The Sum of Christian Religion, Catechism · Part 3 · Question 97
Queſt. 97. May there then at all any Images or reſemblances of things be made?
Anſ. God neither ought, nor can be repreſented by any meanesaEſay 40.25.: and for the creatures, although it be lawfull to expreſſe them, yet God forbiddeth notwithſtanding their Images to be made or had, as thereby to worſhip or honour either them, or God by thembExo. 34.17. & 23, 24. & 34.13. Numb. 33.52. Deut. 7.5. & 12.3. & 16.22..
The Explication.
AS concerning the words of the Commandement, we are to obſerve, that there are two parts of this ſecond Commandement. The former part forbiddeth Images to be made or had; Thou ſhalt not make to thy ſelf any graven Image, nor the likeneſſe of any thing, &c. The ſecond and latter part forbiddeth to worſhip them with divine honour, Thou ſhalt not bow downe to them, nor worſhip them. In the former part queſtion is made, Whether all Images; and if not all, What Images are lawfull, or not lawfull; and, How farre forth they are ſo: In the latter, Whether all bowing to Images be forbidden, and can by no meanes be defended.
Of Images and Pictures in Chriſtian Churches.
The chiefe queſtions concerning Images, are theſe:
1. Whether, and how far forth Images in Churches are forbidden by this Commandement.
2. Whether the worſhipping of Images may be defended.
3. Why they are to be aboliſhed in Chriſtian Churches.
4. How, and by whom they are to be aboliſhed.
The two former of theſe fall under this 97. queſtion of the Catechiſme: the latter belong to the 98. queſtion immediatly following.
The Hebrew names of an Image.THe uſuall Hebrew words are Zelem and Themunah, which ſignifieth an Image: and Lpeſel, that is to ſay, a graven Image: and Hhezebh, that is to ſay, an Idoll or Statue, derived from Hhazabh, which ſignifieth to trouble, to vexe or grieve; fitly ſo called from the effect of Idolatry, becauſe and Idoll vexeth and grieveth the conſcience.The Greek names of an Image. The Greeks call an Image and Idoll foreign, & foreign, to wit, any reſemblance or likeneſſe, eſpecially that which men frame unto themſelves, thereby to repreſent and worſhip God; whether it be a ſolid-bodied Statue, or a bare and naked Image or Picture.The Latine names. Imago. Statua. Simulachrum. Idolum. A fond diſtinction of the Papiſts between the words Idolum and Simulachrum confuted by three reaſons. The word Imago with the Latins, is any ſimilitude repreſented and ſhadowed or painted: the word Statua is any ſolid Image, carved, or caſt: and ſo is Simulacrum. The ſelf-ſame alſo doth the word Idolum ſignifie, which of a Greek word is made a Latine. Notwithſtanding our late Popiſh Sophiſters have invented a diſtinction between the words Idolum and Simulacrum, thereby the more colourably to defend their worſhipping of Images. For they will have the word Simulachrum to ſignifie the Image of a thing truly exiſting in the world: and the word Idolum to import an Image of ſome imaginary and counterfeit thing: and therefore that Idols indeed, and their worſhip are forbidden, but not Images. But the fondneſſe and vanity of this diſtinction is apparent: 1. Out of the derivation of both theſe words. For the words Simulachrum and Idolum, differ no more than theſe words, panis and foreign, which both ſignifie the ſame thing, even bread: but herein only is the difference, that the former is a Latine word, the latter a Greek word. For as the word foreign, ſignifieth a forme or ſhape, from formando, which is to forme and faſhion; ſo the word Simulachrum is a counterfeit or ſhadow, from the word Simulando, which is to reſemble, counterfeit, or ſhadow, ſaith Lactantius.
2. The Interpreters of Scripture uſe both theſe words indifferently. For the Septuagint every-where tranſlate the Hebrew word Hhezebh, by the word foreign: and the Latin Interpreters tranſlate it Simulacrum. Thus the vulgar La…in Interpreter rendreth this caveat; Cavete vobis, foreign, in theſe words, Fugite Simulacra, Flie Idols.1 Joh. 5.21.
3. The uſe of both theſe words is indifferent in good and probable Authors. Cicero in his firſt booke De Finibus, ſpeaking of the Atom…, calleth them Imagines & Idola, both Images and Idols. Euripides likewiſe termeth the ghoſts of Polydore and Achilles, Eurip. in Hecub.foreign, and Idoll. Therefore an Idoll is not onelyonly an Image of a feigned thing, but of a true thing alſo. Againe, on the other ſide, the word Simulachrum is uſed for the Image of a feigned thing. For Pliny calleth the Idoll of Ceres, a falſe goddeſſe,Plin. lib. 13. c. 4. by the name Simulachrum: and Vitruvius likewiſe termeth the Image or Idoll of Diana, Simulachrum. Wherefore falſe and feigned is this diſtinction of theſe Sophiſters betweene the words Idolum and Simulachrum. Thus much of the names uſed in divers languages, to expreſſe that we call an Image.Images and Pictures not ſimply forbidden.
Now to the queſtion we anſwer, that Images or Pictures are not here ſimply forbidden to be made or had at all, becauſe the Science of caſting, carving, painting, and embroidering is reckoned among thoſe Arts and Crafts, which are renowned and commendable, and are profitable for mans life, and are the gifts of God: and God himſelfe tooke care,Exod 31.30. & 3….30. Syrac. 38.2…. 1 Kings ….30. & 10.20. Two …orts of unlawfull Images. 1. Images of God. that Images ſhould be made in his Tabernacle: and Salomon provided, that in his Throne Lions, and in the Temple, by Gods appointment and commandement, Palme-trees and Cherubins ſhould be carved and ſet up. Neither is the reaſon hereof hard and obſcure: becauſe writing and painting are profitable for the memoriall of things done; for ornament, and for a liberall and ingenuous delight of mans life. Wherefore the Law forbiddeth not the uſe of Images, but the abuſe; namely, it forbiddeth that Images ſhould be made, as by them to repreſent or worſhip God, or any creatures. That Images of God are unlawful and forbidden in this Commandemen…, proved by fo…e ſeaſon,:So that ſimply all Images or Pictures are not forbidden; but onelyonly ſome which are unlawfull, are forbidden: as firſt, All Images and Pictures of God; that is, made to repreſent or worſhip God, are ſimply here condemned, as it is manifeſt, By the end of the Commandement.By the end of the Commandement, which is the preſervation of the uncorrupt and ſincere worſhip of God. By the nature of God. Eſay 40.12, 18, 25.By the nature of God. For God is incorporeall and in…ini…e; and therefore it is impoſſible that he ſhould be expreſſed and repreſented under a bodily and finite Image, without impeachment and diminiſhing of his divine Majeſty: according to theſe ſayings, Who hath meaſured the waters in his fiſt? and counted heaven with the ſpanne? &c. To whom will yee then liken God? or what ſimilitude will ye ſet up unto him? To whom will ye liken me, that I ſhould be like him, ſaith the Holy One? Rom. 1.23.They turned the glory of the incorruptible God, to the ſimilitude of the image of a corruptible man, and of birds; and foure footed beaſts, and of creeping things. By Gods inhibition of them. Deut. 4.15, 16, 17, 18.By Gods inhibition of them: Take therefore good heed unto your ſelves; for ye ſaw no Image in the day that the Lord ſpake unto you in Horeb out of the midſt of the fire: That ye corrupt not your ſelves, and make you agraven Image or repreſentation of any figure, whether it be the likeneſſe of male or female, the likeneſſe of any beaſt that is on the earth, &c. By the cauſe of the inhibition.By the cauſe of this inhibition:becauſe, forſooth, theſe Images not onelyonly profit not men at all, but farther hurt them very much. For they are unto them an occaſion and cauſe of Idolatry, and ſo of puniſhment: In a word, God may not be repreſented, becauſe he neither will have it done, neither can we do it, neither profueth it us any thing to doe it. It is a very memorable preſident, which Plutarch recordeth of Numa in his life,Plutarch. in theſe words: Numa forbade the Romanes the uſe of any Image of any god, which Image had the forme or likeneſſe of beaſt or man: So that in thoſe former times, there was in Rome no image of God either painted or graven: and it was from the beginning 170. yeeres, that they had built Temples and Chappels unto the gods of Rome, and yet there was neither picture nor Image of God within them. For they tooke it at the firſt for a ſacriledge, to repreſent heavenly things by earthly formes, ſeeing we cannot poſſibly any way attaine to the knowledge of God, Lib 4. cap. 3. Ortho. bid.but in minde and underſtanding. Damaſcene writeth, that To endeavour to repreſent God, is a fond and wicked thing: although the very ſame Author elſe-where doth not obſcurely defend the worſhip of Images in the ſeventh Councell held by Conſtantine and his ſon Leo; which Councell, amongſt other worthy Decrees, ratified, that Chriſt ſhould not be painted, nor carved, no not according to his humane nature; becauſe nothing but his humane nature could be expreſſed by Art: and they who make ſuch Images, ſeem to re-eſtabliſh the errour of Neſtorius and Eutyches. 2. The Images of creatures.Secondly, the Images and figures of creatures, which are ſet up in Churches, in Streets, and elſe-where, either for the worſhip of God, or to ſome perilous and inconvenient ornament, are unlawfull. Thou ſhalt not bow downe to them. 1 John 5.21.Babes. flye Idols. But ſuch Images of creatures may be lawfull as are made and ſet up without Churches, without any perill or ſhew of Idolatry, ſuperſtition or ſcandall only for a politick or Civill uſe, to wit, hiſtoricall, or for record of hiſtory; and ſymbolicall, or for evidence of ſome myſticall matter; and for honeſt or comely ornament: of which kinde of Images were thoſe Lions in Salomons Throne, and Caeſars image in coine or money, &c.
Object. 1. Thou ſhalt make no graven Image: Therefore God forbiddeth the Art of graving. Anſ God indeed forbiddeth the abuſe; and that is: 1. If we would grave an Image of God. 2. If we binde and tye the worſhip of God unto Images.
Object. 2. The holy Scripture attributing the parts of mans body unto God, doth ſignifie thereby his nature and property. Therefore it is lawfull alſo to ſignifie the nature and property of God by Images. Anſw. There is a diſſimilitude between theſe Metaphors or tranſlations of words, and between Images: becauſe unto them is annexed an oppoſition of them in the word of God, which hindreth and ſtoppeth all errours: and Gods worſhip is not tied to thoſe words. But Images have no where any declaration of their neceſſary or convenient uſe, and men eaſily faſten worſhip and adoration on them: Wherefore God himſelfe uſed thoſe Metaphors of himſelfe, by an anthropopathy, that is, applying himſelfe to ſpeak unto men after the manner of men, thereby to help our infirmity; and farther alſo permitted that we, ſpeaking of him, ſhould uſe the ſame Metaphors: but he never either himſelfe repreſented himſelfe in pictures and images; or willed us to uſe them for repreſentation of him, but ſtrictly and preciſely forbad them.
Object. 3. God of old preſented himſelfe to be ſeen in mans ſhape: Therefore we may alſo follow in like ſignes and ſemblances. Anſ. God indeed, moved by certaine reaſons thereunto, did ſo; but he hath forbidden us to follow it. The reaſon of the prohibition is manifeſt. For it is lawfull for God to manifeſt himſelfe what way ſoever he will; but it is not lawfull for any creature to repreſent God by any ſigne which himſelfe hath not commanded: there is therefore a diſſimilitude or difference in the inſtances. And thoſe viſible ſhapes had God preſent with them to command, promiſe, and heare them, unto whom he manifeſted himſelfe: which cannot be ſaid of ſuch images as imitate thoſe ſhapes, without flat Idolatry: and therefore the Saints did well in adoring God at them, or in them, as being after a ſpeciall manner there preſent: which to doe in theſe, is impious and idolatrous, becauſe it is done through the boldneſſe and vanity of man, without any commandement or promiſe from God. Laſtly, thoſe viſible ſhapes continued ſo long as it pleaſed the Lord to uſe them for to manifeſt and ſhew himſelfe: and therefore could they not be drawn to Idolatry. But images and pictures, which men make to repreſent the manifeſtations of God, were neither ordained to manifeſt God, not to repreſent, or reſemble thoſe ancient manifeſtations of God: and therefore are they an object and an occaſian of Idolatry.
A Table for the diſtinction of Images.
Of Images ſome are
Naturall; as any kind of Meteors, and other ſuch naturall reſemblances.
Artificiall; of which ſome are
Engraven.
Caſt.
Painted.
Theſe are diſtinguiſhed by their ſeverall matter, object, and end; and are Images of
God; which are ſimply condemned in this commandement, and every where elſe in Scripture, and that becauſe they impaire the Majeſty of God, and make of God an Idol.
Creatures; and are
Lawfull; ſuch as ſtand without Churches, and occaſion no feare of Idolatry, but are onelyonly for civill uſe, or comely ornament.
Unlawfull; ſuch as are ſet up in Churches to worſhip God withall, or for ſome dangerous kind of ornament.
2. Whether all worſhipping at Images be forbidden, and may not in any ſort be defended.
TO this queſtion we make anſwer, out of the ſecond part of the commandement, which ſimply forbiddeth us to impart divine honor and worſhip to Images and pictures, not onelyonly that which is given thereby or referred to creatures, but alſo which is referred to the true God. Thou ſhalt not bow downe to them nor worſhip them.
Object. 1. We worſhip not the Images (ſay the Papiſts) but God, of whom thoſe are ſignes and tokens, according to thoſe verſicles of the ſecond Nicene Councel: That which the Image ſheweth, is God; the Image it ſelfe is not God. Look on the Image, but worſhip in thine heart that which thou beholdeſt therein: and according to thoſe of Thomas, Whenſoever thou paſſest by the Image of Chriſt, ſee thou doe obeiſance: yet worſhip not the Image, but worſhip that which the Image repreſenteth. Anſw. 1. We deny that Images are ſignes of God, becauſe God cannot be truely ſignified by them, ſeeing he is immenſe; and though he could, yet he ought not, becauſe he hath expreſſely forbidden them; and becauſe it is not in the power of any creature to ordaine or eſtabliſh any ſignes whereby to ſignifie God, but onelyonly in the will and pleaſure of God. Anſw. 2. In this argument our adverſaries tender and alledge unto us a falſe and needleſſe cauſe. For not onelyonly the worſhipping of Images is the cauſe and forme of Idolatry, but even the very worſhip of God alſo, which is given to Images or other creatures beſides or contrary to his word;1 Kings 12.28. Exod. 32.5. as the ſtory of Aarons and Jeroboams calves doth ſufficiently declare. For, though theſe men ſaid: Behold, O Iſrael, thy gods which brought thee up, &c. To morrow ſhall be the holy day of the Lord: yet God both deteſted, and ſeverely puniſhed thoſe worſhips as horrible and abominable Idolatry. Wherefore, howſoever Idolaters pretend the name and honour of God; yet in Idols, not God, but the Devill is worſhipped, according as Paul teſtifieth of the Gentiles:1 Cor. 10.12. Theſe things which the Gentiles ſacrifice (to Idols) they ſacrifice, &c. though even they alſo in their worſhippings pretended the name and honour of God.
Object. 2. The honour which is given unto the ſigne, is the honour of the thing ſignified. Images are a ſigne of God. Therefore the honour which is given unto Images, is alſo given unto God. Anſw. We againe deny the Minor, or diſtinguiſh of the Major thus; The honour of the ſigne is alſo the honour of the thing ſignified, namely, when the ſigne is a true ſigne, that is, ordained by him who hath authority to ordaine it, and when alſo that honour is given to the ſigne which the right and lawfull author of it will have done to the ſigne. For not the will of him that honoureth, but of him that is honoured, is the rule which muſt preſcribe the due honour. Now whereas God hath forbidden both theſe, namely, that Images ſhould be erected to him; and, that himſelfe ſhould be honoured at Images erected to him, or to any creatures; he is not honoured, but contumeliouſly wronged, and reproached, when any honour done to images is faſtned on him. Repl. Whatſoever contumely is done to the ſigne, that redoundeth on God, although the ſigne be not inſtituted by his commandement. Therefore the honour alſo that is given to the ſigne, redoundeth on God, although that honour be not commanded to be given to the ſigne. Anſw. This reaſon doth not follow, becauſe then are contrary things rightly attributed to contraries, when the contrariety of the attributes dependeth of that, according to which the ſubject is oppoſed, and not of ſome other thing. So we grant that contumely againſt God followeth indeed the contumely againſt the ſigne, albeit the ſigne were not inſtituted by God; but not ſimply in reſpect of the ſigne it ſelfe, unto which that contumely was done, but in reſpect of his corrupt and bad will, who by ſhewing contumely againſt the ſinne, which is thought to repreſent God, purpoſeth himſelfe, and is minded to deſpite with contumely and reproach God himſelfe. For to the ſhewing of deſpite and contumely againſt God, it ſufficeth, if there be any intent or purpoſe of departing from his commandement. But if through a deſire that we have to avoide Idolatry, we deteſt Images, and other falſe reputed ſignes of God, by this contumely done to the ſignes, we rather promote, further, and advance Gods glory. But the honour of God doth not follow the honour of the ſigne, except both the honour and the ſigne be ordained by God: becauſe it is not the intent and purpoſe of honouring God, that ſufficeth to the doing of honour unto God, but the manner alſo which himſelfe hath preſcribed, whereby to be honoured is required, and muſt be obſerved.
Object. 3. It is lawfull to honour the Images of noble, renowned, and well-deſerving men. Therefore much more is it lawfull to honour the Images of bleſſed Angels and Saints. Anſ. 1. To the Antecedent we anſwer; That honour of monuments is lawfull, which is a gratefull and honourable memory of thoſe, whoſe monuments they are: and alſo that, which is applyed to the uſe which themſelves would juſtly have it, and not to the worſhip of them, or to the worſhip of God by their monuments: yea, and the defacing and utter razing of thoſe monuments (if neceſſity require ſuch a change) ſo it be done without any will or deſire of deſpighting or diſhonouring them, whoſe monuments they are, is alſo lawfull. But by no meanes may we attribute divine honour unto them, ſuch as that is, which theſe Papiſts yeeld unto their Idols, whether they cloak it with the name of adoration and worſhip, or veneration and ſervice. foreign.2. The images or monuments of notable men muſt be ſuch, as have not been drawne into Idolatry: for if ſo, we are not to honour them, but to ſuppreſſe them altogether, after the example of the braſen Serpent which Ezekias brake in peeces,2 Kings 18.4. Num. 11.8, 9. when it was abuſed to Iolatry, though in former times it were kept as a monument of Gods goodneſſe ſhewed in the wilderneſſe, in healing, by the aſpect or beholding of it, them that were bitten with the fiery Serpents.