Defense of Perkins Book Called a Reformed Catholic, Point 9
The ninth point. Of Jmages. Our consent.
speaker W. P. Conclus. I. We acknowledge the ciuill vse of images as freely and truely as the church of Rome doth. By ciuill vse I vnderstand, that vse which is made of them in the common societies of men, out of the appointed places of the solemne worship of God. And this to be lawfull, it appeareth because the artes of painting and grauing are the ordinance of God: and to be skilfull in them is the gift of God, as the example of Bozaleel, and Aholiab declare, Exod. 35. 30. This vse of Images may bee in sundrie thinges. I. In the adorning and setting forth of buildings; thus Salomon beautified his throne with the image of lions. And the Lord commaunded his temple to bee adorned with the images of palme trees, of pomegranates, of bulles, cherubes, and such like. II. It serues for the distinction of coynes: according to the practise of Emperours and princes of all nations. When Christ was asked, Matth. 22. whether it was lawful to giuegive tribute to Cesar or no? he called for a penny and said, whose Image or superscription is this? they said, Cesars: he then said, giuegive to Cesar the things that are Cesars: not condemning but approuing the stampe or image vponupon his coyne. And though the Iewes were forbidden to make images in way of representation, or worship of the true God: yet the Sycle of the sanctuarie, which they vsed, specially after the time of Moses, was stamped with the image of the Almon tree, and the potte of Manna. III. Images serue to keepe in memorie friendes deceased whom we reuerence. And it is like, that hence came one occasion of the images that are now in vse in the Roman church. For in the daies after the Apostles men vsed priuately to keepe the pictures of their friendes departed: and this practise after crept into the open congregation: and at last, superstition getting heade, images began to be worshipped.
Conclus. II. We hold the historicall vse of images to be good and lawfull: and that is, to represent to the eye the actes of histories, whether they bee humane, or diuine: and thus we thinke the histories of the Bible may be painted in priuate places.
Conclus. III. In one case it is lawfull to make an image to testifie the presence or the effects of the Maiestie of God, namely when God himselfe giues any speciall commaundement so to doe. In this case Moses made and erected a brasen serpent, to bee a type, signe, or image to represent Christ crucified. Ioh. 3. 14. And the Cherubs ouer the merciemercy seat serued to represent the Maiestie of God, to whom the Angels are subiect. And in the second commandement it is not simply said, Thou shalt not make a grauen image: but with limitation, Thou shalt not make to thy selfe, that is, on thine owne head, vponupon thine owne will and pleasure.
speaker D. B. P. Christians (saith M. Perkins in his first conclusion) vsed priuately to keepe the Pictures of their friends departed; which afterward (saith he) by abuse came to be set in Churches and vvorshipped.
This by the vvay is a very vvil…ull peruerting of those vvords (to thy selfe) which cannot signifie, but, to thine ovvne vse, that is, to adore them, as is plainely deelared in the text follovving.
speaker A. W. It is no small aduantage that you take by reporting Master Perkins words as please you. Here (as also otherwhere) you set them downe by halues, as if he certainely affirmed that, which he doth but gather by likelyhood. It is like (saith he) that hence came one occasion of the images that are now in vse in the Romane Church.
speaker W. P. The most that any indifferent man can make of it, is, but a mistaking of the true sense, vnlesse he be able to prooue that Master Perkins knew the meaning to be otherwise, which is not to be thought of any man vponupon a bare presumption. It may be also he did rather so expound it, because in eIudg. 2. 19. Psal. 106. 29. 39diuers places of scripture where the Iewes idolatry is reprooued, they are charged to hauehave followed their owne fAdinuentiones.inuentions, as your Latine translates.
IV. The right images of the new Testament, which we hold and acknowledge, are the doctrine and preaching of the Gospell, and all things that by the word of God pertaines thereto. Gal. 3. Who hath bewitched you that ye should not obey the truth to whom Iesus Christ was before described in your sight and among you crucified. Hence it followes that the preaching of the word is as a most excellent picture in which Christ with his benefits are liuely represented vntounto vsus. And we dissent not from Origen. contra Ce…s. lib. 8. who saith, We hauehave no images framed by any base worke, but by such as are brought forth and framed by the word of God, namely patterns of vertue, and frames resembling Christians. He meanes that Christians themselues are the images of Christians.
speaker D. B. P. These be metaphoricall Pictures, not belonging to this purpose: for it is one thing to describe in vvords, another to expresse in liuely colours, and lineaments.
speaker A. W. gConcil. Constantinop. vniuers. 7. Actione 6.These are the onelyonly pictures that we need, Preaching of the Word, administring of the Sacraments, and considering the liues of the true Saints, as they are recorded in the Scripture, and offer themselues to our knowledge, by good histories and daily sight.
speaker D. B. P. These conclusions containe, as M. Perkins affirmeth, the doctrine of the Church of England; vvhichwhich I vvould beleeue, if I did not see the Magistrats publikely to take avvay Pictures from Catholiks, to teare and burne thē, which were kept but in priuate places: yea, their more seruent disciples, cannot abide a Crosse standing by the high way side, or in any, neuer so profane a place, but either they bea…e and hale them dovvn, or most despitefully deface them: bevvraying indeed vntounto all moderate men, their cankered stomaks against him that died on the Crosse: vvho He vvill consound you Idolaters.vvill one day (vv…on he pleaseth) confound them. But to couer this their malice, they cast ouer it the mantle of zeale, saying that the Papists make them their Gods, and that therefore they are to be abolished.
speaker A. W. Against which of the former conclusions is the practise of the Magistrate, that you should denie that to be our doctrine, because of this? Not against the first, nor the second. For both we our selues vse them for ornament, and remembrance, and all your Papists, you speake of, to religious purposes. Not against the third: For you hauehave no image that God hath appointed to bee made: much lesse against the fourth, which allowes none of your Images. It would hauehave becommed you therefore to forbeare both the accusing of the Magistrate, for doing against our doctrine, and the condemning of our doctrine, as being other than it is. For the people, though many amongst them iustly mislike crosses, because they are by you ordinarily abused to Idolatrie; yet I thinke you can bring few examples of any such disorderly course, and I am perswaded none at all, which the Magistrate hath not corrected.
speaker A. W. O men blinded vvith spite against true deuotion. We Catholikes are a thousand times morezealous of the true honor of the liuing God, than D. B. P. These rhetoricall explanations proue nothing. You dvvell by ill neighbours.any Protestants euer vvere or vvill be: And that small reuerence vvhichwhich vve yeeld vntounto Images, is more different from the honor and obedience due vntounto Almighty God, than the cope of heauen is distant from the center of the earth.
You zealous of the true honour of the liuing God, whose glorie you turne into the likenes of a mortall man, and of a pigeon? whom you dishonor by stockes and stones? whom you crush vp into a baggage wafer cake? whom you deuoure and swallow downe into your bellies, and cast out into a place not fit to be named? There neuer was the like senselesse and barbarous Idolatrie among the Gentiles. If some reuerence you giuegive be small, some againe is a degree at the least aboue that, as hforeign.the very words shew. But tell me, is it small reuerence to giuegive the same honour to the image, which belongs to the partie whose image it is? Doe you not worship the images of the Trinitie, and of Christ alone, with diuine worship? Are not you they who maintaine that idolatrous second Councill of Nice, in which iCarol. mag. de imag. lib. 3. cap. 17.Constantine Bishop of Constance in Cyprus blasphemously affirmed, that he receiued and embraced honourable, holy and venerable Images, according to that seruice of adoration, which he gaue to the consubstantiall and quickning Trinitie? But of this afterwards.
speaker D. B. P. And that these hotter brethren may see vvhat reason M. Perkins had to allovv of the ciuill and historicall vse of Images: I thinke it expedient to note here, hovv in the purest antiquitie, Images vvere made and respected.
That famous Image of our blessed Sauiour, vvhichwhich the vvoman cured of the bloody fl…xe, set vp in Brasse at Caesarea Philippi. vponupon a Piller of Matth. 9.stone, is not vnknown vntounto any that hauehave read the Ecclesiasticall History of Eusebius, Lib. 7. cap. 14. And how God did approue it by giuing vertue vntounto an herbe when it did grow, to touch the hem of that Picture, to cure all manner of diseases. Which Image, Eusebius himselfe did see standing vntill his daies, which was …300 yeeres agoe, as he there testifieth: as also, that he saw diuers others, namely, of Saint Peter and Paul.
speaker A. W. This goodly statue being most memorable both for antiquitie of it, being made our Sauiour yet liuing, and for the miracles wrought by that herbe, growing at the foot of it, Iulian the Apostata for malice against our Sauiour, caused to be broken downe, and set vp his owne Image in the place of it: but his was presently with lightning and thunder from heauen consumed into ashes, and our Sauiours, by the Christians Lib. 5. hist. cap. 20.carried into their Church, as witnesseth Sozomenus.
Eusebius deliuers that storie as a matter of report, not knowledge: They say that her house is yet to be seene, and that admirable monuments of that benefit our Sauiour bestowed vponupon her, are yet remaining. And it is worth the obseruing, that Eusebius makes a difference betwixt that which he knew by the Gospell, and that which he heard by report. Of her healing by our Sauiour Christ he speaketh thus: Whom we know by the holy Gospels, that our Sauiour freed from her disease. Of her dwelling at Caesarea Philippi, of her house, and that Image, with the hearbe and vertue of it: kFerunt.They say, of the Image also in particular, they say this statue hath the image of Iesus. Neither doth he affirme, that he saw it himselfe: It remained also (saith Eusebius) vntill our times, as it may be seene of them that goe into that Citie. But I wonder at your confidence, that euer you would adde a word of the Images of Peter and Paul; Eusebius report and iudgement being in that very place against your opinion of Images. Let vsus heare himselfe speake: It may not seeme strange (saith Eusebius presently vponupon the former words) that such of the Gentiles as were cured by our Sauiour did these things: seeing wee hauehave seene the Images of his Apostles, viz. of Paul and Peter, and of Christ himselfe kept painted in tables: because the ancients, by an heathenish custome of the Gentiles, were w…nt in that manner to honour those whom they counted their preseruers. This woman being a Heathen, and perhaps conuerted, in her ignorance did like the rest of the Heathen.
The miracle was receiued, and deliuered by Eusebius only vponupon report; of the continuance whereof, with the Images enduring, he saith nothing. But in this case I will onelyonly put you in minde of that, which lGab…. Biel in can. … lee. 49.one of your owne schoolmen writes concerning such miracles, that they are wrought often times by the operation of Diuels, to deceiue the inordinate worshippers of such Images, God permitting, and the infidelitie of men necessarily requiring it. Such might this be, if there were any such.
mSozom. hist. lib. 5. cap. 20.Sozomen notes in his preface to the storie, that this destroying of Iulians image, shewed the power of Christ, and his anger against Iulian: but this prooues not that our Sauiour had any liking of the Image; it was Iulians malice, as your selfe call it, that prouoked our Sauiour, not the respect of the Image. The latter part you report very craftily, as if the Christians had set vp that Image in their Church: but Sozomen saith not so; onelyonly he telleth vsus, that when the Gentiles had dragged it to peeces, the Christians gathered vp the peeces, and laid them vp in their Church; where they were kept till the time of his writing.
speaker D. B. P. Another Picture of our Sauiours visage, he himselfe is reported to hauehave sent vntounto Abgarus Prince of Edessa, as witnesseth Metaphrastes In vita Constantini, Damascen, and Euagrius, who doth in the same chapter rehearse a notable miracle, vvrought by the same Image, to deliuer Lib. 10. de imagi. Lib. 4. hist. cap. 28.the Tovvne from the sacking of the Persians. And in his fift booke and eighteenth chapter, recordeth another miracle done by the Image of the blessed Virgin Mary in a prison at Antioch.
speaker A. W. The nDamasc. orthod. fid. lib. 4. cap. 17.chiefe author you alleage for this fable, writ 800. yeeres after Christ, and setteth it downe but oforeign.as a report; as you might hauehave seene, if you had looked in him; which by pDamasc. de imagin. lib. 10.the wrong quotation, it should seeme you did not. qLib. 1. c. 13.Eusebius, who writ the Ecclesiasticall historie 400. yeeres before Damascen, and set downe that matter out of the record of Abgarus owne countrey, hath not one word of any such Image. Yea, in his rCitante Gregor. Neocaes. in Concil. Nice. secundo, actione 6.epistle to the Empresse Constantine Augusta, who writ to him for an image of Christ, he sheweth that her desire is not warrantable, and discourses that matter at large. sLib. 4. c. 26.Euagrius another of your authors, about sixe hundred yeeres after Christ, telleth such a storie as you mention; not vpō his own, but Procopius credit, who liued in the same age with him, and writ that miracle by the report of I know not tA veteribus cōmemorata.what old men. It is enough to discredit it, that Eusebius maketh no mentiō of any such Image, though he writ the historie of that matter betwixt our Sauiour and Abgarus at large; and that, as I said before, out of the records of Edessa, where Abgarus ruled. If these former authors cannot procure credit to that storie, what should Simeon Metaphrastes doe, who uAnno 950 Coccius in Thesauro Catholico.came some hundreds of yeeres after Procopius, and Euagrius? But of this and like miracles, if they were indeed wrought, we heard Biels iudgment before.
speaker D. B. P. The third Image representing our blessed Sauiour, is said to hauehave bin made by Nicodemus his secret Disciple, vvhichwhich aftervvard vvas taken by the Ievves, and in despight of Christ, vvas crucified, and to their confusion, much blood issued out of it.
This history is in the …orke of S. Athanasius that sound piller of the Church, intituled De passione imaginis, and is either his, or some other very auncient and graue vvriters. For it is related in the seauenth generall councell. Act. 4.
speaker A. W. There is no likelihood that Athanasius would record any such storie, his xContr. Gentes seu contra idola.other writings are so directly against all Idolatrie. But which of the two copies will ye ascribe to Athanasius? For hee that reades them aduisedly, will rather take them for two seuerall mens doings, than thinke either of them to be written by Athanasius. And therefore yPraefat. in Athanas.Nanius a great Doctor of Louaine, makes no bones to place it amongst those writings, which are none of Athanasiuses: neither indeed was it euer knowne, till that idolatrous second Councill of Nice, eight hundred yeeres after Christ very neere. Yea the storie it selfe seemes to hauehave bin yonger, than Athanasius, almost foure hundred yeeres: For zIn chronic. Anno 775.Sigibort affirmes it happened in the yeere 775: aHistor. …onibard. legend. cap. 30. D. B. P. Lib. 1. collectam. Lib. 14. hist. 1. 2the historie of Lombardie, in the yeere 750.
speaker A. W. That S. Luke the Euangell drew the Picture of our blessed Ladie, is registred by Theodorus Lector 1000. yeeres ago, and Metaphrasies, In vita Lucae, and Nicephorus.
Those fragments of bTheodor. in Callecta.Theodorus gathering deserue no such credit, that a thing done more than fiue hundred yeres before he was borne, and recorded by none of his ancients, that are knowne, should, vponupon his bare word, be held for true. But let vsus grant as much as you desire, that S. Luke drew the Virgin Maries counterfeit. What of that? will it follow that therefore it is fit or lawfull to make Images, now in this certaine daunger of Idolatrie, when no man knowes any more of the Virgins fauour and feature, than he doth of our great Grandmother Euahs? It should seeme cCallistus lib. 2. cap. 24.Nicephorus did not giuegive any great credit to the storie, though Theodorus had written it long before him. For he brings it in with a suspitious preface: It is said: And I marueile, if you reade it in Nicephorus your selfe, that you adde not the rest of his report, in that place, of the Euangelist Lukes picturing our Sauiour also, and the chiefe of his Apostles. Simeon Metaphrastes is too young to witnesse a matter, done so many yeeres before his birth.
speaker D. B. P. Tertullian, an author of the second hundreth yeere after Christ, hath Lib. 2. de pudicitia.left writen, that the Image of Christ in shape of a shepheard carrying a sheep on his shoulders, was ingrauen vponupon the holy Chalices vsed in the Church.
speaker A. W. dTertul. lib. 1. de pudicit.Tertullian hath left this written, that the image of a Shepheard carrying a sheepe, was engrauen vponupon the Cups or Chalices: but he neuer giues any signification of the holinesse of those Cups, nor approbation of the picture, further than to make them serue his purpose, to shew, that by the sheep all kind of men are signified, as well Heathen as Christians. And surely he that reades eTertul. de idololat.his booke of Idolatrie, and considers that hee makes Idols and Images all one for their nature, will not thinke him any fauourer of Images.
speaker D. B. P. In the time of S. Chrysostom, they were so common, that they were carried in rings, drawen on cups, painted in Chambers. See Theodoret. Jn histor. relig. in vita Simeonis Stelitae. Aug. lib. 2. de cons. Euang. cap. 10. And the 7. Synod Act. 4.
This briefly of Images in generall: Now a word or two of the signe of the Crosse, which our Protestants hauehave banished from all their followers: Neuerthelesse it cannot be denied to hauehave been in most frequent vse among the best Christians of the Primitiue Church.
speaker A. W. We also, as they had in Chrysostomes time, and in all times and places, where the Art of grauing and painting was vsed, hauehave Images in Rings, Cups, Chambers. But what Images, or to what purpose? you neither tell vsus what they were, nor quote the place, that wee may looke and examine the matter.
fHist. Theod. in Simeone cap. 26.Theodoret speakes not of Images in Rings, Cups, or Chambers, but onelyonly tels of a report, that the people of Rome did set vp little Images of Simeon in all gIn Officina…, vestibulis, & p…rticibus.their shopdoores, and walking places, or galleries. But Artificers are no fit iudges in such controuersies; and yet it is but a report that they did so.
hAug. lib. 1. de cens. Euang. cap. 10.Austin iesting at them, who say that our Sauiour Christ writ certaine books to his Apostles Peter and Paul; wherein the art whereby he wrought his miracles was contained: I belecue (saith he) they hit vponupon these two Apostles, as the men to whom he writ, because they had seene him and them in many places painted together. But what approbation giues he to the vse of these pictures? So (saith he) they deserue to erre, that seeke Christ and his Apostles, not in the holy books, but vponupon painted walles. As for that iConcil. Nicen. 2.idolatrous Synod, it is ridiculous to vrge the authoritie of that against vsus, when you know wee wholy disclaime it, and pleade against it from the kConcil. Francofor.Councill of Franckford, and the book lCarolus magnus de imagin.of Charlemaigne the Emperour, in both which it was refuted and condemned. If you bring no better proofe for the Crosse in particular, than you hauehave for mages in generall, I doubt me the Protestants will not repeale the act of banishment made against it, whatsoeuer you talke of the most frequent vse thereof among the best Christians in the Primitiue Church.
speaker D. B. P. Tertullian hath these words, At eueryevery going forward and returne, whē De corona militis.we dresse vsus and pull on our shoes, when we wash and sit downe, at the lighting of Candels, and entring into our Chambers, finally, when we set ourselues to any thing, we make the signe of the Crosse on our foreheads.
speaker A. W. The signe of the crosse as it is here spoken of by you, doth not indeed belong to this question, which is of such images as are set vp to be outwardly worshipped, such as this signe of the crosse neuer was among the auncient Christians. But because, as you say, it is the forme that you worship which is made, though it continue not, and for that your Diuines mainteine the worshipping of it euen outwardly, as I will shew, let it passe in the rancke where you hauehave set it. Now that the signe of the crosse is so to be worshipped, first mBella m. de imag. lib. 2. cap. 19.Bellarmine shews, where he saith, The signe of the crosse which is made vponupon the forehead, or in the ayer, is holy, and to be worshipped. nCosterus in Enchir. de sanct. cruce, cap. 11.Costerus his fellow Iesuit speaketh more plaine, Christians (saith he) euer since Christes time, hauehave alwaies worshipped with great reuerence both the wood of our Lords crosse it self, and the signe of the crosse, with which they daily fence themselues. oSuarez in Thom par. 1. disp. 56. sect. 3.Suarez another Iesuit is more plaine then he, The signe of the crosse (saith he) is worthie of reuerence and adoration, for it hath the vse and signification of a Sacrament, And it skils not that it is made in a matter, or by an action that passeth away, because the only difference of the matter when the fashion is all one, hinders not the adoration. pIacob, de Graph. decis. aur. lib. 2. c. 12 sect. 15.Iacobus de Graphijs giueth also the reason of this, We worship it (saith he) with diuine honor, for that it puts vsus in mind of our Lords passion; which is performed by the signe of the crosse on the forehead, as well as by a crosse painted on the wall. Lastly, qVasq. de ador. cultu lib. 3. cap. 4. num. 61. pag. 493.Gabriell Vasquez saith, that the crosse of Christ, by what meanes soeuer exprest, is worthie of veneration, as well as the crosse it selfe on which he suffered.
That the crosse was in common vse among the auncient Christians, it was neuer denied, yet hauehave we no record of it in any auncient authenticall writer before Ireneus, as rFulke against Marti. Art. 1. fol. …38.Doctor Fulke hath truly auouched against Martiall.
As for the counterfeit writings of sIgnat. epist. ad Philip.Ignatius, tMartial. epist. ad Burdeg.Martialis of Burdeaul. and uDionys. Eccles. hierar. cap. 2. 4. 5. 6.Dionysius Areopagita, both the stile and the matter refute the titles, and bewray partly ignorance euen in the language, and partly authors of later times. xXystus Betul. ad Lact. lib. 4. cap. 27. Instit.Xystus Betuleius would hauehave vsus beleeue his word, that the ceremony of crossing was vsed euen when the Apostles laid on their hands, but neither doth the scripture affirme any such thing, neither brings he any authoritie or reason to prooue it. But let the author of it be vnknowne as he is, yet if the occasion and vse of it were certaine and warrantable, there were more reason to finde fault with the leauing of it. But who can resolue vsus of this doubt? yAugust. in Psal. 141. & de verb. Do…. ser. 18. & de verb. Apost. …erm. 8.Austin seemes to be very vncertaine, fetching this custome of crossing from a desire to make profession of Christianitie in the sight of the pagans. zAug. de Catechi…. rudib. cap. …0 & in Ioa. … 55. ad cap. 1….He seemes otherwhere to attribute it to an imitation of the Iewish Ceremony, in marking the dore posts with the blood of the paschall lambe. What should I speake of the doubt concerning the forme it selfe, which is the thing that you professedly worship? What is that forme? the sau…oir or S. Andrews crosse? resembling as some thinke not the crosse of our Sauiour, but the aforeign X … ….first letter of his name in Greeke, bEuseb. in vit. Constant. lib. 1. cap. 25.which also was set on the top of Constantines standerd. Or is it nothing else but two crosse lines, cutting each other in a right angle, as it is commonly made, which some will hauehave to be resembled by that standerd of Constantines, the staffe and the baner making such a crosse, cAmbros. ser. 56.like to the mast and the sayle yard. It is all one what the forme was if the vse were good and lawfull. But how shall that be auowed when it is not certaine what it was. All which notwithstanding we are desirous so to interpret the auncients concerning this point, as that we may free them from superstition if it be possible. We would gladly therfore expound their speaches of the efficacie and vertue of the crosse, not of the wood nor of the forme, but of the passion and sufferings of our Sauiour Christ, d1. Cor. 1. 17. 18. Gal. 2. 16. & 6. 14. Eph. 2. …6. Phil. 3. 16. Col. 1. 20.in which sense the scripture speakes of it most truly and gloriously. I could to this purpose alleage diuers places out of the Fathers, but I must needs confesse that I can bring many other out of their writings which will not beare that exposition. What if I should say that they vsed it only as an outward gesture when they prayed to God for any blessing, and therefore continually signed themselues as eTertul. de coron militis.Tertullian, and fAugust. de …ectit. …ath. conue… & de tempor. ser. 1…0.Austin shew? I could cite some places, by which this coniecture might be made somewhat likely; yea I could adde hereunto the iudgement of your late Iesuits, who gCoster. Enchir. de cruce. c. 11. pag. 360.acknowledge that vse of the crosse amongst them, and hVasquez de adora. cultu lib. 3. cap. 5. num. 7. p. 500.denie that it puts any vertue into the thing that is signed. But neither would this content you, and many speeches of the auncients are such as can admit no such interpretation. Wherefore all that I will answere is this, that howsoeuer the vse of crossing (as it was amongst the Fathers within 200. yeares after our Sauiours ascension, and for a long time afterward) cannot be sufficientlie warranted by any ground of scripture: yet the Crosse was neuer made an Idoll, by any outward worship amongst them, as it is altogether with you Papists. Whereupon it followes that the testimonies which you alleage out of the Fathers are falsely applied by you to countenance such Idolatry as they neuer dreamed of.
speaker D. B. P. S. Ambrose exhort, vsus to begin all our vvorkes vvith the signe of the Serm. 43.Crosse.
speaker A. W. To that of Ambrose I answere more particularly, first, that your quotation of his iAmbr. ser. 84.84. Sermon is false, for there is not a word of any such matter in all that Sermon. Secondly, that in kAmbr. ser. 43.the place you meane he saith not we must begin all our works with the signe of the crosse, but rather speaketh of prayer, according as before I expounded him. We must (saith Ambrose) when we rise giuegive thanks to God, and lOmne diei opus in signo facere saluatoris. 11 S. In loan.do eueryevery worke we take in hand all the day in the signe of our Sauiour, that is, with prayer to Christ.
speaker D. B. P. S. Augustine, What is that ensigne of Christ, which all men knovv, but the Crosse of Christ, the vvhichwhich signe, vnlesse it be made on the foreheads of the faithfull, yea, on the vvater by vvhichwhich they are regenerate, and on the Oyle and Chrisme, vvherewith they are annoynted, and on the sacrifice vvherevvith they are nourished, not one of them are orderly and duly administred. Our Protestants then that hauehave neither holie Oyle, nor sacrifice to make the Crosse vponupon, are in pittifull taking.
speaker A. W. Such outward things not enioyned by our Sauiour nor his Apostles, follow the custome of particular Churches and times: so that though in mAug. in …a. tract. 118.Austins daies the Sacrament was appointed to be so administred, and otherwise the action was not nR… perficitur.duly and orderly performed; yet we may and do baptise well enough, as long as we keepe the order commaunded by our Sauiour, and practised by his Apostles: Baptise (saith oMatth. 28. 19he) in the name of the Father, of the Sonne, and of the holy ghost, which they did as occasion offered it selfe in any common water, without oyle or crosse.
speaker A. W. But heare also vvhat some of the best Greeke Doctors do say of this D. B. P. And with him is ansvvered. Ca…h. 4. You … … H…m. De Spirit sanct. 27.same signe of the Crosse.
S. Cyrill agreethfully vvith Tertullian, saying: Make this signe of the Crosse both eating and drinking, both sitting and standing, and walking and speaking, in summe, at all times.
Saint Basil accounteth this making of the signe of the Crosse among some of the principall Traditions of the Apostles.
pBasil. de Spirit. sanct. c. 27.Basil liued 300. yeeres after the Apostles, and recites other customes as Apostolicall traditions, which hauehave neither any warrant by likelyhood of reason, nor some of them allowance by the practise of your owne Church. Turning to the East when we pray, one of his traditions hath no ground of reason: so the soule be present with God (saith qEucher. in lib. Reg. comment. lib. 2. cap. 58.Eucherius) there is no commaundement for the site of the body. And rSocrat. hist. lib. 5. cap. 21.Socrates writeth, that the Christians of Antioch turned to the west when they prayed. Another of his traditions is concerning the words of inuocation, when the bread and wine are shewed in the Sacrament, which forme of inuocation your Church doth not obserue at your eleuation, nor in any part of your Masse.
speaker A. W. Origen yeeldeth one reason why we make this signe, affirming that D. B. P. Hom. 6. in cap. 15. Ex.feare and trembling doth fall vponupon the euill spirits, when they see the signe of the Crosse made with faith.
That of sOrigen hom. 6. in cap. 15. Exod.Origen, as also many other sentences of the Fathers, applied by you Papists to the signe of the crosse, is spoken of our Sauiours death vponupon the crosse by a Metonymy of the subiect. What (saith Origen) doe the diuels feare? at what tremble they? without doubt at the crosse of Christ, whereby he triumphed ouer them, whereby they were stript of their principalitie and power. Feare therefore and trembling shall fall vponupon thē when they shall see the signe of the crosse tIn nobis fideliter ….fixed in vsus by faith, and the greatnes of that arme which our Lord stretched out vponupon the crosse as he said, uEsay. 65. 2.All the day long hauehave I stretched out my hands. Therefore they will not feare thee, xNisi videant in to crucem Christi.vnlesse they see in thee the crosse of Christ, vnlesse thou also can say, yGal. 6. 14.God forbid I should glorie but in the crosse of my Lord Christ, by which the world is crucified to me, and I to the world. But it is not the wooden crosse, nor the signe of it that crucifieth the world, but the power of our Sauiours death.
speaker A. W. S. Gregory Nazianzen reporteth, that the wicked Apostata Iulian, being frighted with spirits made the signe of the Crosse, which he had renounced, D. B. P. Orat. 1. in lulian.and yet it deliuered him from them.
It is but a report, that zNazianz. in Iulia. orat. 2. quae est 47.Nazianzen makes vponupon other mens credit: It is (saith he) reported by many, and aNon abhorret ab illius moribus.it is not vnlike his custome. But, which is more to be obserued, it must either come from Iulian himselfe, or the Coniurer who was then alone with him at his Coniurations, or else it must hauehave been deuised by some man that could not see it. Now iudge you what credit is to be giuen to such report. Yet we denie not but this might be; the Lord, to Iulians further iust condemnation, shewing his mightie power, when hee was called vponupon by him, in so great an extremitie.
speaker D. B. P. S. Chrysostom most largely discourseth of the glorious vse of the Crosse Ora. quod Christus sit Deus. See the place, among an hundred other commendations of it, he hath these words: That the heads of Kings are not so decked with their Diademes, as with the signe of the Crosse, and concludeth, that all men striue to passe other in taking to them this admirable Crosse, and that no man was ashamed of it, but esteemed themselues more beautified with that, than with many Iewels, borders and chaynes, garnished with Pearle and pretious stones.
speaker A. W. There is no doubt but a true Christian thinkes himselfe more honoured by the profession of his faith in Christ, than by any, or all the ornaments in the world. While it was needfull to make shew of that profession by such meanes, we condemne not the vse of it. Now that occasion amongst Christians in these parts is ceased, and the thing growne to monstrous superstition, wee make no question, but that if they liued now, and saw the abuse of that custom of theirs, they would both refraine and abolish it, if it lay in them. It is not their vsing of that sigue in such sort, as I hauehave shewed, but your idolatrous abusing of it, and discrediting of it and them, which we mislike. Neither is it at all against reason, or custom of the Church, that such outward actions, as some speciall occasion bred, should with that occasion die and cease.
speaker D. B. P. H… quantum mutamur ab ipsis: Alasse, what a pittifull change is this, that that which was of the best Christians reputed deere and holy, should now be accounted a point of superstition and plaine witchcraft.
speaker A. W. But what is all this adoe about the Crosse to the credit of Images? seeing (as I noted afore) there is nothing affirmed in the testimonies you bring but that the signe of the crosse was vsed, either to testifie the profession of Christianitie, or as an outward gesture in calling vponupon the name of our Sauiour Christ?
speaker D. B. P. By all which we learne, that the best Christians both vsed alwaies and highly esteemed of holy Images, euen from our Sauiours owne daies, and God himselfe hath by diuine testimony of miracles recommended them vntounto vsus, not only for the ciuill and historicall vses of them, but more to honor them whose Pictures they were: for no man in his right wits can deny but that it is and hath alwaies bin reputed, as a great honor done to the deceased, to erect him an image, to eternise the memorie of his noble acts: as also that it is a great encouragement to all beholders of such Pourtraits, to endeuour to in…tate their glorious examples: The very sight of the Image of Polemon, a most chast and holy personage, moued an vnchast woman to change her life, as out of S. Gregorie Synod. 7. act.Nazianzen is related.
speaker A. W. Hauing so great testimony for the auncient vse of Images, and such Jt might become your obedience, to giuegive him such title as his Maiestie vouchsafeth him.manifold commodities, by the discreet and holy practise of them, he must needs be furiously transported with blind zeale, that makes warre against Crosses, and burnes holy Pictures; as of late the Superintendent of Hereford did in the market place openly.
Here is not one sufficient testimonie (as I hauehave shewed) to prooue that euer there were any such Images, as you speake of; then what miracles could be wrought for the countenancing of our Sauiour by them? It is an honour indeed to hauehave Images erected in memorie of the deceased, but not for him that is God: neither is it a religious honour, but a ciuill; proceeding not from our deuotion, but from our louelove, whatsoeuer the ground of our louelove be, in respect of them whom we so honour.
How slight and vaine a motion to the imitation of any mans vertues the sight of his Image is, let all experience testifie; which indeed can bring no more but the remembrance of it at the most. But suppose there were some more force in it, all the helps that can be imagined likely to come by it, will not counteruaile the danger of Idolatrie, and so the breach of Gods commandement, in erecting them for any vse of Religion; whereupon Idolatrie will most certainly ensue. That fable of I cannot tell what bA man, saith Charlemaigne out of the Colicill. lib. 3. c. 21 pag. 402.woman, moued to some ciuill outward carriage by the beholding of Polemons Image, seemes to hauehave been deuised out of the Heathen historie of another Polemon, who was brought to the like ciuill vertue by hearing the Philosopher Xenocrates discourse of continencie and temperancie; a farre more likely matter, whether it be true or false. But what hauehave we to doe with that lying Conuenticle, which tels vsus of such a thing out of Athanasius, as was written (if they say true) some foure hundred yeeres before, and neuer heard of vntill that time, when there was such speciall need of it? No, no, that dealing of that Councill is too well knowne, to purchase any credit with mē, that will not wilfully be blinded. In the like sort, they deale with Basil, Cyril, Ambrose, Chrysostome, Gregorie, and the Apostles themselues, whose decrees they fetch out of a counterfeit Synod at Antioch.