An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
They tell us, that the blessed Virgin her self appeared once unto Thomas Becket, & used this speech unto him. pRejoice and be glad, and be joyful with me: because my glory doth excel the dignity and joy of all the Saints & all the blessed spirits; & I alone have greater glory than all the Angels and Saints together. Rejoice, because that as the Sun doth enlighten the day and the world, so my brightness doth enlighten the whole celestial world. Rejoice, because the whole host of heaven obeyeth me, reverenceth and honoureth me. Rejoice, because my Son is always obedient unto me, and my will, and all my prayers he always heareth. (or as others do relate it: *The will of the blessed Trinity and mine is one and the same; and whatsoever doth please me, the whole Trinity with unspeakable favour doth give consent unto.) Rejoice, because God doth always at my pleasure reward my servitors in this world and in the world to come. Rejoice, because I fit next to the holy Trinity, and am clothed with my body glorified. Rejoice, because I am certain and sure, that these my joys shall always stand and never be finished ⟨p. 440⟩or •ayle. And whosoever by rejoicing with these spiritual joys shall worship me in this world, at the time of the departure of his soul out of the body he shall obtain my presence: and I will deliver his soul from the malignant enemies, and present it in the sight of my Son, that it may possess joys with me. They tell us, that many (q many whores for example, that would not sin on Saturday, for the reverence of the Virgin; whatsoever they did on the Lords day) seem to have the blessed Virgin in greater veneration than Christ her son; moved thereunto out of simplicity more than out of knowledge. Yet that the Son of God doth bear with the simplicity of these men and women: because he is not ignorant, that the honour of the mother doth redound to the child (Prov. 17.6.) They argue further, that rif a Cardinal have this privilege, that if he put his cap upon the head of one that is led unto justice, he is freed thereby: then by an argument drawn from the stronger, the cloak of the blessed Virgin is able to deliver us from all evil.
They tell us, that the blessed Virgin her selfe appeared once unto Thomas Becket, & used this speech unto him. pRejoyce and be glad, and bee joyfull with mee: because my glorie doth excell the dignitie and joy of all the Saints & all the blessed spirits; & I alone have greater glorie than all the Angels and Saints together. Rejoyce, because that as the Sunne doth inlighten the day and the world, so my brightnesse doth inlighten the whole celestiall world. Rejoyce, because the whole hoaste of heaven obeyeth me, reverenceth and honoureth me. Rejoyce, because my Sonne is alwayes obedient unto me, and my will, and all my prayers he alwaies heareth. (or as others doe relate it: *The will of the blessed Trinitie and mine is one and the same; and whatsoever doth please me, the whole Trinitie with unspeakeable favour doth give consent unto.) Rejoyce, because God doth alwayes at my pleasure reward my servitors in this world and in the world to come. Rejoyce, because I fit next to the holy Trinitie, and am cloathed with my bodie glorified. Rejoyce, because I am certaine and sure, that these my joyes shall alwayes stand and never be finished ⟨p. 440⟩or •ayle. And whosoever by rejoycing with these spirituall joyes shall wo•ship me in this world, at the time of the dep•rture of his soule out of the bodie he shall obtaine my presence: and I will deliver his soule from the malignant enemies, and present it in the sight of my Sonne, that it may possesse joyes with me. They tell us, that manie (q many whoores for example, that would not sinne on Saturday, for the reverence of the Virgin; whatsoever they did on the Lords day) seeme to have the blessed Virgin in greater veneration than Christ her sonne; moved thereunto out of simplicitie more than out of knowledge. Yet that the Sonne of God doth beare with the simplicitie of these men and women: because he is not ignorant, that the honour of the mother doth redound to the childe (Prov. 17.6.) They argue further, that rif a Cardinall have this priviledge, that if he put his cap upon the head of one that is ledd unto justice, he is freed therby: then by an argument drawn from the stronger, the cloake of the blessed Virgin is able to deliver us frō all evil.
pGaude & laetare, ac exulta mecum; quia gloria mea excellit dignitatem & laetitiam omnium sanctorum & cunctorum spirituum beatorum, & majorem gloriam habeo ipsa sola quàm omnes simul Angeli & Sancti. Gaude. quia sicut Sol illuminat diem ac mundum, sic claritas mea illuminate totū orbem coelestē. Gaude, quia tota militia coeli mihi obedit, me veneratur & honorat. Gaude, quia filius meus mihi semper est obediens, & meam voluntatem, & cunctas preces meas semper exaudit. Gaude, quia Deus semper ad beneplacitum meū remunerat servitors meos in hoc seculo & in futuro. Gaude, quia proxima sedeo sanctae Trinitati, & vestita sum corpore meo glorificato. Gaude, quia certa sum & secura, quòd haec mea gaudia semper stabunt & nunquam finientur vel deficient. Et quicumque cum his gaudijs spiritualibus laetando in hoc seculo me venerabitur, in exitu animae suae de corpore praesentiam meam obtinebit; & ipsam animam ab hostibus malignis liberabo, & in conspectu filij mei ut meeum gaudia possideat praesentabo. Bernardin. de Bust. Marial. part. 10 serm. 2. sect. ult.Gaude & laetare, ac exulta mecum; quia gloria mea excellit dignitatem & laetitiam omnium sanctorum & cunctorum spirituum beatorum, & majorem gloriam habeo ipsa sola quàm omnes simul Angeli & Sancti. Gaude. quia sicut Sol illuminat diem ac mundum, sic claritas mea illuminat totū orbem coelestē. Gaude, quia tota militia coeli mihi obedit, me veneratur & honorat. Gaude, quia filius meus mihi semper est obediens, & meam voluntatem, & cunctas preces meas semper exaudit. Gaude, quia Deus semper ad beneplacitum meū remunerat servitores meos in hoc seculo & in futuro. Gaude, quia proxima sedeo sanctae Trinitati, & vestita sum corpore meo glorificato. Gaude, quia certa sum & secura, quòd haec mea gaudia semper stabunt & nunquam finientur vel deficient. Et quicumque cum his gaudijs spiritualibus laetando in hoc seculo me venerabitur, in exitu animae suae de corpore praesentiam meam obtinebit; & ipsam animam ab hostibus malignis liberabo, & in conspectu filij mei ut meeum gaudia possideat praesentabo. Bernardin. de Bust. Marial. part. 10 serm. 2. sect. ult.
*Quòd summae Trinitatis & mea est una voluntas; & quodcunque mihi placuerit, tota Trinitas ineffabili favour consentit. Promptuar. Discipuli, de miraculi B. Mari•, exempl. 14. (pag. 8. edit. Mogunt. an. 1612.)Quòd summae Trinitatis & mea est una voluntas; & quodcunque mihi placuerit, tota Trinitas ineffabili favore consentit. Promptuar. Discipuli, de miraculi B. Mari•, exempl. 14. (pag. 8. edit. Mogunt. ann. 1612.)
qM•ltae meretri•es in die Sabbati•on pecca•ent propter reverentiā Virginis Et multi videntur beatam Virginem in majori veneration habere, quàm Ch•istum filiū ejus; magis ex simplicitate moti quàm scientiâ. Sed quia honor matris redundat in filium, Prov. 17. patientiam habet filius Dei, de hâc quorundam virorū & mulie•um simplicitate. Bernardin. de Bust. pa•t. 6. serm. 2. memb. 3.M•ltae meretri•es in die Sabbati•on pecca•ent propter reverentiā Virginis Et multi videntur beatam Virginem in majori veneratione habere, quàm Ch•istum filiū ejus; magis ex simplicitate moti quàm scientiâ. Sed quia honor matris redundat in filium, Prov. 17. patientiam habet filius Dei, de hâc quorundam virorū & mulie•um simplicitate. Bernardin. de Bust. pa•t. 6. serm. 2. memb. 3.
rSi hoc privilegium habet Cardinalis, quòd si ponat pileum sive cape•lum suum super•caput illius qui ducitur ad justitiam, liberatur: (secundùm Baldū & Paulū de Castro, in •addictos. C. de appel.) á fortiori, pallium beatae. Virginis potest nos ab omnibus malis liberare. Tam lata enim est ejus misericordia, quòd si aliquem devoté facientem Coronam suam viderit in medio millium daemonū trahi ad supplicium; eum protinùs liberabit: nec permittet aliquem malé finiri, qui ejus Coronā reverenter studuerit facere. Id. part. 12. serm. 1. mem•r. 3.Si hoc privilegium habet Cardinalis, quòd si ponat pileum sive cape•lum suum super•caput illius qui ducitur ad justitiam, liberatur: (secundùm Baldū & Paulū de Castro, in •addictos. C. de appel.) á fortiori, pallium beatae. Virginis potest nos ab omnibus malis liberare. Tam lata enim est ejus misericordia, quòd si aliquem devoté facientem Coronam suam viderit in medio millium daemonū trahi ad supplicium; eum protinùs liberabit: nec permittet aliquem malé finiri, qui ejus Coronā reverenter studuerit facere. Id. part. 12. serm. 1. mem•r. 3.
her mercy being so large, that if she should see any man who did devoutly make her Crown (that is to say, repeat the Rosary or Chaplet of prayers made for her worship) to be drawn unto punishment in the midst of a thousand Devils; she would presently rescue him, & not permit that any one should have an evil end, who did study reverently to make her Crown. They add moreover, that sfor ⟨p. 441⟩every of these Crowns a man shall obtain 273758. days of Indulgence: and that Pope Sixtus the fourth granted an indulgence of twelve thousand years for every time that a man in the state of grace should repeat this short horizon or salutation of the Virgin, which by many is inserted into her Crown. Hail most holy Mary, the mother of God, the Queen of heaven, the gate of Paradise, the Lady of the world. Thou art a singular and pure virgin: thou didst conceive Christ without sin: thou didst bear the creator and saviour of the world, in whom I do not doubt. Deliver me from all evil, and pray for my sins. Amen.
her mercy being so large, that if she should see any man who did devoutly make her Crowne (that is to say, repeate the Rosarie or Chaplet of prayers made for her worship) to be drawn unto punishmēt in the midst of a thousand Divels; she would presently rescue him, & not permit that any one should have an evil end, who did study reverētly to make her Crown. They add moreover, that sfor ⟨p. 441⟩every of these Crownes a man shal obtaine 273758. dayes of Indulgence: and that Pope Sixtus the fourth granted an indulgence of twelve thousand years for every time that a man in the state of grace should repeat this short orizon or salutation of the Virgin, which by manie is inserted into her Crowne. Hayle most holy Mary, the mother of God, the Queene of heaven, the gate of Paradise, the Ladie of the world. Thou art a singular and pure virgin: thou didst conceive Christ without sinne: thou didst beare the creator and saviour of the world, in whom I doe not doubt. Deliver me from all evill, and pray for my sinnes. Amen.
sSic in summâ erunt ducenta septuaginta tria millia septingenti quinquaginta octo dies indulgentiae pro qualibet coronâ. Felicis autē recordationis Sixtus Papa quartus, omnibus dicentibus in statu gratiae infrascriptā orationē sive salutationē ipsius Virginis, quae á multis dicitur in Coronâ, concessit indulgentiā duodecim millium annorū pro qualibet vice quâ dicitur. Ave sanctissima Maria, mater Dei, regina coeli, porta para disi, domina mundi. Singularis & pura tu es virgo. Tu concepisti Christū sine peccato. Tu peperisti creatorē & salvatorem mundi, in quo non dubito, Libera me ab omni malo; & orapro peccatis mei• Amen. Jbid.Sic in summâ erunt ducenta septuaginta tria millia septingenti quinquaginta octo dies indulgentiae pro qualibet coronâ. Felicis autē recordationis Sixtus Papa quartus, omnibus dicētibus in statu gratiae infrascriptā orationē sive salutationē ipsius Virginis, quae á multis dicitur in Coronâ, concessit indulgentiā duodecim millium annorū pro qualibet vice quâ dicitur. Ave sanctissima Maria, mater Dei, regina coeli, porta para disi, domina mundi. Singularis & pura tu es virgo. Tu concepisti Christū sine peccato. Tu peperisti creatorē & salvatorem mundi, in quo non dubito, Libera me ab omni malo; & orapro peccatis mei• Amen. Jbid.
In the Crown composed by Bonaventure, this is one of the orisons that is prescribed to be said. tO. Empress and our most kind Lady, by the authority of a mother command thy most beloved Son our Lord Jesus Christ, that he would vouchsafe to lift up our minds from the love of earthly things unto heavenly desires. which is suitable unto that versicle which we read in the 35. Psalm, of his Ladies Psalter. uIncline the countenance of God upon us: compel him to have mercy upon sinners. the harshness whereof our Romanists have a little qualified in some of their editions, reading thus, xIncline the countenance of thy Son upon us: compel him by thy prayers to have mercy upon us sinners. The psalms of this Psalter do all of them begin as Davids do: but with this main difference, that where the Prophet in the one aimeth at the advancement of the honour of our Lord, the Friar in the other applieth all to the magnifying of the power and goodness of our Lady. So in the first Psalm: yBlessed is the man (quoth Bonaventure) ⟨p. 442⟩that loveth thy name, O Virgin Mary: thy grace shall comfort his soul. & in the others following. zLady, how are they multiplied that trouble me? with thy tempest shalt thou persecute and scatter them. aLady, suffer me not to be rebuked in the fury of God; nor to be judged in his wrath. bMy Lady, in thee have I put my trust: deliver me from mine enemies, O Lady. cIn our Lady put I my trust; for the sweetness of the mercy of her name. dHow long wilt thou forget me, O Lady, and not deliver me in the day of tribulation? ePreserve me, O Lady, for in thee have I put my trust: and impart unto me the drops of thy grace. fI will love thee, O Lady of heaven and earth: and I will call upon thy name among the nations. gThe heavens declare thy glory: and the fragrance of thine ointments is spread among the nations. hHear us, Lady, in the day of trouble: and turn thy merciful face unto our prayers. iUnto thee, O Lady, have I lifted up my soul: in the judgement of God, by thy prayers, I shall not be ashamed. kJudge me, Lady, for I have departed from mine innocency: but because I will trust in thee, I shall not be weakened. lIn thee, O Lady, have I put my trust, let me never be confounded: in thy favour receive me mBlessed are they whose hearts do love thee, ô virgin Mary: their sins by thee shall mercifully be washed away.
In the Crowne composed by Bonaventure, this is one of the orizons that is prescribed to be sayd. tO. Empresse and our most kinde Ladie, by the authoritie of a mother command thy most beloved Sonne our Lord Iesus Christ, that he would vouchsafe to lift up our mindes from the love of earthly things unto heavenly desires. which is sutable unto that versicle which wee reade in the 35. Psalme, of his Ladies Psalter. uIncline the countenance of God upon us: compell him to have mercie upon sinners. the harshenesse whereof our Romanists have a little qualified in some of their editions, reading thus, xIncline the countenance of thy Sonne upon us: compell him by thy praiers to have mercie upon us sinners. The psalmes of this Psalter doe all of them begin as Davids doe: but with this maine difference, that where the Prophet in the one aymeth at the advancement of the honour of our Lord, the Fryar in the other applieth all to the magnifying of the power and goodnesse of our Lady. So in the first Psalme: yBlessed is the man (quoth Bonaventure) ⟨p. 442⟩that loveth thy name, O Virgin Marie: thy grace shall comfort his soule. & in the others following. zLady, how are they multiplied that trouble me? with thy tempest shalt thou persecute and scatter them. aLadie, suffer me not to be rebuked in the furie of God; nor to bee judged in his wrath. bMy Ladie, in thee have I put my trust: deliver me from mine enemies, O Ladie. cIn our Ladie put I my trust; for the sweetenesse of the mercie of her name. dHow long wilt thou forget me, O Ladie, and not deliver me in the day of tribulation? ePreserve me, O Ladie, for in thee have I put my trust: and imparte unto me the droppes of thy grace.
tImperatrix & Domina nostra benignissima, jure matris impera tuo dilectissimo Filio Domino nostro Jesu Christo, ut mentes nostras ab amore terrestrium ad coelestia desideria erigere dignetur. Bonaventur. Corona B Mariae Virginis, Operum tomo 6. edit. Rom. an. 1588.Imperatrix & Domina nostra benignissima, iure matris impera tuo dilectissimo Filio Domino nostro Iesu Christo, ut mentes nostras ab amore terrestrium ad coelestia desideria erigere dignetur. Bonaventur. Corona B Mariae Virginis, Operum tomo 6. edit. Rom. an. 1588.
uInclina vultum Dei super nos: coge illū peccatoribus misereri. Id. in Psalterio B. Mariae Virg. ibid.Inclina vultum Dei super nos: coge illū peccatoribus misereri. Id. in Psalterio B. Mariae Virg. ibid.
xInclina vultum filij tui super nos: coge illum precibus nobis peccatoribus misereri Psalter. Bonaventur seorsim. edit. Parisijs, an. 1596. in Capeleto Dominicae 2.Inclina vultum filij tui super nos: coge illum precibus nobis peccatoribus misereri Psalt•r. Bonaventur seorsim. edit. Parisijs, an. 1596. in Capeleto Dominicae 2.
yBeatus vir qui diligit nomen tuū Maria virgo: gratia tua animam ejus confortabit. Psalm. 1.Beatus vir qui diligit nomen tuū Maria virgo: gratia tua animam ejus confortabit. Psalm. 1.
zDomina, quid multiplicati sunt qui tribulant me? in tempestate tuâ persequêri• & dissipabis eos. Psalm. 3.
aDomina, ne in furore Dei sinas corripi me: neque in ira ejus judicari. Psalm. 6.
bDomina mea, in te speravi: de inimicis meis libera me Domina. Psalm 7.
nLady, judge those that hurt me: and rise ⟨p. 443⟩up against them, and plead my cause. oWaiting have I waited for thy grace: and thou hast done unto me according to the multitude of the mercy of thy name. pLady, thou art our refuge in all our necessities; and the powerful strength treading down the enemy. qHave mercy upon me, O Lady, who art called the mother of mercy; and according to the bowels of thy mercies, cleanse me from all mine iniquities. rSave me, Lady, by thy name; and deliver me from mine unrighteousness. sHave mercy upon me, O Lady, have mercy upon me: because my heart is prepared to search out thy will; and in the shadow of thy wings will I rest. tLet Mary arise, and let her enemies be scattered: let them all be trodden down under her feet. uIn thee, O Lady, have I put my trust, let me never be put to confusion: deliver me in thy mercy, and cause me to escape. xGive the King thy judgement, O God, and thy mercy to the Queen his mother. yLady, the gentiles are come into the inheritance of God: whom thou by thy merits hast confederated unto Christ. zThy mercies, O Lady, will I sing for ever. aGod is the Lord of revenges: but thou the mother of mercy dost bow him to take pity. bO come, let us sing unto our Lady: let us make a joyful noise to Mary our Queen that brings salvation. cO sing unto our Lady a new song: for she hath done marvellous things. dO give thanks unto the Lord, for he is good: ⟨p. 444⟩give thanks unto his mother, for her mercy endureth for ever. eLady, despise not my praise: and vouchsafe to accept this Psalter which is dedicated unto thee. fThe Lord said unto our Lady: sit thou, my mother, at my right hand. gThey that trust in thee, O mother of God, shall not fear from the face of the enemy. hExcept our Lady build the house of our heart: the building thereof will not continue. iBlessed are all they who fear our Lady: and blessed are all they who know to do thy will, and thy good pleasure. kOut of the deep have I cried unto thee, O Lady: Lady, hear my voice. lLady, remember David, and all that call upon thy name. mO give thanks unto the Lord, because he is good: because by his most sweet mother the virgin Mary is his mercy given. nBlessed be thou, O Lady, which teachest thy servants to war; and strengthenest them against the enemy. and so the last Psalm is begun with, oPraise our Lady in her Saints;
nLady, judge those that hurt me: and rise ⟨p. 443⟩up against them, and plead my cause. oWaiting have I waited for thy grace: and thou hast done unto me according to the multitude of the mercie of thy name. pLady, thou art our refuge in all our necessities; and the powerfull strength treading downe the enemie. qHave mercie upon me, O Ladie, who art called the mother of mercie; and according to the bowels of thy mercies, cleanse me from all mine iniquities. rSave me, Ladie, by thy name; and deliver me from mine unrighteousnesse. sHave mercie upon me, O Ladie, have mercie upon me: because my heart is prepared to search out thy will; and in the shadow of thy wings will I rest. tLet Marie arise, and let her enemies be scattered: let them all be troaden downe under her feete. uIn thee, O Lady, have I put my trust, let me never be put to confusion: deliver me in thy mercie, and cause mee to escape. xGive the King thy judgement, O God, and thy mercie to the Queene his mother. yLady, the gentiles are come into the inheritance of God: whom thou by thy merits hast confederated unto Christ. zThy mercies, O Lady, will I sing for ever. aGod is the Lord of revenges: but thou the mother of mercie dost bowe him to take pitie. bO come, let us sing unto our Ladie: let us make a joyfull noise to Mary our Queene that brings salvation.
nJudica Domina nocentes me: & contra eos exurge, & vindica causam meam, Psalm. 34.Iudica Domina nocentes me: & contra eos exurge, & vindica causam meam, Psalm. 34.
pDomina refugium nostrum tu es in omni necessitate nostrâ; & virtus potentior conterens inimicū. Psalm. 45.Domina refugium nostrū tu es in omni necessitate nostrâ; & virtus potentior conterens inimicū. Psalm. 45.
qMiserere mei Domina, quae mater misericordia• nuncuparis: & secundùm viscera misericordiarum tuarum, munda me ab omnibus iniquitatibus meis. Psal. 50.
rDomina in nomine tuo• salvum me fac: & ab in•ustitijs meis libera me. Psalm. 53.
sMiserere mei Domina, miserere mei: quia paratū est cor meū exquirere voluntatē tuā: & in umbrâ alarm tuarum requiescā. Ps. 56.Miserere mei Domina, miserere mei: quia paratū est cor meū exquirere voluntatē tuā: & in umbrâ alarū tuarum requiescā. Ps. 56.
tExurgat Maria, & dissipentur inimici ejus: conterantur omnes sub pedibus ejus. Psal. 67.
praise her in her virtues and miracles: and ended accordingly, with, Omnis spiritus laudet Dominam nostram. Let every spirit (or, every thing that hath breath) praise our Lady.
prayse her in her vertues and miracles: and ended accordingly, with, Omnis spiritus laudet Dominam nostram. Let everie spirit (or, everie thing that hath breath) prayse our Ladie.
To this we may adjoin the pPsalter of the salutations of the Virgin, framed by John Peckham archbishop of Canterbury, which is not yet printed. His preface he beginneth thus:
Meant concipio lauds perscribere
Sanctae Virginis; quae nos à carcere
⟨p. 445⟩Solvit per filium, genus in genere
Miri vivificans effectus opere.
and endeth with a prayer to the blessed Virgin, that she would release the sins of all those for whom he prayed, and cause both his own name and theirs to be written in the book of life.
Nec non & omnibus relaxes crimina,
Pro quibus supplicans fundo precamina:
Nostrumque pariter & horum nomina
Conscribi facias in vitae paginâ.
Then followeth his first Psalm; wherein he prayeth, that she would make us to meditate often Gods Law, and afterwards to be made blessed in the glory of Gods kingdom.
Ave Virgo virginum parens absque pari,
Sine viri semine digna foecundari:
Fac nos legem Domini crebró meditari:
Et in regni gloriâ beatificari.
His other 149. Psalms (which are fraught with the same kind of stuff) I pass over. But Bernardinus de Senis his boldness may not be forgotten: who thinketh that qGod will give him leave to maintain, that the Virgin Mary did more unto him, or at least as much, as he himself did unto all mankind; and that we may say for our comfort (forsooth) that in respect of the blessed Virgin (whom God himself did make notwithstanding) God after a sort is more bound unto us, than we are unto him. With which absurd and wretched speculation Bernardinus de Busti after him was so well ⟨p. 446⟩pleased: that he dareth to revive again this most odious comparison, and propose it a fresh in this saucy manner. rBut O most grateful Virgin, didst not thou something to God? Didst not thou make him any recompense? Truly (if it be Lawful to speak it) thou in some respect didst greater things to God, than God himself did to thee and to all mankind. I will therefore speak that, which thou out of thy humility hast past in silence. For thou only didst sing: He that is mighty hath done to me great things. but I do sing and say: that thou hast done greater things to him that is mighty. Neither is that vision much better, which the ssame author reciteth as showed to S. Francis, or (as tothers would have it) to his companion Friar Lion; touching the two ladders that reached from earth unto heaven. the one red, upon which Christ leaned:
To this we may adioyne the pPsalter of the salutations of the Virgin, framed by Iohn Peckham archbishop of Canterburie, which is not yet printed. His preface he beginneth thus:
Mente concipio laudes perscribere
Sanctae Virginis; quae nos à carcere
⟨p. 445⟩Solvit per filium, genus in genere
Miri vivificans effectus opere.
and endeth with a prayer to the blessed Virgin, that shee would release the sinnes of all those for whom hee prayed, and cause both his owne name and theirs to be written in the booke of life.
Nec non & omnibus relaxes crimina,
Pro quibus supplicans fundo precamina:
Nostrumque pariter & horum nomina
Conscribi facias in vitae paginâ.
Then followeth his first Psalme; wherein he prayeth, that she would make us to meditate often Gods Law, and afterwards to be made blessed in the glorie of Gods kingdome.
Ave Virgo virginum parens absque pari,
Sine viri semine digna foecundari:
Fac nos legem Domini crebró meditari:
Et in regni gloriâ beatificari.
His other 149. Psalmes (which are fraught with the same kinde of stuffe) I passe over. But Bernardinus de Senis his boldnesse may not be forgotten: who thinketh that qGod will give him leave to maintaine, that the Virgin Marie did more unto him, or at least as much, as he himselfe did unto all mankinde; and that wee may say for our comfort (forsooth) that in respect of the blessed Virgin (whom God himselfe did make notwithstanding) God after a sort is more bound unto us, than wee are unto him. With which absurd and wretched speculation Bernardinus de Busti after him was so well ⟨p. 446⟩pleased: that hee dareth to revive againe this most odious comparison, and propose it a fresh in this saucy maner. rBut O most gratefull Virgin, didst not thou something to God? Didst not thou make him any recompence? Truely (if it be Lawfull to speake it) thou in some respect didst greater things to God, than God himselfe did to thee and to all mankinde. I will therefore speake that, which thou out of thy humilitie hast past in silence. For thou onely didst sing: He that is mightie hath done to me great things. but I doe sing and say: that thou hast done greater things to him that is mightie. Neyther is that vision much better, which the ssame author reciteth as shewed to S. Francis, or (as t
pPsal•erium meditationum B. Mariae, vocatur á Jo Pithio, de illustr. An•l. Scriptorib. pag. 380.Psal•erium meditationum B. Mariae, vocatur á Io Pithio, de illustr. An•l. Scriptorib. pag. 380.
qSola benedicta virgo Maria plus fecit Deo vel tantùm (ut sic dicam) quàm fecit Deus toti generi humano. Credo etenim certé quòd mihi indulgebit Deus, si nunc pro Virgine loquar. Congregemus in unum quae Deus homini fecit: & consideremus quae Maria virgo Domino satisfecit &c. Reddendo ergo singula singulis, sc. quae fecit Deus homini, & quae fecit Deo beata Virgo; videbis quòd plus fecit Maria Deo, quàm homini Deus: ut sic pro solatio dicere liceat, quòd propter beatam Virginem, quam tamen ipse fecit, Deus quodammodo plus obligetur nobis, quàm nos sibi. Bernardin. Senens. serm. 61. artic. 1. cap. 11.Sola benedicta virgo Maria plus fecit Deo vel tantùm (ut sic dicam) quàm fecit Deus toti generi humano. C•edo etenim certé quòd mihi indulgebit Deus, si nunc pro Virgine loquar. Congregemus in unum quae Deus homini fecit: & consideremus quae Maria virgo Domino satisfecit &c. Reddendo ergo singula singulis, sc. quae fecit Deus homini, & quae fecit Deo beata Virgo; videbis quòd plus fecit Maria Deo, quàm homini Deus: ut sic pro solatio dicere liceat, quòd propter beatam Virginem, quam tamen ipse fecit, Deus quodammodo plus obligetur nobis, quàm nos sibi. Bernardin. Senens. serm. 61. artic. 1. cap. 11.
rSed ô virgo gratissima, nunquid tu aliquid •ecisti Deo? Nunquid vicem ei reddidis•i? Profectò (si fas est dicere) tu secundùm quid majora fecisti Deo, quàm ipse Deus tibi & universo generi humano. Volo ergo ego dicere, quod tu exhumilitate reticuisti. Tu enim solùm cecinisti; Quia fecit mihi magna qui potens est: ego vero cano & dico; Quia tu fecisti majora ei qui potens est. Bernardin. de Bust. Marial. part. 6. serm. 2. membr. 3.
sId. part. 9. serm. 2. assimilat. 2.
tSpeculum vitae Francisci & fociorum eius: part. 2. c. 45. edit. Guilielmi Spoelberch. Item, Speculum Exemplorum, dist. 7. exempl. 41.
from whence many fell backward, & could not ascend. the other white, upon which the holy Virgin leaned: the help whereof such as used, were by her received with a cheerful countenance, and so with facility ascended into heaven. Neither yet that sentence, which came first from Anselm, and was after him used by Ludolphus Saxo the Carthusian, and Chrysostomus à Visitation the Cistercian Monk: that umore present relief is sometimes found by commemorating the name of Mary, then by calling upon the name of our Lord Jesus her only Sonne. which one of xour Jesuits is so far from being ashamed to defend, that he dareth to extend it further to the mediation of other Saints also: telling us very peremptorily, that as our ⟨p. 447⟩Lord Jesus worketh greater miracles by his Saints then by himself· (John. 14.12) so often he showeth the force of their intercession more then of his own.
from whence many fell backward, & could not ascend. the other white, upon which the holy Virgin leaned: the helpe whereof such as used, were by her received with a cheerefull countenance, and so with facilitie ascended into heaven. Neyther yet that sentence, which came first from Anselme, and was after him used by Ludolphus Saxo the Carthusian, and Chrysostomus à Visitatione the Cistercian Monke: that umore present reliefe is sometimes found by commemorating the name of Mary, then by calling upon the name of our Lord Iesus her onely Sonne. which one of xour Iesuites is so farre from being ashamed to defend, that he dareth to extend it further to the mediation of other Saints also: telling us very peremptorily, that as our ⟨p. 447⟩Lord Iesus worketh greater miracles by his Saints then by himself· (Iohn. 14.12) so often he sheweth the force of their intercession more then of his owne.
uVelocior est nonnunquam salus memorato nomine Mariae, quàm invocato nomine Domini Jesu unici Filij sui. Anselm de excellentiâ B. Virginis, cap. 6. Ludolph. Carthusian de Vitâ Christi, part. 2. cap. 68. & Chrysostom. á Visitatione, de Verbis Dominae, tom. 2. lib. 2. cap. 2.Velocior est nonnunquam salus memorato nomine Mariae, quàm invocato nomine Domini Iesu unici Filij sui. Anselm de excellentiâ B. Virginis, cap. 6. Ludolph. Carthusian de Vitâ Christi, part. 2. cap. 68. & Chrysostom. á Visitatione, de Verbis Dominae, tom. 2. lib. 2. cap. 2.
xHenr. Fitz-Simon, of the Mass. lib. 2. part. 2. chap. 3.Henr. Fitz-Simon, of the Masse. lib. 2. part. 2. chap. 3.
All which I do lay down thus largely, not because I take any delight in rehearsing those things, which deserve rather to be buried in everlasting oblivion: but first, that the world may take notice, what kind of monster is nourished in the Papacy under that strange name of Hyperdulia: the bare discovery whereof, I am persuaded, will prevail as much with a mind that is touched with any zeal of Gods honour, as all other arguments and authorities whatsoever. secondly, that such unstable souls as look back unto Sodom, and have a lust to return unto Egypt again, may be advised to look a little into this sink, and consider with themselves whether the steam that ariseth from thence be not so noisome, that it is not to be endured by one that hath any sense left in him of piety. and thirdly, that such as be established in the present truth, may be thankful to God for this great mercy vouchsafed unto them, and mak• this still one part of their prayers. From all Romish Dulîa and Hyperdulîa, good Lord deliver us.
All which I doe lay downe thus largely, not because I take any delight in rehearsing those things, which deserve rather to be buried in everlasting oblivion: but first, that the world may take notice, what kinde of monster is nourished in the Papacie under that strange name of Hyperdulia: the bare discoverie whereof, I am perswaded, will prevaile as much with a minde that is touched with anie zeale of Gods honour, as all other arguments and authorities whatsoever. secondly, that such unstable soules as looke backe unto Sodome, and have a lust to returne unto Egypt againe, may be advised to looke a little into this sinke, and consider with themselves whether the steame that ariseth from thence be not so noysome, that it is not to be indured by one that hath any sense left in him of pierie. and thirdly, that such as be established in the present truth, may be thankefull to God for this great mercie vouchsafed unto them, and mak• this still one part of their prayers. From all Romish Dulîa and Hyperdulîa, good Lord deliver us.
With prayer to Saints our Challenger joineth the use of holy Images: which what it hath been and still is in the Church of Rome, seeing he hath not been pleased to declare unto us in particular, I hope he will give us leave to learn from others. aIt ⟨p. 448⟩is the doctrine then of the Roman Church, that the Images of Christ and the Saints should with pious Religion be worshipped by Christians: saith Zacharias Boverius the Spanish friar, in his late Consultation directed to our most noble Prince Charles, bthe Hope of the Church of England, and cthe future felicity of the World; as even this Balaam himself doth style him. The representations of God, and of Christ, and of Angels, and of Saints, dare not only painted that they may be showed, as the Cherubims were of old in the Temple, but that they may be adored; as the frequent use of the Church doth testify: saith Cardinal Cajetan. So Thomas Arundell archbishop of Canterbury, in his Provincial Council held at Oxford in the year 1408. established this Constitution following. * From henceforth let it be taught commonly and preached by all, that the Cross and the Image of the Crucifix and the rest of the Images of the Saints, in memory and honour of them whom they figure, as also their places and Relics, ought to be worshipped with processions, bendings of the knee, bowings of the body, incensings, kissings, offerings, lighting of candles, and pilgrimages; together with all other manners and forms whatsoever, as hath been accustomed to be done in our or our predecessors times. And in the Roman Catechism set out by the appointment of the Council of Trent, ethe Parish priest is required to declare unto his parishioners, not only that it is lawful to have images in the Church, and to give honour and worship unto them, (forasmuch as the honour which is done unto them, is referred unto the things which they represent) but also that ⟨p. 449⟩this hath still been done to the great good of the faithful. and that fthe Images of the Saints are put in Churches, aswell that they may be worshipped, as that we being admonished by their example, might conform our selves unto their life and manners.
WIth prayer to Saints our Challenger joyneth the use of holy Images: which what it hath beene and still is in the Church of Rome, seeing hee hath not beene pleased to declare unto us in particular, I hope he will give us leave to learne from others. aIt ⟨p. 448⟩is the doctrine then of the Romane Church, that the Images of Christ and the Saints should with pious Religion be worshipped by Christians: saith Zacharias Boverius the Spanish fryar, in his late Consultation directed to our most noble Prince Charles, bthe Hope of the Church of England, and cthe future felicitie of the World; as even this Balaam himself doth style him. The representations of God, and of Christ, and of Angels, and of Saints, dare not onely painted that they may be shewed, as the Cherubims were of old in the Temple, but that they may be adored; as the frequent use of the Church doth testifie: saith Cardinall Cajetan. So Thomas Arundell archbishop of Canterbury, in his Provinciall Councell helde at Oxford in the yeare 1408. established this Constitution following. * From henceforth let it be taught commonly and preached by all, that the Crosse and the Image of the Crucifixe and the rest of the Images of the Saints, in memorie and honour of them whom they figure, as also their places and Relickes, ought to be worshipped with processions, bendings of the knee, bowings of the bodie, incensings, kissings, offerings, lighting of candles, and pilgrimages; together with all other maners and formes whatsoever, as hath beene accustomed to be done in our or our predecessors times. And in the Romane Catechisme set out by the appointment of the Councell of Trent, ethe Parish priest is required to declare unto his parishioners, not onely that it is lawfull to have images in the Church, and to give honour and worship unto them, (for asmuch as the honour which is done unto them, is referred unto the things which they represent) but also that ⟨p. 449⟩this hath still beene done to the great good of the faithfull. and that fthe Images of the Saints are put in Churches, aswell that they may be worshipped, as that we being admonished by their example, might conforme our selves unto their life and maners.
aDoctrina ost Romanae Ecclesiae, Christi & Sanctorum Imagines piâ Religione á Christianis colendas esse. Zac. Bo•erius, in Orthodoxâ Consultat, de ratione verae Fidei & Religionis ample•tenda. part. 2. Regul. 1. pag. 189. edit. Matrit. an. 1623.
cPrinceps futura orbis foelicitas Id part. 2. Regul. 2. pag. 196.
dNon solùm pinguntur, ut ostendantur, sicut Cherubim olim in templo, sed ut adorentur: ut frequens usus Ecclesiae testatur. Caietan in 3. part. Thomae, quaest. 25. artic. 3.
enon solùm autem licere in Ecclesiâ imagines habere, & illis honorem & cultum adhibere, ostendet Parochus (cùm honos qui illis exhibetur, referatur ad prototypa) verum etiam maximo fidelium bono ad hanc usque diem factum declarabit. Catechism. Roman. part. 3. cap. 2. sect. 14.
fSanctorum quoq, imagines in templis positas demonstrabit; ut & colantur, & exemplo moniti, ad eorum vitam ac mores nos ipsos conformemus Ibid.
Now for the manner of this worship, we are told by one of their Bishops; that git must not only be confessed, that the faithful in the Church do adore before the Images (as some peradventure would cautiously speak) but also adore the Image it self, without what scruple you will: yea they do reverence it with the same worship, wherewith they do the thing that is represented thereby. Wherefore (saith he) if that ought to be adored with Latrîa (or, divine worship) this also is to be adored with Latrîa; if with Dulîa or Hyperdulîa, this likewise is to be adored with the same kind of worship. And so we see that Thomas Aquinas doth directly conclude; that hthe same reverence is to be given unto the Image of Christ and to Christ himself: and by consequence, seeing Christ is adored with the adoration of Latría (or, divine worship) that his image it to be adored with the adoration of Latrîa. Upon which place of Thomas, Fryar Pedro de Cabrera, a great Master of Divinity in Spain, doth lay down these conclusions. I. iIt is simply and absolutely to be said, that holy Images are to be worshipped, in ⟨p. 450⟩Churches & •ut of Churches: and the contrary is an heretical doctrine. for explication whereof he declareth, that by this worshipping he meaneth; that signs of service and submission are to be exhibited unto Images, by embracing, lights, oblation of incense, uncovering of the head, &c. and that this conclusion is a doctrine of faith collected out of the holy Scripture; by which it appeareth, that things created yea although they be senseless, so that they be consecrated unto God, are to be adored. II. kImages are truly and properly to be adored; and out of an intention to adore themselves, and not only the samplers that are represented in them. This conclusion (which he maketh to be the common resolution of the Divines of that side) he opposeth against Durand & his followers: who held that Images are adored only improperly, because they put men in mind of the persons represented by them; who are then adored before the images, as if they had been there really present. But this opinion he saith is censured by the latter Divines to be dangerous, rash, and savouring of heresy: yea and by Fr. Victoria to be plainly heretical. For lif Images be adored only improperly, they are not to be adored simply & absolutely: which is a manifest heresy; saith Cabrera.
Now for the maner of this worship, we are told by one of their Bishops; that git must not onely be confessed, that the faithfull in the Church doe adore before the Images (as some peradventure would cautelously speake) but also adore the Image it selfe, without what scruple you will: yea they doe reverence it with the same worship, wherewith they doe the thing that is represented thereby. Wherefore (saith he) if that ought to be adored with Latrîa (or, divine worship) this also is to bee adored with Latrîa; if with Dulîa or Hyperdulîa, this likewise is to be adored with the same kinde of worship. And so we see that Thomas Aquinas doth directly conclude; that hthe same reverence is to be given unto the Image of Christ and to Christ himselfe: and by consequence, seeing Christ is adored with the adoration of Latría (or, divine worship) that his image it to be adored with the adoration of Latrîa. Vpon which place of Thomas, Fryar Pedro de Cabrera, a great Master of Divinitie in Spaine, doth lay downe these conclusions. I. iIt is simply and absolutely to be said, that holy Images are to be worshipped, in ⟨p. 450⟩Churches & •ut of Churches: and the contrary is an hereticall doctrine. for explication wherof he declareth, that by this worshipping he meaneth; that signes of service and submission are to be exhibited unto Images, by embracing, lightes, oblation of incense, uncovering of the head, &c. and that this conclusion is a doctrine of faith collected out of the holy Scripture; by which it appeareth, that things created yea although they be senselesse, so that they be consecrated unto God, are to be adored. II. kImages are truely and properly to be adored; and out of an intention to adore themselves, and not onely the samplers that are represented in them. This conclusion (which he maketh to be the common resolution of the Divines of that side) he opposeth against Durand & his followers: who helde that Images are adored onely improperly, because they put men in minde of the persons represented by them; who are then adored before the images, as if they had beene there really present. But this opinion he saith is censured by the latter Divines to be dangerous, rash, and savouring of heresie: yea and by Fr. Victoria to be plainely hereticall. For l
gErgo non solùm fatendū est, fideles in Ecclesiâ adorare coràm imagine, ut nonnulli ad cautelam forté loquuntur, sed et adorare imaginem, sine quo volueris scrupulo quin & eo illam venerantur cultu, quo & prototypon ejus: propter quod, si illud habet adorari latría, & illa latrîa; si dulia vel hyperdulia, & illa pariter, ejusmodi cultu adoranda est. Jacob. Nactantius, in epist. ad Roman. cap. 1 f•l 42. edit. Venet. an. 1557.Ergo non solùm fatendū est, fideles in Ecclesiâ adorare coràm imagine, ut nonnulli ad cautelam forté loquuntur, sed et adorare imaginem, sine quo volueris scrupulo quin & eo illam venerantur cultu, quo & prototypon ejus: propter quod, si illud habet adorari latría, & illa latrîa; si dulia vel hyperdulia, & illa pariter, ejusmodi cultu adoranda est. Iacob. Nactantius, in epist. ad Roman. cap. 1 f•l 42. edit. Venet. an. 1557.
hSic sequitur, quòd eadem reverentia exhibeatur imagini Christi & ipsi Christo Cùm ergo Christus adoretur adoratione latriae; consequens est, quòd ejus imago sit adoration latriae adoranda. Thom Sum. part. 3. quaest. 25. artic. 3.Sic sequitur, quòd eadem reverentia exhibeatur imagini Christi & ipsi Christo Cùm ergo Christus adoretur adoratione latriae; consequens est, quòd ejus imago sit adoratione latriae adoranda. Thom Summ. part. 3. quaest. 25. artic. 3.
iSimpliciter & absoluté dicendum est, sacras imagines esse venerandas in templis, & extra templa: & contrarium est dogma haereticum. Hoc est, imaginibus exhibenda esse signa servitutis & submissionis, amplexu, luminaribus, oblation suffituum, capitis nudatione, &c. Ilaec conclusio est dogma fidei collectum ex Sanctâ Scripturâ, ex quâ constat, res creatas etiā inanimes, dummodò Deo sint sacratae, esse adorandas. Petr. de Cabrera, in 3. part. Thom. quaest. 25, •rt. 3. disput. 2. num. 15.Simpliciter & absoluté dicendum est, sacras imagines esse venerandas in templis, & extra templa: & contrarium est dogma haereticum. Hoc est, imaginibus exhibenda esse signa servitutis & submissionis, amplexu, luminaribus, oblatione suffituum, capitis nudatione, &c. Ilaec conclusio est dogma fidei collectum ex Sanctâ Scripturâ, ex quâ constat, res creatas etiā inanimes, dummodò Deo sint sacratae, esse adorandas. Petr. de Cabrera, in 3. part. Thom. quaest. 25, •rt. 3. disput.
And mif Images were only to be worshipped by way of rememoration and recordation, because they make us remember the samplers, which we do so worship, as if they had been then present: it would follow that all creatures should be adored with the same adoration, wherewith we worship ⟨p. 451⟩God; seeing all of them do lead us unto the knowledge and remembrance of God, and God is present in all things. III. nThe doctrine delivered by Thomas, that the Image and the sampler represented by it is to be worshipped with the same act of adoration; is most true, most pious, and very consonant to the decrees of Faith. This he osaith is the doctrine not only of Thomas, and of all his disciples, but also of all the old School-men almost. and particularly he quoteth for it, Cajetan, Capreolus, Paludanus, Ferrariensis, Antonius, Soto, Alexander of Hales, Albertus Magnus, Bonaventura, Richardus de Mediavilla, Dionysius Carthusianus, Major, Masilius, Thomas Waldensis, Turrecremata, Angestus, Clichtoveus, Turrian and Vazquez. In a word; pit is the constant judgement of Divines, (saith Azorius the Jesuit) that the Image is to be honoured and worshipped with the same honour and worship, wherewith that is worshipped whereof it is an image.
And mif Images were onely to be worshipped by way of rememoration and recordation, because they make us remember the samplers, which we doe so worship, as if they had beene then present: it would follow that all creatures should be adored with the same adoration, wherewith we worship ⟨p. 451⟩God; seeing all of them doe lead us unto the knowledge and remembrance of God, and God is present in all things. III. nThe doctrine delivered by Thomas, that the Image and the sampler represented by it is to be worshipped with the same act of adoration; is most true, most pious, and very consonant to the decrees of Faith. This he osaith is the doctrine not onely of Thomas, and of all his disciples, but also of all the old Schoole-men almost. and particularly he quoteth for it, Cajetan, Capreolus, Paludanus, Ferrariensis, Antonius, Soto, Alexander of Hales, Albertus Magnus, Bonaventura, Richardus de Mediavilla, Dionysius Carthusianus, Major, Masilius, Thomas Waldensis, Turrecremata, Angestus, Clichtoveus, Turrian and Vazquez. In a word; pit is the constant judgement of Divines, (saith Azorius the Iesuite) that the Image is to be honoured and worshipped with the same honour and worship, wherewith that is worshipped whereof it is an image.
mSi imagines solùm adorantur rememorativé, & recordativé, quia recordari nos faciunt exempla•ium; quae ita adoramus, ac si essent praesentia •equeretur eâdem adoration, quâ colimus Deum, esse adorandas omnes c•eaturas; cùm omnes in Dei cognitionem & recordationem nos dacant, & Deus sit in omnibus rebus. Sed consequens est absurdum. Ergo. Ibid. num. 35.Si imagines solùm adorantur rememorativé, & recordativé, quia recordari nos faciunt exempla•ium; quae ita adoramus, ac si essent praesentia •equeretur eâdem adoratione, quâ colimus Deum, esse adorandas omnes c•eaturas; cùm omnes in Dei cognitionem & recordationem nos dacant, & Deus sit in omnibus rebus. Sed consequens est absurdum. Ergo. Ibid. num. 35.
nSententia Divi Thomae, quatenùs docet eodem actu adorationis coli Imaginem, & exemplar per illam representatum; est verissima, pijssima, & fidei decretis admodùm consona. Ibid. disput. 3. num. 56.
pConstans est Theologorum sententia; Imaginem eodem honore & cultu honorari & coli, quo coli tur id cujus est Imago Jo. Azor. Institut. moral. tom. 1 lib. 9. cap. 6.Constans est Theologorum sententia; Imaginem eodem honore & cultu honorari & coli, quo coli tur id cujus est Imago Io. Azor. Institut. moral. tom. 1 lib. 9. cap. 6.
Against this use, or rather horrible abuse of Images, to what purpose should we heap up any testimonies of holy Scripture; if the words of the second commandment, uttered with Gods own mouth with thundering and lightning upon mount Sinai, may not be heard? Thou shalt not make to thy self any graven Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: Thou shalt not bow down to them, nor worship them. Which thunderclap from heaven the guides of the Romish Church discerning to threaten sore that fearful Idolatry which daily they commit; thought fit in wisdom, first to conceal the knowledge of this from the people, by excluding those words out of the Decalogue that went abroad for common use, under ⟨p. 452⟩pretence (forsooth) of including it in the first Commandment: and then afterwards to put this conceit into mens heads, that this first commandment was so far from condemning the veneration of Images, that it commanded the same, and condemned the contrary neglect thereof. And therefore Laurence Vaux in his Catechism, unto this Question; Who breaketh the first Commandment of God by unreverence of God? frameth this Answer. qThey that do not give due reverence to God, and his Saints, or to their Relics and IMAGES. and Jacobus de Graffijs in his explication of the same Commandment specifieth the due reverence here required, more particularly. namely,r that we should reverence every Image with the same worship that we do him whose image it is. that is to say, that we impart Latrîa (or, divine worship) to the Image of God; or of Christ, or to the sign of the Cross also, inasmuch as it bringeth the Passion of our Lord unto our mind: and that we use the adoration of Hyperdulîa at the Image of the holy Virgin, but of Dulìa at the Images of other Saints. And can there be found (think you) among men, a more desperate impudency then this? that not only the practise of this wretched Idolatry should be maintained against the express commandment of almighty God; but also that he himself should be made the author and commander of it, even in that very place where he doth so severely forbid it, and sreveal his wrath from heaven against the ungodliness and unrighteousness of men, which withhold the truth in unrighteousness.
Against this use, or rather horrible abuse of Images, to what purpose should we heape up anie testimonyes of holy Scripture; if the words of the second commandement, uttered with Gods owne mouth with thundring and lightning upon mount Sinai, may not be heard? Thou shalt not make to thy selfe any graven Image, nor the likenesse of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: Thou shalt not bowe downe to them, nor worship them. Which thunderclap from heaven the guides of the Romish Church discerning to threaten sore that fearefull Idolatrie which daily they commit; thought fit in wisedome, first to conceale the knowledge of this from the people, by excluding those words out of the Decalogue that went abroad for common use, under ⟨p. 452⟩pretence (forsooth) of including it in the first Commandement: and then afterwards to put this conceite into mens heads, that this first commandement was so farre from condemning the veneration of Images, that it commanded the same, and condemned the contrarie neglect thereof. And therefore Laurence Vaux in his Catechisme, unto this Question; Who breaketh the first Commandement of God by unreverence of God? frameth this Answere. qThey that doe not give due reverence to God, and his Saints, or to their Relickes and IMAGES. and Iacobus de Graffijs in his explication of the same Commandement specifieth the due reverence here required, more particularly. namely,r that we should reverence everie Image with the same worship that we doe him whose image it is. that is to say, that wee impart Latrîa (or, divine worship) to the Image of God; or of Christ, or to the signe of the Crosse also, in asmuch as it bringeth the Passion of our Lord unto our minde: and that we use the adoration of Hyperdulîa at the Image of the holy Virgin, but of Dulìa at the Images of other Saints. And can there be found (thinke you) among men, a more desperate impudencie then this? that not onely the practise of this wretched Idolatrie should be maintayned against the expresse commandement of almightie God; but also that hee himselfe should be made the author and commander of it, even in that verie place where he doth so severely forbid it, and sreveale his wrath from heaven against the ungodlinesse and unrighteousnesse of men, which withhold the truth in unrighteousnesse.
qVaux Catechism. chap. 3.
rUt unamquamque imaginem eodem cultu, quo ille, cujus imago est, venetemur. id est, ut imagini Dei, vel Christi, vel etiā Crucis signo, prout Dominicam passionem ad mentem revocat, atriam impartiamur: ad sacrae Virginis imaginem hyperduliae, aliorum veró Sanctorum duliae adoration adoremus. Jacob. de Graff•s, Decision, aure. casuū cons•ient. part. 1 lib. 2. cap. 2. sect. penult.Vt unamquamque imaginem eodem cultu, quo ille, cujus imago est, venetemur. id est, ut imagini Dei, vel Christi, vel etiā Crucis signo, prout Dominicam passionem ad mentem revocat, atriam impartiamur: ad sacrae Virginis imaginem hyperduliae, aliorum veró Sanctorum duliae adoratione adoremus. Iacob. de Graff•s, Decision, aure. casuū cons•ient. part. 1 lib. 2. cap. 2. s•ct. penult.
The miserable shifts and silly evasions, whereby they labour to obscure the light of this truth, have been detected by others to the full, and touched also in some part by my self in an tother ⟨p. 453⟩place: where I have showed out of Deuteronom. 4.15, 16. and Rom. 1.23. that the adoring of the very true God himself in or by an Image, cometh within the compass of that Idolatry which the word of God condemneth. And to this truth do the Fathers of the ancient Church give plentiful testimony: in what great account soever our Challenger would have us think that the use of Images was with them.
The miserable shiftes and silly evasions, whereby they labour to obscure the light of this truth, have beene detected by others to the full, and touched also in some part by my selfe in an tother ⟨p. 453⟩place: where I have shewed out of Deuteronom. 4.15, 16. and Rom. 1.23. that the adoring of the verie true God himselfe in or by an Image, commeth within the compasse of that Idolatrie which the word of God condemneth. And to this truth doe the Fathers of the ancient Church give plentifull testimonie: in what great account soever our Challenger would have us thinke that the use of Images was with them.
tSerm. at Westminst. before the house of Commons.Serm. at Westminst. before the house of Comons.
Indeed in so great account was the use of Images among them; that in the ancientest and best times, Christians would by no means permit them to be brought into their Churches; nay some of them would not so much as admit the art it self of making them: so jealous were they of the danger, and careful of the prevention of the deceit, whereby the simple might any way be drawn on to the adoring of them. uWe are plainly forbidden, saith Clemens Alexandrinus, to exercise that deceitful art. For the Prophet saith; Thou shalt not make the likeness of any thing, either in the heaven or in the earth beneath. xMoses commandeth men, to make no Image, that should represent God by art. yFor in truth an Image is a dead matter, formed by the hand of an artificer. But we have no sensible Image made of any sensible matter, but such an Image as is to be conceived with the understanding. So his scholar Origen, writing against Celsus the philosopher: zWho having his right wits (saith he) will not laugh at him, who after such great philosophical discourses of God or Gods, doth look on Images; and either presenteth his prayer to them, or by the sight thereof offereth it to him who is conceived ⟨p. 454⟩thereby, unto whom he imagineth that he ought to ascend from that which is seen and is but a sign or symbol of him? And whereas Celsus had brought in that speech of Heraclitus; aThey pray unto these Images, as if a man should enter into conference with his house: and demanded; bWhether any man unless he were a very child, did think these things to be Gods, and not monuments and images of the Gods? Origen replieth, that cit is not a thing possible, that one should know God, and pray to Images: and that Christians ddid not esteem these to be divine Images, who used not to describe any figure of God who was invisible and without all bodily shape; enor could endure to worship God with any such kind of service as this was. In like manner, when the Gentiles demanded of the ancient Christians, fwhy they had no known Images? Minutius Felix returneth them for answer again. gWhat Image shall I make to God; when man himself, if thou rightly judge, is Gods Image? hThese holy Images (saith Lactantius) which vain men serve, want all sense; because they are earth.
Indeed in so great account was the use of Images among them; that in the ancientest and best times, Christians would by no meanes permit them to be brought into their Churches; nay some of them would not so much as admit the art it selfe of making them: so jealous were they of the danger, and carefull of the prevention of the deceite, whereby the simple might anie way be drawne on to the adoring of them. uWe are plainely forbidden, saith Clemens Alexandrinus, to exercise that deceitfull art. For the Prophet saith; Thou shalt not make the likenesse of anie thing, eyther in the heaven or in the earth beneath. xMoses commandeth men, to make no Image, that should represent God by art. yFor in truth an Image is a dead matter, formed by the hand of an artificer. But we have no sensible Image made of any sensible matter, but such an Image as is to be conceived with the understanding. So his scholler Origen, writing against Celsus the philosopher: zWho having his right wits (saith he) will not laugh at him, who after such great philosophicall discourses of God or Gods, doth looke on Images; and eyther presenteth his prayer to them, or by the sight thereof offereth it to him who is conceived ⟨p. 454⟩thereby, unto whom he imagineth that he ought to ascend from that which is seene and is but a signe or symbol of him? And whereas Celsus had brought in that speech of Heraclîtus; aThey pray unto these Images, as if a man should enter into conference with his house: and demanded; bWhether any man unlesse he were a verie childe, did thinke these things to be Gods, and not monuments and images of the Gods? Origen replyeth, that cit is not a thing possible, that one should know God, and pray to Images: and that Christians ddid not esteeme these to be divine Images, who used not to describe any figure of God who was invisible and without all bodily shape; e
u[Greek or Hebrew]. Clem. Alexand•· Prophetie. ad Gentes.〈non-Latin alphabet〉. Clem. Alexand•· Prophetie. ad Gentes.
x[Greek or Hebrew]. Id Paedagog. lib. 3. cap. 2.〈non-Latin alphabet〉. Id Paedagog. lib. 3. cap. 2.
y[Greek or Hebrew]. Id. in Prophetic.〈non-Latin alphabet〉. Id. in Prophetic.
z[Greek or Hebrew]. Origen. contra Cels. lib. 7. pag. 373.〈non-Latin alphabet〉. Origen. contra Cels. lib. 7. pag. 373.
a[Greek or Hebrew] Hera•li•. Ephes. ibid. pag. 384. et apud Clem. Alexandr. in Prophetic. ad Gent. pag. 25. edit. Graecolat. ubi statim subiungitur: [Greek or Hebrew]; An non enim sunt prodigiosi qui lapides adorant?〈non-Latin alphabet〉 Hera•li•. Ephes. ibid. pag. 384. et apud Clem. Alexandr. in Prophetic. ad Gent. pag. 25. edit. Graecolat. ubi statim subiungitur: 〈non-Latin alphabet〉; An non enim sunt prodigiosi qui lapides adorant?
b[Greek or Hebrew]. Celsus, apud Origen. ut supr. pag 384.〈non-Latin alphabet〉. Celsus, apud Origen. ut supr. pag 384.
Now who is there that understandeth not, that it is unfit for an upright creature to be bowed down, that he may worship the earth? which for this cause is put under our feet, that it may be trodden upon, not worshipped by us. iWherefore ⟨p. 455⟩there is no doubt, that there is no religion, wheresoever there is an Image. For seeing Religion consisteth of divine things; and nothing divine is to be found but in heavenly things: Images therefore are void of religion; because nothing that is heavenly can be in that thing, which is made of earth.
Now who is there that understandeth not, that it is unfit for an upright creature to be bowed downe, that he may worship the earth? which for this cause is put under our feete, that it may be troden upon, not worshiped by us. iWherefore ⟨p. 455⟩there is no doubt, that there is no religion, wheresoever there is an Image. For seeing Religion consisteth of divine things; and nothing divine is to be found but in heavenly things: Images therefore are voyde of religion; because nothing that is heavenly can be in that thing, which is made of earth.
iQuare non est dubiū, quin religio nulla sit, ubicunque simulacrum est. Nam si religio ex divinis rebus est; divini autē nihil est nisi in coelestibus rebus: carent ergo religione simulacra; quia nihil potest esse coeleste in eâ re, quae fit ex terrâ. Ib. cap. 18.Quare non est dubiū, quin religio nulla sit, ubicunque simulacrum est. Nam si religio ex divinis rebus est; divini autē nihil est nisi in coelestibus rebus: carent ergo religione simulacra; quia nihil potest esse coeleste in eâ re, quae fit ex terrâ. Ib. cap. 18.
Blessed are they whose hearts doe love thee, ô virgin Marie: their sinnes by thee shall mercifully be washed away.
In Dominâ confido; propter dulcedinē misericordiae nominis sui. Psalm. 10.
In Dominâ confido; propter dulcedinē misericordiae nominis sui. Psalm. 10.
dUsquequo Domina oblivisceris me; & non liberas me in die tribulationis? Psal. 12.Vsquequo Domina oblivisceris me; & non liberas me in die tribulationis? Psal. 12.
eConserva me Domina, quoniam speravi in te: mihique tuae stillicidia gratiae impartire. Psalm. 15.
fDiligam te, Domina coeli & terrae: & in gentibus nomen tuū invocabo. Psalm. 17.Diligam te, Domina coeli & terrae: & in gentibus nomen tuū invocabo. Psalm. 17.
gCoeli enarrant gloriam tuam: & unguentorum tuorum fragrantia in gentibus est dispersa. Psalm. 18.
hExaudias nos Domina in die tribulationis: & precibus nostris convert clementem faciem tuā. Psalm. •9.Exaudias nos Domina in die tribulationis: & precibus nostris converte clementem faciem tuā. Psalm. •9.
iAd te Domina levavi animā mean: in judicio Dei, tuis precibus non erubescam. Psalm. 24.Ad te Domina levavi animā meā: in judicio Dei, tuis precibus non erubescam. Psalm. 24.
kJudica me Domina, quoniā ab innocentiâ meâ digressus sum: sed quia sperabo in te, non infirmabor. Psalm. 25.Iudica me Domina, quoniā ab innocentiâ meâ digressus sum: sed quia sperabo in te, non infirmabor. Psalm. 25.
lIn tè Domina speravi, non confundar in aeternum: in gratiâ tuâ suscipe me. Psal. 30.In tè Domina speravi, non cōfundar in aeternum: in gratiâ tuâ suscipe me. Psal. 30.
mBeati quorum corda te diligunt, virgo Maria: peccata ipsorum á te misericorditer diluentur. Psalm. 31.
cCantate Dominae nostrae canticū novū: quia mirabilia fecit. Psal. 97.Cantate Dominae nostrae canticū novū: quia mirabilia fecit. Psal. 97.
dConfitemini Domino, quoniā bonus: confitemini matri ejus, quoniā in saeculū misericordia ejus. Ps. 106. & 117.Confitemini Domino, quoniā bonus: cōfitemini matri ejus, quoniā in saeculū misericordia ejus. Ps. 106. & 117.
eDomina, laudem mean ne despexeris: & hoc dedicatum tibi Psalterium digneris acceptare. Psal. 108.Domina, laudem meā ne despexeris: & hoc dedicatum tibi Psalterium digneris acceptare. Psal. 108.
fDixit Dominus Dominae nostrae: seed matter mea á dextris meis. Psalm. 109.Dixit Dominus Dominae nostrae: sede mater mea á dextris meis. Psalm. 109.
gQui confidunt in te, mater Dei, non timebunt á facie inimici. Psal. 124.
hNisi Domina aedificaverit domum cordis nostri: non permanebit aedificium ejus. Psalm. 126.
iBeati omnes qui timent Dominam nost•ā: & beati omnes qui sciunt facere voluntatem tuam, & beneplacitum tuū. Psalm. 127.Beati omnes qui timent Dominam nost•ā: & beati omnes qui sciunt facere voluntatem tuam, & beneplacitum tuū. Psalm. 127.
kDe profundis clamavi ad te Domina: Domina exaudi vocem meam. Psalm. 129
lMemento Domina David; & omnium invocantium nomen tuum. Psalm. 131.
mConfitemini Domino quo•iam bonus est: quoniam per suam dulcissimam matrem Virginem Mariam datur misericordia ejus. Psalm. 135.
nBenedicta si• Domina, quae instruis servos tuos ad praelium: & eos roboras contra inimicum. Ps. 143.
oLaudate Dominā in sanctis ejus: laudate eam in virtutibus & miraculis ejus. Psal. 150.Laudate Dominā in sanctis ejus: laudate eam in virtutibus & miraculis ejus. Psal. 150.
others would have it) to his companion Fryar Lion; touching the two ladders that reached from earth unto heaven. the one redd, upon which Christ leaned:
if Images be adored only improperly, they are not to be adored simply & absolutely: which is a manifest heresie; saith Cabrera.
2. num. 15
.
kImagines sunt veré & proprié adorandae, & ex intentione ipsas adorandi, & non tantùm exemplaria in ipsis repraesentata. Haec conclusio est contra Durandum & sectatores illius; quorum sententia á recentioribus censetur periculosa, temeraria, & sapiens haeresim: & M. Medina hîc refert, Magistrū Victoriam reputâsse il•am haereticam. Sed nostra conclusio est communis Theologorum. Ibid. num. 32.Imagines sunt veré & proprié adorandae, & ex intentione ipsas adorandi, & non tantùm exemplaria in ipsis repraesentata. Haec conclusio est contra Durandum & sectatores illius; quorum sententia á recentioribus censetur periculosa, temeraria, & sapiens haeresim: & M. Medina hîc refert, Magistrū Victoriam reputâsse il•am haereticam. Sed nostra conclusio est communis Theologorum. Ibid. num. 32.
lSi imagines improprié tan tùm adorantur; simpliciter & absoluté non ado•antur, neque sunt adorandae: quod est haeresis manifesta Ibid. num. 34.
nor could endure to worship God with anie such kinde of service as this was. In like maner, when the Gentiles demanded of the ancient Christians,
These holy Images (saith Lactantius) which vaine men serve, want all sense; because they are earth.
d[Greek or Hebrew] (lege, [Greek or Hebrew]: ut in verbis Celsi, pag. 384. lin. 24.) [Greek or Hebrew]. Id. ibid. pag 387.〈non-Latin alphabet〉 (lege, 〈non-Latin alphabet〉: ut in verbis Celsi, pag. 384. lin. 24.) 〈non-Latin alphabet〉. Id. ibid. pag 387.
e[Greek or Hebrew]. hoc est, (ut ex verbis subseque•tib. intelliigitur) [Greek or Hebrew]. Id. ibid. pag. 385.〈non-Latin alphabet〉. hoc est, (ut ex verbis subseque•tib. intelliigitur) 〈non-Latin alphabet〉. Id. ibid. pag. 385.
fCur nullas aras habent, templa nulla, nulla nota simulacra? Minute. Felix in Octavio.Cur nullas aras habent, templa nulla, nulla nota simulacra? Minut. Feli• in Octavio.
gQuod enim simulacrum Deo fingam; cùm si recté existimes, sit Dei homo ipse simulacrum? Ibid.
hIpsae imagines sacrae, quibus inanissimi homines, serviunt, omni sensu carent, quia terra sunt. Quis autem non intelligat, nefas esse rectum animal curvari, ut adoret terram? quae id circo pedibus nostris subjecta est, ut calcanda nobis, non adoranda sit. Lactant. divin. I•stitut. lib. 2. cap. 17.
