Obrazy na stronie
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and cause both his own name and theirs to be written in the Book of Life :"

Nec non et omnibus relaxes crimina,
Pro quibus supplicans fundo precamina;
Nostrumque pariter et horum nomina
Conscribi facias in vitæ pagina.

Then followeth his first Psalm, wherein he prayeth that she would make us to meditate often God's law," and afterwards" to be made blessed in the glory of God's kingdom :"

Ave Virgo Virginum, parens absque pari,
Sine viri semine digna fœcundari:

Fac nos legem Domini crebro meditari;
Et in regni gloria beatificari.

the same

His other 149 Psalms, which are fraught with kind of stuff, I pass over. But Bernardinus de Senis's boldness may not be forgotten, who thinketh that 21 God 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 pleased, that he dareth to revive again this most odious comparison, and propose it afresh in this saucy manner : 282 But O most grateful Virgin, didst not thou something to God? didst not thou make him any

281 Sola benedicta virgo Maria plus fecit Deo vel tantum, ut sic dicam, quam fecit Deus toti generi humano. Credo etenim certe quod mihi indulgebit Deus, si nunc pro Virgine loquar. Congregemus in unum quæ Deus homini fecit; et consideremus quæ Maria virgo Domino satisfecit, &c. Reddendo ergo singula singulis, scilicet quæ fecit Deus homini, et quæ fecit Deo beata Virgo, videbis quod plus fecit Maria Deo, quam homini Deus; ut sic pro solatio dicere liceat, quod propter beatam Virginem, quam tamen ipse fecit, Deus quodammodo plus

obligetur nobis, quam nos sibi. Bernard. Senens. Serm. LXI. Art. 1. cap. 11.

282 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. Bernard. de Bust. Marial. part. vi. Serm. 11. membr. 3.

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 23 same author reciteth as shewed to St Francis, or, as 284 others would have it, to his companion Friar Lyon, touching the two ladders which 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 285. 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;" which one of 286 Pour 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 himself, John xiv. 12, 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

II.

283 Id. part. IX. Serm. 11. Assimilat.

284 Speculum Vitæ Francisci et sociorum ejus, part. 11. cap. 45, edit. Gulielmi Spoelberch. Item, Speculum Exemplorum, Dist. VII. Exempl. XLI.

2835 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. 11. cap. 68, et Chrysostom. a Visitatione de Verbis Dominæ, Tom. II. lib. ii. cap. 2.

286 Henr. Fitz-Simon of the Mass, part 11. lib. ii. chap. 3.

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 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.

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. "It 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, "are 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 1408, established this

1 Doctrina est Romanæ Ecclesiæ, Christi et sanctorum imagines pia religione a Christianis colendas esse. Lac. Boverius, in Orthodoxa Consultat. de Ratione Vera Fidei et Religionis amplectenda, part. 11. Regul. 1. p. 189, edit. Madrid, ann. 1623.

2 Serenissime Carole, spes Anglicanæ Ecclesiæ. Id. part. 1. Regul. IV. p. 58.

3 Princeps futura orbis felicitas. Id. part. II. Regul. 11. p. 196,

4 Non solum pinguntur ut ostendantur, sicut cherubim olim in templo, sed ut adorentur; ut frequens usus ecclesiæ tesCajetan. in part. III. Thomæ, Quæst. XXV. Art. 3.

tatur.

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 it must not only be confessed 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

5 Ab omnibus deinceps doceatur communiter atque prædicetur, crucem et imaginem crucifixi ceterasque imagines sanctorum, in ipsorum memoriam et honorem quos figurant, ac ipsorum loca et relliquias, processionibus, genuflexionibus, inclinationibus, thurificationibus, deosculationibus, oblationibus, luminarium accensionibus, et peregrinationibus, nec non aliis quibuscunque modis et formis quibus nostris et predecessorum nostrorum temporibus fieri consuevit, venerari debere. Gulielm. Lyndewode Provincial. lib. v. de Hæretic. cap. Nullus quoque.

6 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. III. cap. 2. sect. 14.

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

8 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: propter quod, si illud habet adorari latria, et illa latria; si dulia vel hyperdulia, et illa pariter Jacob. ejusmodi cultu adoranda est. Naclantus, in Epist. ad Roman. cap. i. fol. 42, edit. Venet. ann. 1557.

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: 1. 10 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 they be consecrated unto God, are to be adored." 2.11 Images

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 and 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

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. III. Quæst. xxv. Art. 3.

10 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. Petr. de Cabrera, in part. 111. Thom. Quæst. xxv. Art. 3. Disput. 11. num. 15.

11 Imagines sunt vere et proprie adorandæ, et ex intentione ipsas adorandi, et non tantum exemplaria in ipsis repræsentata. Hæc conclusio est contra Durandum et sectatores illius; quorum sententia a recentioribus censetur periculosa, temeraria, et sapiens hæresim; et M. Medina hic refert, magistrum Victoriam reputasse illam hæreticam. Sed nostra conclusio est communis Theologorum, Ibid. num. 32.

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