Three Pillars and Arch-patriarchs of the Popish Synagogues, Treatise 3 · Chapter 15
THE XV. or XIIII. CHAP.
That the seuenth general councell was a true councell, and ought to be obeyed, and Maister Iewels slaunders be aunswered concerning the same. Where also it is briefly shewed, that miracles might and hauehave bene wrought by holy images. Also Maister Iewels vaine arguments against the seuenth generall councell, and Irene the Empresse, that Maister Iewell committeth three faultes about fiue Latine words, that the shadowe of Peter was accounted of vertue and power to heale men. That they were and are in possession of honouring images, who defended the honouring of them. The cause why the seuenth generall councell was called. The seuenth generall councell is conferred with the first. What Bishops recanted in the seuenth councell.Sander.
The Bishop of Salisburie reiecting the authoritie of this Councell of Nice the second, saith,Fulk. it was holden wel neere eight hundreth yeares after Christe, and therefore was out of the compasse of those sixe hundred yeares, of which he made his challenge. Maister Sander answereth, it was seuen hundreth yeares before Maister Iewell, as though the controuersie were of antiquitie of the men, and not of the doctrine.
The Bishop saide, it would require a long treatise, to open the whole follie and fondnesse of that Councell. M. Sander answereth, it is more like, that M. Iewell is a fond foole, then 350. Bishops of such wit, vertue, and learning: as though their multitude could proue their wit, vertue, and learning, when their words and deeds plainly declare their follie, ignorance, and vngodlinesse.
The B. saide, Irene the Empresse which gathered this Councell, was a wicked woman. M. Sander citing diuers writers to and fro in the end concludeth, that by repentance she was made a good woman, and her zeale towards holy images did make her the better, so he bringeth that for an argument, which is the matter in controuersie.
The Bishop said. She was the kings daughter of Tartaria, an Heathen borne. So was Constantine the great, saith M. Sander, yet was she Christened before she procured that Councell, whereas hee doubteth whether Maister Iewell thinke that Constantine was baptized, when hee gathered and confirmed the first Councell of Nice. The Bishop doth not for that cause onelyonly reiect the second Councel at Nice, bicause Irene was an Heathen borne, but thereby sheweth, that she sauoured of Gentilitie, in being earnest to set forward idolatrie. And whereas Maister Sander doubteth, whether Maister Iewell thinke Constantine were baptized before he gathered the Councel, he neede not at al, seeing Eusebius which knewe Constantine very well, affirmeth that he was not baptized, but euen imediatly before his death. Contrarie to that fond fable, which among other is auouched by Pope Adrian in this Councell, that Constantine was cured of a leapresie, & baptized by Siluester Bishop of Rome. And whereas he thinketh it a daungerous matter, to take the authorizing of that Councel from Siluester, and to ascribe it to one that was not baptized, there is no perill at all in it, for Constantine did then beleeue in Christ, and was certainly determined to be baptized in Iordan, if he had not bene preuented by death. Yea, although hee had beene an Heathen man, seeing he gaue no sentence, but assented to the sentence of the Bishoppes, it had beene none inconuenience at all.
The Bishop saide. She caused that Councell to be summoned in despight of the Councell of Constantinople, that had decreed against images. Maister Sander, although he confesse there was such a Councell, yet bicause the whole processe of the actes thereof is not extant, being defaced by the idolaters, he quarelleth that it was an obscure Councell, and asketh by what Emperour it was gathered: as though it were not testified that it was gathered by Leo the third, but it lacked (saith he) the Bishop of Romes authoritie, and therefore was no general Councell, so did the Chalcedonense, and the sixt of Constantinople in some partes, and yet it went forward with the decree, which had bene in vaine if the Romish Bishop had a negatiue voyce in all Councels.
The Bishop sayde. She tooke her owne sonne Constantinus and pulled out his eyes. The Councell is not therefore naught, saith Maister Sander. But she is thereby proued to bee a cruell woman, which was the Bishops meaning.
The Bishop saith, She did it onelyonly, bycause he would not consent to the idolatrous hauing of images. Maister Sander denyeth this, but proofe hee bringeth none, sauing that hee sheweth there was an other cause why shee might doe it, namely bicause hee deposed her of her gouernement, wherein hee did well, after the example of Asa, which is commended in the scripture, for that hee did put downe his mother Maachah from her estate, bycause she had made an idoll in a groue, and destroyed her idolles, and burned them by the brooke Elledron. 1. Reg. 15. verse. 13. But Maister Sander will defend her title of succession, bicause she was elder then her sonne, and to bee honoured of him. O cunning Lawyer, that will make the wife inheritour to her husband, and that in the Empire before her sonne begotten by her husband, which had the Empire by discent. Concerning the diuorcement of Constantinus from his first wife Marie, and marrying of an other, as I knowe not the cause, so I will not take vponupon me the defence.
The Bishop saide: the Bishops and Doctours of that Councell manifestly corrupted the Scriptures. Maister Sander sayth, it is not so, as hee hath proued in parte, what he hath proued you may reade in the twefth Chapter: but bicause he is so impudent to defend those corruptions and deprauations, I will set downe some of them. Theodosius Amorij citeth this text for images, What thinges so eueer are written, they are written for our learning.
Ioannes Legate of ye East citeth this, Shew me thy face, for" it is beautifull. Theodorus alledgeth this saying, God is maruellous in his Saintes. An other, to proue that images must be set on the altar, vseth this text. No man lighteth a candle and putteth it vnderunder a bushell &c. An other this text to proue images necessarie to knowe God by them. As wee hauehave heard, so wee hauehave seene, in the citie of our God. These are not the one halfe of those beastly applications of the scripture vsed in that blasphemous Councel, but these are sufficient to shewe, what learned bewclearks they were in the holy word of God, and the interpretation thereof.
The B. saide, They falsified the holy Fathers without shame. Maister Sander saith nothing, but that hee doeth belye them. What shall we say of the falsifying of Basil in Oratione 40. Martyres: for the worshipping of images, which Oration is extant, and no such matter found in it? Shall we beleeue the forged Oration in the name of Athanasius, of the image of Christe in Beritus, which being stricken by a Iewe, bloud issued out of the side of it? Howe impudently doe they deny the authoritie and writings of Epiphanius, Amphilochius, Theodotus, Eusebius, which were brought against the irreligious vse and honouring of images, by the Councels of Constantinople and Ephesus, slaundering also Eusebius of Arrianisme.
The B. saide, They sayde Imago melior est quàm oratio. An image is better then a prayer. Here are three faultes found in citing fiue wordes. Great faultes I warrant you. The first, he writeth they saide: which one onelyonly Bishop did say, but in ye end of that fourth action all the Bishops and Legates subscribed and allowed all that had bene saide in defence of images, and no man reclamed, therefore hee might well write: they saide. The second fault is, he said not melior est imago, but maior est imago, greater i… an image, for a thing may bee greater which is not better. This is no great fault, but an ouersight, and the sense is not altered, for in this case he meaneth by greater, better.
The thirde fault that he translateth Oratio for prayer, which signifieth an oration or speech. Yet doeth it signifie a prayer also. But if the circumstance of this place would hauehave it to be taken for speeche or an oration, or sermon, the absurditie is nothing lesse to say, there is greater force to teache in an image, then in a sermon, oration, or speeche.
But seeing you finde so many faultes in the citing of that saying to excuse it from absurditie, I pray you see if you can finde as many in this, which I cite, spoken by Ioannes the Monke, Priest and deputie or vicar of the East, to defend it from blasphemie. Nisi fuissent necessariae imagines, eas propter stabilitionem factorum non fuissent osculati, vt etiam meo iuditio cum sanctis Euangelijs & veneranda cruce aequivaleant. Except images had bene necessarie, he would not hauehave kissed them for the establishing of deeds, so that in my iudgement they are of equall worthines with the holie Gospels and the reuerend crosse. Act. 4.
The B. said: And againe whosoeuer wil not adore the godly images, accursed be he. This M. Sander confesseth to be written in deed, and to be true, sauing that he cauilleth at the translation of Diuinas imagines, into godly images, which he saith should be diuine images. But how liketh he the saying of Constantine Bishop of Constantia in Cypres? which affirmeth that he will worship images with that honour which is due to the blessed Trinitie, & accurseth him that, refuseth with the Manichees and Marcionites, vntounto which sentence al the rest agree. Where is nowe the distinction of Doulia and Latria, when they will worship the image of Christ, with the same honour that is due to the Trinitie? What saith he to the zeale of Ihon the deputie of the East, which affirmeth that it is better to admitte all stewes of whores and brothels into the citie, then to deny the worshipping of images? If these be not beastly and blasphemous absurdities, worse then childish sayinges, whiche he can not abide the Bishop to tearme them, let the world iudge.
Hitherto M. Sander hath made no defence for this idolatrous rablement, which he calleth the seuenth generall councell. But he will answere all the Bishops arguments against it with these 4. reasons. First he saith, there is no impietie or falshoode approued or decreed in that councel. A substantial reason, which concludeth vponupon that whiche is in controuersie. But yet to lay open his shamelesse impudencie, I will proue that to hauehave beene decreed and approued in that councell, which he him selfe will not denie to be impietie and falshood. Action. 5. We read thus, out of the booke of one Ihon Bishop of Thessalonica. De Angelis, & Archangelis & eorum potestatibus, quibus & nostras animas adiungo, ipsa Catholica Ecclesia sic sentis, esse quidem intelligibiles sed non omnino corporis expertes & inuisibiles, vt vos gentiles dicitis, verum tenui corpore preditos, & aereo siue igneo, vt scriptum est: Qui facit Angelos suos spiritus, & ministros eius, ignem vrentem, &c. Of Angels & Archangels and of their powers, vntounto which also I adioyne our soules, the Catholike Churche doth so thinke, that they are in deede intelligible, but not altogether voide of body and inuisible as you Gentiles say, but that they hauehave a thinne body & that either of ayer or of fire, as it is writen: which maketh his Agels spirites, and his ministers a burning fire, &c.
Herevpon Thorasius the Patriarke saide: Ostendit autem pater quod & Angelos pingere oporteat, quādo circumscribi possunt, & vt & homines apparnerunt. Sacra synodus dixit, etiā Domine. This father hath shewed that we ought to paint the Angels also, seing they may be circūscribed, & hauehave appeared as men. The holie synode said, Yea forsoth my Lord. Here is an open falshood decreed and approued that Angels and soules of men hauehave bodies of ayer or fire and be circumscriptible. But if M. Sander will stand in the defence of it, because it is so decreed by this general councel: at least let him heare the greatest councell for multitude, that is read of, namely. The Laterane Cap. 1. Vnus est Deus indiuisus in essentia & discretus in personis, creator omnium, &c: is ab initio temporis vtram que de nihilo condidit creaturam, corporalem & spiritualem, Angelicam scilices & mundanam. Dęinde humanam quasi cōmunem ex spiritu & corpore constitutā. There is one God vndiuided in essence, & distinct in persons, the creator of all thinges, &c. He in the beginning of time created both the creatures of nothing, the bodily creature and the spirituall, namely the Angels and the world. Afterward the humane creature as common, consisting both of a spirite and of a bodie. Now let M. Sander aduise himselfe, whether he will iustifie the Nicene councel with condemning the Laterane, for their decrees be directly contrarie one to ye other. For impietie beside that which we hauehave already shewed, Iohn deputie of the East to whome al the synode agreed vttered these wordes out of Sophionius. Praestat iurantem peierare, quam planè iuramentum in destructionem venerandarum imaginum seruare. It is beter for him that sweareth to be forsworne, then in deed to keep his oth to the destruction of reuerend images. If this also may be excused from impietie, what say you to that conclusion? Gaudeant & exultant qui Christi habentes imaginem, sacrificium illi offerunt. Let them reioyce and be glad which hauing the image of Christ doe offer sacrifice to it. In this conclusion, sacrifice whiche is the honor properly due to GOD alone euen by the Papistes confession, is giuen to an image. If none of al these be impietie, yet to condemne the Pope of Rome for an heretike, (I answere with M. Sander) is counted great impietie, and a pernicious errour. But Honorius sometime Pope of Rome, was in this councell condemned for an heretike Action. 6. To. 2. and Actione. 7. in the definition.
His second reason in defence of this councel is, that euerie word vttered by any father, is not the determination of the whole councel, no more then the voyce of euerie burgesse, is an act of Parleament. This granted, we hauehave shewed the consent of the synode to moste of the speeches we hauehave recited which maketh a full determination.
His third reason is, that the scriptures are better applied for honouring of images, then they are impugned by Maister Iewell, as he hath partely shewed. What he hath shewed, and how wel he hath applied them, we hauehave seene already.
His fourth reason is, that the miracles there tolde are not against the faith, and therefore not to be derided, but credited. If all that be against the faith, whiche is against the worde of God, those miracles that are brought to confirme the worshipping of images, must needes bee againste the faith. That I speake not of so many dreames, as be there alledged to proue the same. But M. Sander thinketh images might as wel worke miracles, as the shadowe of Peter did heale diseases, Saint Paules girdle or napkins did heale diseases, and driue out diuels. But Peter him selfe confesseth, that not he himselfe, much lesse his shadowe, or any vertue in him did heale diseases, but onelyonly Iesus Christ. Ye men of Israel saith he, why maruel you at this, or why look ye vponupon vsus, as though by our owne power & godlines we had made this man to walke? If Peters owne person may not be looked vntounto to hauehave any prayse of the miracle, muche lesse his shadowe, or Paules girdle and napkins, and least of all his image: for God vsed those as meanes by whiche he wrought, but their images he neuer vsed. Againe, no man was so madde to worship Peters shadowe, or Paules napkins, or Elizaeus staffe, for that he hath vp also, although it wrought no miracle. As for the hearbe which was reported to grow vnderunder ye image in Paneade, it tooke no vertue of the image, if any such hearbe were, but of God. Although in that point, Eusebius as I thinke was more credulous then a wise man shold hauehave ben, to write such a strange matter vponupon reporte, which he might hauehave seene himselfe, within a fewe dayes iourney.
After these generall answers, he promiseth to bring a most euident reason, why euerie man ought to beleeue & obey the same generall councel, vnderunder paine of euerlasting damnation. And what is that I pray you? Forsooth, they that defended honouring of images, were in possession of honouring of images, because it had beene impossible that images had beene ouerthrowen, if they had not beene first set vppe and honoured. A lawlike reason in deede.
Why Master Sander, will you defende a possession without a title. The setting vp and worshipping of Images, when it first entered into the Churche, was but a Disseisure of the true and spirituall worshippe of God, & therefore by diuers assises holden at Constantinople & Ephesus was dispossessed, and the true worshippe of God restored, vntill this packed Iurie of Nice, put her out of possession againe. And where you reiect the councels of Constantinople and Ephesus, as priuate conuenticles, as holden in the darke, & hating the light, because the whole processe of their calling and actes, is by your false Idolatrous Councell of Nice defaced, you shewe your selfe both voide of reason and honestie. Of reason, because many councels were helde, and thinges in them decreed & obserued, although the recordes of them are not to be found at large. Of honesty, because you would take aduauntage of your owne wronge, who hauehave burned the recordes, and then vrge your aduersarie to shew them.
You say they folowed in this councell the vse of their forefathers. The councell of Constantinople also folowed the vse of their elder fathers, whose writings they alledged against images. As Epiphanius: Estote memores dilecti filij ne in ecclesiam imagines inferatis, nec in sanctorum cęmiterijs eas statuite, sed perpetuò circumferte deum in cordibus vestris. Quia etiam nec in domo communi tolerentur. Non enim fas est Christianum per oculos suspensum teneri, sed per occupationem mentis. Be mindefull beloued children, that you bring no images into the Churche, neither set ye them vp in the buriall places of the saintes, but alwayes carye about God in your heartes. But neither in a common house let them be tollerated. For it is not lawfull for a Christian man to be held in suspense by the eyes, but by occupying of the minde.
Againe they cited Chrisostomes, saying. Nos perscripta sanctorum fruimur presentia, non sanè corporum ipsorum, sed animarum imagines habentes. Non quae ab ipsis dicta sunt, animorum illorum imagines sunt. Wee enioye the presence of the saintes by their writinges, verilye not hauing the images of their bodies, but of their mindes. For those thinges whiche are saide by them, are the images of their mindes.
Likewise they cited the saying of Amphilochus sometime bishoppe of Iconium. Non enim nobis sanctorum corporales vultus in tabulis, coloribus effigiare curae est, quoniam hijs opus non habemus, sed politicè illorum virtutum memores esse debemus. We hauehave no regarde to counterfet the corporall faces of the saintes in tables with coloures, because we hauehave no need of them, but we ought to be wisely mindfull of their vertues.
Moreouer they rehearsed the sayinge of Theodotus bishop of Ancyn. Sanctorum formas & species ex materialibus coloribus formari minimè decorum putamus: horum cutem virtutes quae per scripta traditae sunt, veluti viuas quasdam imagines reficere subinde oportet. Ex hijs enim ad similem imitationem & zelum peruenire possumus. Dicant enim nobis qui illas erigunt, quaenam vtilitas ex illis ad se redit? an quòd qualiscun que recordatio eos habeat ex tali specie & contemplatione? sed manifestum est, quòd vana sit eiuscemodi cogitatio, & diabolicae deceptionis inuentum. We thinke it nothing at al seemely, that the formes and shapes of the saintes shoulde be fashioned in materiall collours: but their vertues whiche are deliuered by their writings as certain liuing images, we ought often times to renue. For by them we may come to the like imitation and zeale. For let those which set vp images tell vsus, what profite commeth vntounto them by them? is it that a certaine remembrance come to them by such shape and sight? But it is manifest, that such cogitation is vaine, and an inuention of diuelishe deceipte. What shall here rehearse the testimony of Eusebius, who whē the Empresse Constantia required to hauehave an image of Christ, answered that no such images were to be made? with many other sayings of Basil, Gregorie, Athanasius, and other, cited in that Councell, which M.S. maketh so obscure, as though they had mett by candle light, and whispered in corners, that they durst not be a knowne of. But if it deserued not the credit of a councell, what needed Irene to hauehave gathered this worshipfull councel of Nice against it? And where M.S. for further allowance of it, saith it was confirmed & registred for a knowne lawful general councel throughout al christendom, he speaketh out of al compasse of the trueth. For the Emperour Charles the great would not receiue it, but write, or at the leastwise cōmanded Albinus or Alcuinus his teacher to write a booke against it in his name, which booke is yet extant. How it was receiued in Britaine, Matheus Westm. testifieth in these words. Eodem anno Carolus rex Francorum, &c.
The same yeare Charles the king of Fraunce sent a synodall booke into Britane, in whiche manye thinges were founde contrary to the true faith, and especially this, that it was defined by the consent of almost all the doctors of the East, that images ought to be worshipped, which doctrine the Catholike Church doeth altogether accurse. Against which Albinus wrote an Epistle, beinge marueilously well indighted by the authoritie of holy scriptures, and the fame brought vntounto the Frenche king, with that synodall booke in the presence of the bishops and noble men.
These thinges considered, the conference that he maketh betweene this councell and the first helde at the same place, is chyldishe and ridiculous, for though they were both helde in one place, called by Emperours or Popes, equall in number, disputation in both, 4. Patriarks in both, custome obserued, the decree put in execution, &c. yet they disagreed in that which is the onelyonly authority of councels. The first decreed according to the word of God, the later cleane contrary to it. The first confirmed the Catholike faith which alwayes was held, the later a newe heresie of Idolatrie, of which the Churche was cleare more then sixe hundreth yeares. And therefore what soeuer hee talketh of the authoritie of general councels is vaine & wicked, for a general councel of Angels is not to be beleeued against the holy scriptures, & what is more plaine in the scriptures, then the forbidding of Idolatrie and worshippinge of Images?
The great prerogatiue that Master Sander findeth in this councell, that so many bishops recanted in it, as in none other, is a fonde matter to authorize it. Rather it sheweth what turne coates they were, which changed as euerie prince was affected.
Finally the nomber of names, that he rehearseth of them that beleeued, as this councell decreed, maketh it not of sufficient credit, beside that he is not able to proue it of many, whom he nameth, as Beda, Theophylacte, Euthymius, &c. It were an easie matter to proue as many mo of more antiquitie, which beleeued the contrary. As Clemens Alexandrinus, Origines, Irenaeus, Iustinus, Cyprianus, Lactantius, Epiphanius, Arnobius, Tertulianus, Augustinus, Chrysostomus, Hieronymus, Ambrosus, Athanasius, Basilius, Gregorius Naza. Eusebius, Osius and 18. bishoppes with him in the councel of Eliberis. Theodosus and 21. bishoppes with him in the councell of Laodicea. Aurelius and 71. bishops with him in the councell of Carth. 5. Amphylochius Iconiensis, Theodorus, Ancyramus, Serenus Massiliensis, Claudius Taurinensis, Albinus, Carolus magnus, yea Gregorie 1, of Rome, and Ionas of Orleance against the worshipping of Images. If I woulde descende to later times as Master Sander doth, I might add a great number more, as Waldo, Masilus, Henricus de Gandauo, Iohn Wiclef, Iohn Hus, Hierome of Praga, and many other. So that there remaineth in recorde foure to one, that M. Sander can name for the vse and worshippinge of images, against either one or both. And the greatest part more ancient then the second councell of Nice, which he woulde maintaine by rehearsing so many names of men that allowed it, the most part were since it was holden, & scarse two or three before it was helde.