A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

The Second COUNCIL of NICE for Images, The Seventh General.

Wherein the Acts of another Assembly, held at Constantinople, An. 754, against Images, are related: And the Books writ∣ten in France against these two Councils. Together with the Letters of the Popes upon that Subject.

nn 1.1 THE Use and Worship of Images was commonly received in the East, when the Emperor Leo Sirnamed Isaurus, [or the Iscuriar] being advanced to the Empire (An. * 1.2 717.) undertook to abolish this Practice. The Contest begun about the year 725. he found in his way Pope Gregory II. Germand, Patriarch of Constantinople, and St. John Damascen. The first of these wrote vehemently to him upon this Subject. In his

first Letter, he represents to him, that having received in former Years several of his Letters, very Orthodox, he wondred, that ten years after, he went about to destroy Images, and treat them as Idolaters, who honoured them. He maintains, That the Word, having rendered himself visible, by taking the Humane Body, they might draw Christ's Picture. Yea, and he pretends, that the first Christians had some Pictures of him, and of St. James, St. Steven, and the other first Martyrs. He alledges the Picture which Chich sent to King Abga∣rus. He confesses that no Image can be made of the Deity. He adds, Images are very use∣ful to stir up Motions of Piety and Compunction in the Faithful. He says, They don't wor∣ship Cloths, and Stones, but they are a Means of renewing the Memory of Saints▪ and raising our Mind to God. He denies also that they are worshiped as Deities; but he says, that, if they be Images of Christ, they oo 1.3 say before them; Lord Jesus, save us: and if they be Images of the Virgin, they say, Holy Mother of God, intercede for us with thy Son, that he may save out Souls. If it be a Martyr, Intercede for us &c. He complains, That he did not follow the Counsels of German, who was then 95 years old, but those of Apsimarus, and other like Per∣sons. He tells him, That it belongs to Bishops, and not to Emperors, to judge of Ecclesiasti∣cal Doctrines; that as Bishops do not meddle with Secular Affairs, so the Emperors should not meddle with the Ecclesiactical, He observed that it was to no purpose to assemble the General Council he had required; if he would only give over Prosecuting Images, the Church would be at quiet. He protests, that pp 1.4 he was so far from raising Tumults against him, that he hath written to all the Princes of the West in his Behalf, and that they were resolved to live peaceable with him; but, that hearing he was the Destroyer of Images, and had sent an Officer to break an Image of our Saviour, which was done before several Persons of the West, they had laid aside all Respect of him, had broken down his Statues, and the Barbari∣ans had invaded Decapol•…•…, had put out the Magistrates, and taken the City of Ravenna; that his Imprudence had been the Occasion of all this.

Then he relates the Emperor's Threatnings to him in these Terms:

I will send to Rome, says he, to break down St. Peter's Image, and will carry Gregory away, as Constans did for∣merly Martin. He answers him thus: 'You ought to know, and be sure, that the Roman Bishops do always imploy themselves to Maintain the Peace between the East and the West, our Predecessors endeavoured to do it, and we do follow their Example. But if you go on to insult over us, and threaten us, we will not fight against you, but will withdraw within 24 Furlongs from Rome, into Campania; after that, do what you please.

Then he puts him in Mind, that Constans, who persecuted Pope Martin, died unfortunately in his Sin, being slain in the Temple by one of his Officers, being informed by the Bishops of Sicily, that he was an Heretick: That Martin, contrariwise, was honoured as a Saint in the Place of his Banishment in Thrace, and the Northern Countries. That he desires nothing more, than to tread in the Steps of his Predecessors; but, that he thought himself bound to preserve his own Life for the Peoples Good; because in all the West, every bodies Eyes were upon him, and all Christians had Confidence in him and St. Peter, whose Image Leo threatned to destroy; that they looked upon St. Peter as a God upon Earth; and if Leo attempted any thing in the West, he feared that they would also avenge those of the East mis-used by him: That he knew his Empire did not reach far in Italy; that Rome only had cause to fear, by reason that the Sea was so near; but if the Pope removed but 24 Furlongs, he was safe. He wonders lastly, That when all the most barbarous People of the West grew mild, the Emperor of the East should grow fierce and barbarous. He declares to him, That if he sends Men to break down St. Peter's I∣mage, the Blood that will be spilt; shall fall upon his Head: As for himself, he protests he is clear and pure from it. This Letter shews the Falshood of what some Greek Historiogra∣phers, out of Hatred to the Pope, have reported, That Gregory II. had forbidden the Romans and Italians to pay the Tributes due to Leo the Emperor, and had freed them from their Oath of Allegiance to this Prince.

This Letter did not alter Leo the Isaurian's Mind; nay, he wrote to the Pope, that he was Emperor and Chief Bishop, Imperator sum & Sacerdos. Gregory writing again to him, in his Second Letter, tells him, It's true, the Emperors, his Predecessors, shewed themselves both Emperors and Chief Bishops by their Deeds, defending Religion joyntly with the Bishops; but he could not pretend to this Dignity, seeing he divested the Church of its Ornaments, and

spoiled Temples of Images, which did equally instruct and edifie the People: That Emperors ought not to meddle with Doctrine; that Bishops only had the Understanding necessary to de∣cide them; that Ecclesiastical and Civil Matters being judged by quite different Principles, he might be very skilful in Civil Matters, and have very little Skill in Matters Ecclesiastical; that as Bishops had no Right to meddle with State Affairs, so the Emperor had no Right to Govern Church Affairs, to make Elections in the Clergy, to Consecrate, to Administer the Sa∣craments; no, nor to receive them, but from the Bishops Hands. That the Prince does pu∣nish the Guilty with Death, Banishment, and other Penalties; but the Bishops don't do so; but when any body hath sinned, and confessed his Sin, instead of Beheading, or Hanging of him, they lay on his Head the Gospel or the Cross, they put him in the Vestry, or among the Catechumens, they make him Fast, Watch and Pray; so that after a long Correction and Affliction, they at last give him the Body and Blood of Christ; and having purify'd him, and made him a Vessel of Election, they lead him to Heaven. Then he does sharply rebuke him for his Cruelty, Barbarity and Tyranny, and exhorts him to submit himself. And as to that which was objected, qq 1.5 that in the six first Councils, nothing had been said of Images, he an∣swers, That they were so common, that there was no need to speak of them. He advises him to refer himself to his Judgment, and German's, Patriarch of Constantinople, seeing they have received from Christ, the Power of Binding and loosing in Heaven, and on Earth. All this did not hinder Leo the Emperor from going on in his Enterprize, and from setting out, Jam. 7. An. 730. an Edict, whereby he ordered Images to be removed out of Churches, and Sacred Places, and to be thrown into the Fire, inflicting Penalties upon those that would not obey this Order. German was then turn'd out, and Anastasius put in his Room, in the See of Constantinople.

Constantine Copronymus, Leo's Son, followed his Father's Steps, and for the better establishing the Discipline, he had a mind to introduce, he called a Council (An. 754.) at Constantinople, composed of 338 Bishops. It began in February, and ended in August. This Council made a Decree against the Use and Worship of Images, which we will set down afterwards. It was not received by the Romans. But by the Authority of the Emperor, a great part of the Eastern Churches received and executed it; till rr 1.6 Irene, who had married Leo the Fourth's Brother to Constantin Copronimus, being a Widow, and Mistress of the Empire, her Son Constantine be∣ing but young, yet was so devout, as to set them up again. To succeed in her Enterprize, she resolved to call a new Council, and wrote to Adrian in her own, and her Son's Name, shewing him, that the Princes, her Predecessors, had destroyed Images in the East, and had drawn the People, and all the Eastern Churches to their Persuasion; that to reform this Abuse, they judged it fit to assemble a Council, and desired him to be there without fail, to hold the Place of the first Bishop in the World; and if he could not come himself, to send some Legates in his Place, that the ancient Tradition of the Church might be confirmed in this Synod, and that there might be no Schism hereafter in the Apostolick and Catholick Church, of which, Christ is the Head. They add, they send him Constantine, Bishop of Leonce, in Sicily, to bring him this Order, desiring him to send him back again with an Answer as soon as he can.

Tarasius, whom the Emperor and Empress had caused to be chosen Patriarch, though he was but a Lay-man, and Officer of the Crown, having excused his accepting of that Dignity, set forth the Division of the Church about Images, and the Necessity of calling a General Coun∣cil. The Assembly assented to it, he was ordained Patriarch, and wrote Synodical Letters to the Patriarchs of Rome, Alexandria, Antioch, and Jerusalem. Pope Adrian sent * 1.7 to Priests to hold his Place in the Council, and the Eastern Bishops did the same. After their Arrival, the Emperor's Officers would have had the Council to sit at Constantinople; but this became impracticable, because many of them that had approved the Destruction of Images, would have no more Synods to be held about that Affair, which they thought to be already decided. As they were discoursing these Matters in private Meetings, the Emperor sent them word, that it was not law∣ful for them to meet without the Consent of the Bishop of Constantinople, and that in rigor, they

were Deposed. Nevertheless, they raised some ss 1.8 tumult, when the Council Assembled the first time, the 1st day of August An. 786. and having caused the Soldiers of Constantinople to rise, they got them to Besiege the Bishops, and to require with threatnings, that no Council should be held. So they were forced to seperate themselves; and to the end they might hold another without con∣straint, they sent the Soldiers to the Army, under pretence, that the Agarenians had made Incur∣sions into the Empire. After this the Council was Assembled at Nice about the end of 787. The Pope's Legates held the first place there, Terasius Patriarch of Constantinople the 2d, the Deputies of the Eastern Bishops the 3d, after them Agapetus Bishop of Caesarea in Cappadocia, John Bishop of Ephesus, Constantin Metropolitan of Cyprus, with 250 Bishops, or Arch-bishops, and above 100 Presbyters or Monks, and two Commissioners of the Emperor and the Empress.

The First Action or Session was held the 24th of September in the Church of St. Sophia, after they had declar'd the Cause of holding of the Council, they read the Letter of the Empress Ire∣ne, and the Emperor, wherein they both assure them, that they have Assembled the Synod with the consent of the Patriarchs; that they leave the Bishops at full Liberty, to speak their mind; that Paul the last Patriarch of Constantinople; acknowledging the Fault he had committed in re∣ceiving the Synod, which enjoyn'd the destroying of Images, having quitted his See, he had Cau∣sed Tarasias to be chosen in his Room; that he had refused this Dignity; but being urg'd to ac∣cept of it, he had required, a Synod might be held, to suppress the Schism which divided the Church in the point of Images; that according to his request they had called this Council; that they exhorted them to Judge justly and couragiously, to condemn Errors, and establish the Truth, in Order to bringing Peace back again into the Church; that they had received Letters from Pope Adrian, which they would have read in the Assembly, with the Papers sent by the Eastern Bishops. After the reading of this Letter, Basil Bishop of Ancyra, Theodosius of Myra, Theodosius of Amoru made very Large Declarations, that they did Honour, Reverence, and Worship Ima∣ges, and that they were sorry for having been of another Perswasion; and they were received. After them, Hypatius Bishop of Nice, and four others, who had been Caballing the year before, did also present themselves to be received, declaring that they did admit of Image Worship. These gave an Occasion to examine, how and in what Quality they should be received. They search∣ed several Ecclesiastical Laws touching the manner of receiving Heretics. Thereupon they read the 53 Canon of the Apostles, the 8 Canon of the Nicene Council, the 3 of the Council of Ephe∣sus, the first Canon of St. Basil's Epistle to Amphilochius, a Letter of the same Father to the Eve∣sians, the Definition of the Council of Ephesus against the Messalians, St. Athanasuis's Letter to Ruffinian, the Judgment of the Council of Chalcedon about the reception of the Bishops, who had assisted at the Council of Ephesus under Dioscorus, and some Abstracts of their Ecclesiastical Histo∣ries of Rusinus and Socrates. They debated, whether they ought to receive converted Heretics so, as to leave them in the Sacerdotal Dignity. Some insisted upon Athanasius's Letter to Ruffini∣an, which imports that they shall be admitted to Pennance, but shall not continue in the Clergy; but it was answered, that it was to be understood of Heresiarchs only. Some Voted, that accord∣ing to the Nicene Council, they should lay hands on them anew; but some said, that the Coun∣cil did not mean a New Consecration, but a simple Ceremony of Imposition of Hands. They enquired, whether the Heresie of the Iconoclasts, was greater or lesser than the former Heresies; and there was nothing determined upon that Point. Lastly, after many Allegations, they decla∣red, that those who return'd from their Heresie, yea and those also who had been Ordain'd by Heretics, were to be received and to keep their Dignity; if there was nothing else that hindred them from continuing in the Degree of Clerks.

In the Second Action of the 26th of the same Month, after Gregory, Bishop of Neo caesaria, had presented himself, and owned that he had done amiss in rejecting Image Worship, they read Pope Adrian's Letter to Constantine and Irene, in which having commended their Zeal, he esta∣blisheth the Worship of Images, and affirm, that the Church of Rome received it by Tradition from S. Peter. He proves by a false Relation, that in S, Sylvester's time, S. Peters and S, Paul's Pictures were in the Church. He alledges the Opposition his Predecessors had made to the de∣stroying of Images. He exhorts the Emperor, to re-establish the Use of them in the East, as it was Established in the West. He says, that Christians do not make themselves Images God; but use them as Memorials of the Worship due to God and his Saints. He grounds the use of them upon several instances of the Old Testament, as those of the Sacrifices, the Mercy-seat, the Che∣rubims, and the Brazen Serpent, and upon some Testimonies of the Fathers, which are either supposititious, or impertinent, proving nothing at all, or proving only the use of Images, but not

that any Worship was paid to them. Nevertheless, Adrian does not only maintain, that it is use∣ful to have Images, to teach the Ignorant the things, which they represent, to remember them of the Saints, to stir up Piety and Compunction; but besides, he will have them to be Worship∣ped. To this Letter Anastasius adds many Lines, wherein the Pope entreats the Emperor. 1. To cause the Council held against Images to be rejected and Anathematiz'd, and to restore those that had been Persecuted for defending of them. 2. To cause S. Peters Patrimony to be restored him. 3. To Order that all the Arch-Bishops of his Diocess shall receive Ordination from him. 4. To maintain the Church of Rome's Primacy. 5. To hinder the Patriarch of Constantinople from assuming the Title of Universal Bishop. 6. Not to leave Tarasius in the See of Constanti∣nople, to which he was advanced, being a Lay-man. 7. He acquaints him with Charles the Great's Victories, and his Beneficence to the Roman Church. It's no hard Matter to apprehend, why the Greeks did not transcribe these Articles; nay, the Pope's Legats durst not perhaps present them to the Synod in which Tarasius presided. They read another of Adrian's Letters, written to Tarasius, in which, having freely expressed to him how much his Ordination had troubled him, he commends his Confession of Faith, and exhorts him to procure the Condemnation of the Synod, which had rejected Images. After the Reading of the Letter, the Pope's Legates asked Tarasius, whether he did not approve of it. He answered, He did, and declared he did affectionately worship the Images of Christ, the Virgin, Holy Angels, and of all the Saints, though he worship∣ped God only with a Sovereign Worship of Latria, and put his Trust in him alone. The Synod approved of this Declaration, and the Pope's Letter. All the Bishops made the same Declaration severally, and the Abbots followed them.

In the Third Action, of the 28th or 29th of the same Month of September, Gregory of Neocaesa∣rea was admitted, though with much Contradiction, after he had read a Retractation of his old Opinions, and Profession of Faith about images. The rest of the Bishops that abjured, were likewise received, and took their Place in the Council. Then was read Tarasius's Synodical Let∣ter, sent to the Patriarchs, in which, to his Confession of Faith about the Trinity, and the incar∣nation, he adds the Intercession of Saints, of the Virgin, the Angels, and the Worship of Images. Therein he owns but six General Councils. They also read the Letter of Theodosius of Jerusalem, approved by the Eastern Bishops; in which, after a long Confession of Faith about the Trinity and Incarnation, he adds the Worship of Saints and Images. The Bishops approved these Writ∣ings, and rejected the Council against Images.

In the Fourth Action, Tarasius caused tt 1.9 the Testimonies of the Scripture and the Fathers, whereby he pretended the Worship of Images was authorized, to be read. They alledge but three Passages of the Old Testament, where mention is made of the Cherubims upon the Mercy-Seat, and one Passage of the New, taken out of the Epistle to the Hebrews, Chap. 9. where the Cherubims are mentioned, and what was in the Tabernacle. The Bishops insist upon this, and pretend, that the Cherubims had Humane Faces, and that the Use of Images is thus established in the Old Testament. I leave you to judge, whether that be a sufficient Proof. Then they quote a Place out of St. Chrysostom, taken out of St. Meletius's Panegyrick, which proves only, that the Faithful being Affectionate to that Saint, did not only repeat his Name, but moreover repre∣sented his Picture upon Rings, Cups. Glasses, Bed-Curtains, and in many other Places; but he does not speak at all of the publick Worship of Meletius's Pictures. The next Passage alledged by them. under St. Chrysostom's Name, is drawn out of an Homily, which shews that there is but one Legislator in the Old and the New Testament, which is not this Saints, as we shewed in the Criticism of his Works. The Author of this Homily says, that he beheld with Pleasure a godly Picture, wherein was represented an Angel putting to flight some Barbarian Troops. The Passage of St. Gregory Nyssen, which they alledge here, does not prove it much better, though this Father speaks in other Places of the Pictures representing the Conflicts of the Martyrs, set up in some Churches. That of St. Cyril proves the Use of Images among Christians, as well as that of St. Basil, in St. Barlaum's Panegyrick; which Passage is cited out of its Place, in this Council. But it is hard to understand how they can draw a good convincing Argument for I∣mage-Worship, from what is reported by St. Gregory Nazianzen, that a debauched Woman was persuaded to leave off her Lewdness, by beholding a Picture, representing Polemon's Change of Life, whom Xenocrates converted from his Vices. Do they believe that Polemon, the Heathen's Picture, deserved any Religious Worship? It's true, St. Gregory Nazianzen says, That Picture was venerable (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉); but he means no more but this, that it was well done, and did in∣spi••e

some Respect for the Manner of the Painting; which shews, that though this kind of Epi∣thets (Holy, Venerable) were ••aid somewhere else of the Pictures of Saints, that would not come up to an invincible Proof, that they ought to be honoured; but only, that what was represented in them, did inspire some Reverence and Devotion. Antipater of Bostra speaks of the Statue, which the Woman, cured of the Bloody-Flux, erected to Christ. But this does neither prove the Worship of Images, nor the common Use made of them in Churches. The Passage of Aste∣rius of Amasea, is quoted more pertinently, and proves, that on St. Euphemia's-Day, they did expose the Picture of the Martyrdom of this Saint. The Narrative of a Miracle of a Woman troubled with a Pain in her Back, for speaking with little Respect to St. Anastasius's Relicks, which they were bringing over from Persia, is indeed a Proof of the Worshiping of Relicks, but not of Images; therefore the Sicilian Bishops add, That a Woman possessed with a Devil, was cured at Rome by St. Anastasius's Image. Then they bring in a supposititious Piece, falsly attributed to St. Athana•…•…; importing, That the Jews of Berytus, having used Christ's Image, as the Gospel relates, that their Fathers used Christ himself; and having at last pierced his Side with a Spear, there came out of it Blood and Water, and that so many Miracles were wrought by it, that an infinite Number of Jews being convinced by them, turned Christians, and re∣ceived Baptism. This Relation is followed with two Letters of St. Nilus, whereof the one, di∣rected to Heliodorus, is alledged to prove the Virtue of Images, though it shews only the Virtue of the Intercession of Saints; and the other to Olympiodorus, had been alledged by the Iconoclasts, and falsified, as it's pretended. They quoted a Passage out of Maximus, who, in the Relation of what passed between him and Theodosius, reports, That they brought the Holy Gospels, the Cross, with the Image of Jesus Christ and the Virgin Mary, that they saluted them, and laid their Hands on them, to confirm what they had agreed upon. This Passage is fitter than the o∣ther to prove Image-Worship; yet they wrangle a while about the Word (Saluting) which they pretend was not expressive and strong enough; nevertheless it was concluded, It was enough to honour them with a Kiss or Salutation, and that God only was worshipped with a Worship of Latria. The 82d Canon of the Council in Trullo, is indeed a Proof of the Use of Christ's Ima∣ges, but it does not establish the Worship of them. The Passage of Leontius, Bishop of Cyprus, is more formal, and establisheth the outward Worship of Images, by rejecting the ill Interpretati∣on that might be put on it. Those of Anastasius Sinaita prove only the Honour due to Saints and Angels. That which is drawn out of the Spiritual Meadow, and recited under S••phronius's Name, though this Work belong to John Moschus, contains an Answer so strange and exorbitant, that I don't believe any body would approve of it. They say, It was made to a solitary Man, vexed with the Evil Spirit of Fornication, who understanding from that Evil Spirit, that he would let him alone, if he would give over worshipping the Virgin's Image, consulted his Abbot what he should do, and received from him this Answer, which I do not think fit to translate: Expedit autem tibi potiùs, ut non dimittas in civitate ista lupanor, in quod non in troeas quàm ut recuses ado∣rare Dominum nostrum Jesum Christum cum propria Matre in sua imagine. Notwithstanding, this Instance was made use of, to prove, that they who had sworn to persist in Heresie, were not bound to keep that Oath; because that good Monk having promised the Devil with an Oath, that he would do what he desired of him, if he let him alone, did not regard that Oath. The Miracles related in the Acts of St. Cosmus, and St. Damian, do prove an excessive Devotion to the Images of Saints, if the Authority and Antiquity of those Acts were well established; but it being otherwise, no convincing Proof can be drawn out of them. The Passage cited under St. Chryso∣stom's Name, taken out of an Homily upon the Washing, is doubtful; and were it true, it does not concern Saints Images, but the Nature of God's Image which is in Man. Those of St. Atha∣nasius and St. Basil are more impertinent yet, for their perfect Resemblance of the Son of God, with his Father, whose Image he is, is spoken of. The latter, cited under the Title of St. Basil to Julian, which to the Confession of Faith joyns the Worship of Saints and Images, is a suppositious Piece. The Stories taken out of the Lives of St. Simeon, St. John the Faster, of St. Mary the Egyptian, and other such Acts, are of no great Authority. After they had recited these Extracts, they read the Letter of Pope Gregory the Second to German of Constantinople, wherein he established the Worship of Images, and three Letters of this Patriarch of Constantinople upon the same Sub∣ject, wherein he does acknowledge, that the Worship paid to Images is but an outward Worship, expressing the inward Veneration Men have, for what is represented thereby. All the Bishops approved this Opinion, and Anathematized those that brake down Images, and those also who did not reverence and salute them. After this, Euthymius, Bishop of Sardis, read, in the Name of the Council, a Confession of Faith, in which, to the Articles concerning the Trinity and Incarnation, they add Praying to Saints, their Intercession, the Honour due to them, and to Crosses, to Saints Relicks, to the Saints and the venerable Images, which we honour, which we embrace, and worship respectfully, especially the Images of Christ's Humanity, and those of the Holy Virgin, Mother of God; those of the Angels, who, though incorporeal, have appeared under Humane Shapes to the Just; and lastly, those of the Apostles, Prophets, Martyrs, and o∣ther Saints, which is the end of this Action.

In the 5th, which was held the 4th of October, they alledge several Pieces, to shew that the Iconoclasts had done, what some other Heteticks had attempted before them. The first Passage is St. Cyril's, accusing Nebuchadnezzar of having taken away the Cherubims upon the Mercy-Seat.

The Second Piece is a Letter of one Simeon (who must be different from the great Symeon Stilites) written to Justin the Younger, against them that had broken down Images: It seems to be suppo∣sititious. The Third, Is an Abstract of a Sermon of John of Thessalonica; assuring, that not only Mens Pictures may be drawn, but Angels also, by reason they are Corporeal. The Fourth, is an Abstract of a Dispute between a Jew and a Christian, wherein the Christian answering the Jew, who charged him with adoring of Images, tells him, that Christians do not adore them, but preserve and behold them, adoring and invoking God. The Fifth, Is a Fragment of a false Itinerary of the Apostles which had been cited by the Iconoclasts. The Council does reject and Anathematize it, and condems it to the Fire; and, to prove the Falsity of this Monument, cites a Passage of Amphilochus. There was no need of this, for that Monument is visibly Apocryphal. They reject also a Testimony of Eusebius to Euphration; which Passage proved nothing, neither for, nor against Images; yet it gave an Occasion to condemn the Memory and the Writings of Eusebius, against whom they cite Antipater of Bostra. The Sixth Piece alledged by the Council, is an Extract of the Ecclesiastical History of one John, whom they call the Separate, who says, That Christians would not have Angels Pictures to be drawn, and that Philoxenus could not en∣dure Doves. They prove by a Passage of St. Sabas's Life, that Philoxenus was one of the Here∣ticks Enemies to the Council of Chalcedon. They cite in the Eighth Place, a Fragment of the Council of Constantinople, held under Mennas, where Severus is accused of breaking down Altars and taking away the Doves hanging over them; saying, Doves ought not to be called the Holy Ghost. In the Ninth, they report a Testimony of John, Bishop of Gabale, accusing Severus of not ho∣noring Angels. The Tenth Monument, is a Passage of Constantinian, Library-Keeper of the Church of Constantinople, maintaining, that no Image can be made of the Deity; but of Christ's Humanity there may. The Eleventh, is a Passage of Evagri••••'s History, about Christ's Image, sent to Abgarss. The 12th are some Extracts of the Spiritual Meadow. From all these Passa∣ges, they pretend to conclude, that the Jews, the Pagans, the Samaritans, the Manichaeans, and the Severians were the first Enemies of Images. Lastly, They read an Account of the Origine of the breaking down of Images, shewing, that a certain. Jew of Tiberius, counterfeiting himself to be a Diviner and Sorcerer, persuaded the King of the Arabians to order all Images to be taken away out of the Churches of the Christians in his Kingdom, promising him a long Life, if he would, do it; that this Order being given out, the Christians refusing to take away the Images with their own Hands, the Jews and the Arabians had pulled them down, burnt, torn, or defaced them; that the King, instead of the long Life, which the Magician had promised him, died within two Years and some Months after, and that his Son put the Magician to Death, and suffered Images to be set up again. After this Relation, all the Bishops demanded the Restorati∣on of Images; they called for some to be brought in, that they might honour them, and repeat∣ed the Anathema's against those that broke, or dishonored them.

In the 6th Action, held the 5th or the 6th of October, they read the Acts of the Council of Constantinople, held against Images, and a uu 1.10 Refutation of what is in this Council. The 1st thing they quarrel at, is the Title it had assumed, of The Holy Seventh General Council. They pre∣tend, it cannot have those Titles, since it was not received, but contrary wise rejected, and A∣nathematized by several Bishops; nor was it approved by the Bishop of Rome, and the Bishops about him, nor by his Vicars, nor by a Circular Letter, according to the usual Law of Councils. And lastly, that the Patriarchs of Alexandria, Antioch, and Jerusalem, did not assent to it, nei∣ther in Person, nor by the great Bishops of their Provinces. Yet they do not question the Num∣ber of the Bishops set down in the Acts of 338: But they say, that this Number could not make a General Legitimate Council, because those that composed it, had swerved from the Truth, and embraced an Error. I omit the Prefaces of the Council of Constantinople, and the Reflexions of the Nicene Council, which respects the Confession of Faith about the Trinity, and the Incarnati∣on, and the Acknowledgment of what was decided in the six first General Councils, which are Articles which both Councils agreed in: But the former pretends, that they who make Images, do overthrow the six first Synods. The others contrariwise maintain, that they who condemn them do act contrary to the Spirit, and the Practice of the Bishops, who assisted at these Synods, and contrary to their Tradition. There is nothing weaker, than what the former do alledge, to prove, that the Use of Images is contrary to the Decision of the General Councils. There are nothing but a meer Petitiones Principii, or evident Sophisms which deserve no Refutation. There is one upon the Eucharist, which is nothing better than the rest. They pretend, that no Image of Christ ought to be made, because the Eucharist is the visible Image. To which, the Fathers of the Second Council answer, That the Name of Image is not given to the unbloody

Sacrifice, offered by the Priest, but it is the very Body, and the very Blood of Christ; that those Oblations, before the Sanctification, have been called Types by some of the Fathers, as by Eustathius of Antioch, and St. Basil; but after the Sanctification, they never were called Types or Images of Christ, and that they are believed, and properly called the Body and Blood of Christ. They add, that their very Adversaries could not forbear acknowledging this Truth, and that they confess in the same Place, that the Eucharist, by the Consecration, is made Christ's Body; which is an Argument, that the two Councils held the Reality of Christ's Body in the Eucharist, and that they differ only in the Expression, and the Name they give it; the one pre∣tending, that the Eucharist, even after the Consecration, may be called and considered as an I∣mage and a Type; and the others denying expresly, that the Fathers did ever give it that Name after the Consecration; which is not altogether true, though is cannot be said, that the Eucha∣rist may be called a Type or Image, as other Images, and the whole arguing grounded upon this Analogy be very weak.

The Bishops of the first Council deny Images to be of the Tradition of Christ, of the Apostles or of the Fathers. Those of the second, maintain them to be a Tradition of Christ, which was, not written, and prove it by the Story of the Statue, erected by the Woman with the Bloody-Flux to the Honour of Christ. I should desire a better Proof of it. They alledge the other Proofs they had brought in, some of which do indeed shew the Use of Images was common in Churches in the 4th and the 5th Century; but never a•• one comes up to the time of Jesus Christ, the Apostles, or their immediate Successors.

The Bishops of the first Council add, That there is no Prayer in the Church for the hallowing of Images. Those of the second answer, there are many Holy things in the Church which are not Hallowed by Prayer, but are Holy by their very Name; as the Cross and the Sacred Ves∣sels which are Reverenced, by reason of their Shape and Use; that it is so with Images, which have Reverence paid them for the sake of that they represent, and of their Use∣fulness.

The Bishops of the first Council, charge them that Honour Images of Saints, with lapsing in∣to Heathenism. Those of the second, make a vigorous Defence upon this Article, maintaining, that they Worship them not as they Worship God; but that they ••embrace and salute them, and pay them an outward Worship, to express their Veneration of the Saints represented by them; besides that, they use them for their own Instruction, and for raising Godly Motions in the Beholders.

From Reasons they come to Authorities, and first of all they alledge two Testimonies of the Scripture, where it is said, That God is a Spirit, that they that worship him, must worship him in Spirit and in Truth; and that no Man hath seen God at any time. The Fathers of the Second Council answer, This cannot be understood but of the Deity, and cannot be applied to Christ's Humanity; thus confessing that they would not have approved of the Images of the Trinity.

The Second Place of Scripture, is that famous one of Deuteronomy, Ye shall make to your selves no Graven Idol. The Fathers of the Second Council Answer, This ought not to extend to the Images of Christians, but respects only the Jews and prophane Images, and that Moses himself explained this Precept, by making Cherubims by God's Order. I pass by the other places of Scripture, which are less pertinent by far than the preceding, to come to the Testimonies of the Fathers.

The First, is that of St. Epiphanius, who will not have Christians to set up Images in Churches, nor in Church-Yards, nor even in their Houses. The Fathers of the Second, maintain this Let∣ter to be false, that St. Epiphanius could not be of a contrary Mind to St. Basil, St. Amphilochius, St. Gregory Nyssen, and the other Fathers, who commanded the Use of Images. It had perhaps been better for them to say, That this Father speaks too harshly.

The Second Passage is drawn out of St. Gregory Nazianzen's Verses, where it is said, Men ought not to have their Trust and Hope in Colours, but in their Hearts. This Passage is of a dubious Sense, and does no way concern Images; but 'tis a moral Reflexion, according to the Remark of the Fathers of the Second Nicene Council, wherein this Father observes, that Men ought not to place their Confidence in worldly Goods, which he compares to Colours, but in a good Conscience.

The Passages of St. Basil are yet of a larger Sense: They say, That Scripture does represent to us the Images of the Souls of Saints, but not of their Bodies. This does not overthrow other I∣mages; neither should they have alledged against Images; a Place taken out of an Homily which is not St. Chrysostom's.

The Passage of St. Athanasius, that Creatures ought not to be worshipped, is only against Idols. That of Amphilochius hath something in it of greater Difficulty. This Father says, That we should have no Care to paint out in Colours a Corporeal Representation of the Saints, because we have no need of them, but that we should Imitate their Virtues. The Fathers of the Second Council make a large Discourse, to shift off this Passage. They shew the Usefulness of repre∣senting the Histories of Saints, which do both instruct and stir up Godly Motions. But they say, it's not enough to erect Temples and Images to their Honour, but we ought besides, to imi••ate their Virtuous Actions. They pretend, Amphilochius meant nothing else, and explain themselves

with a Passage of Asterius of Amasea, which gives them an opportunity to produce another of the same Father, proving the Use of Images.

The Bishops of the first Council had cited a Passage stronger yet than that of Amphilochius, drawn out of a writing of Theodatus of Ancyra; saying, That Christians have not learnt to draw the Pictures of the Faces of Saints, but to imitate their Virtues: For (saith he) what benefit can they, that would set up those kind of Representations, reap thereby? And what Spiritual Thought can they sug∣gest to them? 'Tis a Vain Imagination, and a Diabolical Invention. The Fathers of the second Coun∣cil answer, That this place of Theodotus is supposititious. Perhaps it had been more to the pur∣pose to observe, That the first Part is Theodotus's, but the second is a Conclusion which their Ad∣versaries draw from the place of Theodotus, to which they might easily have returned the same Answer they had done to that of Amphilochius.

The last Passage reported in the Acts of the Council of Constantinople, is a Passage taken out of a Letter [of Eusebius Caesariensis] to Constantia Augusta, which is attributed to that Author; yet is it not sure that it is his, and the Passage drawn out of it does not at all concern Images. Nevertheless the Fathers of the second Council, without telling us thus much, reject the Autho∣rity of Eusebius, charge him with being Anathematized, represent him as a Theopassian, who hath condemned Images, and rank him with Severus, Peter Gnaphaeus, Philoxenus, &c. belie∣ving it advantageous to them, that Eusebius should be their Adversary, and the Enemy of Images.

The Definition of the Council of Constantinople follows these Testimonies: They forbid all sorts of Persons to make, to worship, or to set up in Churches, or in private Houses, any Image, upon pain of Deposition, if it be a Bishop, a Priest, or a Deacon; or of Excommunication, if it be a Monk, or a Lay-man; and it enjoyns them to be dealt withal according to the Rigour of the Imperial Laws, as Adversaries of God's Laws, and Enemies of their Ancestors Doctrines. But they forbid to take away the Sacred Vessels under that pretence, or to make them pass for Images; as also the Veils, the Vestments, and the other Things used in the Sacred Ministry. This Declaration is joyned with the Anathematizing, of those, that do not receive the Doctrine of the 6 First Councils. They are also Anathematized, who make Images of Christ, or of the Saints, after the Acclamations to the Emperors Leo and Constantine, and Imprecations against German, Gregory, and John Damascene, who are Anathematized and Deposed. The Council of Nice con∣futes these Definitions in every Article.

The 7th Action was held the 13th of October. It contains a Confession of Faith, in the end whereof vv 1.11 it is desined, That the Holy and Venerable Images may be exposed to the sight, as well as the Cross, both those which are made in Colours, upon Cloth, and those of another kind; that they may be placed in Churches, set upon sacred Vessels, upon Sacerdotal Vestments, upon the Walls and Tables, in Houses, and in the Highways, viz. The Images of Jesus Christ and the Virgin, of the Angels and Saints, that they are useful to remember Men of them, and to re∣new the Desire of the Saints; that they may be kissed and reverenced, but not adored with the true Adoration, due to God alone; that Incense and Wax-candles may be burnt before them, as they are before the Cross; because the Reverence paid to them passeth to their Object; and they that honour them, honour those represented by them. This Confession is followed with a Letter of the Council to the Emperor and Empress, and a Circular Letter to all the Bishops and Churches.

Anastasius the Library-keeper, who translated the Acts of this Council, reckons but seven Actions, and attributes to the last the Canons, and Tarasius's Letters. But in the Greek Edition, there is an 8th Action of the 20th of September, because what is related there, was indeed trans∣acted at Constantinople, whither the Patriarch and the Bishops went, to give an account of their Proceedings to the Emperor and the Empress. They were kindly entertained by them, and the Empress her self would be present at the Synod, to hear the Acclamations of the Bishops in her Commendation. She caused the Definition of the Council to be read, and asked the Bishops, whether it had been made by the Unanimous Consent of all. It was approved by many Accla∣mations, and presented by the Patriarch to the Empress, which subscribed it, and caused it to be subscribed by the Emperor, her Son. After that, the Acclamations began again, to wish a long

life to the Empress, and the Emperor: These being over, some of the chief •…•…monies, al∣ledged in the behalf of Images, were read before the Lords and the People. After the reading of them the Bishops, the great Lords, and the People, made many Acclamations.

There are 22 Canons of this Council yet extant, which Anastasius attributes to the 7th Action.

In the first, they confirm the ancient Decrees of the Councils, [as well Provincial, as General,] and Anathematiz'd those which are Anathematiz'd by them, and exposed those which are Depo∣sed by them, and Suspend and put to Penance those, which they have ordained to be Suspended and put to Penance.

In the 2d they ordain, That they shall examine, whether he, who is preferred to the Dignity of a Bishop, be skilful in the Psalter, the Gospel, St. Paul's Epistles, and the Canons; and whether he be able to instruct his People in the Commandments of God, and in their other Practical Duties.

The 3d declares all the Elections of Bishops or Priests, made by Princes, to be void. It or∣dains, That Bishops shall be chosen by other Bishops, and thereupon cites the Canon of the Nicene Council, which does not speak of the Election, but of the Ordination [of Bishops:] For of old time the Election did belong to the Clergy and People, and the Ordination to the Bishops.

The 4th is against the Bishops, who take Money for Deposing or Excommunicating a Clerk.

The 5th Degrades those, who did boast of having ordained for Money, and renews the Cano∣nical Laws against Simonists.

The 6th renews the Canon of the Nicene Council for the holding of Provincial Synods. It threatens with Excommunication those Princes who would hinder it, and imposes Canonical Pe∣nalties upon the Metropolitans who should neglect it; and forbids them to take any thing which the Bishops have brought with them to the Synod.

The 7th ordains, That some Relicks of Saints shall be put into the Temples, which have been consecrated without any Relicks being put into them, and the accustomed Prayers used at that Ceremony. It forbids Bishops, upon pain of Deposition, hereafter to consecrate a Temple with∣out Relicks.

The 8th forbids Baptizing or Receiving the Jews, unless they be throughly converted.

The 9th ordains, That all the Works made against Images shall be put in the Palace of the Patriarch of Constantinople, among the Heretical Books. It threatens to Depose or Excommuni∣cate those that shall conceal them.

The 10th forbids the Admission of Clerks into Chappels or Churches, without permission from their Bishop.

The 11th ordains, That there shall be Stewards in all Churches, yea and gives the Bishop of Constantinople leave to put some in the Metropolitan Churches, if the Metropolitans neglect to do it. The same is ordained for Monasteries.

The 12th forbids Bishops and Abbots to yield up, or to give away unwarrantably, their Churches, or Monastery Lands or Revenues.

The 13th ordains, That Monasteries and Bishops Houses shall be repaired, and restored to their proper uses,) and shall no more be suffered to serve for publick Inns.

The 14th forbids such Children as have indeed received the Tonsure, but not the Imposition of the Bishops hands, to read in the Desk. It gives the Abbots, who are Priests, leave to make Rea∣ders for their own Monastery only, whom the Chorepiscopi are permitted to Ordain.

The 15th forbids a Clerk to be entitled to two Churches.

The 16th forbids Bishops, and other Clergy-men, to wear gay and fine Garments to make themselves taken notice of. It orders those to be punished, who laugh at such Clerks as are mean∣ly clad. It is observed there, that in former times all Men consecrated to God went plainly and modestly apparell'd, because, as St. Basil says, any Garment which is not put on for Necessity, but for Ornament, carrieth a suspicion of Pride.

The 17th forbids to undertake the building of Oratories, or Chapels, without a sufficient Fond to defray the Charges necessary for finishing of them.

The 18th forbids Women to live in Bishops Houses, or in Monasteries of Men.

The 19th prohibits taking any thing for Orders, or Entrance into Monasteries, upon pain of Deposition for the Bishops, and such Abbots as are Priests; and for Abbesses and Abbots who are not Priests, upon pain of Expulsion from their Monasteries. Nevertheless it permits those, who are admitted into Monasteries, or their Parents or Relations, to give voluntary Gifts; yet upon this condition, That those Gifts shall belong to the Monasteries, whether he that is Admitted stays, or goes away, unless the Emperor turn him out.

The 20th prohibits making double Monasteries, that is, for Men and Women; and as for those that are Founded, it ordains, That the Monks and Nuns shall dwell in two several Houses, that they shall not see one another, nor have any Commerce together.

The 21st forbids Monks to quit their own Monastery to go to others.

The 22d forbids Monks to eat with Women, unless it be needful for their Spiritual Good, or upon a Journey, yea though they be their Relations.

Moreover, to the Acts of this Council is joyned a Panegyrick, pronounced in Commendation of it by Epiphanius Deacon of Catana in Sicily; a Letter of Tarasius to Pope Adrian, about the Sub∣ject of the Council; another Letter of the same Person against the Simonists, in which he hath gathered together several Canons upon that Subject; another Letter of his to John the Abbot, upon the Definition of the 2d Nicene Council, and against Simoniacal Ordinations.

The Acts of this Council being brought to Rome, they sent Extracts of them into France, where they had a different Practice about Image-worship. They were indeed permitted to have them, and to put them in their Churches; but they could not endure that any Worship or Honour should be paid them, whilst the Cross and Sacred Vessels were permitted to be honoured. Charles, who was then King of France, and afterwards was Emperor, caused these Extracts to be Examined by * 1.12 some Boshops of his Kingdom, who composed a Treatise to vindicate their own Usage, and to answer the Proofs alledged in the Council of Nice for the Worship of Images. This Work was put out by Charles's Order, and under his Name, within three Years, or thereabouts, after the Nicene Council. It is divided into four Books.

In the Preface having observed, that the Church, redeemed with the precious Blood of Christ her Spouse, washed with the saving Water of Baptism, fed with the precious Blood of her Savi∣our, and anointed with Holy Oyl, is sometimes assaulted by Hereticks and Infidels, and sometimes vexed by the Quarrels of the Schismaticks and the Proud; that she is an Ark, containing those that are to be saved, figured by that of Noah; which undergoes the Storms of the Deluge of this World, without any danger of Shipwrack; which does not yield to the deep and deadly Whirl∣pools of this World, and which cannot be overcome by the Hostile Powers wherewith she is sur∣rounded. by reason Christ does continually fight for her; so that she does still withstand her Ene∣mies, and inviolably maintain the true Faith and Confession of the Trinity. That she is a Holy Mother, without Spot and Corruption, always Fruitful, and yet a Virgin; that the more she is set on by the Contradictions of the World, the more she encreases in Virtue; the lower she is brought, the higher she raiseth up her self. After this Encomium of the Church, they add in Charles's Name, That, seeing he hath taken the Reins of his Kingdom in his hands, being in the Bosom of this Church, he is obliged to endeavour her Vindication and Prosperity; that not only the Princes, but the Bishops also of the East, puffed up with sinful Pride, had swerved from the Holy Doctrine, and the Apostolick Tradition, and do cry up impertinent and ridiculous Synods, to make themselves famous to Posterity; that some years ago they had held in Greece a certain Synod full of Imprudence and Indiscretion, in which they went about to abolish the use of Images, which the Ancients have introduced as an Ornament, and a Remembrance of Things past, and to attri∣bute to Images what God hath said of Idols, though it cannot be said, that all Images are Idols: But it's plain there's a difference between an Image and an Idol; because Images are for Orna∣ment and Remembrance, whereas Idols are made for destroying Souls by an impious Adoration, and vain Superstition. That the Bishops of this Council had been so blind, as to Anathematize all those who had Images in Churches, and so boast, that their Emperor Constantine had freed them from Idols. That besides this, there was another Synod held about three years since, com∣posed of the Successors of those of the former Council, yea and of those that had assisted at it, which was not less Erroneous and Faulty than the former, though it took a clean contrary way. That the Bishops of this Synod order Images to be Adored, which those of the former would not permit to be had or seen; and that whenever these find Images to be spoken of, whether in the Scripture, or in the Writings of the Fathers, they conclude from thence, that they ought to be Worshipped. That thus they both fall into contrary Absurdities; those, and confounding the Use, and the Adoration of Images; and the other, believing Idols and Images to be one and the same thing.

As for us, says he, being content with what we find in the Gospels, and the Apostle's Writings, and instructed by the Works of the Fathers, who have not swerved from him, who is the Way and the Truth, we receive the 6 first Councils, and reject all the Novelties both of the first and the second Synod. And as to the Acts of this latter, which are destitute of Elo∣quence and common Sense, being come to us, we thought our selves bound to write against their Errors, to the end, that if their Writing should defile the Hands of those that shall hold it, or the Ears of those that shall hear it, the Poison which it might instill, may be expell'd by our Treatise, supported by the Authority of the Scripture; and that this weak Enemy, which is come from the East, may be subdued in the West by the Sentiments of the Holy Fathers, which we have produced. In fine, we have undertaken this Work with the consent of the Bishops of the Kingdom which God hath given us, not out of any ambitious Design, but animated with the Zeal of God's House, and the Love of Truth; because, as it is a holy Thing to pursue good Things, so it is a great Sin to consent to Evil. This is the Subject of his Preface.

In the first Book, after having made some Cursory Observations upon some Terms of the Council, he shews, that the places of the Scripture, alledged in that Council for Image-worship, being ex∣plained in their genuine Sense, and according to the Fathers, do not at all prove what they pre∣tend. In the first Chapter, he reproves this Expression in the Letter of Constantine and Irene; By him that Reigns with us: He says, That it is a piece of intolerable Rashness in Princes, to compare their Reign to that of God. He says, That, properly speaking, God alone reigns, and

Princes reign, but improperly, as none but He is really Immortal and True, and all other Things are Immortal and True only by Participation. In the 2d, he charges them with too much Bold∣ness, in saying, That God hath chosen them, who do truly seek his Glory. He finds fault in the 3d, with their calling their Letter Scripta Divalia, as a profane Expression: Nay, he would not have the Dead called Divae Memoriae; and he says, That 'tis Ambition, not Apostolical Tradition, that brought in that Expression. In the 4th Chapter, he blames another Expression of their Letter to Pope Adrian, We beseech your Holiness, or rather that God, who suffers none to perish, be∣seeches you. He calls this Expression, a wretched way of speaking, and an execrable Error; because he who is God, and hath a Sovereign Empire over all his Creatures, cannot debase him∣self so, as to beseech them. In the 5th Chapter he observes, That 'tis a great Crime to explain any thing in another manner, than it ought to be understood. In the 6th, he says, that when there arises any Question in the Church, they ought above all to consult the Church of Rome, which is preferr'd before all others, and that no Writings should be made use of, but such as she receiveth: That as St. Peter was preferr'd before all the Apostles, so the Church of Rome is above all other Churches, and is the first of the Apostolical Churches, and so much the more, because she holds her Primacy from the Authority of Jesus Christ himself, and not from the constitutions of Synods; that St. Paul also hath contributed to the Establishing of the Church, that she might have all the Authority of both those Apostles. He quotes the Passage of St. Jerome to Damasus, and observes that his Father Pepin enjoyn'd the French and German Churches to follow the Ro∣man usage in the singing of Divine Service. I do not well see, what the Author of this Book aim'd at in this place; it being evident, that the Church of Rome was contrary to his Pretension, and that Pope Adrian had been consulted, and had approved the decision of the Synod which he confutes. In the following Chapters, he runs over the Proofs and Passages out of the Old Testa∣ment alledged by the Council, or by particular Bishops in the Council, and shews at large that they signifie nothing for the Worshipping of Images. He insists more particularly upon the Che∣rubims, and maintains that no Worship was paid them, He confesses that it is said, that Abra∣ham Worshipped the people of the Land of Heth, and that Nathan Worshipped David; but he pretends there was a great difference between Men Living and Images. He allows that those may be Saluted and Reverenced upon the Account of the Dignity they have; but he cannot en∣dure the same should be done to a Picture, made with colours which can neither see, nor walk, nor feel.

In the 2d Book he finisheth his Answer to the places of the Scripture they had made use of, to Authorize Images, and begins in the 13 ch. to Answer the Authorities of the Fathers, or of o∣ther Ecclesiastical Records. In this, having made a Protestation, that he does not forbid having Images, but only Worshipping of them, he answers the Testimony drawn from the Acts of Syl∣vester, wherein it was said, that this Pope had caused the Images of the 12 Apostles to be carried to Constantin; he Answers, I say, this does not prove that he caused them to be Worshipped, but only that he shewed them, to raise his mind by these visible Signs to things invisible; that, tho he had perswaded him to honour them, which he did not, it was to lead that Prince, who was new∣ly Converted, by things visible to the knowledge of the invisible. And lastly, tho those Acts of Sylvester be read by several Orthodox persons, yet they are not of sufficient Authority, to decide controverted points. In the 14 cb. and the 15, he shews that the passage of Athanasius, alledged by the Council, proves nothing at all. In the 16th he exclaims mightily, that they had applied to the Images a passage of St. Austin, which is meant of the Son of God. In the 17th he says, he does not answer St. Gregory Nyssen, whose Life and Writings are unknown to him. In the fol∣lowing Chapters, he shews, that the passage, drawn out of the 16th Council, and those of St. John Chrysostom, and St. Cyril prove nothing at all for the Worship of Images. In the 21st he main∣tains, that the Adoring of Images is prejudicial to our duty to God, but not the suffering them in Churches for a remembrance of things past, and for an Ornament he consents, as he tells us in the next Chapter, that those of a weak and dull memory use them, to put them in mind of things; but he will not yield, that they should pay them any Worship. He proves in the 23d ch. that this was Pope St. Gregory's Opinion. In the 24th he owns, that Men may be Bowed to, and Reverenced; but he denieth, that the same may be done to inanimate Images. He pretends in the 25th, that Image Worship is not grounded upon any Example of the Apostles. In the 26th he affirms it to be a great Temerity, to compare Images with the Ark; but he says in the 27th, 'tis a kind of Impiety to compare them to the Sacrament of Christ's Body and Blood. He speaks of the Consecration of the Eucharist very plainly and clearly, and he intimates in the end, that the Eucharist was still given to Children Newly Baptized. Lastly, he is not willing that Ima∣ges should be compar'd even to the Cross, to the Sacred Vessels, and to the Books of the of the Gospels and the Holy Scripture. As to this Article he is in the wrong, and all his Reason∣ings are meer Sophisms; for indeed the Cross, the Sacred Vessels and the Books are no less ina∣nimate Creatures, than Images, and deserve neither more nor less Adoration. If then we may pay an xx 1.13 outward Worship to the Cross, because it put us in mind of that, which Christ was

Nailed to, and to Sacred Vessels because of the use made of them, and to sacred Books, because of what they contain, thereby to shew our inward Respect and Worship of Christ, the Holy Mysteries, and the Truths of the Holy Scripture: Why should we not likewise Honour with an outward Worship the Images of Jesus Christ, of the Virgin and the Saints for a simple Testimony of our inward Veneration of the things represented by them, according to the com∣mon Notion of Men? There can be no difference at all, but from the practice of the Church, receiving the Worship of the one, and not of the other. But when the Church pleases to ap∣prove of this, as well as that, the one can no more be Condemned than the other. Anastasius is in the right then, when in the Preface to the Translation of the Acts of the Nicene Council, he urgeth this reason, as a convincing Argument against the Opinion of the French, They say, quoth he, That no Work of Men's Hands is to be Worshipped; as tho the Book of the Gospels were not the work of Men, which they Adore by Kissing it, and the Sign of the Cross, which Christians do Worship every where, tho it be a Wooden, Golden, or Silver'd Cross, different from that which Christ was fa∣stened to. But let us come again to Charles the Great. In the 31st. Chapter, he cr••es out against the Council's Anathematizing those, who do not Worship Images. He pretends that hereby they have declared their Fathers Hereticks, and they being so, could neither Consecrate nor impose Hands; from whence it follows, that their Successors are not true Priests, nor true Bishops. There∣upon he opposeth the Practice of the West to that of the East.

We pray, says he, and give Alms, according to the practice of the Church for our Fathers, and they Anathematize them. We beg rest for them in the Sacrifices of the Mass, and they make imprecations against them in their Councils. We remember them in our Prayers, and they do not mention them, but to condemn them, We pray, that they may rest in Abraham's Bosom; and they wish them to be damned with Hereticks, Yet he confesses they were both mistaken; the former in Con∣demning the use of Images for ever, the latter in commending them to be Adored; those in throwing them to the Fire; these in burning Incense to them; the former in avoiding the sight of them, the latter in continually embracing of them; those in Anathematizing those, that have them, and these in condemning those that do not Worship them. Then he concludes with pro∣pounding the Judgment of the French, which holds the mean between both. We do not be∣lieve, saith he, they ought to be Abolished, as the former have done; but then we do not de∣clare, they are to be Adored as the latter have done. But let us Adore God alone, and let us▪ Reverence his Saints according to the Ancient Tradition of the Church. We tolerate Images in the Church, to serve as an Ornament, and if they please, as a memorial of things past. On the one Hand we avoid too great a severity, and on the other a base Flattery. We avoid Ma∣lice and Sottishness: We are neither too bold nor too weak; and thereby we shew to those that run into contrary extreams, the way they ought to keep in going to Christ.

The 3d book begins with a Confession of Faith, in which, having set forth the Doctrine of the Church about the Trinity and the Incarnation; he recites the other Articles of the Creed; and remarks upon that of the Resurrection, that men shall have the same body; upon that of the Life Eter∣nal, that the Happiness and the Torments shall be greater or Lesser, according to the difference of Virtues or Crimes; upon that of Baptisms that it ought to be Administred to Children. Then he adds, that the Gallican Churches believe, that a Man fallen into sin after Baptism may be sa∣ved by Repentance; that they receive the Number of the Canonical Books, own'd for such by the Authority of the Church; that they believe God hath created all Souls; that they Anathe∣matize those, who believe them to be a portion of the Divine substance; that they do also con∣demn those that say, that they have formerly sinned in Heaven, before they were sent into the bodies; that they abhor those that affirm God hath commanded any thing impossible to Man, and that the Commandments cannot all be Obey'd by every particular person, but only by every Christian Society in common; those that condemn first Marriage, with the Manichee's, and the second with Cataphryges; that they Anathematize them that say, that Jesus Christ did lie out of necessity, or weakness of the Flesh; or that he could not do all he would, that they condemn the Heresie of Jovinian, who denied there should be any difference in the other Life between Men's Merits, and affirmed Men should have there the Virtues neglected by them here below. Lastly, that they confess free Will, so as to assert that Men do continually stand in need of God's Assistance, and that they are perswaded, that they do err, who say with Manichaetis, that Man cannot avoid sin; as also those who assert with Jovinian, that Man is not capable of Sin, because both have Free Will. This is the Abridgment of the Confession of Faith, which the Author of these books tells us, he hath expressed in St. Jerom's own words. In the 2d Chapter, he upbraids Tarasius with his hasty and precipitated Election, and promotion to Holy Orders. In the 3d he finds fault with the expression he had used, that the Holy Ghost proceeds from the Father by

the Son: He said they ought to believe that he proceeds from the Father and the Son, and brings in several Proofs 〈◊〉〈◊〉 this Doctrine, 〈◊〉〈◊〉 〈◊〉〈◊〉 for expressing his mind so, more than those who only said he proceeded from the ••ather, without joyning the So•• 〈◊〉〈◊〉 him, tho in the Eighth Chapter he suspects all them that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 an ••rror. In the 4th, He reproves Theodo∣rus for saying that the 〈◊〉〈◊〉 hath 〈◊〉〈◊〉 other Principle but 〈◊〉〈◊〉 Father. He believes that that Expres∣sion seem to •…•…ate that the Son is not the principle himself, and that it may occasion one to think, that he believed him Posterior to his Father. In the 5th he Taxeth one expression more of Tara••••us's upon the Trinity; but he could not endure, that most of those Bishops add to their Confession of Faith the worship of Images, and 〈◊〉〈◊〉 •…•…ently complain of it in the following Chapters. He taketh it worse yet, that they should dare to Anathematize those of a contrary mind. He taketh it ill in the 14th and 15th Chapters, that the Empress and the Emperor me••∣led with that business: But ••ethinks he should have remembred; that the Emperors had con∣cerned themselves more in the other Councils, and should have considered that he did busie him∣self about it in the West, more than Irene had done in the East. In the 15th Chapter, he answers this Objection: They Honour the Statues, Medals, and Pictures of Princess; why shall they not Honour those of Christ and the Saints? He answers it, I say, by maintaining that the former ought not to be Honoured. In the 16th Chapter, he answers another Reason of the Council, that the Honour of the Image passeth to that which is represented by it. He says first of all that he cannot apprehead, how a Cloth and some Colours have any Relation to 〈◊〉〈◊〉 St. in Heaven; that it is not so with Pictures, as with Relicks which have a natural relation to the Saints that it depends upon the Painters Fancy to make folks believe that a Picture represents a Saint, or a false God. He asks, whether those that have most resemblance deserve more Honour than those of a more precious matter. He says, that if the latter, 'tis then the matter that they Respect; and if the former, it seems an unjust thing to prefer them before those that are more valuable. Lastly, he confesses, that the Learn'd may indeed Honour Images without any abuse, by refer∣ring the Honour not to what they are, but to what they signifie; but he believes that they can be nothing else but a cause of Offence, and a stumbling block to the ignorant, who Reverence and Adore nothing but what they see; from whence he concludes, it's better quite to Abolish the use of them. This shews, that the dispute between the Greeks and the French was not so much a dispute about Doctrine as practice. In the 17th Ch. he condemns an expression of Constantiu's Bishop of Cyprus, but it was badly Translated; for whereas that Bishop had said, that he Ho∣noured Images and Adored the Trinity; he maketh him say, that he Honoured Images with the Honour due to the Trinity: So it's an Error of Fact. In the following Chapters he reproves the Opinions of some Bishops. In the 21st, he derides the instance Polemon's of Picture. The two next Chapters are against the Praises given to the Art of Painting. In the 24th, he pretends there's no comparison to be made between the Relicks of Saints and their Images. In the 25th, he says, That the Miracles done by Images are no Argument that they are to be Adored, for then Thorn-Busnes should be Adored, because God spake to Moses out of a burning Bush, Fringes should be Adored, because Jesus Christ healed the Woman with the bloody Flux, by the Fringe of his Garment, and shadows too, because St. Peter's Shadow wrought Miracles. In the 26th, he Laughs at Theod••sius Bishop of Myra, who had related his Arch-Deacons Dreams, to Authorize Image-Worship. In the 30th Ch. he confutes several Proofs alledged by the Cooncil, because they were taken of Apocryhal Histories. In the 31st, He taxeth with Impiety and Folly; the Answer of that Abbot, who told a Monk, it was better to frequent Bawdy-Houses, than not to Adore the Images of Jesus Christ and the Virgin.

In the last Book he goes on to confute some Expressions of the Council and of particular Men in the Council. He maintains no wax Candles ought to be Lighted, nor Incense to be burnt before Images, because they are senseless. He cannot endure, that the Council should compare those, who do not Adore Images to Hereticks. He taketh it ill, that they should thus abuse their Pre∣decessors, confessing nevertheless, that these last were to blame for burning and destroying I∣mages. He rejects the Story of Christ's Image sent to Abgarus, as a mere Fable. He makes no great reckoning of another Story of a Monk, who had set up a Lamp before an Image, which burnt several days. He adds, that tho' those Miracles were true, it would not follow from thence that Images were to be Adored. Lastly, having de••ided them for many of their Arguments he maintains, that that Synod was to blame for assuming the Title of Universal; because what∣ever is Universal ought to be conformable to the Tradition and Practice of all the Churches.

Thus, says, he, if it fall out, that the Bishops of two or three Provinces meet together, and that according to the Authority of Tradition; they Establish some Doctrine, or make some Rule agreeable to the Doctrine and Discipline of the Ancient Church; what they do is Catholick, and their Council may be called Universal; because thô it be not composed of the Bishops of all the parts of the World, what it does is agreeable to the Faith and Tradition of the whole Church; but contrarywise, if they go about to Establish some Novelty, what they do is not Catholic. In a word, whatsoever is Ecclesiastical is Catholick, and whatsoever is Catholick is Universal, all that is Universal is not New. Thus the Synod, we speak of, being contrary to the Sentiments of the Universal Church, we cannot own it for Universal.

These Books were brought to Rome and presented to Pope Adrian, by Engilbert, Charles's Am∣bassador. The Pope, who maintain'd the Council, having received them, thought himself bound

to Answer them by a Writing directed to Charles the Great himself. First of all he Vindicates the Expressions of Tarasius and the other Greeks about the Holy Ghost, by some passages of the Fathers, which have spoken after the same manner, supposing those Greeks did not differ from the Roman Church about the Procession of the Holy Ghost. Then he defends the passages of the Scripture, the Reasons, Authorities and Histories alledged by the Synod, and censured in the Ca∣roline Books; but his Answers are but weak. He pretends, that St. Gregory taught in his Letter to Secundinus, that Images deserved some Worship. He cites some passages out of the Fathers upon almost every Article; but he maketh such Applications of several of them, that very few would approve of, and he vindicates some Reasonings, that some could hardly Relish. But about the end, having reported all the Testimonies of St. Gregory, he expresseth himself about Image-Worship after a manner, which cannot be possibly condemned; for he says that Images are not Reverenced, but so far forth as they raise up our mind to God, and that whosoever Prostrate himself before Christ's Image, 'tis God whom he Adores; that likewise we show our Love and Affection to the Saint by the means of his Images. He adds, that the Nicene Synod, having Established this Doctrine, and rejected the false Synod which would have quite abolished Ima∣ges; he had received it as a Legitimate and Catholic Synod; that nevertheless he had not yet written an Answer to the Emperor, lest he should relaps into the Error of his Predecessors; which he fear'd so much the more, because writing to him, to Exhort him to restore Images, he had also demanded of him the Restitution of the Diocesses of the Church of Rome, and of the Patrimonies also belonging to it, but had received no Answer from him, Wherefore he says, that if Charles will give him leave, in his Answer to the Greek Emperor, he will approve of what he hath done for Images; but at the same time he will maintain the Quarrel with him, about the Diocesses and Patrimonies of the Church of Rome, and if he do not restore them, he will de∣clare him an Heretick for it.

This Letter of Adrian did not alter the Sentiments, nor the practice of Charles, nor of the Gal∣lican Churches: For in the Synods of Francfort held in 794. where this Question was again deba∣ted after they had done with the Opinion of Felix and Elipandus; they rejected the Opinion of the Greeks, and condemned all manner of Adoration or Worship of Images. This is the second Canon of that Synod.

In the East, thô the Definition of the Nicene Council had restored Images in several places, yet it was not equally observed every where, and Constantin himself abrogated it, Leo the 5th his Successor re-established the Decree of the Council of Constantinople; so that the East was al∣together divided in the point of Images, Anno 820. Michael Balbus succeeding Leo, and being de∣sirous to settle Peace in the Church assembled a Council, in which they followed the sentiments of the Gallican Church, for they took away the Images that were set up in dirty corners; and they left those, which were in high places, where they might be seen, that the Picture might serve for a book to instruct the Ignorant, upon condition that they should not adore them, and that they should burn no Lamps nor Incense before them. Some of those that were most Zea∣lous for Image-worship, came to Rome to complain of this Council. Which forced Michael to send Deputies thither, whom he directed to Lewis the Meek; First, that he might help them with his credit. This Emperor finding such a fair Opportunity, to procure Peace to the Church, sent Fre∣culphus and Adegarius to Rome, with the Deputies of the Greek Emperor, to treat of this Affair. But Lewis's Envoys not finding the Romans complying, desired the Pope's consent, that their Ma∣ster might discuss the matter with his Bishops. Having obtained it, they came back again to France. They held at Paris An. 124. an Assembly of the ablest Bishops of the Kingdom; and this question was searched to the bottom. They read Adrians first Letter, written upon this subject to Constantin and Irene. They found that he was in the right to condemn those that broke down Images; but that he Acted indiscreetly, when he permitted them to be Adored; because they may be had, but may not be Adored. They Examined a new the Nicene Synod held in persuit of this Letter; and they thought that they found in these Acts, that it did not only Establish Image-worship, but enjoyn'd them to be called Holy, and to believe some Holiness to be derived from them. They caused what had been written by Charles the Great's Order against this Council to be Read over again. They made no great reckoning of Adrian's answers, in which nothing was found considerable, besides the Pope's Name, which they did bear. They complain'd, that this abuse was Established at Rome and in Italy. They commended the Emperor for opposing this pretended supposition, and for endeavouring to restore Peace to the Church, by avoiding the extreams, which both sides had run into. They approved the prudent Carriage of the Deputies in demanding this matter should be debated in France. They judged, that for the better affecting of their design, it was necessary to lay the Fault at the Greeks Door, to pacifie the Pope, and to commend his Zeal and Piety, yet so as to Eshablish the Truth by places out of the Scripture and the Fathers, and to set it forth with Sincerity and Modesty; that by this means they might draw the Pope over and reclaim him; and if they could not effect that, they would still have the satisfaction to have spoken the Truth and done their Duty. Lastly, They made a Collection of the passages of the Fathers, divided into Fifteen Chapters, The first is against those that pretend, that Images ought to be taken away out of the Churches, and to be defaced upon the Sacred Vessels. The 2d contains some Testimonies of St Gregory the Great about Images. Shewing the Use that may be made of them. The 3d contains Testimo∣nies of St. Austin against those that would Adore them, or that believe any Holiness or Virtue

to be in them. The 4th contains several other passages against the Worshipping of images. The 5th contains some passages, proving that Saints and their ••••licks may be Honoured, but not A∣dored; from whence it is in••••rred, that much less may Incense be Burnt and Offered to them. The 6th contains some Testimonies against them that maintain Image-Worship, by the Usage of those that introduce it. In the 7th, They pretend to shew from some Passages of the Fathers, that honouring of Images ought to be avoided, that we may give no Scandal to the Weak. In the 8th and 9th, They bring some Explications of the Fathers, to shew that the Passage of Genesis, where it is said, that Jacob worshiped * 1.14 the Top of his Son Joseph's Staff; and that of the Kings, where Nathan is said to have worship∣ped David, proves nothing for the Worshipping of Images. The 10th Chap∣ter contains a Testimony of St. Austin, concernin the Sacred Vessels. The 11th contains one about the Cherub••••s. The 12th contains some to shew, that Adoration is due to God alone. The 13th, contains several of them up∣on the Cross, to prove that a great difference is to be made between that and Images. This Difference is confirmed in the 14th Chapter, by the Usage of the Church, which hath always worshipped the Cross, and used that Sign in Benedictions, Consecrations, and Exor∣cisms. In the 15th, They advise the Destroyers of Images, not to take from thence an occasion to break them down, or to scorn them; and they put them in mind, that have them, not to a∣dore them: And to establish the Truth of those two Points, they cite several Passages of the Fa∣thers. Lastly, They drew up the Form of two Letters, one whereof, is that which Lewis was to write to the Pope, to exhort him to procure the Peace of the Church, by correcting the A∣buses that stir up Tu••••ults in the East; some being for adoring of Images, and others against the very tolerating of them. The Second, is a Form of that which they will have the Pope to write to the Greek Emperors. It begins with a long Exhortation to submit themselves to the Roman Church, and to pay her Reverence; and then they advise the Emperors to restore Peace to the Church, by following the Opinion of the French, that is, by permitting Images to be had, but not to be honoured. Lastly, They alledge some of the most express Passages of the Fathers, to establish that Usage.

Lewis the Meek sent this Deliberation, and these Acts, to Pope Eugenius, by Jeremy, Arch-Bi∣shop of Sens, and J•…•…, Bishop of Orleans, and desired him by his Letter, to confer with them, about the Ambassage which he was to send into Greece. But, to give the Pope no cause of Jealou∣sie, he says, He did not send them with these Papers to impose Laws upon him, or to take upon himself to teach him, but meerly to give him an account of the Sentiments of the Gallican Church, and to contribute to the Peace of the Universal Church. He recommends them to him, and prays him to receive them favourably, and entreats him to endeavour the Re-union of the Greek Church, and to carry himself with great wariness in such a nice Affair as this is. He desireth that his Deputies may accompany those whom the Pope shall send into the East.

At the same time he gave the two Prelates, his Ambassadors, Instructions, wherein he charges them to shew to the Pope the Collection of the Passages made in the Assembly held at Paris, to examine the Businesses about Images, by his own Consent. He commands them to satisfie him about the Business of Images, to handle this Question gently and moderately, and to have a great care not to make him obstinate, by too openly resisting of him. At last, he warns them, that, when that Business is ended, if yet the Peremptoriness of the Romans permits it, to ask the Pope, if he be not willing and desirous, that they should go into Greece with his Deputies: If he be willing, to send him word ••n't immediately, to the end, that at their return, they may find Amalarius and Halitgarius, and before their Departure, to agree about the Place where the De∣puties shall take Ship.

It is very probable, that the Pope and the French did not agree about this Matter; but this did not hinder the King from sending Hal••••garius, Bishop of Cambray, and Aufridus, Abbot of Nonantula, into Greece, to the Empe•…•… Michael. What they did concerning Images, is not known; it is only said, that they were well entertained. Perhaps they persuaded Michael to permit Images to be had. But this Emperor, and his Son Theophilus, were set against the Ordi¦nance of the Nicene Council. This last being dead in 842, and his Wife Theodora being left in Possession of the Government, she re-established the Worship of Images, and the Authority of the Nicene Council. But the French and the Germans persisted long in their Usage, and it was very late e're they owned that Council, in the Room of which, they put that of Frankfort, as it appears by the Testimonies of several French Authors and Historiographers.

Now to re-capitulate in a few Words, what we could observe upon the Point of Images, from the beginning of the Church. It must be confessed, that in the three first Centuries, yea, and in the beginning of the Fourth, they were very scarce among Christians. Towards the end of the Fourth Century, they begun, especially in the East, to make Pictures and Images, and they grew very common in the Fifth: They represented in them the Conflicts of Martyrs, and Sacred Histories, to instruct those who could not Read, and to stir them up to imitate the Constancy, and the other Virtues of those represented in these Pictures. Those of the Simpler and Weaker Sort, being moved with these Representations, by seeing the Saints Pictures thus drawn, could not forbear, expressing by outward Signs, the Esteem, Respect and Veneration they had for those

represented therein. Thus was Image-worship established, and was moreover fortified by the Mi∣racles ascribed to them.

In the West, some Bishops at first would not suffer any Images, but the greater part agreed, that they might be of some Use, and only hindred them from being honoured. But the Wor∣shipping of Images being established in the East, was also received at Rome, whilst in France, Ger∣many, and England, all outward Worshipping of them was unknown. This Difference did not occasion any Contest nor Division between the Churches, when on a sudden a furious Storm rose in the East against Images, which was raised by the Emperor Leo, the Isaurian: He resolved to abolish them, and had Power enough to draw a great number of Bishops into his Opinion, and to get the Abolition of them to be ordered in a Council, and to be executed in the East. The Popes did always vigorously withstand that Decree, and maintained both the Use and the out∣ward Worship of Images. The face of things was also soon changed in the East, and maugre the Opposition of several, the Empress Irene caused it to be decided in the Nicene Council, That Images might be had and honoured; and re-established the Use of them. This Decision had different Fortunes in the East, according to the Will and Humour of Princes; but at last it carri∣ed it. In the West, the Italians received it; but the French, Germans, and English rejected it; and without any regard to all the Contests in the East, in which they had no hand, they conti∣nued in their ancient Usage, equally rejecting the Opinion of those that were for abolishing the Images, and of those that were for paying Worship to them. They worshipped the Cross, the Sacred Vessels, the Gospels, the Relicks, but would not worship Images, They did what they could, that the West and the East might embrace their Discipline, yet without separating from the Communion of any Church. They continued long in this Practice, but at last they yielded, and the outward Worship of Images was brought in amongst them, as among the other People.

Some Reflexions may be made upon these different Epocha's, which will raise our Admiration of God's Conduct towards his Church in all these Changes. There's no doubt, but when Paga∣nism was the prevailing Religion, it would have been dangerous for Christians to have Images or Statues, because they might have given occasion of Idolatry to them, who were newly reco∣vered from it, and they might have given the Pagans reason to object to Christians, that they had, and worshipped Idols as they did: Therefore it was sitting there should be no Images in those first Ages, especially in Churches, and that there should be no Worship paid them. After∣wards, People being better Taught, more Learned, and farther off from Idolatry, there was not so much Danger to propose them to them, and the Church being then more splendid in her Ceremonies, they served as Ornaments to Temples, and had their Use, because they set forth before their Eyes, the Actions of the Martyrs. There can be no doubt, but Pictures do not on∣ly bring to mind those we love, but moreover, representing their Actions lively, they make some Impression, and stir up Admiration and Esteem for them, and a Desire of imitating them. Therefore, there being no more danger of Idolatry, Why should not Christians have Images? Nevertheless, they that knew their People to be prone to Idolatry still, and were afraid, lest Images should draw them back to it, they might take them away; and this justifies the Proceed∣ing of St. Epiphanius, Serenus, and of some other Bishops. But to go about to break them, to burn them, to reduce them to Ashes, and to look upon those that have them as Idolaters; wholly to condemn Painters, and the Art of Painting, as the Bishops of the Council of Constantinople have done; 'tis a piece of intollerable Imprudence and Folly. As to the Worship that was paid them, 'tis certain it cannot be referred to the Images, and that they have no Veneration for the Matter they are made of, nor for their Shape and Form; but only they give some outward Signs before them of the Veneration they have for what's represented by them. This Worship being thus explained, as it hath been, by most of the Defenders of Images, cannot be taxed nor accused of Idolatry, as even those who do not use them, do not deny. But then it cannot be said to be absolutely necessary; and those, who, for some private Reason, do not think themselves bound, for instance, to prostrate themselves before Images, to bow to them, to kiss them, to embrace them, to express their Reverence for that they represent; those, I say, are not to be condemned as Hereticks, who will not do so, for some particular Reasons, either because the Practice of their Church is otherwise, or because they fear those outward Duties should be mistaken for Adorations; or lastly, because they do not believe the Worship of Images to be sufficiently war∣ranted, seeing, to prove it, they have alledged a great number of false Pieces, or of impertinent Passages that prove nothing.

Moreover, The Proceeding of those Persons could not be blamed, who, to settle Peace in the Church, and to re-unite two opposite Parties, of which, the one were for breaking down all Images, and the other for honouring of them, endeavoured to make their own Usage to be re∣ceived every where, and wrote to the Pope respectfully about it. This was the Temper of our French People, in the time of the Nicene Council, and after; thus they carried themselves: Therefore they cannot be blamed. But then, the Worship paid to Images being well explained and understood by all, there being no more fear of Idolatry, the whole Church being agreed in the Acknowledging of it: It would be a piece of Temerity in a private Man, or some private

Churches, to refuse to comply with this Usage, and condemn those that honour them. yy 1.15 The Reformed Churches therefore are to blame, to go about to abolish the Worship and Use of Images. Only it were to be wished, 1. That great Care should be taken to instruct the People well in the Nature of the Worship paid to Images, and to teach the Simple that it is not paid to the Images properly, but to Jesus Christ, and to the Saints represented by them; and that the Image is only the Occasion of it, in as much as before it, they give outward Signs of the Wor∣ship rendered to the Object. 2. That the Abuses and Excesses committed in this Worship should be avoided, such as those, of kindling a greater Number of Tapers before the Images, than be∣fore the Holy Sacrament, of Dressing and adorning them with so much Pomp, of Kneeling be∣fore them, sooner than before the Altar, where Christs Body is kept, of believing some Virtue to be in one Image, which is not in another, &c. 3. Perhaps it were fitting, to suffer no Image of the Trinity, nor of the Deity, all the most zealous Defenders of Images having condemned these, and the Council of Trent having spoken but of the Images of Christ, and of the Saints. Besides, They should be more careful to remove prophane Images, and all those that have something un∣decent and fabulous in them, from Churches.

Notes

• nn 1.1

  The Use and Worship of Images was commonly received in the East.] Before the Contest about Image-Worship began in the East, it cannot be denied, but that Images had been for some time allowed in Churches, as Helps of the Memory, Instructors of the Illiterate in Sacred Histo∣ry, and Ornaments of the Church. Gregory Nyssene speaks of the Lively Pictures of the Martyrs, and their Sufferings, then painted upon the Walls of Churches, who being the first of all the Greeks that mention them, Wri∣ters do unanimously agree, that Pictures and I∣mages were about his time [viz. about the year 370] admitted into the Eastern Churches, and that only for Ornament, or History sake. Some indeed did zealously oppose themselves against this Innovation (of whom, Epipha∣nius was the Chief) not as a thing abso∣lutely unlawful, but as fearing it might intro∣duce Idolatry among the People, but because it was declared, that no Worship was intended or allowed them; they submitted, but notwith∣standing, what these men foresaw, did, in pro∣cess of time, come to pass: For not only the People became down right Idolaters, but even the most Learned paid too great a Reverence to them, saying Prayers before them, and worship∣ing Christ by his Image. This grand Abuse of them stirred up the Emperor Leo to remove I∣mages out of Churches, and to destroy and burn them, as the Cause of so great a Sin. This is evident from Damascene's Words, who himself was one of the most violent Opposers of the Em∣peror's Proceedings. Exprobrant nobis, says he, quòd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adoramus, & ve∣neramur Christi Mariae, & Reliquorum Sanctorum Imagines. They accuse us of Image-Worship and Idolatry. And 'twas for this Crime that they appeared so vigorously against Images. They had been used, but when they were abused to the Dishonor of God, Leo would endure them no longer in the Church. As soon as they were worshipped, they were pulled down.
• * 1.1.1

  Greg. Nyss. O∣rat. in Theod. Martyr.
• * 1.2

  2d Nicene Council.
• oo 1.3

  If they be Images of Christ, they say before them, Lord Jesus, save us, &c.] What plainer Evidences of an Idolatrous Worship than this; not only to bow themselves before the Images, but to Pray unto them; just Grounds for Leo to charge those men with Idolatry: That did it, and to be moved like another Hezekiah, or Josiah, against such horrible Corruptions of Gods Worship.
• pp 1.4

  He protests, that he was so far from raising Tnmults.] Notwithstanding these Protestations of this Pope, yet the Historians of those times assure us, that he caused several of the Coun∣tries, belonging to the Empire, as Hesperia, Ce∣milia, Liguria, and all his Western Dominions to revolt from him, and forbad them to pay him his Tributes; yea, offered to betray the City of Rome it self to the growing Power of the French. So Wilful and Resolute were the Roman Patriarchs in maintaining their Super∣stitions and Idolatry.
• qq 1.5

  Obj. That in the six first General Councils, no∣thing had been said of Images.] A very weighty Objection, and not to be stid over with such an Answer as the Pope gives it; viz. That they were so common, that there was no need to speak of them. There was hardly any Doctrine or Practise of the Christian Church, but had been either Explained, Confirmed, or Regulated by some of these Councils; and had Image-Worship been then used, it would have been mentioned in some of them. But the Truth of it was, that it was a perfect Innovation, a Practise never used but among Heathens, and therefore this Pope could do no other than pass it over with such an insufficient, and sorry Answer.
• rr 1.6

  Irene] A second Athalia or Jezebel, not less Zealous for Images, nor less Scandalous and No∣torious for Wickedness and Cruelty; for she put out the Eyes of her Son Constantine, gave her self up to follow Wizzards and Sorcerers, put many good and Innocent Persons to Death; a fit In∣strument to set up this Doctrine of Devils.
• * 1.7

  Viz. Petrus Vicedomus, and Petrus Hugumeus.
• ss 1.8

  Tumult] The true Cause of this Tumult was, that the Image-Worshippers being resolved to car∣ry the point, having gotten so powerful, as well as Zealous Patron of their Idolatry, as Irene the Empress was, would have shut the contrary party out of the Council, who thereupon endeavour'd to gain admission by force, that their Doctrine might not be condemned unheard. This being Granted them, they carried themselves peaceably, as well in Publick, as in their Dispures in the Councils, which they managed with such unde∣niable Arguments drawn from Holy Scripture, that the Image-Worshippers were obliged to dis∣solve the Council at Constantinople without ac∣complishing their Design. But not long after by the Empresses Order they called another Council at Nice, where they Established Idolatry by a Law, the Empress's Guards keeping the Iconoclusts from entring the Council, and her self undertaking to put the Constitutions of it in force.
• tt 1.9

  Testimonies of Scriptures, and Fathers, where∣by he pretended the Worship of Image: to be autho∣rized.] This Learned Sorbonist, in the Recitation of these Testimonies, hath so ingenuously owned both the Falshhood and Impertinency of them, that it is needless to spend any further Pains or Time upon a Confutation, there being not any one pertinent Allegation, or genuine Proof out of any ancient Author, to prove the Worship of Images lawful. All that can fairly be gathered from them is this, That some Images have been made by Christians, and allowed a Civil Use, or at most, but an Historical Use in the Church, which none disallows, so long as they are kept within those Bounds, and not suffered to become an Object of Worship, though but in inferior Sense, which is Idolatry. Yet if any one desire an Answer to them, the Abridgment of the Ca∣roline Books, which our Author gives us at the end of this Council, will give him Satisfaction.
• uu 1.10

  A Confutation of the Acts of the Council of Con∣stantinople.] The Arguments drawn from the Scriptures and Fathers, which the Council of Constantinople insists upon, to shew the Incongrui∣ty of the Worship of Images to the Nature of God, and the Design of the Christian Religion, though not so clear and cogent as might be pro∣duced, yet are so weakly, and insufficiently an∣swered by the Nicene Fathers, that they may well pass for inconfutable, till some better Answer of them appears, which since M. du Pin hath not done, but doth acknowledge the same. It is needless to stand upon the Justification of the Former, or labour to discover the Insufficiency of the Latter, which is so evident to every Reader.
• vv 1.11

  It is defined, That Images be plac••d in Churches, and Reverenced, but not Adored with the true Adoration due to God only.] It is clear from the Premises, that this Definition of the Council was resolved upon before the Matter was heard, or canvassed; and though they had no Grounds for this Practice, ei∣ther from Scripture, Reason, or Ecclesiastical Con∣stitutions, yet Image-worship they must have, but then it must be a very nice sort too, a Veneration, not true Adoration; or, as Tarasius distinguishes, not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Which evidently shews, that though they would not forsake Image-worship, yet they were afraid of incurring the Guilt of Ido∣latry by it, which they thought to salve by a nice distinction of Veneration and Adoration, or as the Modern Romanists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But this will not serve the turn, nor clear the Guilt, for, as Aquinas and his Followers have at large proved, where any Thing is worshipped merely for the sake of another, it must have the same kind of Worship given it, which is given to the Thing represented by it. And then if they give the Image any Veneration, notwithstanding this distinction, it must be a Divine Worship, the same which is given to God, and that is gross Ido∣latry.
• * 1.11.2

  Aquin. Sum. p. 3. q. 25. art. 3.
• * 1.12

  Of whom Alcuin was the chief; and R. Hoveden says, He it was that composed the Ca∣roline Books.
• xx 1.13

  If we may pay an Outward Worship to the Cross, Sacred Vessels, Bibles, &c. Why should we not also Honour the Images of Jesus Christ] If the Wor∣ship be the same, we grant the Idolatry is the same, but who ever bowed down to the Book of the Bible, or the Sacred Vessels and prayed to them? Thô but with a Relative Worship. There is an inferior sort of Respect and Honour due to all things Consecrated to God's Service, or instru∣mental in his Worship, whereby tho no Man Worships or Adores them, yet he so far respects them, as not to put them to any common or pro∣phane Uses, but keeps them clean and decent; and this all persons may be allowed to give to the Holy Bible and Sacred Vessels, used in the service of God (which is all that is intended by Wor∣ship in these books) and yet it may be and is un∣lawful to Worship the Images of Jesus Christ and his Saints, as the Nicene Fathers have Decreed; for all Respect is not Worship.
• * 1.14

  This is a false Translation. It ought to be worshipped up∣on the Top of his Staff, As Heb. 11. 21.
• yy 1.15

  The Reformed Churches are to blame for abolish∣ing the Use and Worship of Images.] All the Re∣formed Churches are not so great Enemies to the Images of Christ or his Saints; but as the Luthe∣rans do still allow them in their Churches for Or∣nament, or as Helps of Memory, without giving them any Worship. So, were it safe, and not of∣fensive to many good Men, could many other Churches also. But we have so great Experience of the Peoples Proneness to Idolatry, and are so unsatisfied with the Bowing down to them with a Relative Veneration, that we think it better to want the Historical, than run the Hazzard of fall∣ing into the Idolatrous Use of them. And though we meet with very few of the Romish Communi∣on, that are so moderate as our Historian, not to brand us with the odious and ignominious Name of Hereticks, yet we had rather, with St. Paul, worship God after the way that they call Heresie, than after that which Scripture calls Idolatry.