Ibid. these and not Temples Images or Victims are the holy Services which we present unto our God. Whence it is evident that Images were not admitted then amongst the Sacra of the Christians and that they held it not convenient to make an Image of that Jesus whom they asserted to be God. Now briefly to reflect upon these things Can it be reasonably imagined that they who so expresly tell us They had no Tradition to make the Images of Saints no sensible Image no Images of their Bodies and that they knew no vain Figures of Images that they who declare that they themselves despised and taught their Converts the contempt of Images that their Religion and their Saviour taught them not to be sollicitous about them but to relinquish abstain from and to abandon them that they who teach that it was proper to the Heathens to honour Images and Pictures that the Custom was Heathenish and Idolatrous and only fit for Daemons and that Christians were to be known by this that they would not adore the Works of Mens Hands that they had left all Images and Statues and that this was their wisdom that they to whom it was continually objected by the Heathens that they neither had nor would endure Images that they avoided the making Statues and laughed at them who did it And who in answer to these things not only do confess the thing but also justify and glory in it telling their Adversaries That Images were vainly made by him who was the Image of his Maker and should make no other Images that they deservedly laughed at them and that the Heavenly Powers themselves if they were subject to that Passion would laugh at such Votaries I say Can it be reasonably conceiv'd That they who say such things should make it matter of their Faith that Images were to be worshipped and in their constant practice should adore the Images of Christ and of his Saints § 6. Nor do the Fathers only declare in their Apologies and Conflicts with the Heathens they had no Images but they commend themselves and others upon that account and say it was a thing to be commended both in them and others And On this account they mightily commend the Jewish Polity because it taught them not only to transcend all Images but all created Beings and to ascend to the Creator of the World saying That (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. adv Celsum l. 2. p. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 4. p. 181. he that doth inspect their Laws and Constitutions will find that they were Men who had a shadow of the Heavenly Life on Earth because they had no Image-makers in their Common-Wealth As for themselves they declared That they on this account (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 4. p. 177. were Men or something more excellent than Men because they did not venerate but did transcend all Images and go immediately to God. And (i) Nonne laudem magis quam poenam merebatur repudium agniti Erroris Apol. cap. 12. if we do not worship Statues and cold Images like to those dead Men which they represent do we not deserve praise rather than punishment saith Tertullian for the refusal of this ancient Error Yea they declare their humble confidence That (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 8. p. 412. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. God would not overlook them but vouchsafe them some manifestation of his Goodness and give them some Fruit of his Providence amongst other Reasons for the very Cause because they despising Images of Humane Art endeavoured directly by Reason to ascend to God. And lastly As for those Heathens who for some time worshipped the Deity without Images they say They served God (l) Dicit Antiquos Romanos plusquam annos 150 Deos sine simulacro coluisse quod si adhuc remansisset castius Dii observarentur Aug. de C. D. l. 4. c. 13. Agob de Imag. §. 24. more purely when they had no Images and that their Religion would have been better had they done so still But as for those who retained them and looked upon them when they worshipped or did esteem them Sacred they dâ—clared they could not but look upon them (m) Orig. l. 7. p. 362 367. as Men of a lame and infirm Mind they could not but laugh at their folly And they do frequently apply that passage of the Psalmist to them (n) August Theodoret. in Psal 113. They that make them are like unto them as judging it the extremity of Error in them who had the use of Reason to worship Stocks and Stones Now sure we cannot reasonably think these Fathers practised themselves what they thus laughed at and condemned in others That they admired the Jewish Polity because it did permit no Images in their Sacred Worship and yet conceived these things not only well consistent with but even an advantage to the Christian Polity or that at the same time they could conceive themselves praise-worthy for rejecting and even despising Images of humane Art and yet not only have them but think them worthy of their Veneration and by them should ascend unto that Jesus whom they owned as their God We therefore may be well assured from these Sayings that the Christians of those times did not look upon Images when they performed their Worship to God the Father or his Son Christ Jesus And to assure us yet farther that they did not do it they inform us that when they paid their Worship to the due Object of it they did shut their Eyes and thought it was their Duty so to do and that this practice did enable them the better to lift up their Minds to God. Origen in allusion to those words of Christ I am come into the World that they who see not may see and they who see may be made blind saith That (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. p. 358. the Word makes the Eyes of the Soul to see but blinds those of the Senses that the Soul may without distraction behold what it ought if therefore any Man act after the manner of Christians the Eye of his Soul is open'd but that of his Sense is shut and by how much more he openeth his better Eye and shuts the Eyes of his Senses by so much more he seeth and contemplates better God and his Son who is the Word and Wisdom And again (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 362. Even the meanest Christian shutting the Eyes of his sense and opening those of his Soul transcends all the whole World and shames the wise Men of the World who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon Images by contemplation of them do endeavour to erect their Minds to God. St. Basil saith thus (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Psalm 37. To. 1. p. 208. I do not confess with my Lips that I may appear to many so to do but shutting my Eyes inwardly in my Heart I shew my
utique puder ct adorare p. 1305. Artificer who made these Images must be esteemed better than his own handy-work because he gave unto it that perfection it enjoys and 't is impossible there should be more perfection in the Work than in the Artificer that therefore it is much more shameful to adore the Image which he makes than to adore the Man himself That (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 7. p. 714 715. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contr Celsum p. 6 7. nothing can be Sacred which is the Work of Mens hands That the Works of servile Artists and Stone-cutters cannot be Sacred That it is a thing written by God in the Hearts of Men that nothing is to be esteemed Sacred or Holy or of much value which is the Work of the Mechanick or Artificer That Images made by servile Men of earthly Matter must be vain earthly and prophane That the (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. in Celsum p. 367. Heathens had no just reason to quarrel with the Christians for saying They were Men of a lame and infirm Mind who repaired to that which falsly was esteemed Saered as if it truly were so and who did not see that nothing could be sacred which was the Work of servile Artists That (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. ibid. Ti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb praepar Ev. l. 5. c. 14. the curiosity of making Statues hath in it nothing acceptable to God. And that the Heathens ought not to forbid Christians to assert That they are blind who think that Piety doth appertain to Images or Statues made out of Matter by the Art of Man. No 't was reserved to a General Council of Christian Bishops to forbid this and to stile those Images which were the Work of the Artificer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Sacred Venerable Adorable Images a thousand times That (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin M. Dial. 2. p. 66. Vos impii lapides signa opera manuum hominum adoratis Tharacus apud Baron A. D. 290. §. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. protrep p. 29. Non sit nobis Religio humanorum operum cultus August de vera Relig. c. 55. vid. Agob p. 257. it was an impious and foolish custom to adore the works of Mens hands and that such worship of humane Works should be no part of the Religion of a Christian That it was (k) Summopere pensandum esse quia si opera manuum Dei non sunt adoranda colenda nec in honorem Dei quanto magis opera manuum hominum non sunt adoranda colenda nec in honorem eorum quorum similitudines esse dicuntur Agob §. 28. p. 261. Vid. Clem. R. Recogn l. 5. §. 16. Claud. Taurin Bibl. Patr. To. 4. p. 147. seriously to be thought upon That if the Works of God's Hands were not to be adored and worshipped no not in honour of that God who made them much less were the Works of Mens hands to be adored in honour of them whose Similitudes they are said to be § 4. 4ly From the Dignity the Quality â—â—e Posture of the Persons worshipping they plead thus viz. That (l) Est autem perversum incongruens ut simulacrum hominis à simulacro Dei colatur colit enim quod est deterius imbeciliius Lact. l. 2. c. 17. Man is the Image of God whereas the Images of Heathen Deities and Saints are but the Images of Men. Now nothing can be more perverse or more incongruous than that the Image of a Man should be adored by him who is the Image of his Maker because he by so doing worships what is worse and weaker than himself That if any Image was to be adored or worshipped it should be (m) Si ulla Imago esset adoranda vel colenda Creatoris potius esset quam Creaturae nempe hominem fecit Deus ad Imaginem similitudinem Dei-Certe si adorandi fuissent homines vivi magis quam picti id est ubi similitudinem habent Dei non ubi pecorum vel quod verius est lapidum five lignorum vita sensu ratione carentium Agob de Imag. §. 28. p. 262. that of the Creator rather than the Creature viz. Man whom God made according to his Image and Similitude That if Men were to be adored it should be rather living Men than painted that is when they have the Similitude of God rather than that of Stones and Wood void of Life Sense and Reason That (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 7. p. 715. if Holiness is to be ascribed not to God only but to that which is framed in honour of him it may fitly be applied to the Church which to the Honour of God is made holy by the acknowledgment of him or to him whom God doth prize and honour in whom he dwells in whose just Soul we may perceive the Divine Character and Sacred Image and who is an Image dedicated to the Honour of God but the word Sacred is not to be applied to that which is made by servile Arts or is adorned by the hand of a Jugler That (o) Melior tu quamvis ea non feceris quoniam quae illa non possent facis August in Ps 113. p. 1305. Nec intelligunt homines ineptissimi quod si sentire simulacra moveri possent ultro adoratura homines fuissent à quibus sunt expolita Lact. l. 2. c. 2. p. 146. Velim autem dicerent mihi hi qui idola colunt si optant similes fieri his quos colunt vultne aliquis vestrum sic videre quomodo illi vident c. quales ergo dii habendi sunt isti quorum similitudinem habere contumelia est Clem. R. Recogn l. 5. §. 15. Man himself is far more excellent because he doth what Images cannot and he hath Sense and Life and Reason which they want and that if Images could move they would rather adore Men that made them That Men would think it a reproach and injury to be compared to them or to be like them in their want of Life and Sense and Motion and that therefore they should blush to worship that which they would not be like or compared to and they who made and worshipp'd them were as the Psalmist saith like unto them destitute of Manhood and fallen into such absurdity that it was just with God to deprive them of sense That (p) Quid ante inepta simulacra figmenta terrena captivum corpus incurvas ad coelum atque ad Deum sursum vultus erectus est illuc intuere illuc oculos erige in supernis Deum quaere ut carere inferis possis Cypr. Ep. ad Demetr Ed. Ox. p. 191 192. Cum nobis sublimis vultus ab Artifice Deo datus sit apparet istas Religiones Deorum non esse rationis humanae qui quae curvant coeleste animal ad
the words of this Commandment I conceive it cannot be reasonably thought to be forbidden in any other Precept there being only this which speaks of Image-worship and if it were forbidden in no Precept of the Moral Law it necessarily will follow that it was lawfully performed by the Heathens 4ly Do they pretend that Idols only are forbidden to be adored in this Precept but not Images this indeed is the conceit of Romish Doctors and of the second Nicene Council but this also is plainly opposite unto the general Tradition of all the Fathers of the Church who constantly observe what is as evident in the Commandment as words can be viz. That it forbids not only Idols to be worshipped but also the similitude of any thing whatsoever As besides the express Testimonies of Clemens of Alexandria Theophilus Tertullian Origen Athanasius Epiphanius St. Austin and Fulgentius produced already is farther evident from the express Assertions of (l) P. 321 322. Justin Martyr in his Dialogue with Trypho Of (m) C. 59. Cyprian in his third Book to Quirinus Of (n) P. 39. Julius Firmicus in his Treatise of Prophane Religion Of (o) Carm. p. 99. Nazianzen in his Verses Of the (p) P. 554. Pseud-Ambrosius upon the 6th Chapter to the Ephesians Of (q) Qu. 38. Theodoret in his Questions upon Exodus and of innumerable other Authors To all which add that of Tertullian That (r) Omnis forma vel formula Idolum De Idol c. 3. every Form or little Representation is an Idol and all Service performed about it is Idolatry That of the Council of Frankford (s) Sed ne Idola nuncupentur adorare eas colere Recusamus Lib. Car. l. 4. c. 18. We do not call the Images placed in Churches Idols but we refuse to worship and adore them lest they should be called Idols That of Agobardus That (t) Puto quod videretur eis non tam Idola reliquisse quam simulacra mutasse De Imag. p. 248. if they who have left the Worship of Daemons should be commanded to venerate the Images of Saints I think they would seem to others not so much to have left Idols as to have changed their Resemblances Add lastly the Complaint of all the Fathers against the Arians That by introducing the Adoration of a Creature they brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Idol-making Heresy under the pretext of Christianity they secretly introduced the Worship of Idols and transgressed that Precept which forbad the Adoration of an Idol or of any Similitude clearly insinuating That by worshipping any Creature it was made an Idol Since then the Fathers of the second Nicene Council and the Romish Doctors do with such diligence and industry inculcate these Distinctions and Limitations of this Precept seeing they were so much concerned to blanch and colour over the seeming opposition of their practice to it And since the Fathers must have had the like Occasions Reasons and inducements so to do if they had practised the same custom of making and adoring the Images of Christ and of his Saints and yet they never in the least concern themselves about this Matter never use any of these Limitations or Distinctions nor any other of like Nature in their own defence but do as manifestly reject condemn and overthrow them all as any Protestant could do Since 2ly they thought themselves obliged to shew that which comparatively concerned them little viz. That the making of the Cherubims and of the Brazen Serpent by Moses and the making Man after his Image by God himself did no way thwart this Precept but yet were wholly unconcerned to add That the making and adoring of the Images of Christ and of his Saints was also well consistent with it since they do often say That notwithstanding this Command it might be lawful for the Jew to make an Image where there was no peril of worshipping or bowing down to it and it was also lawful for the Christians to have (u) August in Psalm 113. their Cups and Dishes for the Sacramental Bread and Wine and other Vtensils and that such things were not condemned by this Commandment or to be ranked with what was here forbidden but yet they never go about to prove That it was lawful notwithstanding this Command to have or worship Images of Christ or any of his Saints since even in the following Ages when Images began to be received into Churches they still declare they did not violate this Precept because they had them not for Adoration but only for commemoration and that this Precept forbad them not to make though it by all means forbad them to adore an Image 3ly Since many of them have declared expresly That God by this Command forbad the very making of an Image and rendred the very Art of Painting and Ingraving unlawful to the Christian and they more generally do assert That He by it forbad even all outward adoration of them and consequently expresly must declare themselves transgressors of it and practicers of wicked Worship if they both made and gave external Adoration to the Images of Saints And 4ly since they plainly argue against all honorary Worship of them thus That if the Workmanship of God's Hands is not to be adored no not in honour of that God that made it much less may we adore the Workmanship of Man in honour of those Persons whose Images they are said to be Declaring This should it be done by Christians would rather look like changing than leaving of their Idols And lastly since they solemnly profess That by Reason of this Precept they had rather die than worship any graven Image with many other-like Expressions it is upon all these accounts extreamly evident that then they had no Images of Saints erected or painted in the House of God and that when they were once admitted they neither paid to them any outward Worship nor did they think it lawful so to do CHAP. IV. The Fathers forbid Christians to make or worship Images and Pictures § 1. 2ly Some of them represent it as a vain thing to desire them § 2. 3ly When they saw them in Churches they tore and pull'd them down as being contrary to Scripture and Religion § 3. 4ly When it was objected to them by the Donatists That some of them placed Images on the Altar they reject the Calumny with great abhorrence § 4. 5ly When the worship of Images was objected to them by the Manichaeans they say This was done only by some rude People by the Church condemned § 5. From the 8th to the 15th Century the veneration of Images was rejected by the most eminent Persons of the Western Church § 6. § 1. AND suitably to these Declarations we find the Fathers as occasion served either forbidding of the People to make or at the least to worship Images and shewing of their Zeal against them that did so both in Word and Action Epiphanius speaks thus to the Christians
in material Colours (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protrept p. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Image saith Clemens of Alexandria is indeed dead Matter formed by the hand of the Artificer but we Christians have no sensible Image of sensible Matter St. Ambrose saith That (c) Quae Ecclesia inanes ideas vanas nescit simulacrorum figuras De fuga saec c. 5. p. 246. Rachel who hid the Images is or signifies the Church Which Church knows no empty Idea's or vain Figures of Images but knoweth the true Substance of the Trinity (d) Nos autem unam veneramur imaginem c. in Ezech. c. 16. p. 189. F. We saith St. Jerome have but one Husband and worship but one Image to wit the Image of the Invisible and Omnipotent God. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Concil Nic. 2. Act. 6. p. We saith St. Chrysostom do by their Writings enjoy the presence of the Saints having the Images not of their Bodies but of their Souls (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 484. We have no care saith Amphilochius to figure by Colours the bodily Visages of the Saints in Tables So certain is it that they had no such Custom in the five first Centuries That 2. They plainly tell us that the first thing they taught their Converts was the contempt of Images (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Celsum l. 3. p. 120. We plainly shew forth the gravity or decorum of our Principles and do not hide them as Celsus doth imagine seeing even to those who are first entred among us we teach the contempt of Idols and of all Images saith Origen (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 8. p. 412. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. l. 2. p. 91. God saith he cannot wholly overlook the Christians because they are the Men who despise Images of humane Art and endeavour to ascend by Reason unto God himself they transcended not only Images but the whole frame of Creatures to ascend to the God of all the World. 3. They add that they were taught thus to abandon and forsake all Images and Statues by the Religion they embraced and by the Doctrine of the Holy Jesus (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 5. p. 255. The Christian Doctrine saith Origen doth not permit them to be sollicitous about Images and Statues or about the Works of God but to transcend them and to lift up the Soul to the Creator (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 7. p. 359. They by the Doctrine of Jesus Christ saith he are moved to relinquish all Images and Statues and to look up by the Word unto the Father Again (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 7. p. 362. The Christian saith He doth not look upon Images for he is taught by Christ to seek nothing which is little or sensible but only those things which art Great and truly Divine He adds That (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets had foretold of the coming of Christ to cause them to desist from the worship of Idols and of Images and of Daemons (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. L. 7. p. 375. Other Nations as the Scythians Africans c. abstain from Images saith he but they do it not upon the same account upon which we Jews and Christians are averse from it for we abstain by reason of the Commandment which saith Thou shalt not make to thy self an Idol nor the similitude of any thing in Heaven or Earth which things do not only cause us to reject Images but make us ready to die rather than we will defile our conception of God with any such Impiety Arnobius saith That (o) Qui ab signis inertibus atque ex vilissimo formatis luto ad Sydera sublevavit Coelum Adv. Gent. L. 1. p. 22. Christ had elevated the Christian from fruitless signs made of vile Earth to the Stars and Heaven and made us to present our Prayers and Supplications to the God of all things § 4. 4. They say that it was proper to the Heathens to make and worship Images and it is frequent among the Fathers to call them Worshippers of Images instead of Heathens and to describe the Christian as one who hath left off and hath renounced that practice (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Admon p. 39. A. Clemens Alexandrinus speaks to the Heathens thus Art hath deceived you with its Delusions leading you to honour Images and Pictures (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 3. p. 131. We are not like the Getae and Cilicians and other Nations to which we are compared by Celsus For they provide Images for their Gods but we saith Origen remove from God all Honour by such things as judging them more fit for Devils And again he represents them as Men (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 4. p. 177. who having fallen from the true knowledge of God under a vain Imagination of Piety worship Images And he represents the Christians as those who by the Conduct of the Word or Reason ascended from Wood and Stone Silver and Gold and all that was precious in the World to the Creator of all things (s) Quid enim insigne preferimus nisi primam sapientiam qua frivola humanae manus opera non adoramus qui vult intelligere qui sunt Christiani istis indiciis utatur necesse est Ad Nat. l. 1. c. 5. What Ensign do we bear before us saith Tertullian but that first Wisdom which instructs us not to worship the frivolous Works of Mens Hands that Abstinence whereby we do refrain from the Goods of others c. He that will understand who are Christians must know them by these Marks and Tokens (t) Vos simula ra effingitis ex auro l. 2. p. 98. Quae quidem nos cessamus facere l. 6. p. 189. You are the Men who make Images of Gold saith Arnobius which we Christians cease to do (u) Isti qui fragilia colunt L. 7. c. 26. This is the Doctrine of the Holy Prophets which we Christians follow this is our Wisdom which they who either worship Images or defend vain Philosophy deride (x) Eorum qui simulacra venerabantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 4. c. 1. Innumerable of all Nations saith Origen are turned to the Christian Faith not without the great hatred of those who worshipp'd Images whereas they who have left all Images and Statues is his description of the Christians Accordingly we find the Fathers still representing this as an Heathenish Custom (y) Ad Autolyc l. 1. p. 76. If you speak of the Greeks and other Heathens saith Theophilus they are the Men who worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Images of dead Men. (z) Hic enim Gentilis est error Orat. de obit Theod. p. 61. Helen when she had found the Cross did worship Christ but not the Wood because that saith St. Ambrose was the Error of the
like and he will manifestly discern that the latter are void of Life and corrupted by Time and therefore he concludes That there is no compare betwixt the Images of Christians and of Heathens So that the Images which are obnoxious to the Injuries of Time and which are void of Life and Sense were then accounted Heathen Images the Images of Christians were then only those which are framed in the immortal Souls of Men. According to that of Theodotus Ancyranus (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Conc. Nic. 2. Conc. To. 7. p. 492. We have no Tradition to form the Images of Saints in material Colours but we are taught to express their Vertues recorded in the Writings concerning them as their living Images And that of Amphilochius (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 484. We are not concerned to frame the fleshly Persons of the Saints by Colours upon Tables but to imitate the Vertues of their Conversations 3. To the Comparison made by Celsus betwixt them and the Scythians Moors and Persians in this Matter Origen replies (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 4. p. 374. That it is true both they and Christians were averse from Images but then the Christians rejected them on better Grounds than Heathens did viz. because they would not violate the Commandment forbidding the use of them and because they dreaded to debase the Divine Worship by bringing it down to Matter shaped in such a Manner and Figure And (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 8. p. 391. because finding by the Doctrine of Christ the way of Piety towards God they avoided those things which by appearance of Piety made Men wicked Which passages assure us not only that the Christians of those Times abstained from all religious use of Images but also that they did it in obedience to the Doctrine of Christ and the Commandment forbidding it i.e. upon the very Motives which move us to do so 4ly Arnobius in answer to the same Objection of the Heathens That Christians did contemn the Deities because they had no Images of any of them nor did they worship their Effigies whereas (u) Sequitur ut de simulacris dicamus qua multa arte componitis religiosa observatione curatis L. 6. p. 194. the Heathens made and with religious Observation did regard them gives this reason why the Christians had them not viz. (x) Honorum hac genera aut risui habere si rideant aut indignè perpeti P. 189. Because saith he we do conceive that if they certainly be Gods whom we worship and have that eminence which by that name is signified they will deride or be offended with such kind of Honour 2ly He tells them that he is not able to determine (y) Utrumne istud serio cum proposito faciatis gravi an ridendo res ipsas Ibid. p. 194. whether they themselves do this seriously or with intention to deride what they pretend to worship For (z) Si enim certum est apud vos Deos esse quos veneremini atque in summis coeli regionibus degere quae ratio est ut simulacra ista fingantur à vobis p. 195. if it be certain saith he they are Gods whom you worship and that they have their Habitation in the highest Heavens what reason can induce you to frame these Images of them Which Reason doth as much concern the Roman Images for they are Images of Christ the Virgin Mother and of those Saints and Martyrs whom they suppose to live in Heaven 3ly He calls upon the Heathens to clear up their Understandings and consider That (a) Simulacra ista quae templis in omnibus prostrati humiles adoratis ossa lapides aera sunt c. p 200. those Images before which they lie prostrate and which they humbly adore are Wood Stones Brass Silver or Gold and such are also all the Images of Roman Catholicks And having urged these and many other Arguments he concludes (b) Satis demonstratum est quam inaniter fiant simulacra p. 210. He had sufficiently demonstrated how vainly Images were made Whence evident it is that Christians then esteemed it a vain ridiculous thing and a dishonour to that Jesus whom they owned as God to worship him by Images and that they had no Image of any thing in Heaven And indeed the very silence of the Christians as to the Matter of Images when they professedly reply to this Impeachment of the Heathens is a sufficient Argument that they allowed no use of Images in their Religious Worship and that they paid no Veneration to them For should any Heathen now object against the Church of Rome That they had no Images would they not answer They had the Images of Christ his Virgin Mother and of his Blessed Saints and Martyrs This therefore should in honesty and reason have been the Answer of the Ancient Christians to the like Objection of the Heathens made against them had it been suitable to the received Principles and Practice of their Times Moreover the Heathens as Lactantius informs us thought an Image so very requisite to the performance of Religious Worship That (c) Nec ullam Religionem putant ubicunque illa non fulserint L. 2. c. 6. p. 169. Ed. Leyd they imagined there could be no Religion where there was no Image And this induced them to conceive that albeit they knew not of any Images the Christians used yet had they some concealed amongst them And hence Caecilius asks the Christians (d) Cur occultare quidquid illud colunt magnopere nituntur cur nullas aras habent templa nulla nulla nota simulacra P. 10. Why is it that you hide and conceal the Thing you worship be it what it will Why have you no Altars no Temples no known Images not doubting but they had some Images concealed To this Imagination of the Heathens Origen thus replies L. 3. p. 120. We openly declare the venerable Principles of our Religion and do not hide them as Celsus doth imagine for we teach our Converts the contempt of Idols and of all Images Octavius also takes notice of it in these words (e) Putatis nos occultare quod colimus si delubra aras non habemus quod enim simulacrum Deo fingam cum si rectè existimes sit Dei homo simulacrum p. 36. You think we hide what we worship if we have not Temples with Images and Altars And then he answers in behalf of Christians with a free inunuation that they had no such things and gives these Reasons why they had them not What Image shall I make of God since if you rightly do esteem it Man is the Image of his Maker What Temple shall I build when the whole World cannot contain him What Sacrifices should I offer since a good Soul and pure Mind is the Offering that he will accept (f) Haec nostra sacrificia haec Dei Sacra sunt
other places they affirm That God doth only here forbid (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. p. 556 584. the worship of them with Latria the worshipping of Images (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5. p. 355 376 412. as Gods but not the worship of them with Doulia and often do observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7. p. 584. Act. 4. p. 248. outward Worship by saluting or bowing of the Body is not appropriated to God but is an Honour oft given to the Creatures and therefore is such Worship as may be given to S. Images And sure it may be charitably presumed that the Fathers of the Primitive Church were as heartily concerned for the Instruction of their Flocks and were as able to perceive as Roman Catholicks that seeming opposition which the Veneration of Images bears to this Commandment and yet we do not find in all their Writings for five hundred Years one Caution to inform the People that this Law concerned not that Image-worship they are supposed to have practised and derived down unto Posterity Clemens Alexandrinus Origen Tertullian and other Writers of the Ancient Church make frequent mention of this Precept especially when they discourse against that Image-worship which the Heathens practised but they afford not one Iota to distinguish that Worship they condemned in the Heathens from that which they are said to have then given to the Images of Christ and of his Saints or to except them from the Censure they so generally pass upon all Image-worship or to inform us that the worship of such Images is well consistent with the Second Commandment § 2. To make this Argument yet more convincing let it be considered That these very Fathers thought themselves concerned to answer those Objections which Papists now and other worshippers of Images before them made against that sense of the Commandment which Protestants embrace viz. That God by it forbids all outward Worship or Veneration to be paid to Images For whereas they object the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodorus Patr. Hieros 2. Concil Nicen. Act. 3. p. 185. vid. Act. 4. p. 197 236. Act. 6. p. 468. Act. 2. p. 107 115 Cherubims placed in the Jewish Temple Tertullian answers That when God forbad the making the likeness of any thing in Heaven or Earth in the next words Thou shalt not worship them he shewed the Cause of that Prohibition was the removal of Idolatry and therefore saith he the (g) Sic Cherubim Seraphim-certe simplex Ornamentum longe diversas habendo causas ab Idololatriae conditione ob quam similitudo prohibetur contr Marc. l. 2. c. 22. Cherubims seem not here forbidden because they were not made for Worship but for Ornament Clemens of Alexandria to the same Instance answers That (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l. 5. c. 564. the Cherubims were the Symbols of Angels glorified not the Images of Saints for he who had advised them to make no graven Idol would not himself have made the Image of Saints or Holy Things 2ly The framing of the Brazen Serpent by Moses is also pleaded in favour of Image-worship in the Second (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5. p. 356 357. Act. 2. p. 108 109. Nicene Council Now to this Tertullian answers That this was done by (k) Non in Idololatriae titulum sed in figuram Remedii Contr. Marc. l. 2. c. 22. Non ad derogatioē Legis sed ad exemplarium causae suae L. de Idol c. 5. Moses not as an Image of Idolatry but as a Figure of their Remedy that it was done not in derogation to the Law but as a Figure of the Cross (l) Just M. Dial cum Tryph. p. 321 322. Justin Martyr in like manner saith That it was a Figure of the blessed Jesus who was to save us from the bitings of the old Serpent for otherwise saith he How can we reconcile it with the Command of the same God to make no kind of Image Tertullian speaks thus to the Christian (m) Ne facias adversus legem simulacrum aliquod niti tibi Deus jusserit De Idol cap. 5. If thou observest the same God thou hast his Law make no Smilitude if thou respectest the Precept of the Similitude that afterwards was made imitate thou Moses make no Image against the Law unless God also do command thee 3ly To the Objection made by (n) De fide Orth. cap. 93. Damascen and before him by Celsus That God made Man after his own Image Origen replies That (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 7. p. 376. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. vid. l. 8. p. 389. it is one thing to be an Image of God another thing to be made after his Image And that this Image of God is preserved in the Rational Soul made like in Vertue to to him not in the Lineaments of the Body These are the Exceptions made against this Law which the Ancient Fathers diligently take notice of and shew not to be Breaches of or Contradictions to this Precept Whereas had then the Christians been accustomed to worship or bow down before the Images of Christ and of the Blessed Virgin and the Saints departed this Practice would have ministred more weighty Scruples to imploy their Pens And therefore we have reason to conclude their practice gave them no occasion to answer those Objections which Romanists are so industrious to solve and they who were concerned about lesser Matters never mention § 3. But then if we consider That these Fathers who are so profoundly silent in the Particulars now mentioned so unconcerned to shew that any Veneration of any Images whatsoever was any ways consistent with this Precept are very loud and frequent in declaring as many of them do That this Commandment rendred the very Art of making Images unlawful to the Christian that with one Voice they say That it forbad all outward Veneration and bowing down to any Images whatsoever and that they do as fully contradict and overthrow all the Distinctions Shifts and Excuses of the Romanists whereby they do endeavour to avoid the Condemnation of this Law I say when we consider this we cannot have the least suspicion left that they should practise in their Actions or in Mind approve what they in words so fully have condemned And 1. We find that many of them have declared expresly That God by this Commandment forbad the very making of an Image and rendred the very Art of Painting and engraving Images unlawful to the Christian Clemens of Alexandria stiles it (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil Art and adds That we Christians plainly are forbidden to exercise this deceitful Art the Prophet having said Thou shalt not make the similitude of any thing in Heaven or in Earth Origen declares That (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉
have practis'd or to declare as doth the second Nicene Council that this Commandment only forbad the worshipping of Idols or of Images as Gods or to give any other satisfaction to the Jews in this particular The Apostles and the Fathers do jointly labour to remove the Scandal of the Cross and to convince the Jew that it was reasonable to worship him who was crucified upon it but they say nothing to remove that which was a greater Scandal to them as the confession of the Jew now mentioned doth assure us viz. the worship of the Cross and of an Image which was the Work of their own Hands They tell the Gentiles That no Man had reason to condemn them for not observing the New Moons and Jewish Sabbaths but give them not one Item that they had no reason to condemn them for making and adoring Images The whole New Testament which takes especial notice Rom. 2.22 that the Jews abhorred Idols gives not the least distinction betwixt an Image and an Idol nor the least hint of any of those Evasions and Limitations by which the Church of Rome now finds it necessary to reconcile her Practice to the second Commandment nor of those Expositions or Retortions used in the second Nicene Council to refute the Clamours of the Jews Which is a full conviction that the Ancient Church had no such Doctrine or Practice which could make it necessary for them to fly unto these Romish Shifts and Subtilties § 3. To conclude The Suffrage of Antiquity is so very clear the Testimonies of it are so numerous and so convincing that they have forced many Learned Persons of the Church of Rome ingenuously to confess either that in the Primitive Church they had no Images did not regard them or that they paid no veneration to them but rather disapproved and condemned it The Vniversal Church saith (o) Statuit olim Universa Ecclesia ut nullae in Templis Imagines ponerentur Lib. de Nov. Celebrit p. 151. Nicholaus de Clemangis being moved by a lawful Cause viz. on the account of them who were converted from Heathenism to the Christian Faith commanded That no Images should be placed in Churches (p) Quem non modo nostrae Religionis expertes sed teste Hieron omnes fermè veteres sancti Patres damnabant ob metum Idololatriae De Invent. Rerum L. 6. c. 13. The Worship of Images not only they who were not of our Religion but as St. Jerom testisieth almost all the Ancient Holy Fathers condemned for fear of Idolatry saith Polydore Virgil where the opposition of these Holy Fathers to others not of our Religion and the mention of Pope Gregory among them shews the vanity of what the (q) Apud White p. 249. Jesuit Fisher saith That Polydore speaks this of the Fathers of the Old Testament not of the New. (r) Nos dico Christianos ut aliquando Romanos fuisse sine Imaginibus in primitiva quae vocatur Ecclesia Syntagm L. 1. p. 14. This surely I cannot omit saith Giraldus that as the Ancient Romans so we Christians were without Images in that Church which is called Primitive (s) Saevissimis his temporibus de Sanctorum imaginibus ne cogitârint Episcopi abstinebant ad tempus De Concil Eliber l. 3. c. 5. The Bishops in these times of Persecution saith Mendoza little thought of Images of Saints they abstained from them for a while least the Heathens should deride them and should conceive that Christians worshipped them as Gods. All these are Witnesses against the second Nicene Council that the Practice was not Apostolical Vniversal and Primitive What Opinion the Fathers had of this Practice these following Persons will inform you Petrus Crinitus saith That (t) De Hon. Disciplin l. 9. c. 9. Lactantius Tertullian and very many others with too much boldness did affirm That it belonged not to Religion to worship any Image (u) Erasm vol. 5. Symbol Catech p. 989. Even to the days of Jerom who died in the fifth Century Men of approved Religion saith Erasmus would not suffer any painted or graven or woven Image no not of Christ himself (w) Certum est initio praedicati Evangelii aliquanto tempore inter Christianos praesertim in Ecclesiis Imaginum usum non fuisse Consult cap. de Imag. p. 163. It is certain saith Cassander that when the Gospel was first preached there was no use of Images for sometime among the Christians as is evident from Clemens of Alexandria who flourished at the close of the second and from Arnobius who flourished at the beginning of the fourth Century And again (x) Quantum veteres initio Ecclesiae ab omni veneratione Imaginum abhorruerunt unus Origenes declarat p. 168. How much the Ancients in the beginning of the Church abhorr'd all veneration of Images Origen alone in his Book against Celsus shews And a third time (y) Sane ex Augustino constat ejus aetate simulacrorum usum in Ecclesiis non fuisse p. 165. Truly it is manifest from the Discourse of St. Austin on the 113th Psalm that in his Age the use of carved Images or Statues was not come into the Church Lastly he adds That in the Days of Gregory the Great that is in the sixth Century (z) Quae fuerit mens sententia R. Ecclesiae adhuc aetate Gregorii satis ex ejus Scriptis manifestum est viz. ideo haberi Picturas non quidem ut colantur adorentur c. p. 170. Consuetudo R. Ecclesiae pariter consractionem adoratiouem improbat p. 17◠this was the Mind and Doctrine of the Romish Church That Images should be retained not to be adored or worshipped but that the Ignorant should by them be admonished of what was done and be provoked to piety That the Roman Church did equally condemn the adoration and the breaking of Images That the second Nicene Council Graeca illa Synodus qua Parte Imaginēs adorandas censebat damnata fuit ut quae consuetudini R. Ecclesiae adversaretur p. 172. as far as it determined for the Adoration of Images was by the general consent of the Fathers of the Council of Frankford condemned and rejected as being a Determination which was repugnant not only to the Holy Scriptures and the Ancient Tradition of the Fathers but also to the Custom of the Roman Church And in a word Fortasse optandum esset ut Majores nostri huc usque in prisca illa Majorum suorum sententia integrè perstitissent p. 175 179 180. That it were to be wished perhaps that our Predecessors viz. those of the Church of Rome had continued in that old Doctrine of their Ancestors to wit that Images neither should be broken nor adored (z) De Van. Scient cap. de Imag. The corrupt Custom and false Religion of the Heathens saith Cornelius Agrippa hath infected our Religion and hath introduced into our Church Images and Idols and many barren pompous
veneranda terrena Lact. l. 2. c. 1. p. 139. Ipsi ergo sibi renunciant seque hominum nomine abdicant qui non sursum aspiciunt sed deorsum p. 140. God had made Man upright with a face looking up to Heaven and so would have us to look up to Heaven in the Acts of our Religion that hence it appeared that those Religions could not be suitable to humane Reason which caused this Coelestial Being to bow down and venerate earthly things and that he renounced the Being and the very Name of Man who did not look upward but downward in his Religious Service of God. That the Heathens served God more purely when they had no Image August de C. D. l. 4. ubi supra and that their Religion would have been better if they had so continued § 5. 5ly From the consideration of the Object worshipped by these Images and in honour of whom by the Heathens they were said to be made or really were made they frame these Arguments against the Adoration of them viz. That whatsoever deserveth to be called a God Arnob. l. 6. p. 189. or placed among the Heavenly Powers if it be capable of laughter will deride this kind of Honour or if prone to anger will be provoked to Indignation by it That if the Gods be in Heaven Ibid. p. 195. supra it is a folly to direct our Eyes to Stones and Wood and Walls when we address our selves to them and that we rather ought to direct our Eyes to Heaven where we believe they are (q) Quanto igitur rectius est omissis insensibilibus vanis oculos eo tendere ubi sedes ubi habitatio est Dei veri Lact. l. 2. c. 5. p. 161. vid. p. 148. That it were better wholly omitting these vain and insensate things to direct our Eyes thither where is the Seat and Habitation of the God of Heaven and that God must be sought in the Heavens that we may be freed from Hell. That (r) Docui Religiones Deorum triplici ratione vanas esse una quod simulacra ipsa quae coluntur effigies sunt hominum mortuorum Lact. l. 2. c. 17. p. 227. Quid sibi volunt ipsa simulacra quae aut mortuorum aut absentium monimenta sunt nam omnino fingendarum similitudinum ratio iccirco ab hominibus inventa est ut posset eorum memoria retineri qui vel morte subtracti vel absentia fuerant separati Deos igitur in quorum numero reponemus si in mortuorum quis tam stultus ut colat si in absentium colendi ergo non sunt si nec vident quae facimus nec audiunt quae precamur Lact. l. 2. c. 2. the Religion of the Heathens is vain because the Images they worship are the Effigies of dead Men. That Images are either for the commemoration of the Dead or of the Absent it being therefore folly to adore either the Dead or Absent it must be much more folly to adore their Images § 6. 6ly From the Form of Images they also gather many Reasons to condemn them saying That (s) Opinio mens imperitorum artis concinitate decipitur Minuc p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. protrept p. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. 5. p. 559. Species membrorum parit in unoquoque sordidissimum erroris affectum ut quoniam in illo figmento non invenit vitalem motum credat numen occultum effigiem tamen viventi corpori similem seductus forma commotus authoritate quasi sapientum institorum obsequentiumque turbarum sine vivo aliquo habitatore esse non putat August in Psal 113. p. 1306. Orig. adv Celsum l. 8. p. 391. the shape of a carved or painted Image through the gayness of the Art tends to debase the Soul and to expose it to erroneous Opinions of the Deity to render vile and contemptible the Divine Majesty and by a shew of Piety to make Men wicked and that therefore they refused to make or use them and were by Moses forbidden so to do That (t) Quis autem adorat vel orat intuens simulacrum qui non sic afficitur ut ab eo se exaudiri puter Hoc enim facit quodammodo extorquet illa figura membrorum ut animus vivens in sensibus corporis magis arbitretur sentire corpus quod suo corpori simillimum videt Illa causa est maxima impietatis insanae quod plus valet in affectibus miserorum similis viventi forma quae sibi efficit supplicari quam quod eam manifestum est non esse viventem ut debeat à vivente contemni Plus enim valent simulacra ad curvandam infelicem animam quod os habent oculos aures manus pedes habent quam ad corrigendum quod non loquentur c. August in Psal 113. p. 1307. Images were rejected by them because they could not without danger use them For who say they adores or prays looking upon an Image who is not so affected as to think to be heard by it for the Figure of the Members almost extorts this and this is the greatest cause of this mad Impiety that the form like unto one living whose likeness makes it to be supplicated to doth more prevail in the affections of miserable Men than the evidence that it doth not live at all doth that it ought to be contemned by him who indeed is living For Images prevail more to bow down the unhappy Soul in that they have a Mouth Eyes Ears Nostrils Hands and Feet than these Considerations can prevail to correct the Error of it that they will not speak see smell or walk § 7. 7ly As to the extrinsecal impulsive Cause or first Inventor of Images and Image-worship they declare expresly That (u) Artifices Statuarum Imaginum omnis generis simulacrorum diabolus saeculo intulit Tertul. de Idol c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotus Ancyr apud 2. Nic. Conc. Art. 6. p. 492. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 79. interprete Agobardo Agit hoc nimirum versutus callidus humani generis inimicus ut sub praetextu honoris sanctorum rursus Idola introducat rursus per diversas effigies adoretur De Imag. §. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb praepar Evang. l. 4. c. 16. p. 161. the Devil and his Angels were the Inventors and Introducers both of the Images and Image-worship of Heathen Gods and of the Saints That the Devil brought into the World the Artificers of Images and Statues That they were evil Angels who taught Men to make them That they had clearly proved that the first invention of Images and Statues was from the Devil That it was manifest that this vain counsel of painting the Visages of the Saints was one of the Methods of Satan an Invention of Men acted by the Devil For which assertions they are frequently Anathematised and condemn'd to Hell by the Second