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
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
〈◊〉 〈◊〉 〈◊〉 p. 200. The Old Testament had Cherubims shadowing the Mercy Seat let us have Images of Christ and of his Holy Mother shadowing the Altar for because the Old Testament had such Things the New received them This say the (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Synod is the truth This say the Princes is the Command of God. But why did they not conclude also for another Ark and Mercy-Seat another Tabernacle a Golden Censer and a Pot of Manna seeing it was but saying as in the case of Images they do because the Old Testament had these things let us Christians have them too and it infallibly must be so And tell me now Can any one who reads these powerful Demonstrations from and excellent Expositions of the Holy Scripture doubt of the Truth of that which is so oft asserted by this Synod That (n) Act. 3. p. 157. Act. 7. p. 580 581 585. they were certainly assisted by the Holy Ghost But to be serious If all or any of these places have any strength to prove that Images should be set up in Churches or adored by Christians why do not any of their Writers use them to that end if they do not Why may not they be taxed with weakness who use such Proofs as none but the most undiscerning Persons could produce and which their best Friends are ashamed of § Inference 2. 5. 2. Hence it is evident that the second Nicene Council grosly was mistaken in that Determination and Assertion so frequently repeated in that Council That Image-worship had been delivered to them by the continual Suffrage and Approbation of the whole Church of Christ and was the Tradition of the whole Church Catholick even from the Times of the Apostles And consequently that this Council hath been actually deceived in Matter of Tradition as well as in her Interpretations of the Holy Scripture For whereas it is frequently there said That this was the constant Doctrine and Tradition of the Holy Fathers of the Catholick Church the opposition is not greater betwixt Light and Darkness than betwixt the Assertions of the Fathers and the Determinations of the Council For 1. The Fathers of that Council do pronounce Anathema (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. p. 57.4 p. 317.5 p. 389.7 p. 576.8 p. 592. against all Persons who take such places of the Holy Scripture which are spoken against Idols as spoken against Holy Images i.e. who say the second Commandment forbids the Worship not of Idols only but of Holy Images And so they do pronounce Anathema against Justin Martyr St. Clemens of Alexandria Origen Tertullian St. Cyprian St. Austin Theodoret Fulgentius Agobardus the Councils of Constantinople Frankford and Paris 2ly The Fathers of the same Council pronounce Anathema (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. p. 57. against all Persons who say That the erection of Images is the Invention of the Devil and not the Tradition of the Catholick Church and so they do pronounce Anathema against Clemens of Alexandria St. Ambrose Theodotus Amphilochiùs St. Jerom and St. Chrysostom Agobardus Hincmarus and the three foremention'd Councils who all declare That this was no Tradition of the Catholick Church And against Clemens of Alexandria Tertullian Lactantius Eusebius Theodotus Anoyranus and the whole Council of Constantinople who say expresly That Image-making or Image-worship was the Invention of the Devil 3ly These Fathers do pronounce Anathema (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4. p. 317.5 389.7 p. 576. to all who violate break or dishonour S. Images which Epiphanius Serenus and all the Fathers of Constantinople did and upon all that knowingly communicate with them who contumeliously speak of them or dishonour them Now seeing all the Christians of the 4th Century did certainly communicate with Epiphanius of the 6th Century with Serenus since all the Fathers mentioned in my second Chapter do in their sense dishonour Images they in effect pronounce Anathema against them all 4ly They pronounce Anathema (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4. p. 317.5 p. 389. against all Persons who detract from or who speak evil of their S. Images Now since the Fathers have declared concerning Images in general That they are worse than Mice and Worms that they are the Invention of the Devil with many other things of a like nature mentioned Chapter the second they must be all obnoxious to this Anathema 5ly They pronounce Anathema (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4. p. 212. against all who do not call them Holy and Sacred Images that is against St. Clemens of Alexandria Origen Lactantius Eusebius and others who have declared That they cannot be Sacred and that they are Men of impotent Spirits and lame Minds who so esteem them 6ly They denounce Anathema (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. p. 61.7 p. 584. against all those who do not worship Images or who doubt of or who are disaffected to the worship of them Now this Anathema if what is here produced cannot be refuted must certainly be pronounced against the Blessed Apostles and all the Christians of the five first Centuries Lastly Whereas Origen declares That the first thing which Christians taught their Converts was the contempt of all Images the Fathers of this Synod pronounce Anathema (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. p. 61. to all who do not diligently teach all Christian People to adore the Images of all Good Men from the beginning of the World. § 6. 3ly Hence also may be seen how vainly and unjustly Roman Catholicks do boast of the consent of Fathers on their side and say That they expound the Scriptures according to that Sense which they received from the Ancients it being evident from what hath been discoursed that in their Exposition of these words Thou shalt not make to thy self the Similitude of any Thing in Heaven or Earth c. Thou shalt not bow down to them they do embrace a Sense which no Father for the first six Centuries did ever put upon them and do reject that Sense they generally did impose upon these words § 7. 4ly Hence I infer That the Religion of the Church of England is in this particular much safer than is that of Rome For if Image-worship be not forbid in this Commandment nevertheless we only do neglect that practice which their best Writers deem (x) Illud ante constituendum Imagines ex carum per se genere esse quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominantur hoc est quae ad salutem omninò necessaria non sunt nec ad substantiam ipsam religionis attinent sed in potestate sunt Ecclesiae ut ea vel adhibeat vel ableget pro eo atque satius esse decreverit Petav. Theol. dogm To. 5. l. 15. cap. 13. §. 1. Ea est hujusce miserrimae dissensionis materia sine qua sicut multis videtur salva per fidem spem charitatem incunctanter in hoc seculo in futuro salvari potest Ecclesia quorum sensus sententia talis est quid fidei spei charitati obesse potuisset si Imago nulla toto orbe terrarum picta vel ficta fuisset Epist Eugenii P. 2 Act. Synod Paris P. 130 134. indifferent which no Jew ever did perform to any Patriach or Prophet nor any Christian for 600 Years to any Apostle Saint or Martyr and which no Scripture hath commanded and so we only do neglect to do that which neither Example of the Ancients nor any Precept doth commend to our practice Whereas if Image-worship should be here forbid to us Christians which to speak modestly seems highly probable the Church of Rome must practise and enjoin that Worship which provokes God to jealousy exhort and force her Members to perform that Worship from which God doth exhort them to abstain least they corrupt themselves She must enjoin that Action upon pain of her Displeasure and of the Wrath of God which he commands us to avoid because he is a jealous God she must imprison and cut off by Excommunication and by the Sword Christ's Servants because they will not by doing that which God so frequently and so directly hath forbid incur the hazard of his Wrath who saith Deut. 4.25 26. If ye corrupt your selves and make a graven Image of the likeness of any thing I call Heaven and Earth to Witness this day that you shall soon utterly perish And it is easy to determine which we ought most to fear the Wrath of God or Man. FINIS