The divine right of church-government and excommunication
The divine right of church-government and excommunication: or a peaceable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the Service-book is justified, the six books of Tho: Erastus against excommunication are briefly examined; with a vindication of that eminent divine Theod: Beza against the aspersions of Erastus, the arguments of Mr. William Pryn, Rich: Hooker, Dr. Morton, Dr. Jackson, Dr. John Forbes, and the doctors of Aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of Mr. Pryn, in so far as they side with Erastus, are modestly discussed. To which is added, a brief tractate of scandal ... / By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland. Published by authority.The divine right of church-government and excommunication: or a peacable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the Service-book is justifi'd, the six books of Tho: Erastus against excommunication are briefly examin'd; with a vindication of that eminent divine Theod: Beza against the aspersions of Erastus, the arguments of Mr. William Pryn, Rich: Hooker, Dr. Morton, Dr. Jackson, Dr. John Forbes, and the doctors of Aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of Mr. Pryn, in so far as they side with Erastus, are modestly discussed. To which is added, a brief tractate of scandal ... / By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland. Published by authority.
Samuel Rutherford 1600?–1661London: printed by John Field for Christopher Meredith, 1646
[28], 656, 103, [1] p. · 334k words · Wing R2377 · ESTC R200646
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Lactantius Formianus, Images are to represent these who are absent. God is every where present, it is vanity therefore to form an image of God. Also hThere is no Religion, where there is an image: Also ⟨p. 183⟩iyour gods be either in Heaven, or not; if they be not in Heaven, why do ye worship them? If they be in Heaven, why do ye not lift your eyes to Heaven while you adore them? Why do you convert your eyes toward walls, stocks and stones, rather then toward that place where you imagine your gods to be?
Lactantius Formianus, Images are to represent these who are absent. God is every where present, it is vanity therefore to forme an image of God. Also hThere is no Religion, where there is an image: Also ⟨p. 183⟩iyour gods be either in Heaven, or not; if they be not in Heaven, why do ye worship them? If they be in Heaven, why do ye not lift your eyes to Heaven while you adore them? Why do you convert your eyes toward walls, stocks and stones, rather then toward that place where you imagine your gods to be?
hLactantius lib. 2. cap. 19.
iIb. Cur ad parietes & signa, & lapides potissimum quam illo spectatis, ubi cos esse credatis. ib. instit. div. l. 2. c. 1.
Man according to Gods image, is the image of God. 8. (s) God needeth nothing, neither torches because he made the light, nor images. This man lived, Anno 300. Before which time the Church of Christ being persecuted, they had no Churches, nor Images to be ornaments in their Churches, as saith (t) Ambrosius, and also
Eusebius saith, They had then, Simplices domos, Simple houses, void of paintries and pictures: And the want of Temples was objected against Christian Religion, as
Tertullian himself maketh building of Altars, and portraits, Idol•tricos cultus, Idolatrous worship. In the forty years space, betwixt the reign of Valerian, and the 19. year of Diocletian, there were Oratories and Temples builded, but neither painted Pictures, nor Images in them, as saith [e] Eusebius: Yea, of thirty Bishops of Rome, even from Peter and Paul to Sylvester, and Constantine the Emperor; to wit, three hundred years, there were none, who were not persecuted to blood, or to death, or some other way. It is a vain thing to say, they had breathing time to build
Temples, and erect Altars, and golden Images of Christ, and the Virgin Mary, and the Saints. It is true, in the two hundred year after Christ, under Alexander Severus, Gordianus, Philippus, Gallienus; Churches were builded, as
Nicephorus saith, but again under Diocletian they were demolished to the ground, but observe well there were no Images of Christ broken, which that Tyrant in despite of Christ, would not have omitted; see
kHis Arguments against Images be these: l1. They forget reason, when they fear the work of their own hands: 2. mGod is not absent, but present every where: 3. nThe image is a dead thing void of sense, God is the eternall and everliving God: 4. oNothing mortall should be worshipped. 5. pWhat vanity to hope for protection from these things, which cannot defend themselves • 6. qThe image is lesse and viler then the worshipper: 7. rMan according to Gods image, is the image of God. 8. (s) God needeth nothing, neither torches because he made the light, nor images. This man lived, Anno 300. Before which time the Church of Christ being persecuted, they had no Churches, nor Images to be ornaments in their Churches, as saith (t) Ambrosius, and also uChrysostom, who was displeased with the fooleries in Temples in his time, and saith, They were not like the Templ•s of the Apostolick Churches: and xTertullian, and yEusebius saith, They had then, Simplices domos, Simple houses, void of paintries and pictures: And the want of Temples was objected against Christian Religion, as zOrigen cleareth in the time of Constantine, the son of Chlorus, as saith, aSozomen, and bEusebius, Temples were builded, but as cJoan. Quintinus expoundeth Tertullian, without the ornaments of images, and dTertullian himself maketh building of Altars, and portracts, Idol•tricos cultus, Idolatrous worship. In the fourty years space, betwixt the reign of Valerian, and the 19. year of Dicclesian, there were Oratories and Temples builded, but neither painted Pictures, nor Images in them, as saith [e] Eusebius: Yea, of thirty Bishops of Rome, even from Peter and Paul to Sylvester, and Constantine the Emperour; to wit, three hundred years, there were none, who were not persecuted to blood, or to death, or some other way. It is a vain thing to say, they had breathing time to build17⟨p. 184⟩Temples, and erect Altars, and golden Images of Christ, and the Virgin Mary, and the Saints. It is true, in the two hundreth year after Christ, under Alexander Severus, Gordianus, Philippus, Gallienus; Churches were builded, as fNicephorus saith, but again under Dioclesian they were demolished to the ground, but observe well there were no Images of Christ broken, which that Tyrant in despite of Christ, would not have omitted; see gEusebius, they were builded again under great Constantine, so hSozomen, iOtho Phrisingensis kand Nicephorus.
kinstit. l. 2. c. 2.
lIbid.
mInstit. l 2. c. 3.
nInstit. l. 2. c. 4.
oInstit. l. 2. c. 18.
pIbid.
qInstit. l. 6. c. 11.
rAmbros. officior l. 2. cap. 21.
uChrys. l. 2. epist. 246.
xTertullian apol et c•nt. valent.
yEusebius hist. ec. l. 9. c 10.
zOrigen cont. cles. l. 9. c. 4.
aSozomen l. 1. c. 8.
bEuseb. in vita constan. l. •.
cJoan Armitants in explan••io can 5. concilii gangren
dTertull. lib. de Idol. Plutarch in vitae Numae non dum ingenia Grecorum atque Tuscorum fingendis simulachris urbem inundaverunt, ita Tertullian, Apol. c. 25.
The dream of Platina, for the building of a Church, by the donation of Constantine, with twelve portions of earth, equal to the number of the twelve Apostles, and of another Church, with the title of the holy Cross at Jerusalem, which Helena found in that place, and Constantine placed in this Church at Rome, is refuted by lHospinian: yet is there no word of any Images in these Churches.
The dream of Platina, for the building of a Church, by the donation of Constantine, with twelve portions of earth, equall to the number of the twelve Apostles, and of another Church, with the title of the holy Crosse at Ierusalem, which Helena found in that place, and Constantine placed in this Church at Rome, is refuted by lHospinian: yet is there no word of any Images in these Churches.
mArnobius An. 330. maintaineth against the heathen, that the Christians ought to have no Images: 1. Because the device of images is a novelty, and was not before two thousand years, but God and Religion are no new things. 2. nBecause either the Gods dwelleth in their images, against their will, or of their own accord; if the former be said, they are compelled, which is absurd. If the latter, then they do either bide always in their images, and so are miserable, or they go out of the images when they please, and then the images are empty things.
mArnobius An. 330. maintaineth against the heathen, that the Christians ought to have no Images: 1. Because the device of images is a novelty, and was not before two thousand years, but God and Religion are no new things. 2. nBecause either the Gods dwelleth in their images, against their will, or of their own accord; if the former be said, they are compelled, which is absurd. If the latter, then they do either bide alwayes in their images, and so are miserable, or they go out of the images when they please, and then the images are empty things.
That could not be: 1. Because his manhood was joined with his Godhead, and could not be separated therefrom. 2. Because his Godhead cannot be represented, Mortuis, & inanimatis coloribus, with dead and lifeless colours. bHieronimus, who lived, An. 331. under Constantine, denieth that any Creature, Angel, or Virgin Mary should be worshipped. cRuffinus faith, Helena the mother of Constantine adored crucified Christ, but antiquity saith not, that she adored the nails that fixed him to the Cross, because they were but creatures.
That could not be: 1. Because his manhood was joyned with his Godhead, and could not be separated therefrom. 2. Because his Godhead cannot be represented, Mortuis, & inanimatis coloribus, with dead and livelesse colours. bHieronimus, who lived, An. 331. under Constantine, denyeth that any Creature, Angel, or Virgin Mary should be worshipped. cRuffinus faith, Helena the mother of Constantine adored crucified Christ, but antiquity saith not, that she adored the nails that fixed him to the Crosse, because they were but creatures.
dAmbrosius, who lived, Anno 370. condemneth Images. 1. Because they change the images of the dead, in the glory of God, who worshippeth images: 2. The living serve the dead. 3. They take from ⟨p. 185⟩stocks and stones what they are, and give to them, what they are not. 4. eIdols are unclean. 5. It is undecentf, to worship what men maketh with their hands. 6. Because gimages are but shadows.
hAugustine condemneth Images. 1. Because they infect the weak minds of rude people, to worship them. 2. They have eyes and see not. 3. The creatures are images of God, not stocks. 4. Idols iare husks and empty. 5. These kwho brought in Images, took away the fear of God, and increased error. 6. Martyrs lare not gods. 7. Confounded mbe they who worship stones, our living stone Christ is in heaven.
hAugustine condemneth Images. 1. Because they infect the vveak mindes of rude people, to worship them. 2. They have eyes and see not. 3. The creatures are images of God, not stocks. 4. Idols iare huskes and empty. 5. These kwho brought in Images, tooke away the feare of God, and increased error. 6. Martyrs lare not gods. 7. Confounded mbe they who worship stones, our living stone Christ is in heaven.
8. aThough worshippers of Images say, they worship God in Images, yet they worship devils; for good men, as Paul and Barnabas, Angels, and Cornelius forbade men to worship them. 9. It is a shame to adore a beast endowed with sense and life, far more to adore a dumb and lifeless creature, August, ps. 113. bChrysostom is against Images. 1. Because the Law of God forbiddeth them. 2. cGod must be honoured, as he willeth himself. 3. It is da depressing of souls to worship Images. eIt cometh from Satan to take Gods glory from him, fit is mockery that man should be the creator of God, the Creator of all things.
8. aThough worshippers of Images say, they worship God in Images, yet they worship devills; for good men, as Paul and Barnabas, Angels, and Cornelius forbade men to worship them. 9. It is a shame to adore a beast endowed with sense and life, farre more to adore a dumbe and livelesse creature, August, ps. 113. bChrysostome is against Images. 1. Because the Law of God forbiddeth them. 2. cGod must be honoured, as he willeth himselfe. 3. It is da depressing of soules to worship Images. eIt commeth from Satan to take Gods glory from him, fit is mockerie that man should be the creator of God, the Creator of all things.
hDamascene a superstitious man much for Images acknowledgeth two things. 1. That Images are but [Greek or Hebrew] unwritten traditions. 2. He acknowledgeth that the brazen Serpent, the Cherubims were made for signification, not for imitation or adoration.
hDamascen a superstitious man much for Images acknowledgeth two things. 1. That Images are but 〈non-Latin alphabet〉 unwritten traditions. 2. He ackowledgeth that the brazen Serpent, the Cherubims were made for signification, not for imitation or adoration.
hGregor. lin. 9. ep. 9. Perlatum est ad nos, quod inconsider• to zelo succensus sanctorum magines sub bac, quasi excusatione, ne adorari debuissent, confregeris, & quidem, quia cas adorari, vet•isses omnino laudamus, fregisse vero reprehendimus.
(i)Gregorius Magnus, though he be alleged by Papists for adoration of Images. Yet in his Epistle to Serenus Bishop of Massilia, An. 600. he forbiddeth the adoration of Images, and alloweth only the Historical use of them, as is observed by kFran. White, lby Hospinian and mCatol. testum veritatis, and nthis man being the first who brought Images into the Church hath this Caveat, atque indica (saith he to Sirenus) quod non tibi, ipsa visio historiae quae, pictura teste, pandebatur, displicueri•: sed illa adoratio quae picturis ⟨p. 186⟩fuerit in competenter exhibita, & si quis imagines facere voluerit, minimè prohibe, adorare vero imagines omnibus modis divita, sed hoc solicitè admoneas, ut ex visione rei gestae, ardorem conjunctionis percipiant, & in adoration solius Trinitatis prosternantur. It is clear that this man teacheth an adoration of Images, though he make them only books to the rude. This same oGregorius will have the sign of the cross adored, because when the Devil came to a Jew sleeping in the night in the Temple of an Idol, the Jew being afraid, signed himself with the Cross, and the Devil fled; but when doth Jews come in any Christian Churches, or Idol-Temples, who abhor the name of Christ, and so hate both the Cross and Christ, and what can be proved from a fact of Satan?
(i)Gregorius Magnus, though he be alledged by Papists for adoration of Images. Yet in his Epistle to Serenus Bishop of Massilia, An. 600. he forbiddeth the adoration of Images, and alloweth onely the Historicall use of them, as is observed by kFran. White, lby Hospinian and mCatol. testum veritatis, and nthis man being the first who brought Images into the Church hath this Caveat, atque indica (saith he to Sirenus) quod non tibi, ipsa visio historiae quae, pictura teste, pandebatur, displicueri•: sed illa adoratio quae picturis ⟨p. 186⟩fuerit in competenter exhibita, & si quis imagines facere voluerit, minimè prohibe, adorare vero imagines omnibus modis divita, sed hoc solicitè admoneas, ut ex visione rei gestae, ardorem conjunctionis percipiant, & in adoratione solius Trinitatis prosternantur. It is cleare that this man teacheth an adoration of Images, though he make them onely bookes to the rude. This same oGregorius will have the signe of the crosse adored, because when the Devill came to a Iew sleeping in the night in the Temple of an Idoll, the Iew being afraid, signed himselfe with the Crosse, and the Divell fled; but when doth Iewes come in any Christian Churches, or Idoll-Temples, who abhorre the name of Christ, and so hate both the Crosse and Christ, and what can be proved from a fact of Sathan?
kFran. Whites way to the Church, ch. 9, sect. 2. p. 114.
In the eighth age, pBede Imaginum cultus & adoratio, the worshipping and adoring of Images is unlawful. 1. Because they have no office in the doctrine of the Gospel. 2. qWe are forbidden to adore, salute, or worship them. 3. The (d) rChurch is not taught to seek the Lord by Images, but by faith and good works. 4. The sApostolic Church did not worship God in Images. 5. Images twant, documento antiquitatis, antiquity, example, and the Scripture. 6. We wfrustrate God of worship due to him. 7. Peter uPaul, Angels forbade to worship them, but God only.
In the eighth age, pBeda Imaginum cultus & adoratio, the worshipping and adoring of Images is unlawfull. 1. Because they have no office in the doctrine of the Gospell. 2. qWe are forbidden to adore, salute, or worship them. 3. The (d) rChurch is not taught to seeke the Lord by Images, but by faith and good workes. 4. The sApostolique Church did not worship God in Images. 5. Images twant, documento antiquitatis, antiquity, example, and the Scripture. 6. We wfrustrate God of worship due to him. 7. Peter uPaul, Angels forbad to worship them, but God only.
pBede l. 2. c. 21. ad peragenda nostrae salutis mysteria nullum penitus officium habere n•scuntur.Beda l. 2. c. 21. ad peragenda nostrae salutis mysteria nullum penitus officium habere n•scuntur.
qBede l. 1. c. 9. adorare, salutare, collar, inhibemur pene in cunctis scripturae locis.Beda l. 1. c. 9. adorare, salutare, colare, inhibemur pene in cunctis scripturae locis.
rIdem. l. 1. c. 21.
sIdem l. 1. c. 24. Idem l. 6. c. 21.
tIbid.
wCod. l. 8. tit. 12. leg. 20. Theodos. Valentinian
We forbid the Church (saith the civill Law) to be obscured with Images. Have the Image of God, (saith xEphrem) in thy heart, non colorum varietate in ligno, not in Images and colours. Who can make (saith yDamascene) a representation of the invisible God. zGretserus saith, the Jews would not admit of Ensigns and Trophies of the Romans for fear Images should be hidden under them. So said Josephus abefore him. Their own men say with us, bHulcot who lived an. 1346. saith Latreia, divine worship belongeth to God only, the Image is not God, neither the Cross; (saith Joan. Pic. Mirandula, Concl. 3.) nor the Image of Christ is to be adored (adoration Latreia eo modo quo ponit Thomas) with divine worship, the guise of Thomas Aquinas cPeresius Ajala a Popish Bishop, for adoration of Images, saith he, there is neither Scripture, nor Church tradition, nor consent of Fathers, nor good reason to make it good. For saith dGabriel ⟨p. 187⟩Biel, The image either considered in it self as it is metal or stone, or as it is a holy sign, is a sensible Creature, to which Latreia, Divine honour should not be given: and the Romish cDecrees saith, We commend you that you forbid images of Saints to be Worshipped: The dDouai Doctors say, Idols have eyes and cannot see, &c. Now if they have Images of God and Christ which can see, and hear, and speak, we exceedingly desire to know: eAlexander Allensis, fDurandus say, That images in themselves, and properly, are not to be Worshipped.
We forbid the Church (saith the civill Law) to be obscured with Images. Have the Image of God, (saith xEphrem) in thy heart, non colorum varietate in ligno, not in Images and colours. Who can make (saith yDamascen) a representation of the invisible God. zGretserus saith, the Iewes would not admit of Ensignes and Trophies of the Romans for fear Images should be hidden under them. So said Josephus abefore him. Their own men say with us, bHulcot who lived an. 1346. saith Latreia, divine worship belongeth to God onely, the Image is not God, neither the Crosse; (saith Ioan. Pic. Mirandula, Concl. 3.) nor the Image of Christ is to be adored (adoratione Latreia eo modo quo ponit Thomas) with divine worship, the guise of Thomas Aquinas cPeresius Ajala a Popish Bishop, for adoration of Images, saith he, there is neither Scripture, nor Church tradition, nor consent of Fathers, nor good reason to make it good. For saith dGabriel ⟨p. 187⟩Biel, The image either considered in it self as it is mettall or stone, or as it is a holy signe, is a sensible Creature, to which Latreia, Divine honour should not be given: and the Romish cDecrees saith, We commend you that you forbid images of Saints to be Worshipped: The dDoway Doctors say, Idols have eyes and cannot see, &c. Now if they have Images of God and Christ which can see, and hear, and speak, we exceedingly desire to know: eAlexander Allensis, fDurandus say, That images in themselves, and properly, are not to be Worshipped.
cPeresius Ajala de trad. pag. 3. De Imagineque scripturam neque traditionem, neque communem sensum sanctorum, neque concilium generalis determinationem, neque etiam rationem adducunt.
dGabriel Biel in Can. lec. 49.
cD•cret. 3. dist. 3. c. 27. Grego.
dDouai men, Annot. 2 Sam. 5. 8. The blind and the lame shall not enter in the Temple.Doway men, Annot. 2 Sam. 5. 8. The blinde and the lame shall not enter in the Temple.
gGeo: Cassander wisheth, That they had continued (in majorum suorum sententia) in the mind of their forefathers, and that the Superstition of people in, Worshipping images had been suppressed. The Council convened by hConstantius Capronimus condemneth Worshipping of Images, or placing them in Churches. 1. Because it is forbidden in the second Commandment. 2. The Picturing of Christ is a dividing of the two Natures. 3. It is against the Ancients, Epiphanius, Nazianzen, Chrysostom, Athanasius, Amphylocius, Theodorus, Eusebius Pamphili. The Council of Nice is builded upon lies. Adrian Bishop of Rome, writeth to the Council of Nice, That the Emperor Constantine being a Leper, and labouring to cure his Leprosy by shedding of innocent Babes blood; Peter and Paul appeared to him by night, in a Vision, and bade him go to be Baptized by Sylvester, and that he, to be cured by Sylvesters Baptizing, builded a Temple with the Images of Peter and Paul. This is as true as the Image of Christ spake to Tho: Aquinas at Naples, Bene Scripsistti de me, Thoma, Why is not all Evangel that Aquinas hath written then? For their own Platina asaith, The story of Constantine's Leprosy is a fable; and Socrates saith, That Constantine was sick when he was 65. years, and he maketh no mention of his leprosy; so bHospinianus saith, and our own cSimson saith, That Sylvester and Marcus his successor were both dead before Constantine was Baptized: dGenebradus a Papist saith, ⟨p. 188⟩down right, that the Council of Frankford condemned the second Nicene Council; But eBellarmine, fSuarez, gSanderus' hAlanus, deny that the Doctrine of the second Nicene Council for Adoring images, is Condemned by the Council of Frankford; they say it is only expounded, and that the right way of Adoring images is made manifest: Yea, saith iNauclerus, kSabellicus, and lBlandus: The Council of Frankford reserveth due honour to images, and saith nothing against the Council of Nice. But this is to deny daylight at Noon-day: For mAnnonius is most clear in it, and nAbbot Uspergens. othe Book of Charles the Great saith the same. The Synod of Frankford was convened An. 794. of purpose to condemn the second Synod of Nice, called the seventh pretended and false Synod: pAventinus saith expressly, Scita Grecorum (in Synodo Nicena decreta) de imaginibus adorandis in concili• francofurtensi rescissa & abolita sunt:
gGeo: Cassander wisheth, That they had continued (in majorum suorum sententia) in the minde of their forefathers, and that the Superstition of people in, Worshipping images had been suppressed. The Councell convened by hConstantius Capronimus condemneth Worshipping of Images, or placing them in Churches. 1. Because it is forbidden in the second Commandment. 2. The Picturing of Christ is a dividing of the two Natures. 3. It is against the Ancients, Epiphanius, Nazianzen, Chrysostome, Athanasius, Amphylocius, Theodorus, Eusebius Pamphili. The Councell of Nice is builded upon lies. Adrian Bishiop of Rome, writeth to the Councell of Nice, That the Emperour Constantine being a Leaper, and labouring to cure his Leprosie by shedding of innocent Babes blood; Peter and Paul appeared to him by night, in a Vision, and bade him go to be Baptized by Sylvester, and that he, to be cured by Sylvesters Baptizing, builded a Temple with the Images of Peter and Paul. This is as true as the Image of Christ spake to Tho: Aquinas at Naples, Bene Scripsistti de me, Thoma, Why is not all Evangell that Aquinas hath written then? For their own Platina asaith, The story of Constantines Leprosie is a fable; and Socrates saith, That Constantine was sick when he was 65. years, and he maketh no mention of his leprosie; so bHospinianus saith, and our own cSimson saith, That Sylvester and Marcus his successor were both dead before Constantine was Baptized: dGenebradus a Papist saith, ⟨p. 188⟩down right, that the Councell of Frankford condemned the second Nicene Councell; But eBellarmine, fSuarez, gSanderus' hAlanus, deny that the Doctrine of the second Nicene Councell for Adoring images, is Condemned by the Councell of Frankford; they say it is onely expounded, and that the right way of Adoring images is made manifest: Yea, saith
gCassand. In Consultatione ad ferdinandum & maximilianum art. An. 1170.
hConcil. Constantine polit. An. 755. of 338. Bishops. Yea, this same second councel of Nice, and the seventh Epistle to the Synod, condemneth Nestorius of Idolatry, and condemneth the Arians as Idolaters, who Worshipped Christ whom they believed to be a man only: And Athanasius, contr. Arian. Orati. 1. And Nyssenus in Laud. Bas. And Nazianzen, Orati. 40. say. To Adore a Creature, though in the Name of Christ or God, is Idolatry.Concil. Constantin• polit. An. 755. of 338. Bishops. Yea, this same second councel of Nice, and the seventh Epistle to the Synod, condemneth Nestorius of Idolatry, and condemneth the Arians as Idolaters, who Worshipped Christ whom they believed to be a man onely: And Athanasius, contr. Arian. Orati. 1. And Nyssenus in Laud. Bas. And Nazianzen, Orati. 40. say. To Adore a Creature, though in the Name of Christ or God, is Idolatry.
and aUspergensis saith, in this Synod it was decreed, Ut septima & universalis Synodus, nec septima nec aliquid diceretur, quasi supervacua ab omnibus abdica tu est; and the same saith bEginradus, cGeo• Cassander: But the very Arguments in the Nicene Council are set down, and dissolved in the Frankford Council, as our own Master dSimson observeth: As the Nicene Council reasoneth from the Cherubims, and the brazen Serpent. Frankford Answereth, These were made at Gods Commandment, images not so. 2. Yea, say they, and with them eLorinus, The Cherubims and brazen Serpent were not made to be Worshipped; see these and many other Arguments, set down and Answered by the Council of Frankford: As also saith fthe Learned Author of Catol. Test. Verit. The Arguments used by this Council, proveth that no Adoration is due to Images, as may be hence collected: As also out of the book of gCharles against the dreams of Tarasius, whose entry to the Priesthood was unlawful, and was a gross Idolater, and against the Idolater Pope Adrian; Because 1. There is no holiness in images, either as they are figures or colours, or as they are Consecrated. ⟨p. 189⟩2. Because to Adore is to glorify, hbut only God is to be glorified. 3. God Commanded us not to love images, but men, and sent his son in the flesh for men, and not for images; and if ithey be not to be believed on, neither are they to be Adored. 4. It cannot be proved that the honour of the image, is the honour of the Sampler: Christ said not, What ye do to images, ye do to me, nor he that receiveth images, receiveth me. This Argument proveth, that Veneration is not due to the Images, as to books of the Trinity; because that the Veneration of the Image, is an honouring of God, there must be an union betwixt the Images and God or Christ, betwixt the Tree and Christ. 1. There is no union lawful, that can be a Warrant of honouring any thing; but an union Warranted of God, betwixt Crossing in the Air, and Dedication to Christs Service, betwixt Surplice and Pastoral Sanctity; There is no union, nor is there a personal union betwixt Christ and the Image: Nor 2. an union of parts, as betwixt the shoulders and the head. Nor 3. is there a Divine relative union, as betwixt the mean or the end, the Servant or the Lord: for as aJohn White saith well;
and aVspergensis saith, in this Synod it was decreed, Ʋt septima & universalis Synodus, nec septima nec aliquid diceretur, quasi supervacua ab omnibus abdica tu est; and the same saith bEginradus, cGeo• Cassander: But the very Arguments in the Nicene Councell are set down, and dissolved in the Frankford Councell, as our own Master dSimson observeth: As the Nicene Councell reasoneth from the Cherubims, and the brazen Serpent. Frankfoord Answereth, These were made at Gods Commandment, images not so. 2. Yea, say they, and with them eLorinus, The Cherubims and brazen Serpent were not made to be Worshipped; see these and many other Arguments, set down and Answered by the Councell of Frankfoord: As also saith fthe Learned Author of Catol. Test. Verit. The Arguments used by this Councell, proveth that no Adoration is due to Images, as may be hence collected: As also out of the book of gCharles against the dreames of Tarasius, whose entry to the Priesthood was unlawfull, and was a grosse Idolater, and against the Idolater Pope Adrian; Because 1. There is no holinesse in images, either as they are figures or colours, or as they are Consecrated. ⟨p. 189⟩2. Because to Adore is to glorifie, hbut only God is to be glorified. 3. God Commandedus not to love images, but men, and sent his son in the flesh for men, and not for images; and if ithey be not to be believed on, neither are they to be Adored. 4. It cannot be proved that the honour of the image, is the honour of the Samplar: Christ said not, What ye do to images, ye do to me, nor he that receiveth images, receiveth me. This Argument proveth, that Veneration is not due to the Images, as to books of the Trinity; because that the Veneration of the Image, is an honouring of God, there must be an union betwixt the Images and God or Christ, betwixt the Tree and Christ. 1. There is no union lawfull, that can be a Warrant of honouring any thing; but an union Warranted of God, betwixt Crossing in the Air, and Dedication to Christs Service, betwixt Surplice and Pastorall Sanctity; There is no union, nor is there a personall union betwixt Christ and the Image: Nor 2. an union of parts, as betwixt the shoulders and the head. Nor 3. is there a Divine relative union, as betwixt the mean or the end, the Servant or the Lord: for as
aUspergens. in Chron. Anno 793.Vspergens. in Chron. Anno 793.
bEginradus in vita Caroli Magni.
cCassander in Consul. ad ferdinand. & Maxmilian imp.
dSimson, Treatise of Images, pag. 48.
eLorinus in Art. 17. ver. 25. Serpentem. Conflari•jusfit non quod adorari vellet, nam postea confregit.
Blandus: The Councell of Frankford reserveth due honour to images, and saith nothing against the Councell of Nice. But this is to deny daylight at Noon-day: For
the Book of Charles the Great saith the same. The Synod of Frankford was convened An. 794. of purpose to condemne the second Synod of Nice, called the seventh pretended and false Synod:
