A General View of Papistry, Book 2 · Controversy 9 · Part 2 · Question 5

A General View of Papistry · Book 2 · Controversy 9 · Part 2 · Question 5

p. 346THE FIFTH QVESTION CONCERNING Images, and of the signe of the Crosse.

THe first part concerning Images, is subdeuided into certaine other articles and poynts. First, of the difference of Idols and Images. Secondly, whether it be lawfull to hauehave Images. Thirdly, if it be lawfull to worship them. Fourthly, what manner of worship it should be.

p. 347THE FIRST ARTICLE OF THE DIFFErence betweene Idols and Images.

The Papists.

THere is great difference (say they) betweene an Image and an Idoll: an Image called in Greeke foreign, is the true similitude of a thing: an Idoll, foreign error 38 in Greeke, translated simulachrum, doth represent that which is not, as were the Idols of Venus, Minerua, women Goddesses, which was a meere deuised thing. Images they confesse they hauehave, but no Idols, Bellarm. cap. 5.

First, S. Paul sayth, 1. Corinth. 10. That an Idoll is nothing: that is, doth represent a thing that is not: as such were their heathenish Idols, Bellarm.

Ans. First, the place is not so vnderstood: for the Apostle sayth, That things offered to Idols also are nothing, which were not made to represent any thing: But his meaning is this, that of themselues they are nothing to breede offence, neither were it needfull to shunne eating of Idoll sacrifices, or to abhorre an Idoll, but that they are abused and turned to the seruice of diuels, as it followeth in the next verse. Therefore an Idoll is not sayd to be nothing, because it representeth a thing imagined, but that of it selfe, being but wood, or stone, or such like, it were not offensiue, if it were not abused to idolatrie. Secondly, all the portraictures of the Heathen were not Idols in this sense: for Iupiter, Mars, Apollo, Hercules, whose images they had, were men sometime liuing. Thirdly, you hauehave images representing nothing: as the pictures of Angels, of God the Father, of the holy Ghost, which hauehave no shape nor likenes. Againe, you hauehave also your imagined Saints, as ooBellarm. lib. 1. de sanctor. beati. ca. 20.S. George, S. Christopher, for there were neuer any such: and therefore you hauehave Idols as well as the Heathen.

The Protestants.

THough the name Idoll hauehave an odious signification in the English tongue, yet neither the Greeke foreign, nor the Latine simulachrum, doe sound so euill vntounto the eares: and in many places of the scripture we may in differently reade, idoll or image: for all worshipping of Images is idolatrie. If we will distinguish them, they are thus rather to be seuered: An Idoll is that image, which is set vp with an intent to be worshipped: an Image is a generall name as well to vnlawfull pictures set vp for idolatrie, as lawfull, which hauehave but a ciuill vse. But that the Papists Idols are images, thus we proue it.

Argum. 1. The scripture calleth the Gentiles Idols, images, Rom. 1.23. there the word foreign is vsed: Ergo, idoll and image are taken for one: they hauehave images set vp for religious or rather irreligious vses, Ergo, Idols.

Arg. 2. Apocal. 9.20. There is mention made of Idols of gold, siluer, brasse, which cannot be vnderstood of the Idols of the Gentiles, which were abolished p. 348long agoe: and that prophecie is to be vnderstood of men liuing after the opening of the seuenth seale, which is toward the end of the world. Wherefore it must needes be vnderstood of the Papists, who are the onelyonly knowne people in the world, that worship images: Ergo, they hauehave Idols.

Augustine taketh imago, and simulachrum, which is the Latine for the Greeke foreign for all one: for the louelove of the dead (sayth he) images were first made, whereof the vse of simulachers or Idols doe arise.

THE SECOND ARTICLE, WHETHER IT BE lawfull to hauehave the images of the Trinitie, of Christ, or of the Angels.

The Papists.

error 39 THat Images may hauehave a good ciuill vse, as for decencie or comelines of some worke, or for vtilitie of storie, it is of neither part denied: but they further affirme, that it is lawfull to expresse the Trinitie by pictures; as God like an olde man, and with the world in his hand; Christ, as he walked vponupon the earth; the holy Ghost in the likenes of a Doue; the Angels with wings: and these pictures (they say) are very meete and profitable to be set vp in Churches, Rhemist. Act. 17. sect. 5.

Arg. 1. To paint the Trinitie, or any one of them as they appeared visiblie, is no more inconuenient, then it was vndecent for them so to appeare. Rhem. ibid.

Ans. You flatly controll the law of God, which simply forbiddeth any similitude to be made of things in heauen or in earth to worship God by. And Deut. 4.15. God expresly declareth, that he would not appeare in any visible shape when he gaue the law, lest the people should abuse that shape, to make an image of God after it. Lastly, the argument followeth not: for God sawe it was conuenient sometime by visible signes to appeare vntounto men, and yet seeth it to be inconuenient for pictures to be made to resemble him by: for els he would neuer hauehave forbidden it.

Arg. 2. The angels were pictured in forme of Cherubims: Ergo, Spirits may be portraicted.

Ans. When you can shewe an expresse commandement for your images, as the Israelites had for them, we will yeeld, that they are lawfully made. Againe, how followeth it, God may command images to be made for the vse of religion: Ergo, men may? for the law bindeth not the Lord who is the lawmaker. But the law sayth, thou shalt not make to thy selfe, that is, by thine owne authoritie any grauen image. The Cherubims also were not made publikely to be seene and gazed vponupon by the people, but were set in the holy place: so are not your pictures and images which are set vp openly in your Churches to entise people to idolatrie.

p. 349The Protestants.

TO set forth the Godhead and diuine nature by any picture or image, is impossible, and therefore both vnlawfull and inconuenient: but to bring them into Churches, and to make them for some vse of religion, is a high steppe vntounto grosse superstition.

1. Such images of the Trinitie among the Papists, are made to resemble the diuinitie and Godhead: for to what purpose els should such images be made? Fulk. Act. 17. sect. 5. They picture God the Father like an old man: because in that forme he appeared to Daniel: but how knowe they whether it were God the Father, rather then God the Sonne, who is as old as God the Father, or then the whole Godhead? They commend also the image of God the Father with the world in his hand: which is a lying image, and maketh simple people to beleeue, that the world was made onelyonly by God the Father, which was the worke of the whole Trinitie. Some of the Papists themselues, as Abulensis, Durandus, Peresius, doe hold, that the image of God ought not to be made, and that it is rather tolerated, then allowed in the Church.

As for the images of Christ in the forme of a Lambe, and the holy Ghost in shape of a Doue, Bartholomaeus Caranza, a papist, sheweth that they were forbidden in the sixt generall Synode, Canon. 28. And this Bellarmine denyeth not.

Concerning the picture of Christ as he was man, the Papists themselues confesse, and we denye not, but it may better be made then the image of the Trinitie: yet can there not be any true image of Christ, as he was in forme of man: for the image doth onelyonly expresse his bodily shape, not as he was God in the forme of man: and so such a picture were dangerous to the weake and ignorant: being a lying image, shewing Christ onelyonly as man, who was both God and man. And againe, the image, which is made of his bodily shape, is no more the image of Christ, then of any other man, Fulk. Act. 17. sect. 5.

But some will say, if Christs image cannot conueniently be made, because it expresseth not his Godhead; by the same reason we cannot make a picture of a man, because his soule being inuisible cannot be painted.

Ans. The reason is not alike: for he that pictureth a man liuing, setteth forth the life, beautie and motion of the bodie, by which effects, by a consequent, the soule is resembled, which causeth and worketh these things in the bodie: but in the bodily shape of Christ, there cannot be made to appeare any such notorious signes of his Godhead.

2. Though it bee not simply vnlawfull to expresse in painting the visible shapes that were shewed in vision to the Prophets, if it be onelyonly for vse and signification of the historie, or if there be any other commendable vse: yet to make those shapes for any vse of religion, or seruice of God, is abominable idolatrie, Fulk. ibid. Epiphanius sawe in a Church at Anablatha, Epiphan. epist. ad Iohann.an image painted in a p. 350table, as it had been of Christ or a Saint, he tooke it downe and cut it in peeces: affirming that it was contrarie to the scripture for any image of a man to hang in the Church of Christ. The Elibertine Councel, Canon 36. decreed, that no pictures should be made in Churches. If no pictures, much lesse carued images, which are a more strong prouocation to idolatrie.

Augustine rendreth a reason, why it is dangerous to hauehave images in Churches, where there is yea but the least feare of superstition: Quis orat intuens simulachrum, qui non sic afficitur, vt ab eo se exaudiri putet, nec ab eo sibi praestari, quod desideret, putet? Who (sayth he) prayeth beholding an image, and is not so affected, as though he were heard of it, and hopeth not to hauehave that performed by it, which he desireth? Psal. 113.

THE THIRD ARTICLE, WHETHER THE images of Saints are to be worshipped.

The Papists.

error 40 THat images are to be reuerenced and worshipped, so it be not with the diuine honour due vntounto God, it was concluded in the late Tridentine Chapter, sess. 25. confessed by our Rhemists, Act. 17. sect. 5. maintained by the Iesuites, Bellarm. cap. 12.

Argum. 1. The brasen serpent was worshipped of the people, seeing it was set vp in a high place, and gaue health to those that looked vponupon it: Ergo, images may be worshipped, Bellarm. The people also fell downe before the Arke and tabernacle, and worshipped God: Ergo, lawfull, praying, to fall downe before a Crucifixe, Rhemist. annot. Heb. 11.21.

Ans. First, it was not the serpent that healed thē, but Christ who was thereby prefigured. Iohn 3.14. The serpent was lift vp, that the people might round about the better behold it, and it sheweth forth also the lifting vp of Christ vponupon the Crosse. It was not set vp to be worshipped, neither was it worshipped till the people fell into superstition, and offered incense to it, and therefore because the people abused that monument, Hezekiah brake it downe, 2. King. 18. Secondly, it is not all one to fall downe before, in, or at the Arke and tabernacle, and to worship God, as to worship the Arke or tabernacle. You doe not onelyonly fall downe before a Crucifixe, but worship it: neither is it as lawfull to worship before a Crucifixe, as it was before the tabernacle: for the one was commanded of God, the other is the superstitious deuise of men.

Argum. 2. As the image of Nabuchadnezzar was for his honour, so the image of Christ is for his, Rhemist. Reuel. 13.14.

Ans. A good similitude, if Christ himselfe had not forbidden so to be honoured and worshipped.

Argum. 3. Man is honoured because he is the image of God: Ergo, images p. 351of Saints to be reuerenced, because they are their Images, Bellarm. cap. 12.

Ans. First, man is a liuely image of Gods owne making, images of Saints are the workes of men. Secondly, no image can so liuely represent a Saint, being but a dead thing, as man who hath a liuing soule is the image of God. Thirdly, we doe reuerence men with ciuill honour, not with religious worship, as they doe their images. Fourthly, though Gods image in man were to be worshipped: yet it would not followe, that Saints images should: for all diuine worship belongeth onelyonly to God: but the Saints themselues, though they were aliue, are not to be worshipped, much lesse their images.

Argum. 4. The chiefe Iconomachi, that is, enemies or oppugners of Idols, say they, are the Iewes, Samaritanes, Mahometanes: yea the diuell himselfe loueth no images, Bellarm. ibid.

Ans. First, it followeth not, the Iewes and Turkes abhorre images, and therefore Christians ought to louelove them: for the heathen hated many vices, which are also to be abhorred of Christians. Secondly, they were not the first Iconomachi, Image haters: for Moses was an Iconomach, when he caused the golden Calfe to be burnt to powder: Hezekiah an Iconomach, that brake downe the brasen serpent: Iosiah an Iconomach, that caused the Idols to bee destroyed, 2. King. 23. Nay, God himselfe was the first Iconomach, that forbiddeth Images and Idols to be made in the moral law. Thirdly, I pray you where did the Iesuite learne, that the diuel hateth an image? I am sure the scripture speaketh contrarie, that what was offered to Idols was sacrificed to diuels, 1. Corinth. 10.20.

The Protestants.

THat Images or Idols are not at all to be reuerenced or worshipped, or to be made, or set vp in Churches, or in any other place for any religious, or rather irreligious vse: thus out of the holy scriptures we make it plaine.

Argum. 1. The making of any similitude or likenes, to fall downe before it and worship it, is flatly forbidden in the second commandement, Exod. 20. Ergo, they are not to be worshipped. So likewise, Deut. 4.15. Isai. 40.18. and in many other places in the old Testament, Worshipping of Images, which is idolatrie, manifestly forbidden in the new Testament, Rom. 1.23. 1. Corinth. 10.20. 1. Iohn. 5.21. Ergo, not lawfull.

Ans. One Catharinus a great Papist, sayth, that the commandement in the lawe against images, was but temporall, and to continue but till the establishing of the new Testament. But Bellarmine vtterly misliketh this answere, being most absurd, for the morall lawe is perpetuall, De imaginib. sanct. lib. 2. cap. 7. They doe giuegive therefore a more deliberate answere: that the scriptures doe reproue and condemne the idolatrie of the heathen, which worshipped their images as Gods. But so doe not they: they make no account of them, as they affirme, for their matter or forme, but for that relation they hauehave to the things whose images they are, Rhemist. Philipp. 2. sect. 2.

p. 352Ans. First, the Iewes also in their golden Calfe had a relation to that God that brought them out of the land of Egypt, Exod. 32.4.5. The like relation had Ieroboam in setting vp of his Calues, 1. King. 12.28. for they were not so mad as to thinke that a Calfe brought them out of Egypt. And it appeareth yet more plainly: for Exod. 32.5. Aaron sayth, To morowe shall be the Lords holy day: the word is Iehouah: which name the Iewes only ascribed vntounto God: So Iudg. 17.3. Micah his mother sayth, that she had consecrated the shekles of siluer to the Lord Iehouah, to make a molten Image: wherefore in their Images they had relation to God, and yet were they reproued for their idolatrie. The like relation the Gentiles also had in their Idols, as Augustine witnesseth: Non ego illum lapidem colo, &c. adoro, quem video, sed seruio ei quem non video. Quis est ille? Numen quoddam inuisibile quod praesidet illi simulachro. in Psal. 96.Ps 96I doe not worship that carued stone or Image: I reuerence that I see, but I serue or worship that I see not: that is, a certaine diuine spirit, which is president in that image. Wherefore popish idolatrie can no more be excused by this shift of reference or relation, then either the Iewes or Gentiles, that pretended the same colour.

2 It may be proued by the practise of the popish Church in England, that simply without any such relation or signification they commanded Images to be worshipped. Thomas Man Martyr troubled, because he beleeued not in the Crucifixe.Fox p. 815. artic. 7. Robert Raue of Dorney molested, because he sayd, that an Image grauen with mans hand, is neither God, nor our Ladie, but made for a remembrance of Saints: nor wee ought to worship any thing, but God and our Ladie, and not images of Saints,Fox. p. 850. which are but stockes and stones. Mistresse Alice Dolie brought into trouble for saying, We should not worship that thing that hath eares,pag. 984. and eyes, and can neither see, nor heare. These good men and women, we see, were persecuted in those daies for denying worship to Images, as they were Images. So then the popish doctrine was (as it appeareth) that Images were simply to be worshipped.

Argum. 2. Apocalyps. 9.20. Worshippers of Idols of siluer and gold are there condemned: which can be no other but the Papists: for that prophecie is to be fulfilled in the latter times towards the end of the world, after the opening of the seuenth seale and blowing of the sixt trumpet. But there is no knowne nation in the world, nor hath not been many a day, that worshippe Images, but the popish Synagogue.

Argum. 3. Man is the image of God, and yet is not worshipped: how much lesse ought we to worship carued images, which are but made with mens hāds? As Augustine saith, Opera hominum non colenda, meliores sunt artifices: The handie workes of men are not to be worshipped, the workmen themselues are better, and yet not worshipped. What foule idolatrie is this, to preferre the workes of mens hands, before the worke and image of God, to despise men, and hauehave in so great regard dead stockes and stones.

Argum. 4. Augustine sayth: Noui multos esse sepulchrorum & picturarum adoratores: I know there are many which worship sepulchres and pictures. Of these p. 353he warneth men to take heed, Noli consectari turbas imperitorum: Followe not such vnlearned and vnskilful multitudes. Bellarmine answereth, that Augustine wrote thus when he was a young man, and not fully conuerted, cap. 16. A sillie shift: yet we will vouchsafe an answere, though it be worthie of none. Let vsus heare what Augustine thought when he was old, and stayed in iudgement: Iam verò artifex melior est eis, quem te tamen puderet adorare: melior & tu, in Psal. 113Ps 113quamuis ea non feceris, quoniam, quae illa non possunt facis, melior & bestia. The workman is better then the image, who gaue fashion and shape vntounto it, yet thou wouldest be ashamed to worship him: thou thy selfe art better, for thou canst doe many things which that cannot: nay a bruite beast that heareth and seeth is better. By this we may see what Augustine thought of worshipping of Images.

THE FOVRTH ARTICLE, WHAT MANNER OF worship is to be giuen to Images.

The Papists.

BEllarmine, who is the mouth of the rest, setteth downe these two positions: First, that Images, though they are not properly to be worshipped with diuine error 41 honour, neither is it safe so to teach in the hearing of the people, yet improperly they may hauehave the same worship, which properly belongeth to the Saint whose image it is. Secondly, there is a religious worship properly due vntounto images, as they are considered in themselues, & non solum vt vicem gerunt exemplaris, and not onelyonly as they represent another thing: Bellarm. de imaginib. sanctor. lib. 2. cap. 21.23.

The Protestants.

WE hauehave shewed before that Images ought not to be worshipped at all, and that all religious worship is due onelyonly vntounto God: wherefore to vsus this question is superfluous, with what religious worship Images are to be adored: for no religious worship at all is due vntounto them: yet let vsus vouchsafe the while, to see the contradictions that are amongst them, and the absurdities that they are driuen vntounto.

1 Our Rhemists confesse, that Images are not at all to be worshipped with any diuine honour, Act. 17. sect. 5. But it was decreed in the idolatrous Councel of Nice the second, and maintained by Thomas Aquinas, Bonauentur, Caietanus, and other papists, that the image of God is to bee worshipped with the same worship that is due vntounto God. And Bellarmine commeth not much short of them, that sayth, improprie, improperly Images may hauehave the same worship: as the Kings ambassadour improperly is honoured as the King. I pray you how farre are these men from making their Images Gods? for they say they are the Lords deputies and Vicegerents, as the ambassadour is for the King.

p. 354Againe, the Rhemists affirme, that the Images of Christ are not to be honoured or accounted of, but for the respect and relation they hauehave to our Sauiour, Annot. Philipp. 2.2. So the Tridentine Councel determineth, Sess. 25. Honos, qui eis debetur, refertur ad prototypa, quae illae repraesentant: The honor due vntounto them is to be referred vntounto those things which they represent. But Bellarmine teacheth cleane contrarie, that they hauehave not onelyonly a respectiue honour, as representing other things, but properly and in themselues considered are to be worshipped. We may see by this, how handsomely they agree together.

2. Let vsus see their absurdities. First, they hold that all images are not to be worshipped alike: for they make 3. degrees of religious worship; the highest, which they call foreign ▪ due vntounto God; the lowest religious worship, which they call foreign proper to Saints; the middle or mean worship, called by thē foreign, as you would say, Superseruice, to be giuen onelyonly to the virgine Mary. And as these three, Christ, the Virgine, the Saints doe differ, say they, in honour, so their Images accordingly must be distinguished in their worship.

Thus it commeth about, that a Roode of wood representing Christ, is more to be honored, then an Image of our Ladie of siluer; and Her image, if it be but of stone, is more to be reuerenced then a Saints image of gold: and thus the excellencie of nature, which is giuen these things by creation, is inuerted.

Againe, whereas beside these three deuised worships, which are properly due (as they say) to the Saints, not to their …mages, the images also hauehave their proper worships: they make three other inferiour kinds of worship, which doe exceed in degree, as the other superiour kinds doe: so as Christ hath his foreign, worship, his image must hauehave foreign, his vnderunder worship, (for wee must coyne newe names for strange deuises) their Ladie Mary hath her foreign, super-seruice: her image must hauehave an foreign, and vnderunder-ouer-seruice: as the Saints hauehave their foreign, seruice, so their images must hauehave their foreign, an vnderunder-seruice. And thus hauehave we sixe kindes of religious worship: as Bellarmine hath coyned them, cap. 25. and yet before the Iesuite tolde vsus but of two kinds of religious worship, and the third a ciuill: three in all, Lib. 1. de Sanct. beatit. cap. 12.

But the scripture acknowledgeth one onelyonly kind of religious worship, and that due onelyonly vntounto the Lord: Thou shalt worship the Lord thy God, and him only shalt thou serue, Math. 4.10. And the Angel forbad Iohn to fall downe before him, giuing a rule for all religious worship: Worship God, sayth he, Apocal. 22.9.

Now, if our aduersaries deale plainly with vsus, and tell vsus in good sooth, that they would not hauehave images to bee adored with diuine worship: I aske them, whether to offer incense be not a part of diuine worship? They cannot denye it: for Hezekiah therfore brake downe the brasen Serpent, because the people burned incense to it, 2. King. 18.4. Seeing then the Iesuite alloweth censing & burning of odors before Images, Bellarm. lib. 1. de Sanctor. beatitud. cap. 13. they giuegive vntounto them diuine honour. The Iesuites simple shift, that offering of incense p. 355was a sacrifice then, an so parte of diuine worshippe, but it is none now, is not woorth the answer. Bellarm. lib. 2. cap. 17.

THE SECOND PART OF THIS question concerning the signe of the Crosse.

THis part also is deuided into certaine points or articles.

1. Of the honour due to the true Crosse of Christ, whereon he suffered.

2. Of the Image of the Crosse.

3 Of the Signe of the Crosse in the forehead, or made otherwise with the hand.

4 Of the power and efficacie of the Crosse.

THE FIRST ARTICLE OF THE TRVE Crosse whereon our Sauiour suffered.

The Papists.

THe wood of the Crosse, both the whole and eueryevery piece thereof (say they) is worthy of great worship and reuerence: and therefore it hath bene worthily error 42 visited in pilgrimages, honored with festiuall dayes, reserued with all deuotiō in times past, Rhemist. annot. Iohn. 19. sect. 2.

Argum. 1. It is highly sanctified, by the touching, bearing and oblation of the sacred body of Christ, the Altar of that supreame sacrifice, & instrumēt of our redemption. Ergo, to be worshipped, Rhemist. ibid. Bellarm. lib. 2. de imagin. cap. 27.

Ans. If therefore it was holy because it touched the body of Christ, & was an instrument of his death: by the same reason, the nayles that pearsed him, the speare that goared his side, the tormenters that crucified, Iudas that betrayed and kissed him: All these should also be honored and worshipped, that handled and touched him, and were instruments, occasions, and procurers of his death.

Argum. 2 The Crosse of Christ was found out, say they, in Constantines time the great, by a strāge miracle: for there were three crosses digged vp, which had beene a long time buried in the earth: the two crosses vponupon the which the 2. theeues suffered, the 3. whereon our Sauiour hung: They brought them al three to a woman that then lay very sick, they laid the two first to her, and she remayned as she was; then they applyed the third, and she was presently made whole. Bellarm. ex Ruffino: Ergo, the Crosse is holy and to be worshipped.

Ans. The inuention of the Crosse by Helena Constantines mother, seemeth to be a forged and fabulous storie.

1. Eusebius that writeth of the life of Constantine, and the Actes of Helena and registreth diuerse matters of lesse importance, yea hee sheweth howe the p. 356Mount Caluarie, where the heathen had built Idolatrous Temples, was purged, and in that place (say they) the Crosse▪ was found, yet he maketh no mention at all of the inuentiō of the Crosse: which it is very like he would not hauehave omitted, if there had bene any such thing.

2. The most auncient author that writeth of this matter, is Ambrose, deobitu Theodosii, which oration Erasmus thinketh to be forged in Ambroses name.

3. There is great disagreement amongst writers about this storie. Ambrose sayeth, the Crosse was knowen by the tytle that Pilate fastened to it. Sozomenus and Nicephorus say, the letters were worne out, and it could not be discerned by the tytle. Paulinus sayth, the way to discerne it, was reuealed to Helena: Ruffinus ascribeth the deuise to Macarius Bishop of Ierusalem: Paulinus saith, it was knowen by raising vp a dead man to life: Ruffinus, by restoring a sick woman to health, Fulk annot. Iohn 19 sect. 2. Thus we see of what small credit this storie is. And be it graunted, that there might be some such thing found: yet they must bring better proofe for that miraculous inuention, before we wil beleeue it.

The Protestants.

WE are not taught any where in the worde of God, to giuegive any religious worship to any creature, nor to adore stockes and stones, no nor the very Crosse it selfe, whereon Christ was crucified, if it were nowe to bee seene or had.

Argum. 1. If there had belonged vntounto the Church any religious care of it, the Apostles would (no doubt) hauehave procured the safe keeping thereof, and not hauehave suffered the Church to want it 300. yeeres: and it had beene an easier sute for Ioseph and Nicodemus to begge the Crosse, then the body of Iesus.

Argum. 2. If the Crosse were to be adored, we are vncertaine which it is, and where to be had; and so might worship a common peece of wood, for the wood of the Crosse: for there is no doubt but this relique is forged and counterfeyted as the rest be. Euegrius saith, the Crosse was at Apamea: Ruffinus, that it was left at Ierusalem, and that Helena sent a peece of it to Constantinople: and in many other places there are peeces of the Crosse to bee seene, which if they were all laied together (as Erasmus saith) would fill a shippe: for why? Paulinus witnesseth, that the Crosse remaineth whole at Ierusalem, as though it had been neuer touched, though innumerable peeces be dayly cut off from it, at the request of men. But this fable that goeth vnderunder the name of Paulinus, the Papistes themselues are ashamed of.

But if the true and right Crosse were to be had; why might it not be serued, if people beganne to abuse it to Idolatrie, as Hezekiah serued the brasen serpent? he brake it in peeces, when the people began to make an Idol of it.

Augustine saith, Christus ambulauit in mari, vt ostenderet in mari esse viam: sed tù quoniam i… mari ambulare non potes, naui portare, ligno portare, crede in crucifixum, & poteris peruenire: Nemo potest transire mare huius seculi nisi Cruce p. 357Christi portatus. Christ walked in the Sea, to shewe vsus that our way must bee through the Sea: But thou, because thou canst not walke in the sea, must sayle in a ship, and be carried in a peece of wood: Beleeue in him that was crucified for thee: No man can passe the sea of this world, but being borne vp with the crosse of Christ.

Heere Augustine maketh no reckoning of the wood of the Crosse, which was easier to be had in his daies, then euer since, but ascribeth al to faith and beleefe in Christ crucified.

THE SECOND ARTICLE OF THE Image of the Crosse or Crucifix.

The Papists.

THe Image of Christ vponupon the crosse, whether painted, carued, or grauen, we error 43 see is had in great honour amongst our aduersaries: They kneele downe before their crucifix, weare it in their bosomes next to their heart, carry it in their iourneyes, set it vp to be adored in their churches.

Argum. 1. As adoration was done vntounto God in olde time, at and before the Arke and Tabernacle, so it may be done now, at, or before a crucifix, relique, image, Rhemist. annot. Heb. 11. sect. 9.

Ans. 1. It is not al one to worship God at or before a thing, as to worship and adore the thing: the Israelits worshipped God, in, at or before the Tabernacle, yet did they not worship the Tabernacle, as you do the crucifix.

2. They might worship God before the Arke, because they were commanded so to do: but it is not lawfull to fall downe before a crucifix, because all such images are flatly in the 2. commandement forbidden.

Argum. 2. The signe of the crosse appeared to Constantine in the ayer, he caused the crosse to be carried before him as an ensigne in battail: When the Iewes had leaue of Iulian to build the Temple, there were Crosses seene eueryevery where in their garmentes, and many such apparitions hauehave there beene of the Crosse: Ergo, it is to be honoured and worshipped, Bellarmine cap. 28.

Ans. 1. What if Constantine caused the Crosse to be carried before him, stamped it in his coyne, set vp his picture with the Crosse in his hand? all this we grant was done, & may be done againe: It was but a ciuil, no religious vse of the Crosse: He worshipped it not, vnlesse you will say, he set vp his owne image with the Crosse in his hand to be worshipped.

2. As for the apparitions of the Crosse (though wee think many of them to be forged) yet wee deny not, but that the Lord hath and may yet shewe, what signes and tokens it pleaseth him in the Heauen, and the earth: yet it followeth not, that the signe of the crosse should therfore be worshipped, because it was shewed to Constantine, no more then other signes and strange sights that many times appeare in the aire.

For the other apparition of Crosses in the Iewes garmentes, wee will p. 358require it with another, and yet you shal gaine nothing by it. Anno. 1505. vnderunder the raigne of the Emperor Maximilian, there appeared diuerse tokens of bloody crosses, the nayles, the spunge, the speare, and other signes of Christs passion, in the garments of men and women, yea in their rockes, while they were a spinning, reported by Francis Mirandula, Carion, Functius, Melancton, Flaccius: But the Popish Chronologers make no mentiō of it, as Christianus Masseus, & others of that profession. As the Crosses in the Iewes garments, that went about to establish their ceremonies againe, did shew, that do what they could, the gospell, that is, the preaching of his Crosse should take place, as it did: so these signes in Germany did portēd, that the gospel in Germany should be preached, though the Papistes striued neuer so much against it. But it is a farre fetcht conclusion, to inferre heereupon, that the signe or Image of the Crosse is to be adored.

The Protestants.

THe Image of the Crosse of Christ, is neither to be painted, carued, grauen, for any religious vse, nor to be adored or worshipped: but men so doing do fal into the grieuous and high offence and sinne of idolatrie.

Argu. 1. The Scripture neuer calleth the Crosse, whereon Christ suffered, the holy Crosse, as the papistes do, but rather cursed: for S. Paul proueth that Christ became accursed for vsus, because he dyed vponupon the Crosse, according to the scripture, Cursed is eueryevery one that hangeth on a tree. Howe then is it nowe honored, which was then accursed? And if all crosses are worthy honour, because of Christ his Crosse, then why not all nayles, and speares? for with them he was pearsed; al thornes also, because of his crowne of thornes: yea, & al horse-mangers too, because he was laid in a Cribbe?

Argum. 2 They are vncertaine of what fashion the Crosse of Christ was, whetherlike the Greeke letter. Υ. or this letter, x. or the Greek foreign. T. or of this fashiō. † or of this, ✚. which is the vsuall fourme of their Crosses: how then dare they worship that which they know not, and are vncertaine of?

3. All those reasons which we brought before against the worshipping of images: part. …. huius quaest. articul. 3. may be vrged against the adoration of Crucifixes.

Augustine thus writeth, Hanc intuentes salutiferam crucem, omne calumniantium superborum virus expellimus, In Psal. 118 Cont. 26.Ps 118By beholding this helpfull, or helthfull Crosse, we are able to auoid the poyson of all proud venemous Cauillers. Hee speaketh not of any Crucifix that they had in sight, but of the fruitfull meditation of the passion of Christ: as he sayeth a little before, Dum vigilantissima & diligentissima pietate Christus crucifixus attenditur, When with diligent and watchfull and godly attention we consider Christ crucified. Loe, this was Augustines Crucifix, to meditate vponupon the death of Christ.

p. 359THE THIRD ARTICLE OF THE SIGNE of the Crosse in the forehead, or made ouer any thing with the hand.

The Papists.

THey say, it is an holy and venerable signe, and meet to be vsed, to crosse the error 44 forehead, and other partes, to blesse them selues and their meates with crossing and such like. Rhemist.

Argum. 1. Jacob crossed his handes when he blessed his sonnes: it is lyke our Sauiour did lift vp his handes in the forme of the crosse, when he blessed. It is a conuenient memoriall of the death of Christ: and therefore to be vsed. Rhemist. annot. Luke 24. sect. 5.

Ans. 1. Iacob laid his handes after that forme, because of the present occasion: for the younger sonne that should be the greater, was placed at his left hand, and the elder at the right.

2. Seeing the scripture expresseth not in what manner Christ lifted vp his hands, it is great presumption for you to say, it was done in the similitude of the Crosse.

3. How can it be a conuenient memoriall of Christs death, beeing neither ordained of Christ, nor taught by his Apostles so to be?

Argum. 2. Apocal. 7.3. Hurt not the earth, till wee hauehave sealed the seruants of God in their forehead: This is the signe of the Crosse, Rhemist. ibid. Bellarm. cap. 29.

Ans. It is the signe proper to Gods elect, and therefore not the signe of the Crosse, which many reprobates hauehave receiued, Fulk ibid.

The Protestants.

THough we finde that the signe of the Crosse hath beene of ancient time vsed in Baptisme, and is now in some reformed churches without popish superstition: yet this ridiculous & superstitious abuse of the signe of the Crosse, which is common and vsual among the Papists, to crosse themselues, their foreheads, their eies, mouth, lippes, to crosse themselues going foorth, and returning home, thinking thereby to be sufficiently shended and preserued from euill, we do vtterly condemne, and hauehave worthily abolished.

Argum. 1. This custome of crossing hath no warrant from scripture, neyther was practised by the Apostles: Valentinus the Heretike was the first that made any great account of it, Irenaeus lib. 1. cap. 1. therfore not to be vsed amōgst Christians.

Argum. 2. Math. 23.5. Christ reproueth the Pharisies for their phylacteries, p. 360that is certain writings of the law in parchment, which they bound to their foreheads, and for their broad fringes, which were notwithstanding cōmanded by the lawe. If our Sauiour reproued them for abusing the things rightly instituted at the first: much more worthie of blame is the superstition of Christians that hath no ground nor warrant at all.

In Iohann. tract. 43.Augustine sayth, Christus elegit, vt in cruce penderet, vt ipsam crucem in cordibus fidelium figeret: Christ made choise of that kind of death to hang vponupon the Crosse, that his Crosse might be fixed in faithfull mens hearts: he saith not in frontibus, in the forehead, though in some editions that word be foysted into the text, but in cordibus, in their hearts.

THE FOVRTH ARTICLE OF THE POWER and efficacie of the Crosse.

The Papists.

error 45 THe signe of the Crosse (say they) hath two notable and powerfull effects: one is to driue away diuels and euill spirits, to heale and cure diseases: the other is to sanctifie and blesse creatures, as our meates and drinkes, which is done by the signe of the Crosse, Rhemist. 1. Timoth. 4. sect. 12.13. Bellarm. cap. 30.

Argum. 1. That the signe of the Crosse, euen ex opere operato, as Bellarmine sayth, by the very act, and making of the signe, yea by a Iew, Infidel or Pagan, hath power to driue away the diuell, they would thus proue it: Dauid by his Harpe droue away the euill spirit from Saul: the Angel did the like with the fishes liuer, in the storie of Toby: Rhemist. ibid.

Ans. First, we must hauehave better scriptures then Apocryphal stories to build our faith vponupon: The good angels of God hauehave power from God to driue away euill spirits, though they vse no externall signes: yet it followeth not, that eueryevery man may do that which is granted to the Angels, though we should admit the storie. Secondly, Dauid not so much by the sound of his Harpe refreshed Saul, as by his godly songs and musicke chased away the spirit: neither did the euill spirit depart from him, but he for the while found some ease: his phantasticall and melancholy fits which Sathan wrought vponupon, being by his pleasant harmonie somewhat allayed. Thirdly, all this being granted, yet hauehave they not proued by these examples, that Pagans and Infidels, by the signe of the Crosse, may chase away euill spirits.

2. That things are hallowed and blessed by the signe of the Crosse, they also proue it, because the Crosse being an holy signe in it selfe, doth communicate holines vntounto the things signed with the Crosse: Bellarm. cap. 130.

Ans. First, we denie the signe of the Crosse, as they vse it to be an holy but rather a superstitious and deceiueable ceremonie. Secondly, though it were holy, yet being abused, it cannot transferre any holines to other things▪ for in the law p. 361the sacrifices of the wicked, though they lay vponupon the Altar, were not thereby sanctified, but were an abomination, being not offered in a right faith: Nay, there is no outward ceremonie so holy, as that it can impart the holines to another thing: as it is shewed, Hagg. 2.13. Though a man did beare holy flesh in the skirt of his garment, yet was it not thereby holy.

The Protestants.

FIrst, it is a deceitfull toy that they beare the people in hand: the diuell at the signe of the Crosse will flye away: For the weapons of our warfare (saith S. Paul) are not carnall, 2. Corinth. 10.4. but the signe of the Crosse is an external and carnall, no spirituall weapon, and therefore preuaileth not against spirituall powers. Act. 19. The diuel would not giuegive place when Iesus and Paul were named, much lesse at the signe of the Crosse.

Augustine saith: Signum Christi expellit exterminatorem▪ si cor nostrū recipiat saluatorem: The signe of Christ doth expell the destroyer, when our heart receiueth our Sauiour: Tractat. in Iohann. 50. So it is not the signe in the forhead, but the faith of the heart, that maketh Sathan afraid: if sometime he auoyd when men signe themselues, he is disposed to play with them, that he may deceiue them more strongly.

Secondly, we knowe no such meanes to sanctifie creatures by: They are blessed and sanctified for our vses (as S. Paul saith) by the word and prayer, 1. Tim. 4. Prayer therefore without warrant of the word is but presumption. They therefore hauing no word for their superstitious crossings, inuocations, incantations, popish blessings, doe deceiue themselues and others, in thinking that the creatures in such order are sanctified vntounto them.

AN APPENDIX CONCERNING THE name of Iesus.

The Papists.

THe name of Iesus (they say) ought to be worshipped by capping and kneeling error 46 thereunto, by wearing it in their cappes, and setting it vp in solemne places: alleadging for their purpose that of S. Paul, That at the name of Iesus all things shall bow, Philipp. 2.10. Yea, they say, that Protestants by abolishing the name and Image of Christ, doe make a way for Antichrist. Rhemist. annot. Phi…ipp. …. sect. …. Apocal. 13.17.

The Protestants.

1. THe bowing at the name of Iesus, as it is vsed in poperie, to bend the knee p. 362at the sound thereof, is not commaunded in this place: which sheweth especially the subiection of all creatures, of Turkes, Iewes, infidels, yea of the deuils themselues to the power and iudgement of Christ. Secondly, Protestantes hauehave onelyonly taken away the superstitious abuse of the name of Iesus. Thirdly, the kneeling at the name of Iesus is superstitiously abused in popery: for the people stoupe onelyonly at the sound, not vnderstanding what is read, and so make an idoll of the Letters and syllables, adoring and worshipping the very name when they heare it or see it: And againe in sitting and not veyling at the name of Christ, Immanuel, God the father, the sonne, and the holy Ghost, and bowing onelyonly at the name of Iesus: Fulk. ibid. Fourthly, due reuerence may be vsed to our Sauiour without any such ceremony of capping or kneeling, Fulk. Neither doe we bind any of necessitie to vse this reuerence to the name of Iesus, as the Papists doe, which think that Christ cannot otherwise be honoured: neither doe we iudge and condemne those that doe vse it, being free from superstition, and grounded in knowledge, and carefull not to giuegive offence: for superstitious and offensiue ignorance is not in any case to be defended. Fiftly, this outward reuerence to the name of Iesus was first taken vp amongst Christians, because of all other names it was most derided and scorned of the Paganes and Iewes: and therefore they did the more honor it. But now there is greater daunger of popish superstition in abusing holy things, then of prophane paganisme in vtterly contemning them: and therefore there is not such necessary and iust occasion of vsing this externall gesture now, as was in former times: It was not vsed of necessity then, much lesse now.