THE FALLIBILITY OF THE Roman Church Demonstrated from the manifest Error OF THE 2d NICENE TRENT Councils Which Assert That the Veneration and Honorary Worship of Images is a Tradition Primitive and Apostolical IMPRIMATUR Maii 28. 1687. Guil. Needham LONDON Printed by J. D. for Randal Taylor near Stationers Hall M.DC.LXXXVII The Preface to the Reader TO that which I have said in the close of this Discourse touching the Infallibility of the second Nicene Council and her Authority in proposing Articles of Faith interpreting of Holy Scripture and in declaring what was the Tradition of the Church of Christ I think fit here by way of Preface to add these things 1. That if she hath a just and an assured Title to these Privileges then must she be infallible in the interpretation of these following Scriptures (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Nic. Conc. Can. 15. Let not a Clergy-man from the time present be placed in two Churches this being an Argument of filthy Lucre and alien from the Ecclesiastical Custom For we have heard from our Lord's Mouth That no Man can serve two Masters for he will either hate the one and love the other or he will cleave to the one and despise the other Let therefore every one according to the Apostles Injunction remain in that Calling wherein he was called and place himself in one Church only for those things which are done in Ecclesiastical Affairs for filthy Lucre are alien from God. Now either those words of St. Paul do really command all Clergy-men to abide in that Church in which at first they were placed and those words of Christ do in their true and proper sense forbid them to have two Benefices with Cure or two Churches under their care or they do not so If they do then do the Doctors of the Church of Rome continually practise what is forbid by Christ and as continually neglect what is commanded by St. Paul we also have according to the determination of this Council a full conviction that they are generally addicted to filthy Lucre and are above all other Clergy transgressors of Ecclesiastical Custom If these Texts do not bear the sense here put upon them then hath this Council erred in their interpretation of these Scriptures and if they have so evidently erred in those Interpretations of the Scripture which concern the Manners and Duty of the Christian Clergy why may they not err also in those things which concern their Faith Moreover it being evident and confest that the Command to tell the Church especially concerns Offences against good Manners and that our Lord's Promise is to be with these Guides teaching Men to observe those things he hath commanded surely it must be evident that these Texts are impertinently alledged for the infallibility of General Councils in their interpretations of the Holy Scripture if they do not prove the infallibility of this General Council in their interpretation of these Scriptures 2ly This Council in her second Canon speaketh thus (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Nic. Concil Can. 2. Since when we sing we promise to meditate in the Judgments of the Lord and not forget his words * Psal 119.16 it is most wholsom that all Christians should observe this but especially the Hierarchy And therefore we command that all who are promoted to a Bishoprick should altogether know the Psalter Now I desire to know of the Romish Doctors how they will reconcile the sense here given of the Psalmist 's words with their publick singing in an unknown Tongue For if it be wholsom that all Christians should observe this and it be certain that they cannot do it unless they do entirely know the Psalter 't is also certain that when the Psalter is only sung in Latin all Christians cannot meditate in these Judgments of the Lord how wholsom soever it may be to them so to do Again if the forementioned Privileges did certainly belong unto this Council then must she also be infallible in these following Decisions viz. 1. In that of Canon the 3d which runs thus (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Can. 3. All Elections made by Princes of Bishops Presbyters and Deacons shall be void according to that Rule which saith If any Bishop by using the secular Powers obtain a Bishoprick let him be deposed and they who do communicate with him let them be excommunicated According to which Canon all the Elections of French and English Bishops must be void and all Christian Princes must be deprived of their just Prerogative in this Affair 2ly In their first Canon they confirm all the (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Canons of the Apostles and of the six Holy and Oecumenical Synods and also of the Topical Councils assembled to make such Determinations and of the Holy Fathers because all these being enlightned by one and the same Spirit decreed things expedient whom therefore they anathematized deposed or separated from Communion we also do anathematize depose and separate from Communion And in particular they frequently Anathematize and condemn among the List of Hereticks (e) Viz. Act. 7. p. 556 588. vid. Act. 3. p. 165 181. Act. 6. p. 421 424. Pope Honorius Now if all these Canons be not to be received either as to Matters of Faith or Manners then hath this Synod dangerously erred in determining that they were all to be received as being made by Men enlightned by the Holy Ghost in their decisions If they be to be thus esteemed to omit at present almost infinite Advantages which this Concession gives to our Cause then was the sixth Council in Trullo assisted by the Holy Ghost to determine thus 1. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn. Trull Can. 13. Because we know that in the Roman Church they have made a Canon that they who are to be ordained Priests or Deacons shall promise no more to accompany with their Wives We following the old Canon of Apostolical appointment will have the conjugal society of Holy Men according to the Laws still firm and valid by no means dissolving their conjugal Society with their Wives nor defrauding them of the enjoyment of each other at times convenient If therefore any Person be found worthy to be ordained Subdeacon Deacon or Priest let him by no means be hindred from receiving these Orders because he lives with his lawful Wife nor shall any Man require him to promise that after his Ordination he will abstain from conjugal Duties lest by so doing we become injurious to that Marriage which God ordained and our Lord blessed with his Presence The Voice of the Gospel crying out What God hath joined let no Man put asunder and the Apostle teaching That Marriage is honourable and the Bed undefiled and saying Art thou bound to a Wife seek not to loosed 2. When they determine thus (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Can. 36. Renewing the Canon made by the General Councils of Constantinople and
all Persons who do not profess that our Lord was circumscribed as to his Humanity and therefore they pronounced this Anathema on all who held That his Humanity was present in the Sacrament by way of Transubstantiation since 't is agreed on all hands that his Body is not there circumscribed or present after the manner of a Body And so much for the Observations which concern the things delivered in the second Nicene Council What follows from the Doctrine here established against the Tenets of the Romish Church and the Assertions of the Guide of Controversies is as followeth 1. Hence it is evident That in Judges subordinate dissenting R. H. Disc 2. c. 3. §. 23. p. 100. there is no Universal Practice obliging us to adhere to the Superior or in those of the same order and dignity to the Major part For neither could Christians be obliged to adhere to this false decision of the Pope and second Nicene Council nor did the Councils of Frankford Paris or the German French or British Churches think themselves obliged so to do 2. Here also it is evident in the judgment of these Councils and Churches R. H. Disc 1. c. 3. That the subordinate Clergy may be a Guide to Christians when opposing the Superior for so these Councils and Churches thought themselves when they opposed the Pope of Rome and the Decrees of the second Nicene Council and so undoubtedly they were provided the Decisions of that Council approved by the the Pope be false 3. Here also is demonstrated the fulness of that Assertion of R. H. That Christians ought to submit to the Decisions of such Church Guides declaring the Sense of the Fathers Disc 2. c. 2. §. 19. the sense which was imposed on them by the Nicene Synod being notoriously false and by the forementioned Councils and Churches declared so to be 4. R. H. Disc 3. c. 2. §. 13. Hence it follows That if acceptance of a considerable part of Church-Governors absent from any Council is that and only that which renders it equivalent to a General Council The second Nicene Council for 500 Years after their sitting could not be General seeing the greatest part of the Western Church-Governors were absent from it and for 500 Years did not accept of its Decrees but reject condemn and abhor them and how it should become after so long a Period what for so many Years it was not I am yet to learn. 5. Disc 3. c. 3. §. 16. Hence it must follow That if according to R. H. all Persons dissenting from and opposing a known definition of the Church in Matters of-Faith be Hereticks Then must that of the second Nicene Council be no Definition of the Church in Matters of Faith or all the forementioned Councils and Churches that so long dissented from and opposed it must have been Hereticks during that whole time and consequently the Pope himself and all that Communicated with them for five Centuries must be unchurched also 6. Hence we Demonstratively learn That Councils by the Church of Rome reputed general may confidently pronounce Anathema's put their Decrees into their Creeds and call Men Hereticks who disown them as did the second Nicene Council when yet it is extreamly evident that their Decrees are false their Anathema's wicked and unjust and they whom they stile Hereticks may be Good and Orthodox professors of Christianity 7. Disc 3. c. 10. p. 314. Hence it appears how absurdly R. H. and other Romanists assert That none can be sufficient Judges of the Misarguings of Councils unless it be some following Councils of the same Authority and that private Men can by no better way learn what is Tradition but from the Church speaking by her Councils and that Apostolical Tradition cannot be known but by the Judgment of the present Church for sure our Reason was given us for little purpose if it cannot serve us to discover that this Nicene Council hath argued amiss and delivered that as Apostolical Tradition which was far from being truly such 8. Hence also we may learn the vanity of the Objections framed against the use of Reason in judging of the Truth or Falshood of Things defined by such Councils viz. That it is great pride for private Persons to oppose their Judgments to the Definition of a General Council to think they can see clearly what so many Persons could not see With many other things of a like Nature urged with much Rhetorick but with more weakness by the Roman Catholicks for in such Cases as these are the private Person doth not rely upon his private Judgment but on his Judgment concurring with the Judgment of all Learned Protestants in this and former Ages and of the whole Church of Christ for Six Centuries and with the major part of the Western Church for so many more and with the Confessions of many learned Persons of the Church of Rome And what absurdity it is to prefer the Judgment of so many joyn'd with the clearest evidence of Scripture what pride to follow the Evidence produced here let any reasonable Person judge Lastly Because some Persons take the liberty to say The Church of Rome and her Councils do not require Men to venerate to worship or bow down to Images let them know that their Trent Council hath decreed Sess 5. eis debitum honorem venerationem impartiendam esse that due honour and veneration is to be imparted to them according to the Definition of the second Nicene Council And that the Fathers of that Council generally say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (p) Act. 2. p. 130 132 133 135. Act. 3. p. 183 189 192. I worship and adore the Sacred Images and anathematize those who do not so confess or practise In the 7th Session they declare We should (q) P. 555. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salute and give them honorary Worship In the same Session they declare That it is without doubt acceptable and well-pleasing to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and salute the Images of Christ the Blessed Virgin of Angels and all Saints Adding That if any one doubt or be wavering touching the Worship of Holy Images (r) Act. 7. P. 584. vid. Act. 4. p. 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Holy Synod assisted by the Holy Ghost doth Anathematize him The (s) Part. 3. Ch. 2. §. 24. Roman Catechism enjoins the Parish Priest to declare That Images of Saints are placed in the Church ut colantur that they may be worshipped and they have forced those who held the contrary to renounce it as Heresy When therefore any English or French Papists tell us That they do not venerate or bow down to Images or that the Church of Rome doth not enjoin them so to do they either know not what their Church doth teach or wilfully prevaricate all Roman Catholicks being obliged by these Councils and taught by this Catechism to pay this Veneration and Worship to them Mendae sic
emendandae In Pref. p. v. l. 16. Marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Body of the Book p. 2. l. 12. Marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A DEMONSTRATION That the Church of ROME and her Councils have actually Erred c. CHAP. I. The Fathers of the Nicene and Trent Councils teach That Image-Worship is a Tradition of the Apostles received by all Christians from the beginning § 1. The Councils of Constantinople and Frankford in the same Age say It was the Tradition of the Apostles and the Fathers that Images were not to be worshipped § 2. This last Assertion is proved 1. From express Testimonies of the Fathers saying They had no such Custom or Tradition That Christ and his Doctrine taught them to reject and abandon Images and That they taught all their Converts to contemn them § 3. 2ly That Image-Worship was by them represented as an Heathenish Custom It being say they proper to the Heathens to make and worship them and proper to Christians to renounce the Worship of them § 4. 3ly When Heathens objected this to Christians That they had no Images or Statues yea that they laught at those who had them they own and justify the thing § 5. 4ly They commend the Policy of the Jews for having none and the Wisdom of those Gentiles who had none and held it a mark of their own Excellency that they had them not and that they shut their Eyes when they worshipped that they might not see any sensible Object § 6. 5ly They answer and reject those very Pleas when used by Heathens which afterwards were used by the Nicene Council and the Romish Church in the behalf of Image-worship § 7. 6ly These Fathers represent the having Images of Christ and of his Saints for Worship as a thing proper to the vilest Hereticks § 8. AMongst the many Evidences that might be easily produced to shew that the pretended General Councils of the Church of Rome have with great vanity and most apparent falshood defined That they received the Doctrines which they endeavoured to impose upon the Christian World from Primitive and Apostolical Tradition one is The Veneration or honorary Worship of the Images of Christ his Virgin Mother the Martyrs and the Saints departed For the second Nicene Council and the chief Bishops mentioned or residing in it do very frequently but also very falsly say That the Doctrine and Practice there declared and required touching the Adoration of S. Images is Apostolical from the beginning and that which hath been always practised by the Church of Christ § 1. Pope Gregory the Second having like a true infallible Interpreter of Scripture told us That in that Expression of our Lord's (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nic. 2. Con. To. 7. p. 12. Where the Carcass is there will the Eagles be gathered together by the Carcass was to be understood Christ and by the Eagles Religious Men and Lovers of him He adds That (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. these Religious Men flew like Eagles to Jerusalem and having seen our Lord and James his Brother and Stephen the first Martyr they painted them as they had seen them And that Men no sooner beheld them but leaving the Worship of the Devil they fell immediately to worship these Images not indeed with Latria but with Relative Worship Pope Hadrian saith That (c) Sicut à primordio traditionem à sanctis Patribus susceperunt Act. 2. p. 103. Hoc enim traditum est à sanctis Apostolis p. 110. p. 99. In universo mundo ubi Christianitas est ipsae S. Imagines ab omnibus fidelibus honorantur p. 106. all Orthodox and Christian Emperors all Priests and religious Servants of God and the whole company of Christians observed the veneration of Images and Pictures for memory of pious compunction and even till then worshipped them as they received a Tradition from the beginning from the Holy Fathers to do That the special Honour Adoration and Veneration of them was delivered by the Holy Apostles And that throughout the whole VVorld where-ever Christianity was planted these venerable Images were honoured by all the Faithful Tharasius Patriarch of Constantinople declares That this of the Venerable Images was (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5. p. 348 388. the Tradition of the whole Catholick Church of God from the beginning Gregory Bishop of Possene cites for it a Synod of the Aposties met at (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. p. 64. Antioch commanding Christians no longer to err about Idols but instead of them to paint the Image of Christ God and Man. And Leo Bishop of Rhodes adds That the Holy and Venerable Images were to be in the Church (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. according to the Custom delivered of old Times from the Apostles And at the conclusion of many of their Actions the Fathers (g) Act. 2. p. 132 133 136 152 153. 3. p. 188. Act. 4. p. 328. 5. 389. 7. 576. generally affirm That they embraced and practised the worship of Images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Tradition of the Holy Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (h) Act. 2. p. 145. as they delivered to them who from the beginning were eye-witnesses of the VVord Yea the whole Synod doth frequently assert they were taught thus to judge of the (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4. p. 321. Adoration of Images by the Holy Fathers and by their Doctrine delivered by God. That their Tradition concerning it was (k) Act. 7. p. 553. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Tradition of the Catholick Church And that in defining and asserting it (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 556. they followed the Doctrine of the Holy Fathers taught them by God and the Tradition of the Catholick Church and knew this was the Doctrine of that Holy Spirit which dwelt in her That they (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. item p. 588. followed in observing this Tradition St. Paul and the whole Apostolical College and that thus the Doctrine of the Holy Fathers was confirmed thus the Tradition of the Catholick Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one end of the Christian VVorld to the other held and practised That this was (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 581. the Doctrine received from the first Founders of the Christian Faith and their Divine Successors And lastly they do often with full Voice (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. p. 576. Act. 8. p. 592. cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the Faith of the Apostles this is the Faith of the Fathers this is the Faith of the Orthodox this is that Faith which establisheth the VVorld And suitable to this is the Language of the Trent Council which commands all Bishops and others whose Office it is to
instruct the People to teach them diligently That the Images of Christ the Mother of God and other Saints are especially to be had and retained in Temples and that due Honour and Veneration is to be given to them because the Honour tendred to them is referr'd to the Prototype so that by the Images which they kiss before which they uncover their Heads and prostrate themselves they worship Christ and venerate the Saints whose Similitudes they are And this say they is done (p) Jâ—xta Catholicae Apostolicae Ecclesiae usum à primaevis Christianae Religionis temporibus receptum Sanctorumque Patrum consensionem Sess 25. according to the custom of the Catholick and Apostolick Church received from the first Age of the Christian Faith and the consent of the Holy Fathers § 2. On the other hand the Council of Constantinople consisting of 338 Bishops assembled in the Year 754 declares That (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nic. 2. p. 452. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 508. this evil invention of Images neither hath its being from the Tradition of Christ or his Apostles nor of the Holy Fathers And having forbidden all Christians to worship any or to place an Image in the Church or in their private Houses they conclude unanimously thus (r) Ibid. p. 532. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the Faith of the Apostles this is the Faith of the Fathers this is the Faith of the Orthodox The Council of Frankford consisting of 300 Bishops assembled by Charles the Great out of Italy Germany and France A. D. 794. declares That the (s) Quia ut hoc facerent ab Apostolis sibi traditum mentiebantur Lib. Carol. l. 2. c. 25 27. second Nicene Council had offended in two things 1. in decreeing that Images should be worshipped And 2. in saying falsly that this was delivered to them from the Apostles They add That (t) Relictis priscorum patrum traditionibus qui imagines non colere sanxerunt novas conari insolitas Ecclesiae consuetudines inferre Praesat in lib. 1. leaving the Traditions of the Ancient Fathers who decreed That Images should not be worshipped they endeavoured to bring into the Church new and unusual Customs That they endeavoured to bring into Christian Religion the new Adoration of Images (u) Absque Sanctorum Patrum doctrina consacerdotum per diversas mundi partes consensu L. 4. c. 21. without the Doctrine of the Holy Fathers and the consent of their fellow Priests throughout the World. That this of Image-Worship was (w) Praefat. p. 10. impudentissima traditio a most impudent Tradition And that this pretended Tradition was (x) Neque in Evangeliorum tonitruis neque in Apostolorum dogmatibus vel quorumlibet Orthodoxorum Patrum doctrinis uspiam reperimus insertam L. 4. c. 13. neither to be found in the Oracles of the Prophets nor in the Writings of the Gospels nor in the Doctrines of the Apostles nor in the Relations of the former Holy Synods nor in the Doctrines of the Orthodox Fathers That it was instituted by them nullo Antiquitatis documento vel exemplo without all Instruction or Example from Antiquity A Synod held at Paris under Ludovicus Pius and Lotharius Anno Dom. 824 saith That the (y) Contra Authoritatem divinam sanctorum Patrum dicta P. 23. second Nicene Council declared for Image-worship against the Divine Authority and the Sayings of the Holy Fathers And that (z) Ed. Pith. p. 25 26. they determined against the Worship of them according to Divine Authority and juxta sententias sanctorum Patrum according to the Judgments of the Holy Fathers Agobardus Bishop of Lions having declared against all Image-worship saith (a) L. de Imag. §. 30. p. 263. This is sincere Religion is Mos Catholicus haec Antiqua Patrum Traditio this is the Catholick Custom this is the Ancient Tradition of the Fathers as is easily proved even out of the Book of Sacraments which the Roman Church useth And again (b) Nullus Antiquorum Catholicorum unquam eas colendas vel adorandas fore existimavit P. 265. None of the Ancient Catholicks did ever think that Images were to be worshipped or adored Hincmarus Arch bishop of Rhemes informs us That (c) Secundum Scripturarum tramitem traditionémque Majorum Opusc 55. cap. 20. this Nicene Synod was condemned and evacuated by a General Synod call'd by the Emperor Charles the Great according to the way of the Scripture and the Tradition of the Ancients (d) De Gestis Franc. Lib. 5. cap. 28. Aimoinus also complains of them That they had decreed touching the Adoration of Images alitèr quà m Orthodoxi Patres antea definierunt otherwise than the Orthodox Fathers had before defined In that Synod saith (e) In èa Synodo confirmatum st Imagines adorari debere quod omnino Ecclesia Dei execratur Annal. Part. 1. ad An. 791. Roger Hoveden it was confirmed that Images should be adored which the Church of God doth wholly execrate Now in this Matter let the Truth lie where you please 't is sure no little Prejudice against receiving any thing as a Tradition upon the evidence of a few single Fathers in Matters of meer Speculation as some Traditionary Doctrines of the Church of Rome most surely are that in a thing of this Nature which must be either daily practised or omitted by the Church whole Councils of 300 Bishops at the least in the same Age maintain such contradictory Assertions one saying frequently and expresly That this was the Doctrine of the Apostles and all the Ancient Fathers the others as expresly That it never was the Doctrine of either of them One That this was the practice of all faithful Christians the other That they never found it practised by any of the Orthodox Professors But though such contradictory Assertions in another Case might cause a wary Person to suspend his assent to either of them yet I am confident that whosoever is unprejudiced must in this case give in his Verdict against the Doctrine and Assertions of the Trent and of the second Nicene Council § 3. For notwithstanding all the confident Assertions of these Councils the Testimonies of the Ancient Fathers are so full and clear against that Honour and Veneration of Images which by these Councils is imposed upon all Christians with an Anathema to them who do assert or even think the contrary that he who doth impartially read them and doth not conclude that the whole Church of Christ did for 500 Years and more condemn this practice and in plain terms or by just consequence assert they had no such Tradition cannot sustain much loss if he quite want the use of Reason For 1. the Fathers do expresly say The Church of Christ hath no such Custom or Tradition (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud 2 Nic. Concil Act. 6. p. 492. We Christians saith Theodotus have no Tradition to form the Images of Saints
Heathens (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Eccles l. 7. c. 18. It is no marvel saith Eusebius that those of the Heathens who of old were cured by our Saviour should do such things i.e. erect his Image as did the Woman cured of her bloody Issue since we have seen the Images of the Apostles Paul and Peter yea and of Christ himself kept painted with Colours on Tables for that of old they were wont imprudently by an Heathenish Custom thus to honour them whom they counted their Saviours or Benefactors This therefore was an Heathenish and not a Christian Custom For had Christians customarily had such Statues and Pictures why doth Eusebius make this a Badg of Heathenism Why doth he say It was no marvel that Heathens should do thus If the Images of Christ and his Apostles had been then common in all Christian Oratories why is it mention'd as so rare a thing that he had seen them Why lastly doth he say that this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Valesius imprudently and inconsiderately Adamantius the Manichaean cites those words of the second Commandment Effigies Imagines Contra Adam cap. 13. See that you make no Effigies or Images for I am a jealous God to reprehend the Zeal of the God of the Old Testament to which St. Austin answers That (b) Vult ergo videri favere se simulacris quod propterea faciunt ut miserrim vesanae suae sectae etiam paganorum concilient benevolentiam Ibid. he only quarrels with God's Zeal because it forbad Images and so would seem to favour Images which saith he these Men do to conciliate the favour of the Heathens to their mad and miserable Sect where we learn not only that Simulacra and Imagines are with St. Austin the same thing but also that it was only Heathens who then favoured Images and those who had a kindness for them Agobardus in the 9th Century saith That (c) Ob religionis honorem aut aliquam venerationem more Gentilium De Imag. p. 248. to use the Images of the Apostles or our Lord himself for the Honour of Religion or any Veneration is to use them after the manner of the Heathens and that if Constantine did adore the Images of St. Peter and Paul (d) Ex consuetudine Idololatriae pestifera p. 252. he did it from the pestiferous Custom of Idolatry So generally and so lately was this esteemed an Heathenish and Idolatrous Custom by the Fathers of the Church § 5. 5. This thing was so notorious to the Heathens that they object it to the Christians as their Crime that they had no Images that they would not make would not endure much less venerate them and that they laugh'd at those who did Celsus objects saith Origen That (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 8. p. 389 404. we avoid the making of Images And again (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 7. p. 373. In this that they will not endure Images they are like unto the Scythians c. and other irreligious and lawless Nations who dedicate no Image to their Gods and count them Fools that do so And a third time thou laugh'st at our Images (g) Quod non deorum alicujus simulacrum constituamus aut formam L. 6. p. 189. For this cause you lay great Impiety to our charge saith Arnobius because we make no Images or shape of any of the Gods. In a word When Adrian the Emperor had commanded that (h) Christo Templum facere voluit Severus quod Adrianus cogitasse fertur qui Templa in omnibus civitatibus sine simulacris jusserat fieri Hist August c. 43. Qui consulentes sacra repererunt omnes Christianos fieri si id optato evenisset ibid. Temples should be made in all Cities without Images it was by them conjectured that he made them for Christ saith Lampridius who adds That he was forbidden to proceed in this Enterprise by those who consulting the Oracles found that all Men would turn Christians if this according to their wishes should fall out Whence evident it is that it was not the use of Christians then to have Images in Churches but that the contrary was according to their wishes 6ly If we consider what the Father 's answered to this Accusation of the Heathens we shall more fully be convinced that they did not venerate but did intirely reject the use of Images as vain ridiculous and inconsistent with the Christian Faith and the true worship of a Deity For Whereas the Heathens complain'd that Christians laughed at their Images That Origen replies (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 8. p. 404. that they did not laugh at the insensate Statues but at those who worshipped them And he justifies this practice of the Christians by saying That (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. l. 7. p. 362. any Man of sound Reason could not but laugh at them who look'd upon Images and by the contemplation of them thought to ascend from what was seen and was a Symbol to what was understood 2ly They answer by distinguishing betwixt such Images as were the work of an Artificer saying That these they did reject and such as were spiritual consisting in the resemblance of the Vertues and Persections of their Lord and these they owned as acceptable to God and such as they regarded (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. L. 8. p. 389. The Images which are agreeable to God saith Origen are not such as are framed by servile Artists but those Vertues which are formed in us by the Word of God and are the Imitations of the First Born of the Creation in whom are the Examples of Justice Temperance Fortitude Prudence and Godliness and all other Vertues (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. In all therefore who are furnished with these Vertues are the Images with which we think it meet to honour the Prototype of all Images the Image of the Invisible God his only Son and (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. they who put off the old Man with his Works and put on the New which is renewed in Knowledg according to the Image of him that created him by receiving this Image of their Creator make such Images in themselves as God regards insinuating that God liked no other (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In sum saith he all Christians do attempt to make such Images as we have now related not such as have no Life or Sense nor such in which wicked Daemons may reside that is neither such Images as were in use amongst the Heathens nor such as are now used by the Church of Rome for theirs I suppose have neither Life nor Sense (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 390 391. Let therefore any Man that will saith he compare the Images I have now mentioned framed in the Souls of pious Persons with the Images of Phidias and Polycletus and the
to St. James in pilgrimage adding that St. James had no foot to come against them no hand to welcom them neither tong to speak to them so reproving the worship of Images I have openly said Alize Higuel Feb. 5. 1490. That Images of Saints be not to be worshipped that when devout Christian People of their Devotion be wont to offer their Candles burning to the Image of St. Leonard I have for their devotion called them Fools furthermore shewing in this wise when St. Leonard woll ete a Candle and blow out an oder then I will offer him a Candle else woll not Also when I have seen Cobwebs hanging before the Face of the Image of our Lady I have said and reputed them Fools that offereth to that Image but if she would blow away the same Cobwebs from her Face I have affirmed Robert Makam June 17. 1506. and said That the Crucifix and other Images in the Church made of Stocks and Stones are but Idols and ought not to be worshipped adding and saying that Ball the Carpenter or Pyke the Mason could make as good as the Crucifix for it is but a crooked Stick I have said John Bennet Feb. 7. 1507. That no manner of Image ought to be worshipped for that they can neither smell speak nor hear Sometimes their Confessions and Abjurations run after this manner viz. I have said Isabel Dort July 19. 1491. That it were better to give a poor blind or lame Man a Penny than to bestow their Mony in Pilgrimages and worshipping the Images of Saints for Man is the very Image of God which ought all only to be worshipped and no Stocks ne Stones I used to say Thomas Stochin March 22. 1498. We should rather worship the Image that God hath made that is to say the poor Man than the Image that Man hath made and painted the which standeth in the Church All these things they renounce as contrary to the common Doctrine and Determination of the Vniversal Church of Christ and as false Doctrines contrary to the Christian Faith as great Heresies and false Opinions reproved and damned by all Holy Church and against the Doctrine of Christ and his Apostles And yet these Sayings thus condemned by the Second Nicene Council and thus renounced as great Heresies in all parts where the Power of the Church of Rome prevailed in these latter Ages are either the express Sayings and Doctrines of the Ancient Fathers or little different from them in sense whence any Man may easily discern how great an opposition there must be betwixt the Doctrine of the Ancient and of the present Church of Rome the true Catholick Church of Christ in the Primitive Ages and that which now usurps the name of Catholick CHAP. III. That the Ancients did not bow down to or venerate Images is farther proved 1. Because they never were concerned as are the Romanists to Answer the seeming repugnancy of this practice to the Second Commandment or to use any of the Distinctions so frequent in the second Nicene Council to that effect § 1. 2ly Because they answer all the Objections urged by the Nicene Council against the Protestant sense of this Precept viz. the instance of the Cherubims and of the Brazen Serpent c. § 2. 3ly Because many of them declare that this Precept rendred the very Art of making Images unlawful to the Christians § 3. 4ly Because they generally declare that by this Precept the Christian is forbid to give any outward Worship to Images or to bow down to them § 4. 5ly Because they reject and confute all the Distinctions used by the second Nicene Council and by the Romanists to reconcile this Precept to their Practice asserting 1. That this Command is moral and perpetual and obligatory to all Christians 2. That this Precept doth not only forbid the Worship of Images with Latria but all outward Adoration of them 3. That this is the Second Commandment and not a part of the first only 4. That not only Idols but Images are by this Precept forbid to be adored § 5. § 1. THat the Ancients knew nothing of this pretended Tradition will be still more evident from their Discourses touching that Commandment which so expresly saith Thou shalt not make unto thy self an Idol nor the similitude of any thing in Heaven or Earth For had they generally practised had they received a Tradition touching the Veneration of the Images of Christ his Blessed Mother and the Saints and Martyrs is it not wonderful that none of all the Fathers ever did that which all Christians who entertained the Worship of them ever did viz. That they should never offer any Answer to the obvious Objection from this Commandment against it or in the least attempt to reconcile this Precept with their Practice or to propose any of those Distinctions Limitations or Excuses which are so frequent in the Writings of the Romish Doctors and which they judg so necessary to prevent Idolatry and to inform aright the Minds of them who venerate their Images and to satisfy the importunity of those who scruple at it and do suspect it is a breach of this Commandment The Matter of this Image-worship looks so ill it seems so manifestly repugnant to the Command forbidding us to worship any similitude of any thing in Heaven or Earth it is at least in appearance so like to that very practice which they derided in the Heathens that it was highly reasonable if this had been the Doctrine and Practice of their Times that these Primitive Fathers should at least have considered and stated the Question How far and in what sense it was lawful and with what Intention and in what Degree and with what Cautions and Distinctions this might lawfully be done The present Doctors of the Church of Rome are not so careless now adays as were the Fathers in this Matter When they write Catechisms for the Instruction of the People sometimes they (a) Vid. Dall de Imag. p. 77. wholly leave out this Commandment sometimes they do abbreviate it and make it only say Thou shalt not worship Idols Or if they be so daring as to present the whole Commandment to the view of Roman Catholicks they carefully expound and clog it with many Limitations and Distinctions that their Proselytes may not be tempted to think the words do mean what in their plain and obvious sense they do import Thus was it also with the Bishops of the Second Nicene Council who introduced this Image-worship into the Eastern Church Constantinus Bishop of Constantia in Cyprus seems to insinuate That the Reason which moved God to make this Injunction was not the Evil of Image-worship but the propenseness of the Jews unto Idolatry For saith he (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4. p. 200. vid. Act. 6. p. 468. when the People were moved to commit Idolatry then God spake thus to Moses Thou shalt make no similitude to serve them In
Dei execratur Hoved. Ibid. Dunelm ad A. 792. Nicene Synod were many things contained which were inconvenient and contrary to the true Faith and that in the said Council was established a Decree That Images should be worshipped which thing the Church of God wholly abhors And here let it be noted that in these Writers we find not the least hint of a Distinction between due and undue worship of an Holy Image or betwixt Worship which the Church of Christ allows and which the Church abhors but Imagines adorari debere that Images should be worshipped is declared to be the Doctrine which God's Church abhor'd In the 14th Century Robert Holcot Professor in Oxford most plainly asserts That (o) Ideo aliter potest dict quod nulla adoratio debetur Imagini nec licet aliquam imaginem adorare Quia autem propter Imaginem Christi excitamur ad adorandum Christum coram Imagine adorationem nostram facimus Christo ergo dicitur large loquendo N. B. quod Imaginem adoramus In Ecclus Lect. 158. c. 13. Vide Reliqua no Adoration is to be given to any Image nor is it lawful for any Man to worship Images And Matthew of Westminster condemning the Decree of the second Nicene Council as Hoveden had done before him Ad A. D. 793. In the 15th Century (p) Omnino prohibentur fieri ad hunc viz. finem ut adorentur colantur unde sequitur neque adores neque colas ea ad adorandum igitur colendum prohibentur Imagines fieri Sequitur non adorabis neque coles inter quae sic distingue non adorabis sc veneratione Corporis ut inclinando eis vel genu-flectendo neque coles sc affectione mentis Comp. Theol. in Explic. 1. praecepti Tom. 2. p. 25. Gerson Chancellor of Paris saith We do not worship Images and that they are forbidden to be worshipped that the second Command forbids us to bow the Body or the Knee to them or to worship them with the Affection of the Mind And (q) Quod vero Christiana Religio Imagines sustinet in Ecclesia Oratoriis non permittit eo fine ut adorentur ipsae sed ut fidelium mentes per earum inspectiones excitentur ad reverentiam honorem exhibendum his quorum sunt Imagines in quorum cognitionem recordativam ducunt Et hic modus dicendi videtur esse Rob. Holcot super illud sapientiae infelices sunt mihi videtur dicendum quod neque adoro Imaginem Christi quia lignum nec quia Imago sed adoro Christum coram Imagine Christi quia scilicet Imago Christi excitat me ad amandum Christum hic modus loquendi originem videtur trahere ex dicto quodam B. Gregorii Sereno Episcopo c. Et quidem quia eos adorare vetuisses omnino laudamus fregisse vero reprehendimus c. In Can. Miss Lect. 49. F. 127. Gabriel Biel an Oxonian Doctor teacheth That then some of their Doctors held that any Image is not to be worshipped either for it self as it is Wood or Stone nor yet consider'd as a Sign or Image And that the Christian Faith permits them to be reserved in the Church not that they may be worshipped but that the Minds of Men may be excited to give reverence to them whose Images they are and that this they said according to P. Gregory In the 16th Century (r) Imagines in Ecclesia ideo tolerantur ut admoneant non ut colantur alioquin omnino excusari possunt minime In Act. Apost cap. 7. p. 94. Ferus a Learned Preacher at Mentz saith That Images are tolerated in the Church that they may admonish not that they may be worshipped for otherwise they can admit of no excuse Yea a Council held at (s) Can. 14. Mentz A. D. 1549 during the Session of the Trent Council speaks thus Let our Pastors accurately teach the People that Images are not propounded to be worshipped or adored but that by them we may be brought to the remembrance of those things which we ought profitably to call to mind CHAP. V. Against this pretended Tradition of the second Nicene Council it is farther argued 1. Because the Jews though zealous for the observance of the Law of Moses and generally believing that it forbad the having and much more the bowing to an Image did never for the five first Centuries condemn the Christians for this practice as afterwards when Images began to be received into Churches and adored they always did § 1. 2ly Because the Apostles and succeeding Fathers who answer all the other Scruples of the Jews against the Christian Faith speak not one word in Answer to this great Objection that it allowed of Image-worship in opposition to the second Commandment § 2. 3ly Because the Evidence of Truth hath forced many Learned Writers of the Romish Church to confess That the Primitive Church had no Images or did not adore them § 3. From this Discourse these four things are inferr'd 1. That the Councils received by the Church of Rome as general are not infallible Interpreters of Scripture or infallible Guides in Matters of Faith. § 4. 2ly That the second Nicene Coucil hath imposed that on Christians as a Tradition of the Church of Christ which was not so and therefore was deceived and did deceive in Matter of Tradition § 5. 3ly That Roman Catholicks do vainly boast of the Consent of Fathers on their side § 6. 4ly That the Doctrine of the Church of England is much safer in this particular than that of Rome § 7. MOreover that Image-worship was no Doctrine delivered to the Church of Christ either by Writing or Tradition from the Apostles that it was not practised in the first Ages of the Church will be apparent from the deportment of the Jews towards the Christians and the consideration of what they thought of the erection of an Image in the place of Worship and of the adoration of them § 1. And (1.) Act. 21.20 we know that even the believing Jews were zealous for the strict observance of the Law of Moses and were much offended at St. Paul because they apprehended he had taught the Jews to forsake the Law of Moses and not to circumcise their Children or walk after the Customs of their Fathers We also are informed by (a) Tum poene omnes Christum Deum sub Legis observatione credebant Sulp. l. 2. c. 45. Euseb Chron. Eusebius and Sulpitius that this Zeal continued among the Jewish Christians for a considerable time after the death of the Apostles viz. till the destruction of the City by Hadrian For till that time the Bishops of Jerusalem were of the Circumcision and almost all who believed in Christ did yet observe the Law. The Sect of the (b) Ep. ad August August contr Faust l. 19. c. 18. Orig. contr Cels l. 2. p. 56. l. 5. p. 272. Ebionites and Nazarens continued till the days of Jerom they were dispersed
Ceremonies none of which was found or practised among the Primitive Professors of Christianity And now from what hath been discoursed in these Chapters I infer § Inference 1. 4. 1. That the Councils received by the Church of Rome as the infallible Proposers of their Faith namely the second Nicene Council and that of Trent have erred and have imposed a false Interpretation of that Precept which doth command us not to bow down to the similitude of any Thing in Heaven or Earth and therefore they are falsly said to be infallible in Matters of Faith or true Interpreters of Holy Scripture And indeed whosoever seriously will consider of those Scriptures which are produced either by this whole Council or by Pope Hadrian with approbation of this Council or offerr'd by some Members present or contained in some of the Citations produced by them for the having Images in Christian Churches or for the giving Adoration to them will find them so apparently perverted and horribly impertinent as that he will be forced to question not only the Infallibility but even the common Wisdom or Discretion of those Men who had the confidence to use them to these purposes For 1. John the pretended Vicar of the three Oriental Patriarchs saith That (a) Act. 4. p. 200. Jacob wrestling with him saw God Face to Face which yet can do no Service to the Maker or Worshipper of Images but by supposing with the old Hereticks call'd Anthropomorphites that God hath Face or Features like a Man. Leontius Bishop of Neapolis saith (b) Act. 4. p. 239 240. If thou accusest me for worshipping the Wood of the Cross thou must accuse Jacob for blessing wicked and idolatrous Pharaoh which instance will be only pertinent when it is proved that Pharaoh was an Image and that Blessing is an Act of Adoration Pope Gregory the Second saith That (c) Cum figuram vellet aut simulacrum videre ne force erraret orabat Deum dicens Ostende mihi teipsum manifesstò ut te videam p. 11. when Moses desired to behold an Image or Similitude lest he should be mistaken in the Visien he said to God Shew me thy self manifestly that I may see thee but doth not prove that Moses desired to see an Image or material Likeness of God or that God shewed him any such Similitude Germanus Bishops of Constantinople argues for Images after this manner (d) Act. 4. p. 304. In the Book of Numbers the Lord speaks to Moses saying Speak unto the Children of Israel and bid them make themselves Fringes in the borders of their Garments and put upon the Fringe of the Border a Ribband of Blue and it shall be unto you for a Fringe that you may look upon it and remember all the Commandments of the Lord and do them Now if saith he the Israelites were bid to look upon these Fringes and remember his Commandments much more ought we by the inspection of the Images of Holy Men to view the end of their Conversation And yet there seems to be some little difference betwixt a Fringe and a graven Image betwixt remembring God's Commandments to do them and to break them Pope Hadrian finds in Isaiah a Prophecy concerning Gospel-Images as clear as the Nose upon your Face for Ecce signum (e) Quemadmodum Esaias propheta vaticinatus est Act. 2. p. 110. In that Day there shall be an Altar to the Lord in the midst of the Land of Egypt and a Pillar at the Border thereof to the Lord and it shall be for a Sign He also finds the sweet Singer of Israel harping oft upon the same String and prophesying of Images to be adored in the Gospel-times saying (f) Magnoperè vultum ejus secundùm humanitatis ipsius dispensationem adorari praemonuit inquiens c. Psal 4.6 The Light of thy Countenance signatum est super nos is signed upon us And again Psal 25.8 Lord I have loved the Beauty of thy House and the place of the Tabernacle of thy Glory And a third time Psal 27.8 Psal 44.12 Thy Face Lord will I seek And a fourth Even the Rich among the People shall intreat thy Face And Psal 96.6 lastly in those words Honour and Majesty are before him Strength and Beauty are in his Sanctuary And what can be more evident for Image-worship than these Texts which do so plainly mention the Face and Countenance of God. Theodosius proves That we Christians must have Holy and Venerable Images because 't is said (g) Act. 4. p. 213. Whatsoever things were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aforetime were written for our Learning wherefore the venerable Images being written upon Wood and Stone Rom. 15.4 and Metal must be for our Instruction Away with those ignorant Fellows who can derive the Pictures of Christ and his Apostles no higher than St. Luke and Nicodemus this Theodosius finds them among the Writings of the Prophets as clear as the Noon Day see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were engraven afore-time even before Christ's Humane Nature or his Apostles had a being and had it not been thus we Christians had been void of Hope for these things were written that we through comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these Pictures might have hope They have all found it in the Book of Canticles or something which makes for it for there it is most appositely said (h) Act. 6. p. 408. Cant. 2.14 Psal 48.8 Shew me thy Face and let me hear thy Voice for thy Voice is sweet and thy Countenance is comely And in that of the Psalmist As we have heard so have we seen (i) Act. 4.197 Ezekie 's Temple was made say they with Cherubims and Palm Trees so that a Palm Tree was between a Cherub and a Cherub and every Cherub had two Faces so that the Face of a Man was toward a Palm Tree on the one side and the Face of a young Lion toward the Palm Tree on the other side and thus it was throughout the House round about So that it seemeth to them to have been an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an House of Imagery and yet should you ask them where this Temple was built or what Existence had these Cherubims but in the Vision of the Prophet it will puzzle their Infallibilities to answer you Lastly They argue from the Author to the (k) Ibid. Hebrews thus Verily the first Covenant had also Ordinances and a worldly Sanctuary there was a Tabernacle made in which was first the Candlestick and the Table and the Shew-bread which is called Holy and after the second Veil the Tabernacle which is called the Holiest of all which had the Golden Censer and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aaron 's Rod that budded and the Tables of the Covenant and over it the Cherubims of Glory shadowing the Mercy-Seat If then say they (l) 〈◊〉 〈◊〉