, to the teſtimonies of the Fathers, Maſt. Coeffeteau ſaith, that Tortullian in the ſeuenth Chapter of his Booke of Chaſtitie, teacheth that in the Primitiue Church, there were Images ingrauen in Chalices: this is falſe, For Tertullian in this place, ſpeakes not of the Picture of Ieſus Chriſt, nor of any Saint or Angell; but hee ſpeaktth of a Chalice, whereon was grauen a Shepheard, bearing p. 343a ſheepe vponupon his ſhoulder: which was no Image of Chriſt, but an Embleme of his office, as men doe vſually picture the vertues: and had the people worſhipped this Picture,Lex coniungens, ne que ▪ ſimilitudinem corum quae in caelo ſunt, & quae in terra, t…to muado e…ſmodi artibus interdixit. Hermogenes pingit illicitè, nubit aſſiduè: Legem Dei in tibidinem defeadit, in artem contemnit, bis falſarius, & Cauterio, & Stylo. they would hauehave drawne it elſewhere in a place more eminent. Now Tertullian was ſo farre from the worſhipping of Images, that he held it ſimply vnlawfull to make any Image. So in his Booke of Idolatrie, cap. 4. The Law conioyning things, as not to make the likeneſſe of any thing in heauen, or in the earth, or in the Sea, hath forbidden ſuch trades throughout the whole world. And in his Booke of Spectacles, cap. 23. God forbiddeth to make the reſemblance of any thing, how much more of his Image? And therefore doeth he reproch Hermogenes the Painter with his Art, as being full of abhomination.

Coeffeteau alleadgeth alſo a place of Gregorie Nyſſen taken out of the Oration concerning Theodore the Martyr, which we hauehave heretofore diſproued as falſe, and yet there is no ſpeech of worſhipping Images, no more then in the Oration of S. Baſil, concerning the Martyr Barlaam, where there is only mention of Painted Hiſtories, and the repreſenting of the ſuffrings of the Martyrs; in which Painted works, the Executioners, and Souldiers horſes are alſo repreſented, and if the ſtorie required, Chriſt was alſo drawne in the Picture: but of worſhip performed to theſe Painted ſtories, or to any Image, there is no maner of mention.

Beſides it is to be obſerued, that if this were then practiſed in the Churchyards of Cappadocia where p. 344Baſil was, or in ſome Church within his Biſhoppricke, yet wee finde not that this cuſtome was brought into other countries. For Prudentius, and Paulinus alleadged by Coeffeteau, liued a hundred yeeres after, and they ſpeake onelyonly of the Hiſtorie, and not of any worſhip.

Hee alleadgeth alſo Sozomen lib. 2. cap. 20. where he ſpeakes of an Image of Chriſt in Caeſaria, broken by Iulian the Apoſtata, the pieces whereof were brought into the Church by the Chriſtians, wherin his vnderſtanding failes him, for thereby it appeareth that this Image was not in any Church, and that no worſhip was done vntounto it. Now we ſpeake here of Images ſet vp in Churches, and which are there worſhipped. Euſebius is the firſt that mentions this Image, lib. 7. cap. 17. of his Hiſtorie, whom Coeffeteau neglected to alleadge. For he ſaith, that this Image was made by that Heathen woman, whom Chriſt cured of a bloudy iſſue.Luke 8. Matth. 9.Luke 8Matt 9 Afterward he ſaith, That none ſhould wonder, if ſuch of the Heathen as Christ healed made ſuch things, in as much as wee hauehave ſeene the Pictures of the Apoſtles, Paul and Peter, yea and of Christ himſelfe drawne in colours, to be kept in Tables; which the ancients did out of an Heatheniſh cuſtome, which was to honour thoſe in like maner, whom they eſteemed their deliuerers. Obſerue here, that he cals it an Heatheniſh cuſtome, and being begun by ſome of the Heathen that were healed by Chriſt, or his Apoſtles, they deſired to honour them after the maner of the Heathen. Wee muſt alſo vnderſtand, that this Image was not in p. 345any Church, but in a corner of the ſtreete, and that the Chriſtians were ſo farre from giuing any honour vntounto it, that they knew it not to be there For Nicephorus in the tenth of his Hiſtorie ſaith,**Temporis enim diuturnitate & obliuione interciderat, cuiuſnam ea ſtatua formam referret & cuius rei gratia ib… eſſet callo cata Quod namque ſimulacrum ſub dio aſtaret, non parum corpus eius eſt immutatum. & imbres ex ſuperioribus locis limum ſecum t…ahentes ſtatuae ipſi aggeſſerant. That through age and forgetfulneſſe it ſo decayed, that it could not be diſcerned whoſe Picture it was, or for what end it was ſet vp, for this Image was ſpoyled becauſe it ſtood vncouered, and the raine had made much aaHe ſpeakes this becauſe the houſes in Capadocia, were couered with Earth, and ſo are at this day, witneſſe Busbeck in his Voyage of Amaſia foreign.earth to fall from the houſes vponupon it. And he addeth that in the ende it was knowen by the ſubſcription, all which proues, that it was ſome Image made after the heathen maner, ſent thither for ſome publicke ornament. But of Images in Churches, or of their worſhip, there is no ſuch newes.

Theſe are the places which Coeffeteau hath taken out of the ninth Chapter of Bellarmines Booke of Images: Hauing done wiſely in omitting the place of Gregory Nazianzene, where Bellarmine commits a notorious falſhood. Hee ſaith that in the fortie ninth (he would ſay) fortieth Epiſtle, Gregorie lamenting becauſe the Towne of Diocaeſatia was to be deſtroyed, wherein hee had adorned a Church with great magnificence, he addeth; Ne que enim ſi ſtatuae deijciantur hoc nos excruciat, etiam ſi aliquando excruciat. The trueth is, that the Emperour being incenſed againſt the Towne of Diocaeſaria for ſome offence (which Gregorie in this Epiſtle attributeth to the inſolent behauiour of certaine children) did threaten to ruine it, and the Emperour had already taken away the Statues of the Emperours, which he had in the Towne: As wee hauehave an p. 346example in the inſurrection at Antioch, where the people inraged againſt Theodoſius the Emperour, they puld downe his Statues; concerning which Chryſoſtome hath diuers Homilies: and indeede Gregorie cals them foreign, as Chryſoſtome doeth: otherwiſe, had he ſpoken of Images in Churches, he would with Zonaras, Damaſcene, and Cedrenus, hauehave called them foreign. And there is not ſo much as a word of that which Bellarmine ſaith, namely, that he ſpeakes of Images in Churches, for indeede he ſpeakes thereof contemptuouſly, in theſe words. For it is not very irkeſome, although it grieue vsus, if the Statues be puld downe, and doe you not thinke that I ſpeake hereof, for I am buſied about affaires of more moment.

With like falſhood doeth he alleadge the Liturgie of Chryſoſtome, in which Pope Nicholas, and the Emperour Alexius, borne many ages after Chryſoſtome, are named. There alſo, and often elſewhere doth he alleadge the ſuppoſed Oration of Gregorie Niſſen vponupon Theodore.

So in the twelfth Chap. he falſly alleageth Baſil againſt Iulian, the Liturgie of Chryſoſtome, and Auſten in his third Booke of Chriſtian Doctrine, and the queſtions of Athanaſius, which are ſo full of vntrueth, that Athanaſius himſelfe is alleadged: And Cyrils Catechiſmes, heretofore conuinced of falſehood, and certainely he that ſhall take the falſe Allegations out of Bellarmine, ſhall not leaue one halfe part behind. The other places are impertinent, for one part ſpeakes of hiſtoricall Pictures p. 347out of Churches in priuate houſes:As S. Auſtin lib 1. de conſenſu Euangeliſt. c. 10. Lib. 22. contra Fauſtum cap. 73. and not anie where mentioneth the worſhipping of Images. Which is the point in controuerſie.

All this being ouerthrowne, let vsus relie vponupon the commandement of God, which ſaith, Exod. 20. Thou ſhalt not make any grauen Image, nor the likeneſſe of any thinges which are aboue in heauen, or below in earth, nor in the waters vnderunder the earth. Thou ſhalt not bow downe before them, nor worſhip them.

The diſtinction which they make here betweene an Image, and an Idoll, makes their confeſſion verie cleare, that they are not pleaſed with this commandement, ſith they hauehave taken it out of their Houres and Offices, Thou ſhalt worſhip one God alone, and yeeld him perfect louelove. Thou ſhalt not ſweare in vaine by God, &c.which they giuegive abroade among the poore multitude; and that they put the Law of God into meetre, where this commandement is wholy left out. So the Councell of Ausbourg, which is in the latter Tome of the Councels, held in the yeare 1548, turneth the commandements into high-dutch, as they ought to be ſet forth to the people, wherein there is not a word ſpoken of Images, nor of the likeneſſe of things in heauen, &c, Now to make vp the number of ten commandements, they cut the tenth in two partes, and make the coueting of another mans wife to be the ninth. Whence it followes, that there is no ninth commandement in the twentith of Exodus; for it is thruſt into the middle of the tenth, and put after the coueting of our neighbours houſe.

The Reader ſhall then hauehave matter of verie mature conſideration. For were there wordes euer p. 348pronounced with more maieſty then the law? the law written by the finger of God? the law pronounced by his mouth with fire, and tempeſt, and a terrible ſound, to terrifie the creature with a ſacred aſtoniſhment? would any beleeue that wormes of the earth ſhould preſume to correct this law, and charge it with ſuperfluity? this cannot poſſibly receiue ſufficient aggrauation. Chriſt ſaith, that heauen and earth ſhal ſooner paſſe away,Matth. 5.Matt 5 then that one iot of that law ſhould not bee accompliſhed: and loe, theſe are then men that raze out whole periods, yea, that commandement which the Lord deliuered with greateſt maieſtie, calling himſelfe a iealous and a mighty God, adding thereunto his threatnings, and promiſes vntounto a thouſand generations.

Being then conuinced of impiety, they fall to grammaticall diſputations, and ſay, it muſt be tranſlated, Thou ſhalt not make any grauen Idoll, and not Image: that an Idoll is the repreſentation of a falſe thing, and the obiect of Idolatry: but that Images doe repreſent true things. I confeſſe that in French an Image, and an Idoll are diuers thinges: but the law of God was not promulgated in French, but in Hebrew: wherein the word Peſel ſignifies a grauen Image, and ſo the Romiſh Bible tranſlates it, Non facies tibi ſculptile, Thou ſhalt not make a grauen, or carued Image. And Deut. 4, 16. it is, for feare that yee defile your ſelues, and make vntounto you Peſel, that is, an Image, as the Romane Bible expreſſeth it. And ſo Eſay. 40.19. and many other places. Iuſtine Martyr in his dialogue againſt Tryphon, tranſlates p. 349it as wee doe, Thou ſhalt not make an Image, foreign &c.or the likeneſſe of any thinge in heauen aboue, or in the earth beneath. And I am of opinion that Tully vnderſtood the Greeke and Latin almoſt aſwell as the Iacobins. Yet in the firſt booke de finibus, he ſpeaketh thus: Images which they call Idols, Imagines quae Idola nominant quorum incurſione non ſolum videamus, ſed etiā cogitemus.by meeting with whom we ſee and conſider, &c. Tertullian in the vnderſtanding of theſe thinges is not inferior to any of the auncients; and yet he takes and Image, and an Idoll for the ſame thing, in his booke of Idolatrie cap. 3. Idos in greeke ſignifies a figure, or repreſentation, whence comes the diminutiue Idolon, which ſignifies a little forme, or faſhion; and therefore eueryevery little repreſentation, or figure, muſt be called an Idoll. If then it be abſurd in French to call the Cherubins Idols, in Greeke it ſhall be no abſurditie at all.

But what neede we diſpute, whether we ougth to ſay, Thou ſhalt not make any grauen Image, or Idoll, ſeing it is added, nor any likeneſſe, or reſemblance what ſoeuer? And that it is alſo forbidden, to kneele, or bow downe before it, or at all to worſhip it? and conſequently this Dulia is forbidden, which ſignifieth nothing elſe but worſhip?

Therefore, neither had the Iſraelites the pictures of Abraham, or Iacob, or Dauid in the Temple, or in their Synagogues being men that deſerued to bee worſhipped, and adored, at leaſt aſwell as S. Dominicke, or S. Guerlicon, or their good S. Francis: They being farre from yeelding them worſhip or adoration.

Neither had the primitiue Chriſtians anie of p. 350them, and when in the fifth age they began to hauehave them in Church-yardes, in ſome places they made nothing but painted hyſtories, without any worſhipping of them.

We hauehave heretofore ſeene that Tertullian condemneth alike all kindes of painting, yea without any reference to religion.

Clement of Alexandria hath the like in his Protrepticon, where ſpeaking of Painting and Caruing he ſaith, We are altogether forbidden to practiſe this deceitfull Art. And hee diſcourſeth very largely thereof, in his ſixth Booke of his Stromata.

Irenaeus **Frenaeus lib 1. Cap. 23. & 24. Etiam imagines quaſdam depictas, quaſdam de reliqua materia fabricatas habent, dicentes forman Chriſti factam à Pilato.reckons it among the abuſes of the Gnoſtickes, That they had certaine Painted Images, and others made of other ſtuffe, ſaying that it was the Picture of Christ made by Pilate. Epiphanius ſaith the ſame, Lib. 1. Tom. 2. Haereſ. 27.

Origen in his eight Booke againſt Celſus, Wee ought to Dedicate vntounto the Lord, not Images made by the hands of Crafteſmen, but framed by the word of God, which are vertuous examples.

In the Dialogue of Minutius Faelix, Caecilius a Pagan doth aske of the Chriſtians,eeCur nullas aras habent Chriſtiani? Templa nulla? nulla nota ſimulacra? Whence it comes that the Chriſtians hauehave no Altars, no Temples, no Images that are obſerued?

The teſtimonie of the Hiſtorian Lampridius, in the life of Alexander Seuerus, is remarkeable, who ſaith that in fauour of the Chriſtians,ffQuod & Adrianus factitaſſe fertur, qui Templa in omnibꝰ ciuitatibꝰ ſine ſimulacris iuſſerat fieri, quae hodie idcirco quia non habent numina dicuntur Hadria…, quae ille ad hoc paraſſe dicebatur. Sed probibitus eſt as his qui conſulentes ſacra repererunt omnes Chriſtianos ſuturos ſiad optatato eueniſſet. The Emperour Adrian commanded that in eueryevery Citie, Churches ſhould be built without Images, which at this day are called Adrians Churches, becauſe they hauehave no Gods in p. 351them; which they ſaid he made for that end; to wit, to pleaſure the Chriſtians.

Saint Auſten in his Booke of Hereſies cap. 7. ſpeaking of the Carpocratian heretickes.aaColeban…magines I…as adorando & in…enſum ponendo. They worſhipped the Images of Christ, adoring, and burning incenſe vntounto them.

Amphilochius Biſhop of Iconia, reporteth in the ſecond Synod of Nice,bbNon enim nobis ſanctorum corporales vultus in tabulis coloribus vultus in tabulis coloribus effigiare curae eſt quoniam his opus non habemus, ſed politiae illorū virtutum memores eſſedeb emus. We take no care of colouring in Tables the corporall viſages of the Saints, for wee hauehave nothing to doe with them, but we ought to call to remembrance their vertuous conuerſations.

Saint Auſten vponupon the hundred and thirteene Pſalme, expounding theſe words of Dauid, that Idols hauehave a mouth and ſpeake not, eyes and ſee not, that they are the worke of mens hands, makes this obiection, that the Church hath alſo inſtruments made with mens hands, but hee anſwers, that this is true,**Et ſanè profecto iſta inſtrumenta vel vaſa quid aliud quam opera manuum hominum? veruntamen nuaquid os habent & non loquuntur? &c. But hauehave theſe inſtruments mouths and ſpeake not? Or eyes and ſee not? Doe we addreſſe our Prayers to them, &c. Surely he could not hauehave ſpoken thus, if hee had had Images in Churches, or if Images had beene a part of the Churches mooueables.

The ſame Father in his firſt Booke,Noui multos eſſe ſepulchrorum & picturarum adoratores. De moribus Eccleſiae Catholicae cap. 34. complaining of the ſuperſtition of certaine Chriſtians, that in Churchyards did kneedle before the Tombs of the Martyrs, and before the Painted Hiſtories of their ſufferings, ſaith, I know ſome who worſhippe Sepulchres and Pictures, I know many that drinke largely ouer the dead. It is not credible that theſe Chriſtians thought p. 352theſe Images to be Gods, for Chriſtians neuer called a Saint God, and much leſſe his Image, this is the reaſon why Bellarmine cap. 16. ſaith that S. Auguſtin was as yet but a nouice in Chriſtianitie, when he wrote this, and that afterward he changed his opinion, when he was better inſtructed.

Placuit picturas in Eccleſia eſſe non debere ne quod adoratur in parietibus depingatur.The Eliberin Councell held at the ſame time as was the firſt of Nice, in the thirtie and ſixe Canon, ſaith, It is ordained that there be no Pictures in Churches, for feare leaſt that which is worſhipped and adored, be Painted in the Wals. The Ieſuite Sanders, in the ſecond Booke of the worſhip of Images cap. 4. ſaith, That then it was neceſſarie, but that now the matter is without danger, as if mans nature were now adayes not ſo prone vntounto Idolatrie. Others ſay, that this Councell forbids the Painting of Pictures vponupon wals, but not the hauing of them in Frames; with which conceite the Councell meetes, not onelyonly forbidding Painting in wals, but ordaining alſo that there ſhould bee no Painting in Churches. It hath beene ordained (ſaith the Councell) that there bee no Painting in the Church, but if Painted frames be faſtned to the wals, are they not in the Church?

In the ſecond Tome of S. Ieromes Epiſtles, there is an Epiſtle of Epiphanius, which Ierome himſelfe hath vouchſafed to Tranſlate into Latine; whereof obſerue theſe words.**Cum ergo hoc vidiſſem in Eccleſia Chriſti contra authoritatem ſcripturarum, hominis pendere imaginem, ſcidi illud. Et magis dedi conſilium cuſtodib…eius loci, vt pauperem mortuum eo obuoluerent — Et deinceps praecipere eiuſmodi vela quae contra religionem noſtram veniunt non appendi. As I was in a Village called Anablata, ſeeing as I walked along a burning lampe, and perceiuing that it was a Church, I went in to pray, and found in the porch a veile hung vp coloured, and painted, p. 353hauing in it the picture as it were of Chriſt, or ſome Saint, for I doe not well remember of what: hauing then ſeene that in the Church of Chriſt, there was hung vp the Image of a man, contrarie to the authority of the Scriptures, I rent it, and aduiſed the keepers of the place to burie ſome poore dead bodie in it. He addeth, that hee ſent another veile without any Image, for recompence of that which he had torne, to content the keepers that murmured at it: after that he ſaith, I pray you that in the Church of Chriſt ſuch veiles be no more hung vp, which are oppoſite to our religion. And this ſame Epiſtle is in the ſame wordes alleaged in the Councell of Paris, held vnderunder Lewes le debonaire, in the yeare 824 that none may thinke it a peece of new forgerie.

Gregorie of Tours ſpeaking of the Baptiſme of King Clouis and his children, witneſſeth that the adorning of Churches, was to hang the Church with veiles, or white linnen. Of which S. Ambroſe ſpeakes, Epiſt. 33. and this cuſtome doth yet continue in Lent. An euident proofe that then they had no Images; for to what end ſhould they then keepe them couered? and this was about the yeare of our Lord fiue hundred.

Out of Monſieur Pithou his librarie, who was a man rarelie learned, we hauehave the Councell of Paris againſt Images: wherein King Lewes le debonaires, and the French Biſhops, doe make remonſtrances vntounto Pope Eugenius, who defended Images tooth and naile. For the Popes laide handfaſt vponupon this occaſionn, to ſhake off the yoke of their maſter the p. 354Emperour of the Eaſt, vnderunder a coulour that he puld downe Images.

Not long before in the yeare 794. Charlemaigne aſſembled the Councell of Franckford, againſt the worſhipping of Images;Adonis Chronicon. in an 795. Abbas Vſpergenſis in anno 793. Hinemarus Remenſis lib. 20. cō tra Epiſc. Iandunenſem. Matth. Weſtmonaſteriēſ. in hyſt an. 793. Auentinus. Annonius Regino, Ʋignier. &c. wherein the ſecond Nicene Councell was condemned, before which Councell of Nice a generall Councell was held at Conſtantinople in the yeare 750 where there were three hundred and thirty eight Biſhops; ſome parts of which Councel are alleaged in the ſecōd Councell of Nice, howſoeuer maymed, yet ſtronger then that which thoſe Nicence Biſhops oppoſed againſt it.

About the yeare 600. Serenus Biſhop of Marſilia puld downe all the Images found in Churches, becauſe the people worſhipped them:Greg. Epiſt. 109. ad Serenum Epiſc. Maſsilienſem & lib. 9. Epiſt. 9. and it is not by any meanes credible, that the Chriſtians accounted Images for Gods, or worſhipped them as God. Nor doe we find that the ſaid Serenus erected them againe, notwithſtanding hee was controuled by Gregorie Biſhop of Rome.

Petrus Pithoeus in praefatione in hyſtorias Miſcellas à Paulo Aquilegienſi Diacono collectas. Nuper adm…d…m noſtri homines imaginoſi eſſe coeperūt.And indeede Monſieur Pithou hath good ground to ſay, that the French-men, beganne verie ſoone after to be addicted vntounto Images. For Anaſtaſius keeper of the Librarie, one ſuperſtitiouſly giuen, in the preface to the ſecond Councel of Nice, ſaith, that the Gaules had not yet receiued Images, becauſe the truth was not yet reuealed vntounto them; that is to ſay, more then eight hundred yeares after Chriſt. And Nicetas Choniates in the ſecond booke of the raigne of Augustus Angelus ſaith, that the p. 355Armenians did gladly receiue the Almaines, becauſe Apud Alemannos & Armenios Imaginum adoratio aequè interdicta eſt, among the Almaines and Armenians, the worſhipping of Images was forbidden alike. For Charlemaigne had ſo farre reiected the worſhipping of Images, that hee himſelfe wrote a booke againſt it, which is yet extant. And ſoone after Agobardus Biſhop of Lyons compiled a great volume againſt Images, which is alſo extant, and newly printed at Paris.

To conclude, whoſoeuer ſhall diligently reade the ſcornefull inuectiues of the primitiue Chriſtians, flouting the Images of the auncient Pagans, ſhall finde that their reprehenſions had beene ridiculous, if the Chriſtians had then had Images in their Churches; as when Lactantius lib. 2. cap. 4. doth call the Statues in the Pagan-temples, Grandes puppas, great babies, and when cap. 2. he ſaith that the Images of the Gods are of no vſe, if they be preſent, and that if they be in heauen, then we ſhould rather direct our prayers toward heauen. And when S. Auſtin vponupon the 113. Pſalme, ſaith, that they draw the deuotion of the people, in that they hauehave a humane ſhape, and are ſet in ſome high roome. And doubtleſſe the Infidels would hauehave returnde the reproofe, and reproach to the Chriſtians, and to their Images of the Saints, and the worſhipping of their Statues; which they doe not. But we hauehave heretofore heard that they aske the Chriſtians for what cauſe they hauehave no Images, that any could ſee.