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A42313
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The noveltie of poperie discovered and chieflie proven by Romanists out of themselves / by William Guild ...
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Guild, William, 1586-1657.
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1656
(1656)
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Wing G2209; ESTC R42060
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50,925
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169
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come then to the discoverie of the Noveltie of this grosse sort of Idolatrie which is not onelie to worship by or before an Image but to worship the Image it selfe for which cause sayeth one of the Bishops It must not onelie bee confessed that the faythfull in the Church doe adore before the Image as some perhaps would warilie speake but also doe adore the Image it selfe without any scruple yea with that same worship where with they adore the thing that is represented thereby First their owne Cassander telleth vs that it is certayne in the beginning of the preaching of the Gospell sayeth hee and a good while after that there was no vse at all of Images amongst Christians but especiallie in Churches so that wheÌ„Adrian the Emperor had commanded that Temples should bee made in all Cities without Images it was presentlie conceaved that hee was preparing these for Christians And when the auncient Christians themselues were demanded by the Gentiles why they had no Images Minutius Fâ—elix returneth them this answere What Image should wee make to GOD when man himselfe is GOD'S Image sayeth hee The primitiue Church lykewyse for preventing of that Idolatrie which thereafter ensued was so carefull and provident that the Councell of Eliber iâ— in Granado in Spayne in Anno 305 decreed plainlie that no Pictures at all should bee brought within Churches for feare of adoration which might ensue thereafter Neither was this the decree of a provinciall Assemblie onelie but an ordinance also in all other parts of the whole Church as witnesseth their owne Clemangis â— Parisian Doctor and Arch-deane of Bajon saying Of olde the whole vniversall Church did decree beeing induced thereto by good reason for their cause who 〈◊〉 Gentilisme were converted to the sayth that no Images should bee set vp in Churches The first breach and violation of which ordinance wee finde â—o haue beene in Epiphanius time Bishop of Salamins in Cyprus about the yeare 390 who as himsâ—lfe 〈◊〉 entering into a Chappell for his owne private devotion at Anablatha and seeing a certayne Vaile hanging on the wall thereof having paynted therevpon the Image of CHRIST or some Saynct sayeth hee hee tooke downe the same and rent it in pieces and thereafter wrote to the Patriarch of Ierusalem within whose precinct it was finding fault that anie such thing should haue beene done within his boundes and desiring him that hee would command that thereafter in the Church of CHRIST no more such Vailes or Pictures should bee hung vp this beeing contrary to the authority of Scriptures and agaynst our Religion sayeth hee But a good while there-after how they were more commonlie brought in into Churches Corneliâ—s Agrippa thus doeth declare saying The Heathnish custome and their false Religion hath also infected ours and hath brought into Churches Images and Pictures with manie other pompous Ceremonies none whereof were found amongst the first and true Christians Vnder what specious pretence also and for what ende at fiâ—st this was done their owne Cassander hereby clearly testifieth saying At last it is evident that Pictures were admitted into Churches to represent onlie the â—torie of things done altho Augustine spake plainlie agaynst it saying These deserue to bee thought altogether to erâ—e who seeke the knowledge of CHRIST and His Apostles not in holie Scriptures but vpon paynted walles But how farre the auncient Fathers who lived in the primitiue Church did abhorre from any worship of Images onlie Origen wryting against Celsuâ— may declare sayeth hee Thus beeing then generallie set vp into Church through the superstition of people about the 600 yeare of GOD in the tyme of Pope Gregorie the first they began to bee adored at what tyme Cerenus Bishop of Marsilâ— publicklie opposed the same by breaking all the Images and removing out all the Pictures that were within the Churches of his whole Diocesses which thing Pope Gregorie himselfe doeth relate to vs in that Epistle of his written to Serâ—nuâ— commending his zeale which hee shew against any worshipping of Images as being sayth hee altogether agaynst the Scriptures but thinking amisse onelie that so rashlie hee altogether had broken them in pieces What fierce contentions also afterward arose in the Church concerning Images it were too large a taske at length here to set downe the Greeke Emperoures Leo Isaurus Constantinus Caballinus Nicephorus Stauratius Leo Armenus Michaell Balbus Theophilus and others who were therefore called Iconomachi or the enemies to Images opposing them and their adoration constantlie in the East till at last their worship was established in that second Councell of Nice helde by that superstitious Empresse IRENE in Anno 787 which Councell was quickly thereafter opposed by the Councell of Franckeforde convocate by Charles the Great and helde in the West at what tyme sayeth their owne Cassaâ—der when the coppie of that Councell of Nice was brought vnto Franckeforde and diligentlie read by the command of the Emperour Charles the Councell of Franckeforde was indicted at which the Legates of the Bishop of Rome were present and there by the full consent of the Westerne Bishops sayeth hee that Grecian Councell in so farre as the same decreed the worship of Images to bee lawfull was disallowed and condemned as not onelie contrarie to Scripture but also to the doctrine of the auncient Fathers and to the custome of the Romane Church it selfe So that wee see 800 yeares after CHRIST that the Romane Church was then as farre from the doctrine and practise of the Romane Church now in this poynt of worshipping Images aâ— ever Luther or Calvin or aâ—ie Protestant now Whereby it is evident how falselie the Romane Catechisme affirmeth that it is not onelie lawfull to haue Images in the Church and to giue honour and worship to them but also that this hath ever or in all ages beene done to the great good of the â—aythfull Neyâ—her was that reason or excuse thought to bee of anie worth then sayeth their owne Cassander which is by some now-adayes pretended that this worship is not given to the Images themselues but to them whom they represent for this excuse sayeth hee was lyke-wyse made by Pagans to colour their Idolatrie Which practise of Romish devotion and pietie is come to that hight of madnesse sayeth their Polydor Virgâ—ll that this part of Religion is little different from impietie for there are manie so exceeding rude and stupide sayth hee who worship Images made of Stockes and Stones Brasse and Mâ—rble and these also that are paynted over with dyverse sorts of Coloures vpon walles not is representing figures but as if they had sense and feeling and confide more in these than in CHRIST Himselfe Yea they so dote vpon Images sayeth their owne Gabriell Bâ—ell that they belieue a certayne Deitie grace or holinesse to bee in them whereby they are able to worke miracles restore health and delyver from dangers and to
vpon And if to incall vpon the Name of GOD and to worship GOD bee all one and the same thing then as CHRIST is incalled vpon so is Hee to bee worshipped sayeth hee Hence it is also that the Fathers in their severall definitions of prayer which Bellarmine rehearseth out of them maketh the same to haue expresse reference to GOD oâ—elie and therefore also styleth it That â—atte and greatest Sacrifice which Himselfe hath commanded to bee offered vp vnto Himselfe sayeth Tertullian and that best and most holie Sacrifice of anie sayeth Clemens of Alexandria yea that most excellent sort of worship as Bellarmine calleth it Now as Augustine showeth and the Romanistes confesse There is no Sacrifice that is lawfull to bee offered vp vnto anie creature and therefore least of all that of Prayer which is the greatest and best And as for that reason which Romanistes giue for their recourse to Sainctâ—s the Fathers also haue not fayled to take that away S. Ambrose telling vs that the verie heathen Idolaters pretended this miserable excuse saying That they had recourse to such that had departed whom they worshipped that they may haue acceâ—se to God by them as by Courtiours to a King and then hee subjoyneth saying But is there anie man so mad sayeth hee and so vnmyndfull of his salvation as to giue the Kings honour to a Courtier whereas if anie were found to doe so they would bee justlâ—e câ—ndemned as guilâ—ie of Treason and yet these men thinke not themselues guiltie who giue the honour of GOD'S Name to a creature In lyke-manner sayeth S. Chrysostome When thou hast needeâ— to put vp a sute vâ—to men thouâ— art forced first to deale with doore-keepers and to intreate flatterers and to goe a long way but with GOD there is no such matter without an intercessour Hee is intreated it sufficeth onelie that thou crye in thy heart and bring teares with thee And therefore hee biddeth vs marke the wisedome of the Canaanitish Woman shee intreated not Iames sayeth hee shee besought not Iohn neyther did shee come to Peter but brake thorow the whole companie of them saying I haue no neede of a mediatour but taking repentance with mee for a spokes man I come to the fountayne it selfe for this cause did hee descend for this cause tooke Hee flesh that I might haue boldnesse to speake to Him Last to what hight of impietie and grosse Idolatrie this Romish Noveltie is come vnto let vs see in the last rowme First then their owne Viâ—es testifieth that they worship no otherwyse their hee and shâ—e Sayncts than GOD Himselfe neyther see I sayeth hee in manie thinges what difference there is betweene their opinion of Saynctes and that which the verie Heathen had of their gods Lyke-wyse they are come to that hight of Blasphemie as they are not ashamed in their publicke Romane missall to say to the Virgine Marie O foelix puerpera nostra pians scelera Iure matris impera Redemptori Tua semper ubera nostra sanent vulnera that is O happie Mother who expiateth our sinnes by the authoritie of a Mother command our Redeemer and let thy Pappe-milke heale our woundes Even as of late Carolus Scribenius Provinciall of the Iesuits hath written saying Lac matris miscere volo cum sanguine nati Non possum antidoto nobiliore frui That is I will mixe the milke of the Mother with the blood of the Sonne and so I can not haue a more excellent salue for sinne They haue also turned the whole PSALMES fâ—om GOD to the Virgine MARIE alone and in the 71 â—SALME of that Psalter they attribute jâ—stice onlie to CHRIST and mercie to the Virgine MARIE therefore also thus they begin the 93 PSALME saying GOD is the Loâ—d of revengâ— but thou bounâ—â—full Mother of mercie doest bowe Him to showe pitie And as Assuerus promised to Esther to the halfe of his kingdome even so sayeth Biell on the Masse seeing our heavenlie Father hath justice and mercie as the best thinges of His Kingdome râ—serving justice to Himselfe Heâ— hath given mercie to the Viâ—gine His Mother wherefore it is lawfull sayeth their Bernardin de Busto to appeale from the Sonnes justice to the Mothers mercie CHAPT. XII The Noveltie of prayer to Angels THis worshipping and prayer to Angels bâ—gan to bee brâ—ached in the verie Apostles tyme who theâ—â—fore did fore-warne that the mysterie of iniquitie did then allrâ—adiâ— workâ— but no â—ooner did this doctâ—ine vnder a specious showe of voluntarie humilitie peepe out but the Apostle discovered and declared the same to bee a deceatfull doctâ—ine of errour whereof hee biddeth all Christians beware saying in expresse words Let no man decâ—aue you of your reward in a voluntarie humilitie and worshipping of Angels The first and principall Author then of this errour wee see was that spirit of errour and deluâ—ion therefore sayeth Chrysostome The Devill was hee who brought in this worship of Angels envying vs the honour which wee haue to wit of immediate accesse by CHRIST therefore tho hee bee an Angell sayeth hee or Arch-angell and tho they bee Cherubims endure it not for neyther will these powers themselues admit it but reject the same when they see their Lord dishonoured I haue honoured thee sayeth the LORD and haue sayd Call vpon mee and doest thou dishonour Him sayeth that holie Father After these Apostolicall tymes if wee inquyre who was the first broacher oâ— this errour and setter of it on foote agayne Origen telleth vs that it was Celsus a Philosopher who sayde Because the Angels vnderstood the â—ffaires of GOD therefore wee should pray to them that they may bee favourable to vs Wherevnto Origen replyeth saying Away with Celsuâ— counsell saying that wee should pray to Angels and lâ—t vs not afforde any little audience thereto for wee must pray to GOD alone sayth hee who is GOD overall and to the word of GOD His onelie begotten and first borne of all creatures Which erâ—our of prayer to Angels spreading it sâ—lfe as a gangren in the Church was not onlie opposed by Origen and such others severallie but also by a whole Councell as Theodoreâ— shâ—weth which beeing assembled in Laodices the chiefe Citie of Phrygia by a law did forbid sayeth hee prayer to Angels condemning the same as Idolatrie whereby the Communion both of CHRIST and His Church was forsaken and therefore accursing the practisers thereof saying If anie bee found to giue himselfe to this private Idolatrie let him bee accursed because hee hath forsaken the LORD IESVS CHRIST the Sonne of GOD and given himselfe to Idolatrie Whence it is that from thence foorth all those who transgressed this Canoâ— were by the auncient Fathers and whole Orthodox Church accounted ever Heretickes and therefore called Angeliei because of their worshipping and prayer to Angels as witnesseth Augustine Isidore with dyverse others moe CHAPTER XIII The Noveltie of the worship of Images TO