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.
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.
We 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.
For 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:
Who 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;
These 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; enor 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, fwhy they had no knowne Images? Minutius Felix returneth them for answere againe. gWhat Image shall I make to God; when man himselfe, if thou rightly judge, is Gods Image? hThese holy Images (saith Lactantius) which vaine men serve, want all sense; because they are earth.
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.
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.
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.
When kAdrian the Emperor had commanded that temples should be made in all cities without Images; it was presently conceived, that he did prepare those temples for Christ: as Aelius Lampridius noteth in the life of Alexander Severus. which is an evident argument, that it was not the use of Christians in those days to have any Images in their Churches. And for keeping of Pictures out of the Church, the Canon of the Eliberine or Illiberitane Council (held in Spain, about the time of Constantine the great) is most plain. lIt is our mind, that pictures ought not to be in the Church; lest that which is worshipped or adored, should be painted on walls. which hath so troubled the minds of our latter Romanists; that Melchior Canus sticketh not to charge the Council mnot only with imprudencie, but also with impiety, for making such a law as this, nThe Gentiles (saith S. Ambrose) worship wood, because they think it to be the image of God: but the image of the invisible God is not in that which is seen, but in that which is not seen. oGod would not have himself worshipped in stones: saith the same Father ⟨p. 456⟩in another place. and, pThe Church knoweth no vain ideas and diverse figures of Images; but knoweth the true substance of the Trinity. So S. Hierome: qWe worship one Image, which is the image of the invisible and omnipotent God. and S. Augustine: rIn the first commandment, any similitude of God in the figments of men is forbidden to be worshipped. not because God hath not an image; but because no image of him ought to be worshipped, but that which is the same thing that he is, (Coloss. 1.15. Hebr. 1.3.) nor yet that for him, but with him. As for the representing of God in the similitude of a man: he resolveth, that sit is utterly unlawful to erect any such image to God in a Christian Church. and touching the danger of Images in general, and the practise of the Church in this matter, thus he writteth. tThe Gentiles worship that, which they themselves have made of Gold and silver. But even we also have diverse instruments and vessels of the same matter or metal, for the use of celebrating the sacraments: which being consecrated by this very ministry are called holy, in honour of him who for our salvation is served thereby. And these instruments and vessels also, what are they else but the work of ⟨p. 457⟩mens hands.
When kAdrian the Emperour had commanded that temples should be made in all cities without Images; it was presently conceived, that he did prepare those temples for Christ: as Aelius Lampridius noteth in the life of Alexander Severus. which is an evident argument, that it was not the use of Christians in those dayes to have anie Images in their Churches. And for keeping of Pictures out of the Church, the Canon of the Eliberine or Illiberitane Councell (helde in Spaine, about the time of Constantine the great) is most plaine. lIt is our minde, that pictures ought not to be in the Church; lest that which is worshipped or adored, should be painted on walles. which hath so troubled the mindes of our latter Romanistes; that Melchior Canus sticketh not to charge the Councell mnot onely with imprudencie, but also with impiety, for making such a law as this, nThe Gentiles (saith S. Ambrose) worship woode, because they thinke it to be the image of God: but the image of the invisible God is not in that which is seene, but in that which is not seene. oGod would not have himselfe worshipped in stones: saith the same Father ⟨p. 456⟩in another place. and, pThe Church knoweth no vain ideaes and diverse figures of Images; but knoweth the true substance of the Trinitie. So S. Hierome: qWe worship one Image, which is the image of the invisible and omnipotent God. and S. Augustine: rIn the first commandement, any similitude of God in the figments of men is forbidden to be worshipped. not because God hath not an image; but because no image of him ought to be worshipped, but that which is the same thing that he is, (Coloss. 1.15. Hebr. 1.3.) nor yet that for him, but with him. As for the representing of God in the similitude of a man: he resolveth, that
kAlexander Imp. Christo templum facere voluit, eumque inter Deos recipere. Quod & Adrianus cogitâsse fertur, qui templa in omnibus civitatibus sine simulacris jusserat fieri; quae hodie id circo quai non habent numina, dicuntur Adriani: quae ille ad hoc paráffe dicebatur. sed prohibitus est ab ijs qui consulentes sacra, repererant omnes Christianos futuro• si id optatò evenisset, & templa reliqua deserenda. Lamprid. in Alexandro.Alexander Imp. Christo templum facere voluit, eumque inter Deos recipere. Quod & Adrianus cogitâsse fertur, qui templa in omnibus civitatibus sine simulacris jusserat fieri; quae hodie id circo quai non habent numina, dicuntur Adriani: quae ille ad hoc paráffe dicebatur. sed prohibitus est ab ijs qui consulentes sacra, repererant omnes Christianos futuro• si id optatò evenisset, & templa reliqua deserēda. Lamprid. in Alexandro.
lPlacuit, picturas in Ecclesiâ esse non debere; ne quod colitur aut adoratur, in parietibus depingatur. •oncil Ell b•r. cap. •6.Placuit, picturas in Ecclesiâ esse non debere; ne quod colitur aut adoratur, in parietibus depingatur. •oncil El b•r. cap. •6.
mIlla (lex) non imprudenter modò, verumetiam impié, á Concilio Elibertino lata est de tollendis imaginibus. Canus. loc. Theologic. lib. 5. cap. 4. conclus 4.
nGentiles lignum adorant, quia Dei imaginem putant: sed invisibilis Dei imago non in eo est quod videtur, sed in eo utique quod non videtur. Ambros. in Psal. 118. octo•ar. 10.
oNon vult se Deus in lapidibus coli. Id. epist. 31. ad Valen•inianum Imp.
pEcclesia inanes ideas & varias nescit simulacrorum figuras; sed veram novit Trinitatis substantiam. Id. de fugâ saecui, ca, 5
Yet have these any mouth, and will not speak? have they eyes, and will not see? Do we supplicate unto these, because by these we supplicate unto God? That is the greatest cause of this mad impiety, that the form like unto one living which maketh it to be supplicated unto, doth more prevail in the affections of miserable men; than that it is manifest it doth not live at all, that it ought to be contemned by him who is indeed living. For Images prevail more to bow down the unhappy soul, in that they have a mouth, they have eyes, they have ears, they have nostrils, they have hands, they have feet; than to correct it, that they will not speak, they will not see, they will not hear, they will not smell, they will not handle, they will not walk. Thus far S. Augustine.
Yet have these any mouth, and will not speake? have they eyes, and will not see? Doe we supplicate unto these, because by these wee supplicate unto God? That is the greatest cause of this madd impietie, that the forme like unto one living which maketh it to be supplicated unto, doth more prevaile in the affections of miserable men; than that it is manifest it doth not live at all, that it ought to be contemned by him who is indeed living. For Images prevayle more to bowe downe the unhappy soule, in that they have a mouth, they have eyes, they have eares, they have nosthrillés, they have hands, they have feete; than to correct it, that they will not speake, they will not see, they will not heare, they will not smell, they will not handle, they will not walke. Thus farre S. Augustine.
The speech of Amphilochius Bishop of Iconium to this purpose is memorable: uWe have no care to figure by colours the bodily visages of the Saints in tables, because we have no need of such things; but by virtue to imitate their conversation. but the fact of Epiphanius, rending the veil that hung in the Church of Anablatha, is much more memorable: which he himself in his epistle to John Bishop of Jerusalem (translated by S. Hierome out of Greek into Latin) doth thus recount. xI found there a veil hanging at the door of the Church dyed and painted, and having the image as it were of Christ or some Saint: for I do not well remember, whose image it was. When therefore I saw this; that contrary to the authority of the Scriptures the image of a man was hanged up in the Church of Christ: I cut it, and gave counsel to the keepers of the place, that they should rather ⟨p. 459⟩wrap and bury some poor dead man in it. and afterwards he entreateth the Bishop of Jerusalem (under whose government this Church was) yto give charge hereafter, that such veils as these which are repugnant to our religion, should not be hanged up in the Church of Christ. Which agreeth very well with the sentence attributed to the same Father in the Council of Constantinople: zHave this in mind beloved sons, not to bring Images into the Church, nor into the Cemeteries of the Saints, no not into an ordinary house: but always carry about the remembrance of God in your hearts. For it is not lawful for a Christian man to be carried in suspense by his eyes and the wanderings of his mind. and with his discourse against the heresy of the Collyridians, which made an Idol of the Virgin Mary (as in the former question hath more largely been declared.) to which he opposeth himself in this manner. aHow is not this course Idolatrous, and a Devilish practise? For the Devil stealing always into the mind of men under pretence of righteousness, deifying the mortal nature in the eyes of men, by variety of arts framed Images like unto men. And they truly who are worshipped are dead, but their Images that never yet were alive (for they cannot be said to be dead that never were alive) they bring in to be worshipped, by a mind going awhoring from the one and only God:
The speech of Amphilochius Bishop of Iconium to this purpose is memorable: uWe have no care to figure by colours the bodily visages of the Saints in tables, because we have no need of such things; but by virtue to imitate their conversation. but the fact of Epiphanius, rending the vayle that hung in the Church of Anablatha, is much more memorable: which he himselfe in his epistle to Iohn Bishop of Ierusalem (translated by S. Hierome out of Greeke into Latin) doth thus recount. xI found there a vayle hanging at the doore of the Church dyed and painted, and having the image as it were of Christ or some Saint: for I doe not well remember, whose image it was. When therefore I saw this; that contrarie to the authoritie of the Scriptures the image of a man was hanged up in the Church of Christ: I cut it, and gave counsell to the keepers of the place, that they should rather ⟨p. 459⟩wrappe and burie some poore dead man in it. and afterwards he intreateth the Bishop of Ierusalem (under whose government this Church was) yto give charge hereafter, that such vayles as these which are repugnant to our religion, should not be hanged up in the Church of Christ. Which agreeth verie well with the sentence attributed to the same Father in the Councell of Constantinople: zHave this in minde beloved sonnes, not to bring Images into the Church, nor into the Coemiteries of the Saints, no not into an ordinarie house: but alwayes carie about the remembrance of God in your hearts. For it is not lawfull for a Christian man to be caried in suspense by his eyes and the wandrings of his minde. and with his discourse against the heresie of the Collyridians, which made an Idol of the Virgin Mary (as in the former question hath more largely beene declared.) to which he opposeth himselfe in this maner. aHow is not this course Idolatrous, and a Divelish practise? For the Divell stealing alwayes into the minde of men under pretence of righteousnesse, deifying the mortall nature in the eyes of men, by varietie of artes framed Images like unto men. And they truely who are worshipped are dead, but their Images that never yet were alive (for they cannot be sayd to be dead that never were alive) they bring in to be worshipped, by a minde going awhoring from the one and onely God:
u[Greek or Hebrew]. Amphiloch. citatus á Patrib Concilij Constantinop. an. 754.〈non-Latin alphabet〉. Amphiloch. citatus á Patrib Concilij Constantinop. an. 754.
xInveni ibi velum pendens in foribus ejusdem Ecclesiae tinctum atque depictum, & habens imaginem quasi Christi, vel Sancti cujusdā: non enim satis memini, cujus imago fuerit. Cùm ergo hoc vidissem, in Ecclesiâ Christi contra auctoritatem Scripturarum hominis pendere imaginem, scidi illud; & magis dedi consilium custodibus ejusdem loci, ut pauperem mortuum eo obvolverent & efferrent. Epiph•n. epist ad Joann▪ Hierosolym. tomo 1. oper. Hieronym. epist. 60.Inveni ibi velum pendens in foribus ejusdem Ecclesiae tinctum atque depictum, & habens imaginem quasi Christi, vel Sancti cujusdā: non enim satis memini, cujus imago fuerit. Cùm ergo hoc vidissem, in Ecclesiâ Christi contra auctoritatem Scripturarum hominis pendere imaginem, scidi illud; & magis dedi consilium custodibus ejusdem loci, ut pauperem mortuum eo obvolverent & efferrent. Epiph•n. epist ad Ioann▪ Hierosolym. tomo 1. oper. Hieronym. epist. 60.
yDeinceps praecipere, in Ecclesiâ Christi istiusmodi vela, quae contra religionē nostrā veniunt, non appendi. Id. ibid.Deinceps praecipere, in Ecclesiâ Christi istiusmodi vela, quae contra religionē nostrā veniunt, non appēdi. Id. ibid.
z[Greek or Hebrew]. Epiphan. citat á Concil. Constantinop. in Act. 6. tom. 5. Concil N•caen. II.〈non-Latin alphabet〉. Epiphan. citat á Concil. Constantinop. in Act. 6. tom. 5. Concil N•caen. II.
a[Greek or Hebrew]. Epiphan. in Panar. haeres 79. pag. 447.〈non-Latin alphabet〉. Epiphan. in Panar. haeres 79. pag. 447.
If it be inquired who they were that first brought ⟨p. 458⟩in this use of Images into the Church: it may well be answered, that they were partly lewd Heretics, partly simple Christians newly converted from Paganism, the customs whereof they had not as yet so fully unlearned. Of the former kind the Gnostic heretics were the principal: who bhad Images, some painted in colours, others framed of gold and silver and other matter; which they said were the representations of Christ, made under Pontius Pilate, when he was conversant here among men. Whence Carpocrates, and Marcellina his disciple (who brought this Idolatrous heresy first to Rome in the days of Pope Anicetus) chaving privily made Images of Jesus, and Paul, and Homer, and Pythagoras, did cense them, and worship them: as Epiphanius and Augustine do report. To the latter that observation of Eusebius may be referred concerning the Image of Christ, thought to be erected by the woman that was cured of the bloody issue. dIt is no marvel (saith he) that those of the Heathen who of old were cured by our Saviour should do such things: seeing we have seen the Images of his Apostles Paul and Peter, yea and of Christ himself, kept painted with colours, in tables: for that of old they have been wont by a Heathenish custom thus to honour them whom they counted to be their Benefactors or Saviours.
If it be inquired who they were that first brought ⟨p. 458⟩in this use of Images into the Church: it may well be answered, that they were partly lewd Heretickes, partly simple Christians newly converted from Paganisme, the customes whereof they had not as yet so fully unlearned. Of the former kinde the Gnostique heretickes were the principall: who bhad Images, some painted in colours, others framed of gold and silver and other matter; which they sayd were the representations of Christ, made under Pontius Pilate, when he was conversant here among men. Whence Carpocrates, and Marcellina his disciple (who brought this Idolatrous heresie first to Rome in the dayes of Pope Anicetus) chaving privily made Images of Iesus, and Paul, and Homer, and Pythagoras, did cense them, and worship them: as Epiphanius and Augustine doe report. To the latter that observation of Eusebius may be referred concerning the Image of Christ, thought to be erected by the woman that was cured of the bloudy issue. dIt is no marvell (saith he) that those of the Heathen who of old were cured by our Saviour should doe such things: seeing we have seene the Images of his Apostles Paul and Peter, yea and of Christ himselfe, kept painted with colours, in tables: for that of old they have beene wont by a Heathenish custome thus to honour them whom they counted to be their Benefactors or Saviours.
bImagines quasdam quidē depictas, quasdam autē & de reliquâ materiâ fabricatas habent: dicentes formam Christi factam á Pilato, illo in tempore quo fuit Jesus cum hominibus. Irenaeus, lib. 1. adve•s. haeres. cap. 24. [Greek or Hebrew] (vel [Greek or Hebrew] potiù•) [Greek or Hebrew]. Epiphan. in Panar. haeres. 27 pag 52.Imagines quasdam quidē depictas, quasdam autē & de reliquâ materiâ fabricatas habent: dicentes formam Christi factam á Pilato, illo in tempore quo fuit Iesus cum hominibus. Irenaeus, lib. 1. adve•s. haeres. cap. 24. 〈non-Latin alphabet〉 (vel 〈non-Latin alphabet〉 potiù•) 〈non-Latin alphabet〉. Epiphan. in Panar. haeres. 27 pag 52.
cId. Epiphan in Anacephalaeosi, pag 525. de Carpocrate. [Greek or Hebrew]. Sectae ipsius fuisse traditur socia quaedam Marcellina; quae colebat imagines Jesus, & Pauli, & Homeri, & Pythagorae, adorando incensumque ponendo Augustin. de haeres. cap. 7.Id. Epiphan in Anacephalaeosi, pag 525. de Carpocrate. 〈non-Latin alphabet〉. Sectae ipsius fuisse traditur socia quaedam Marcellina; quae colebat imagines Iesu, & Pauli, & Homeri, & Pythagorae, adorando incensumque ponendo Augustin. de haeres. cap. 7.
But by whomsoever they were first brought in, certain it is that they proved a dangerous snare unto the ⟨p. 460⟩simple people, who quickly went a whoring after them: contrary to the doctrine which the Fathers & Doctors of the Church did deliver unto them. And therefore S. Augustine writing of the manners of the Catholic Church against the Manichees, directly severeth the case of such men from the common cause, and approved practise of the Catholic Church. eDo not collect unto me (saith he) such professors of the name of Christ, as either know not or keep not the force of their profession. Do not bring in the companies of rude men, which either in the true religion it self are superstitious, or so given unto their lusts that they have forgotten what they did promise unto God. Then for an instance of the first, he allegeth that he himself did know many which were worshippers of graves and Pictures: and at last concludeth. Now this I advise you, that you cease to speak evil of the Catholic Church, by upbraiding it with the manners of those men, whom she her self condemneth, and seeketh every day to correct as naughty children. This also gave occasion to Serenus Bishop of Marseilles 200. years after, to break down the Images in his Church, when he found them to be thus abused: which fact of his though Pope Gregory disliked, because he thought that Images might profitably be retained as lay-mens books; yet in this he commended his zeal, that he would by no means suffer them to be worshipped. fI certify you (saith he) that it came ⟨p. 461⟩of late to our hearing, that your brotherhood, seeing certain worshippers of Images, did break the said Church-images and threw them away. And surely we commended you that you had that zeal, that nothing made with hands should be worshipped: but yet we judge that you should not have broken those images. For painting is therefore used in Churches, that they which are unlearned, may yet by sight read those things upon the walls, which they cannot read in books. Therefore your brotherhood ought, both to preserve the images, and to restrain the people from worshipping of them: that both the ignorant might have had, whence to gather the knowledge of the history; and the people might not sin in worshipping the picture.
But by whomsoever they were first brought in, certaine it is that they proved a dangerous snare unto the ⟨p. 460⟩simple people, who quickely went a whooring after them: contrarie to the doctrine which the Fathers & Doctors of the Church did deliver unto them. And therefore S. Augustine writing of the maners of the Catholicke Church against the Manichees, directly severeth the case of such men from the common cause, and approved practise of the Catholicke Church. eDoe not collect unto me (saith he) such professors of the name of Christ, as eyther know not or keepe not the force of their profession. Doe not bring in the companies of rude men, which eyther in the true religiō it selfe are superstitious, or so given unto their lusts that they have forgottē what they did promise unto God. Then for an instance of the first, he alledgeth that he himselfe did know many which were worshippers of graves and Pictures: and at last concludeth. Now this I advise you, that you cease to speake evill of the Catholicke Church, by upbrayding it with the maners of those men, whom shee her selfe condemneth, and seeketh everie day to correct as naughtie children. This also gave occasion to Serenus Bishop of Marsiles 200. yeares after, to breake downe the Images in his Church, when hee found them to be thus abused: which fact of his though Pope Gregory disliked, because he thought that Images might profitably be retayned as lay-mens bookes; yet in this he commended his zeale, that he would by no meanes suffer them to be worshipped. fI certifie you (saith he) that it came ⟨p. 461⟩of late to our hearing, that your brotherhood, seeing certaine worshippers of Images, did breake the said Church-images and threw them away. And surely we commended you that you had that zeale, that nothing made with hands should be worshipped: but yet we judge that you should not have broken those images. For painting is therefore used in Churches, that they which are unlearned, may yet by sight read those things upon the walles, which they cannot reade in bookes. Therefore your brotherhood ought, both to preserve the images, and to restraine the people from worshipping of them: that both the ignorant might have had, whence to gather the knowledge of the historie; and the people might not sinne in worshipping the picture.
eNolite mihi colligere professores nominis Christiani, nec professionis suae vim aut scientes aut exhibentes. Nolite consectary turbas imperitorum, qui vel in ipsâ verâ religione superstitiosi sunt, vel ita libidinibus dediti, ut obliti sint quic quid promiserint Deo Novi multos esse sepulchrorum & picturarum adoratores. &c. Nunc vos illud admoneo, ut aliquando Ecclesiae catholicae maledicere desinatis, vituperando mores homnum, quos & ipsa condemnat, & quos quotidie tanquam malos filios corrigere studet. Augustin. de moribus Ecclesiae Catholicae, cap. 34.Nolite mihi colligere professores nominis Christiani, nec professionis suae vim aut scientes aut exhibentes. Nolite consectari turbas imperitorum, qui vel in ipsâ verâ religione superstitiosi sunt, vel ita libidinibus dediti, ut obliti sint quic quid promiserint Deo Novi multos esse sepulchrorum & picturarum adoratores. &c. Nunc vos illud admoneo, ut aliquando Ecclesiae catholicae maledicere desinatis, vituperando mores homnum, quos & ipsa condemnat, & quos quotidie tanquam malos filios corrigere studet. Augustin. de moribus Ecclesiae Catholicae, cap. 34.
fPraetereà indico dudū ad nos pervenisse, quòd fraternitas vestra quosdā imaginū adoratores aspiciens, easdē Ecclesiae imagines confregit, atque projecit. Et quidē zelū vos, ne quid manufactū adorari possit, habuisse laudavimus: sed srangere easdē imagines non debuisse, judicamus Id circo enim pictura in Ecclesi•s adhibetur, ut hi qui literas nes•iunt, saltem in parietibus videndo legant quae legere in codicibus non valent. Tua ergo fraternitas & illas servare, & ab earū adoratu populū prohibere debuit: quantenus & literarū nescij haberent unde scientiā historiae colligerent; & po•ulus in picturae adoration minimé pecc•ret. Gregor. Registr. lib. 7. epist. 109. ad Serenum. Vide ••am lib. 9. epist. 9. ad eundem.Praetereà indico dudū ad nos pervenisse, quòd fraternitas vestra quosdā imaginū adoratores aspiciens, easdē Ecclesiae imagines confregit, atque projecit. Et quidē zelū vos, ne quid manufactū adorari possit, habuisse laudavimus: sed srangere easdē imagines non debuisse, judicamus Id circo enim pictura in Ecclesi•s adhibetur, ut hi qui literas nes•iunt, saltem in parietibus videndo legant quae legere in codicibus non valent. Tua ergo fraternitas & illas servare, & ab earū adoratu populū prohibere debuit: quantenus & literarū nescij haberent unde scientiā historiae colligerent; & poulus in picturae adoratione minimé peccret. Gregor. Registr. lib. 7. epist. 109. ad Serenum. Vide am lib. 9. epist. 9. ad eundem.
There would be no end, if we should lay down at large the fierce contentions that afterwards arose in the Church touching this matter of Images: the Greek Emperors, Leo Isaurus, Constantinus Caballinus, Nicephorus, Stauratius, Leo Armenus, Michael Balbus, Theophilus, and others, opposing them in the East; and on the other side, Gregory the second & third, Paul the first, Stephen the fourth, Adrian the first and second, Leo the third, Nicholas the first, & other Popes of Rome as stiffly upholding them in the West. In a Council of CCCXXXVIII. Bishops held at Constantinople in the year of our Lord 754. they were solemnly condemned: in another Council of CCCL. Bishops held at Nice in the year 787. they were advanced again, and the veneration of them as much commended. This base decree of the second Nicene Council, touching the adoration of Images, although it were not by the hundred part so gross, as that which was afterwards invented by the Popish Schoolmen: ⟨p. 462⟩yet was it rejected as repugnant to the doctrine of the Church of God; by the Princes and Bishops of England first, about the year 792. and by Charles the great afterward, and the Bishops of Italy, France & Germany, which by his appointment were gathered together in the Council of Frankford, the year of our Lord. 794.
There would be no end, if we should lay downe at large the fierce contentions that afterwards arose in the Church touching this matter of Images: the Greeke Emperours, Leo Isaurus, Constantinus Caballinus, Nicephorus, Stauratius, Leo Armenus, Michael Balbus, Theophilus, and others, opposing them in the East; and on the other side, Gregory the second & third, Paul the first, Stephen the fourth, Adrian the first and second, Leo the third, Nicholas the first, & other Popes of Rome as stiffely upholding them in the West. In a Councell of CCCXXXVIII. Bishops helde at Constantinople in the yeare of our Lord 754. they were solemnely condemned: in another Councell of CCCL. Bishops helde at Nice in the yeare 787. they were advanced againe, and the veneration of them as much commended. This base decree of the second Nicene Councell, touching the adoration of Images, although it were not by the hundreth part so grosse, as that which was afterwards invented by the Popish Schoolmen: ⟨p. 462⟩yet was it reiected as repugnant to the doctrine of the Church of God; by the Princes and Bishops of England first, about the yeare 792. and by Charles the great afterward, and the Bishops of Italy, France & Germany, which by his appointment were gathered together in the Councell of Frankford, the yeare of our Lord. 794.
The four books, which by his authority were published against that Nicene Synod, and the adoration of Images defended therein, are yet to be seen: as the Resolution also of the Doctors of France assembled at Paris by the command of his son Ludovicus Pius, in the year 824. and the book of Agobardus Bishop of Lions concerning Pictures and Images, written about the same time; the argument whereof is thus delivered by Papirius Massonus the setter out of it. gDetecting most manifestly the errors of the Grecians touching images and pictures, he denieth that they ought to be worshipped: which opinion all we Catholics do allow; and follow the testimony of Gregory the great concerning them. This passage, together with the larger view of hthe contents of this Treatise following afterwards, the Spanish Inquisitors in their Index Expurgatorius command to be blotted out: which we find to be accordingly performed by the Divines of Cullen, in their late corrupt edition of the igreat Bibliothecke of the ancient Fathers. Gretser professeth, that he kextremely wondereth, that this judgement of the book of Agobardus should proceed from a Catholic ⟨p. 463⟩man. For Agobardus (saith he) in that w•ole book doth nothing else, but endeavour to demonstrate (although with a vain labour) that images are not to be worshipped. lAnd who be these Grecians, whose errors touching images Agobardus doth refel, as this Publisher saith? Surely these Grecians are the Fathers of the Nicene Council, who decreed that Images should be adored and worshipped. Against whom whosoever disputeth, doth mainly dissent from right believers. To which blind censure of the Jesuit we may oppose, not only the general judgement of the ancient mAlmains his own countrymen, who within these four or five hundred years did flatly disclaim this Image-worship (as by Nicetas Choniates is witnessed:) but also the testimony of the Divines and Historians of England, France, and Germany touching the Nicene Council in particular; rejecting it as a nPseudo-synod, because it concluded othat Images should be worshipped: which thing (say our Chroniclers) the Church of God doth utterly detest. And yet for all that, we have news lately brought us from Rome:
The foure bookes, which by his authoritie were published against that Nicene Synod, and the adoration of Images defended therein, are yet to be seene: as the Resolution also of the Doctors of France assembled at Paris by the command of his sonne Ludovicus Pius, in the yeare 824. and the booke of Agobardus Bishop of Lions concerning Pictures and Images, written about the same time; the argument whereof is thus delivered by Papirius Massonus the setter out of it. gDetecting most manifestly the errors of the Grecians touching images and pictures, he denieth that they ought to be worshipped: which opinion all wee Catholickes doe allowe; and follow the testimonie of Gregory the great concerning them. This passage, together with the larger view of hthe contents of this Treatise following afterwards, the Spanish Inquisitors in their Index Expurgatorius commande to be blotted out: which wee finde to be accordingly performed by the Divines of Cullen, in their late corrupt edition of the igreat Bibliothecke of the ancient Fathers. Gretser professeth, that he kextreamely vvondereth, that this judgement of the booke of Agobardus should proceed from a Catholicke ⟨p. 463⟩man. For Agobardus (saith he) in that w•ole booke doth nothing else, but endevour to demonstrate (although with a vaine labour) that images are not to be worshipped. lAnd who be these Grecians, whose errors touching images Agobardus doth refell, as this Publisher saith? Surely these Grecians are the Fathers of the Nicene Councell, who decreed that Images should be adored and worshipped. Against whom whosoever disputeth, doth mainely dissent from right beleevers. To which blinde censure of the Iesuite we may oppose, not onely the generall judgement of the ancient mAlmaines his owne countriemen, who within these foure or five hundred yeares did flatly disclayme this Image-worship (as by Nicetas Choniates is witnessed:) but also the testimonie of the Divines and Historians of England, France, and Germanie touching the Nicene Councell in particular; rejecting it as a n
gGraecorum errores de imaginibus & picturis manifestissimé detegens, negat eas adorari debere: quam sententiam omnes Catholici probamus, Gregorijque Magni testimoniū de illis sequimur. Papir. Mason. Praefat. in Agobardi Opera, edit. Paris. an. 1605.Graecorum errores de imaginibus & picturis manifestissimé detegens, negat eas adorari debere: quam sententiam omnes Catholici probamus, Gregorijque Magni testimoniū de illis sequimur. Papir. Masson. Praefat. in Agobardi Opera, edit. Paris. an. 1605.
hExpungantur omnia, quae sub hoe titulo (De Imaginibu• ) continentur. Jndex librorum expurgatorum. Bernardi de Sandoval & Roxas Card. de consilio senatus generalis Inquisit. Hispan. excus. Madriti, an. 1612.
kVehementer profectò hoc judicium de libro. Agobardi ab homine Catholico profectū. miratus sum. nam Agobardus toto libello, nihil aliud facit, quàm quòd demonstrare nititur (quamvis casso conatu) imagines non esse adorandas. Jac. Gretser. lib. 1. de Cruc•. •ap. 58.Vehementer profectò hoc judicium de libro. Agobardi ab homine Catholico profectū. miratus sum. nam Agobardus toto libello, nihil aliud facit, quàm quòd demonstrare nititur (quamvis casso conatu) imagines non esse adorandas. Jac. Gretser. lib. 1. de Cruc•. •ap. 58.
lEt quinam sunt Graeci, quorū de imaginibus er•ore Agobardus refellit, ut Editor ait? Nimirum Graeci isti sunt Petres Nicaeni Concilij; qui sanxerunt, imagines adorandas & colenda• esse. Contra quos qui disputat, is ab orthodoxis toto coelo discordat. Ibid.Et quinam sunt Graeci, quorū de imaginibus er•ore Agobardus refellit, ut Editor ait? Nimirum Graeci isti sunt Petres Nicaeni Concilij; qui sanxerunt, imagines adorandas & colenda• esse. Contra quos qui disputat, is ab orthodoxis toto coelo discordat. Ibid.
that pit is most certain, and most assured, that the Christian Church, even the most Ancient, the Whole, and the Universal Church, did with wonderful consent, without any opposition or contradiction, worship statues and images. Which if the cauterized conscience of a wretched Apostate would give him leave to utter: yet the extreme shamelessness of the assertion might have withheld their wisdoms whom he sought to please thereby, from giving him leave to publish it.
that pit is most certaine, and most assured, that the Christian Church, even the most Ancient, the Whole, and the Vniversall Church, did with wonderfull consent, without any opposition or contradiction, worship statues and images. Which if the cauterized conscience of a wretched Apostata would give him leave to utter: yet the extreame shamelessenesse of the assertion might have withhelde their wisedomes whom he sought to please thereby, from giving him leave to publish it.
pEcclesiam porrò Christianam, etiam Antiquissimam, Totam, ac Universalem, summo consensu, absque ullâ opposition, aut contradiction, Statuas ac imagines veneratam esse, est certissimum ac probatissimum. M. Anton. de Dominis, De consilio sui reditus, sect. 23.Ecclesiam porrò Christianam, etiam Antiquissimam, Totam, ac Vniversalem, summo consensu, absque ullâ oppositione, aut contradictione, Statuas ac imagines veneratam esse, est certissimum ac probatissimum. M. Anton. de Dominis, De consilio sui reditus, sect. 23.
But it may be I seek for shamefastness, in a place where it is not be found: and therefore leaving them to their Images, like to like, (for qthey that make them are like unto them; and so is every one that trusteth in them) I proceed from this point unto that which followeth.
But it may be I seeke for shamefastnesse, in a place where it is not be founde: and therefore leaving them to their Images, like to like, (for qthey that make them are like unto them; and so is every one that trusteth in them) I proceede from this point unto that which followeth.
That man hath Free-will, is not by us gainsaid: though we dare not give him so large a freedom as the Jesuits presume to do. Freedom of will we know doth as essentially belong unto a man, as reason it self: and he that spoileth him of that power, doth in effect make him a very beast. For this is the difference betwixt reasonable and unreasonable creatures: as Damascene rightly noteth. 1The unreasonable are rather led by nature, then themselves leaders of it: and therefore do they never contradict their natural appetite, but as soon as they affect any thing, they rush to the prosecution of it. But man, being endued with reason, doth rather lead nature, then is led by it: and therefore being moved with appetite, if he will, he hath power to restrain his appetite, or to follow it. Hereby he is enabled to do the things which he doth, neither by a brute instinct of nature not ye• by any compulsion, but by advise and deliberation: the Mind first taking into consideration the grounds and circumstances of each action, & freely debating on either side what in this case were best to be done or not done; and then the Will inclining it self to put in execution the last and conclusive judgement of the practical Understanding. This liberty we acknowledge a man may exercise in all actions ⟨p. 465⟩that are within his power to do: whether they be lawful, unlawful, or indifferent; whether done by the strength of nature or of grace. for even in doing the works of grace, our free-will suspendeth not her action, but being moved and guided by grace, doeth that which is fit for her to do: grace not taking away the liberty, which cometh by Gods creation, but the pravity of the Will, which ariseth from Mans corruption. In a word, as we condemn bAgapius and the rest of that mad sect of the Manichees, for bringing in such a kind of necessity of sinning, whereby men were made to offend against their wills: so likewise with Polychronius and other men of understanding we defend, that cvirtue is a voluntary thing, and free from all necessity; and with the author of the books De vocatione Gentium (attributed unto Prosper) dwe both believe and feel by experience that Grace is so powerful, that yet we conceive it no way to be violent.
THat man hath Free-will, is not by us gainesayd: though wee dare not give him so large a freedome as the Iesuites presume to doe. Freedome of will wee knowe doth as essentially belong unto a man, as reason it selfe: and he that spoyleth him of that power, doth in effect make him a verie beast. For this is the difference betwixt reasonable and unreasonable creatures: as Damascen rightly noteth. 1The unreasonable are rather ledd by nature, then themselves leaders of it: and therefore doe they never contradict their naturall appetite, but as soone as they affect any thing, they rush to the prosecution of it. But man, being indued with reason, doth rather lead nature, then is ledd by it: and therefore being moved with appetite, if he will, he hath power to restraine his appetite, or to follow it. Hereby he is inabled to doe the things which he doth, neither by a brute instinct of nature not ye• by any compulsion, but by advise and deliberation: the Minde first taking into consideration the grounds and circumstances of each action, & freely debating on eyther side what in this case were best to be done or not done; and then the Will inclining it selfe to put in execution the last and conclusive judgement of the practicall Vnderstanding. This libertie we acknowledge a man may exercise in all actions ⟨p. 465⟩that are within his power to doe: whether they be lawfull, unlawfull, or indifferent; whether done by the strength of nature or of grace. for even in doing the workes of grace, our free-will suspendeth not her action, but being moved and guided by grace, doeth that which is fit for her to doe: grace not taking away the libertie, which commeth by Gods creation, but the pravitie of the Will, which ariseth from Mans corruption. In a word, as we condemne bAgapius and the rest of that mad sect of the Manichees, for bringing in such a kinde of necessitie of sinning, whereby men were made to offend against their wils: so likewise with Polychronius and other men of understanding we defend, that cvertue is a voluntarie thing, and free from all necessitie; and with the author of the bookes De vocatione Gentium (attributed unto Prosper) dwe both beleeve and feele by experience that Grace is so powerfull, that yet we conceive it no way to be violent.
c[Greek or Hebrew]. Polychron. in Cantic. pag. 93. edit. Meursij.〈non-Latin alphabet〉. Polychron. in Cantic. pag. 93. edit. Meursij.
dHanc quippe abundantiorem gratiam ita credimu• atque experimur potentem, ut nullo modo arbitremur esse violentam. Prosp. de vocat. Gent. li. 2. cap 26
But it is one thing to inquire of the nature, another to dispute of the strength and ability of Free-will. We say with Adamantius (in the Dialogues collected out of Maximus against the Marcionites) that eGod made Angels and Men [Greek or Hebrew], but not [Greek or Hebrew]: he endued them with freedom of Will, but not with ability to do all things. And now since the fall of Adam we say further, that freedom of Will remaineth still among men; but the ability which once it had, to perform spiritual duties and things pertaining to salvation, is quite lost and extinguished. For fwho is ⟨p. 466⟩there of us (saith S. Augustine) which would say, that by the sin of the first Man Free-will is utterly perished from mankind? Freedom indeed is perished by sin: but that freedom which was in Paradise, of having full righteousness with immortality. for which cause Mans nature standeth in need of Gods grace, according to the saying of our Lord; If the Son shall free you, then ye shall be free indeed: namely free to live well and righteously. For free-will is so far from having perished in the sinner; that by it they sin, all they especially who sin with delight, and for the love of sin, that pleaseth them which liketh them. When we deny therefore that a natural man hath any free-will unto good: by a natural man, we understand one that is without Christ, and destitute of his renewing grace; by free-will, that which the Philosophers call [Greek or Hebrew], a thing that is in our own power to do; and by good, a Theological not a Philosophical good, bonū veré spiritual & salutare, a spiritual good and tending to salvation. This then is the difference which Gods word teacheth us to put, betwixt a regenerate & an unregenerate man. The one is galive unto God, through Jesus Christ our Lord; and so enabled to hyield himself unto God, as one that is alive from the dead, and his members as instruments of righteousness unto God: ihaving his fruit unto holiness, and the end everlasting life. The other is a mere kstranger from the life of God, ldead in trespasses and sins; and so no more able to lead a holy life acceptable unto God, then a dead man is to perform the actions of him which is alive.
But it is one thing to inquire of the nature, another to dispute of the strength and abilitie of Free-will. We say with Adamantius (in the Dialogues collected out of Maximus against the Marcionites) that eGod made Angels and Men 〈non-Latin alphabet〉, but not 〈non-Latin alphabet〉: hee indued them with freedome of Will, but not with abilitie to doe all things. And now since the fall of Adam wee say further, that freedome of Will remayneth still among men; but the abilitie which once it had, to performe spirituall duties and things pertayning to salvation, is quite lost and extinguished. For fvvho is ⟨p. 466⟩there of us (saith S. Augustine) which would say, that by the sinne of the first Man Free-will is utterly perished from mankinde? Freedome indeed is perished by sinne: but that freedome which was in Paradise, of having full righteousnesse with immortalitie. for vvhich cause Mans nature standeth in neede of Gods grace, according to the saying of our Lord; If the Sonne shall free you, then yee shall be free indeed: namely free to live well and righteously. For free-will is so farre from having perished in the sinner; that by it they sinne, all they especially who sinne with delight, and for the love of sinne, that pleaseth them which liketh them. When we denie therefore that a naturall man hath any free-will unto good: by a naturall man, wee understand one that is without Christ, and destitute of his renewing grace; by free-will, that which the Philosophers call 〈non-Latin alphabet〉, a thing that is in our owne power to doe; and by good, a Theologicall not a Philosophicall good, bonū veré spirituale & salutare, a spirituall good and tending to salvation. This then is the difference which Gods word teacheth us to put, betwixt a regenerate & an unregenerate man. The one is galive unto God, through Iesus Christ our Lord; and so inabled to hyeelde himselfe unto God, as one that is alive from the dead, and his members as instruments of righteousnesse unto God: ihaving his fruite unto holinesse, and the end everlasting life. The other is a meere
fQuis autem nostrûm dicat, quòd primi hominis peccato perierit liberū arbitrium de humano genere? Libertas quidē perijt per peccatū; sed illa quae in Paradiso fuit, habendi plenā con immortalitate justitiam: propter quod natura humana divinâ indiget gratiâ, dicente Domino; Si vos Filius liberaverit, tunc veré liberi critis; utique liberi ad bene justeque vivendū Nam liberū a•b•triū usque adeò in peccatore non perijt; ut per illud peccent, maximé omnes qui cum delectatione peccant, & amore peccati, hoc eis placet quod eis libet. Aug. contr, duas exist. Pelagian. li. 1. cap. •.Quis autem nostrûm dicat, quòd primi hominis peccato perierit liberū arbitrium de humano genere? Libertas quidē perijt per peccatū; sed illa quae in Paradiso fuit, habēdi plenā cū immortalitate justitiam: propter quod natura humana divinâ indiget gratiâ, dicente Domino; Si vos Filius liberaverit, tunc veré liberi critis; utique liberi ad bene justeque vivendū Nam liberū a•b•triū usque adeò in peccatore non perijt; ut per illud peccēt, maximé omnes qui cum delectatione peccāt, & amore peccati, hoc eis placet quod eis libet. Aug. contr, duas e•ist. Pelagian. li. 1. cap. •.
it is utterly unlawfull to erect any such image to God in a Christian Church. and touching the danger of Images in generall, and the practise of the Church in this matter, thus he writteth.
The Gentiles worship that, which they themselves have made of Gold and silver. But even vve also have diverse instruments and vessels of the same matter or metall, for the use of celebrating the sacraments: which being consecrated by this very ministerie are called holy, in honour of him who for our salvation is served thereby. And these instruments and vessels also, what are they else but the worke of
⟨p. 457⟩
mens hands.
•
qNos unum habemus virū, & unam veneramur imaginem, quae est imago invisibilis & omnipotentis Dei. Hieronym. lib. 4. in Ezech. cap. 16.Nos unum habemus virū, & unam veneramur imaginem, quae est imago invisibilis & omnipotentis Dei. Hieronym. lib. 4. in Ezech. cap. 16.
rIn primo praecepto prohibetur coli aliqua in figmē tis hominum Dei similitudo: non quia non habet imaginē Deus, sed quia nulla imago ejus coli debet, nisi illa quae hoc est quod ipse; nec ipsa pro illo, sed cum illo. Augustin. epist. 119. ad Januar. cap. 11.In primo praecepto prohibetur coli aliqua in figmē tis hominum Dei similitudo: non quia non habet imaginē Deus, sed quia nulla imago ejus coli debet, nisi illa quae hoc est quod ipse; nec ipsa pro illo, sed cum illo. Augustin. epist. 119. ad Ianuar. cap. 11.
sTale simulacrum Deo nefas est Christiano in templo collocare. Id. de Fide & Symbol. cap. 7.
tHoc enim venerantur, quod ipsi ex auro argentoque fecerunt. Sed enim & no• pleraque instrumenta & vasa ex hujusmodi materiâ vel metallo habemus in usum celebrandorū sacramentorū; quae ipso ministerio consecrata sancta dicuntur, in ejus honorē cui pro salute nostrâ inde servitur. Et sunt profectò etiā ista instrumenta vel vasa, quid aliud quàm opera manū hominū? Veruntamen nunquid os habent, & non loquentur? Nunquid oculos habent, & non videbunt? Nunquid eis supplicamus, quia per ea supplicamus Deo? Illa caussa est maxima impietatis insanae, quòd plus valet in affectibus miserorū similis viventi forma quae sibi efficit supplicari, quàm quòd eam manifestū est non esse viventē, ut debeat á vivente contemni. Plus enim valent simulacra ad curvandā infelicē animā, quòd os habent, oculos habent, aures habent, nares habent, manus habent, pedes habent; quàm ad corrigendā, quòd non loquentur, non videbunt, non audient, non odorabunt, non contrectabunt, non ••bulabunt. Id, in Psal. 113. cons. 2.Hoc enim venerantur, quod ipsi ex auro argentoque fecerunt. Sed enim & no• pleraque instrumenta & vasa ex hujusmodi materiâ vel metallo habemus in usum celebrandorū sacramentorū; quae ipso ministerio consecrata sancta dicuntur, in ejus honorē cui pro salute nostrâ inde servitur. Et sunt profectò etiā ista instrumenta vel vasa, quid aliud quàm opera manū hominū? Veruntamen nunquid os habent, & non loquentur? Nunquid oculos habent, & non videbunt? Nunquid eis supplicamus, quia per ea supplicamus Deo? Illa caussa est maxima impietatis insanae, quòd plus valet in affectibus miserorū similis viventi forma quae sibi efficit supplicari, quàm quòd eam manifestū est non esse viventē, ut debeat á vivente contemni. Plus enim valent simulacra ad curvandā infelicē animā, quòd os habent, oculos habent, aures habēt, nares habēt, manus habent, pedes habēt; quàm ad corrigendā, quòd non loquentur, non videbunt, non audient, non odorabunt, non contrectabunt, non ••bulabunt. Id, in Psal. 113. cons. 2.
that Images should be worshipped: which thing (say our Chroniclers) the Church of God doth utterly detest. And yet for all that, we have newes lately brought us from Rome:
dead in trespasses and sinnes; and so no more able to lead a holy life acceptable unto God, then a dead man is to performe the actions of him which is alive.
