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which absurd and wretched speculation Bernardinus de Busti after him was so well pleased, that he dareth to revive again this most odious comparison, and propose it afresh in this saucy manner: "But O most grateful virgin, didst not thou something to God? Didst not thou make him any recompence? 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 passed 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 same author reciteth as shewed to St. Francis, or, as others' 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: from whence many fell backward, and 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 a Visitatione, the Cistercian monk: that "more" present relief is sometimes found by commemorating the name of Mary, than by calling upon the name of our Lord Jesus her only Son."

* Sed, O virgo gratissima, nunquid tu aliquid fecisti Deo? Nunquid vicem ei reddidisti? Profecto (si fas est dicere) tu secundum quid majora fecisti Deo, quam ipse Deus tibi et universo generi humano. Volo ergo ego dicere, quod tu ex humilitate reticuisti. Tu enim solum cecinisti; Quia fecit mihi magna qui potens est: ego vero cano et dico; Quia tu fecisti majora ei qui potens est. Ber. nardin. de Bust. Marial. part. 6. serm. 2. membr. 3.

y Id. part. 9. serm. 2. assimilat. 2.

2 Speculum vitæ Francisci et sociorum ejus: part. 2. cap. 45. edit. Gulielmi Spoelberch. Item, Speculum exemplorum, dist. 7. exempl. 41.

a Velocior est nonnunquam salus memorato nomine Mariæ, quam invocato nomine Domini Jesu unici filii sui. Anselm. de excellentia B. virginis, cap. 6. Ludolph. Carthusian. de vita Christi, part. 2. cap. 68. et Chrysostom. a Visitatione, de verbis Dominæ, tom. 2. lib. 2. cap. 2.

Which one of our 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 Lord Jesus worketh greater miracles by his saints than by himselfe, so often he sheweth the force of their intercession more than of his own."

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 God's 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 make this still one part of their prayers: From all Romish Dulia and Hyperdulia, good Lord deliver us.

b Henr. Fitz-Simon, of the Mass. lib. 2. part 2. chap. 3.

John, chap. 14. ver. 12.

OF IMAGES.

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." Ita 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, "the" hope of the Church of England," and "the 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, "ared not only 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 testify:" saith cardinal Cajetan. So Thomas Arundel, archbishop of Canterbury, in his provincial council held at Oxford in the year MCCCCVIII.

a Doctrina est Romanæ Ecclesiæ, Christi et sanctorum imagines pia religione a Christianis colendas esse. Zach. Boverius, in orthodoxa consultat. de ratione veræ fidei et religionis amplectanda. part. 2. regul. 1. pag. 189. edit. Matrit. ann. 1623.

b Serenissime Carole, spes Anglicanæ ecclesiæ. Id. part. 1. regul. 4. pag. 58. e Princeps futura orbis fœlicitas. Id. part. 2. regul. 2. pag. 196.

a Non solum pinguntur, ut ostendantur, sicut Cherubim olim in templo, sed ut adorentur: ut frequens usus Ecclesiæ testatur. Cajetan. in 3. part. Thomæ, quæst. 25. artic. 3.

VOL. III.

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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, the 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 this hath still been done to the great good of the faithful;" and that "the images of the saints are put in churches, as well that they may be worshipped, as that we being admonished by their example, might conform ourselves unto their life and manners."

Now for the manner of this worship, we are told by one of their bishops, that "ith must not only be confessed,

e Ab omnibus deinceps doceatur communiter atque prædicetur, crucem et imaginem crucifixi cæterasque imagines sanctorum, in ipsorum memoriam et honorem quos figurant, ac ipsorum loca et reliquias processionibus, genuflexionibus, inclinationibus, thurificationibus, deosculationibus, oblationibus, luminarium accensionibus, et peregrinationibus, nec non aliis quibuscunque modis et formis quibus nostris et prædecessorum nostrorum temporibus fieri consuevit, venerari debere. Guilhelm. Lyndewode provincial. lib. 5. de hæretic. cap. Nullus

quoque.

Non solum autem licere in ecclesia imagines habere, et illis honorem et cultum adhibere, ostendet parochus (cum 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.

Sanctorum quoque imagines in templis positas demonstrabit; ut et colantur, et exemplo moniti, ad eorum vitam ac mores nos ipsos conformemus. Ibid.

h Ergo non solum fatendum est, fideles in Ecclesia adorare coram imagine, ut nonnulli ad cautelam forte loquuntur, sed et adorare imaginem, sine quo volueris scrupulo; quin et eo illam venerantur cultu, quo et prototypon ejus :

that the faithful in the Church do adore before the images (as some peradventure would cautelously speak) but also adore the image itself, 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 Latria, (or divine worship) this also is to be adored with Latria; if with Dulia or Hyperdulia, this likewise is to be adored with the same kind of worship." And so we see that Thomas Aquinas doth directly conclude, that "the 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 Latria (or divine worship) that his image is to be adored with the adoration of Latria." Upon which place of Thomas, friar Pedro de Cabrera, a great master of divinity in Spain, doth lay down these conclusions. I. "It is simply and absolutely to be said, that holy images are to be worshipped, in churches and out 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

propter quod, si illud habet adorari latria, et illa latria; si dulia vel hyperdulia, et illa pariter, ejusmodi cultu adoranda est. Jacob. Naclantus, in epist. ad Rom. cap. 1. fol. 42. edit. Venet. ann. 1557.

i Sic sequitur, quod eadem reverentia exhibeatur imagini Christi et ipsi Christo. Cum ergo Christus adoretur adoratione latriæ: consequens est, quod ejus imago sit adoratione latriæ adoranda. Thom. Summ. part. 3. quæst. 25. artic. 3.

Simpliciter et absolute dicendum est, sacras imagines esse venerandas in templis, et extra templa: et contrarium est dogma hæreticum. Hoc est, imaginibus exhibenda esse signa servitutis et submissionis, amplexu, luminaribus, oblatione suffituum, capitis nudatione, &c. Hæc conclusio est dogma fidei collectum ex sancta scriptura, ex qua constat, res creatas etiam inanimes dummodo Deo sint sacratæ, esse adorandas. Pet. de Cabrera, in 3. part. Thom. quæst. 25. artic. 8. disput. 2. num. 15.

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