Three Pillars and Arch-patriarchs of the Popish Synagogues, Treatise 3 · Chapter 17
SanderTHE XVII. OR XVI. CHAP.
Whether it be profitable or no, to hauehave Images set vp in Churches and to permit them to be worshipped. Also that maister Iewell hath Englished tolli, to be taken downe, where as it signifieth to be taken vp. Images are not so much permitted to Christians for their weakenes as for their strength. The commodities that come to vsus by images.
This discourse is needelesse to them that denye any setting vp or worshiping of images in churches to be lawfull.Fulk. Neither hath Maister Sander one text of scripture, or any one sentence of any one doctour to proue it profitable, to permit images to bee worshipped. But first hee setteth downe the iudgement of M. Iewell in these wordes.
The best remedie in this behalfe and most agreeable with Gods worde, is vtterly to abolish the cause of ye euil. So Ezechias brake in pieces the brasen Serpent, Epiphanius rent in sunder the painted-vaile, Theodosius commanded the image of our sauiour to be taken downe, where so euer it should be found.
This sentence of M. Iewels he will confute. And first concerning the examples of Ezechias and Epiphanius, he will not say one word more, then he hath said before cap. 3. & cap. 4. Sauing that hee affirmeth Ezechias brake downe but one image that was abused, and left the Cherubims, the altar, & the temple, which were obscure images of Christ. And therfore he thinketh, if som one image of theirs, that hath chanced to be abused, were broken by this example, yet all the rest should stand. But if it please his wisedome to read the historie better, he shall find that Ezechias destroyed all images that were forbidden of God. As for the Cherubims were made by Gods appointment, the altar and the temple were no images. Finally, what image is there in the Popish Church, but it hath bene abused to grosse idolatrie?
To the lawe of Theodosius he saith, it is both misreported and misse Englished. Misreported, bicause the Emperour ment such honour to the crosse, that he would not hauehave it lye on the ground, whereof how true or likely it is, we hauehave spoken before in the 13. Chapter, whither also M. Sander referreth vsus.
It is misse Englished (he saith) in translating tolli to be taken downe, which signifieth to be taken vp. I hauehave answered before, that tolli signifieth generally to be taken away, without respect of vp or downe. And yet bicause M. Sander and his fellowe Papistes, thinke they hauehave taken Maister Iewell in such a great fault for Englishing tolli to be taken downe, they shewe I can not tell whether more spightfull malice, or grosse ignorance, or ridiculous captiousnesse. For tolli doth signifie as wel to be taken downe as to be taken vp. For else howe shall we English these words in the nineteene of Saint Iohns Gospel? Rogauerunt Pilatum vt frangerentur eorum crura & tollerentur. They desired Pilate, that their legges might bee broken, and that they might be taken downe. Likewise Ioseph desired Pilate Vt tolleres corpus Iesu, that hee might take downe the body of Iesus.
But the 73. Canon of the sixt Councell of Constantinople, doth confirme this interpretation of M. Sander, as he supposeth, and the reading of this lawe in Iustinian… Code. Which Canon, bicause he not onelyonly choppeth into three pieces, but also displaceth eueryevery one of them, omitting that which sheweth the true sense of the Canon, I will set it downe word for word as it is. Cum crux viuifica illud salutare nobis ostenderit, nos omne studium adhibere oportet, vt …iper quam ab antiquo lapsu saluari sumus, cum qui par est honorem hebeamus. Vnde & mente & sermone & sensu, adorationē ei tribuentes, crucis figuras quae & nonnullis, in solo ac pauimento fuent, c…nino deleri iubemus. N… incedentium conculcatione victoriae nobis tropeaeuns iniuria afficiatur. Qui secus secerit excommunic…i decernimus. For as much as the quickening crosse hath shewed vntounto vsus that sauing health, it behoueth vsus to vse all diligence, that to it by which we are saued from the olde fall, we giuegive that honour which is due. Wherefore giuing reuerence vntounto it both in minde, in worde, and in sense, we commaund that the figures of the crosse, which of some men are made in the ground and pauement, be vtterly put out or taken away, least the trophee of our victorie by treading vponupon of them that walke about, be iniuried. He that shall doe otherwise, we decree that he be excommunicated.
Concerning the authoritie of this 73. Canon, first I must say the trueth, that it was not made by the sixt Councell, which either made but nine Canons or none at all. The second Councell of Nice liking some of these 102. Canons saith, they met againe foure or fiue yeare after, in the time of Iustinian, and made these Canons. But how so euer it was, it was not of that Councel, nor of that authoritie, but of a later time, when imagerie beganne to be more esteemed. Nowe to the purpose. I say this Canon doth not helpe the vnderstanding of that auncient lawe, which was made almost three hundreth yeares before, to be meant of crosses on the ground only, which needed not to hauehave bene forbidden in this Canon, if the former lawe of Theodosius, and afterward registred by Iustinian, had bene made onelyonly against crosses on the ground, but the execution of that lawe might hauehave beene required. Nowe touching the sense of this Canon, it is this: they did so much honour the death of Christe, which they call the quickening crosse, that they would not hauehave the figure of the woodden crosse to be troden vnderunder foote. This was their iudgement about 700. yeares after Christ. The later age was more superstitious, and brake out into open idolatrie.
And whereas M. Sander cauelleth at M. Iewels translation of Signum saluatoris, for the image of our Sauiour, which saith he, is the signe of the crosse, he affecteth too great a tyrannie in the Latine tong, that wil hauehave no mans translation stand but his owne. I am sure signum is often taken for an image, and in this place none but a froward quareller would take it otherwise, and for the signe of the crosse there is no probable coniecture, that it should be so taken in this place.
Hee misliketh not the order taken by the Councell of Mentz, that images abused should be altered or taken away: but he will hauehave the question generall, whether it be expedient to permit images to be honoured or no, in which question the daunger of idolatrie must be compared with the profite of images, the daunger hee counteth small, the profite great. And considering the question at this day, hee counteth there is no daunger at all, neither was there euer any great daunger, and this he will proue by nine reasons.
The first, the newe Gospellers hauehave preuailed so much with their doctrine of images, that it is not lightly possible they should be honoured too much. The diuell yet confesseth, that the doctrine of the Gospell, hath chased away idolatrie in most places, I would to GOD it had in all.
The 2. in the most Popish times the people seeing the Sextan sweepe copwebs from the images, and putting th… crosse so homely vnderunder his cloake, might see a great difference betweene the reuerence giuen to images, and the honour giuen, and due to the sacrament of the altar. As though the Priest also, did not sometimes carrie the Pixe in his bosome, with the consecrated cake in it, and sometime they might as well see him burne his breaden Gods, as the Sextan sweeping copwebs from the golden idolls, and yet none of these were euer able to keepe the people from idolatrie.
3 It is lesse euill to suffer some one to doe amisse, then to falsifie the whole lawe, and right it selfe. And here againe he opposeth the lawe of idolatrous nations against the lawe of God, which forbiddeth worshipping of any image or similitude of any thing.
4 When the faith and intent of him that worshippeth the image is good, as to worship one God and his Saintes, what so euer is done with this mind (so that sacrifice be not made to images) it can be no idolatrie. What faith is that, which is contrarie to Gods commaundement? And what call you sacrifice, if prayers, thanksgiuing, and prayses bee none, which are offered by the people to images? namely to our Ladie of Walsingham, of Ipswich, &c. which can bee none other but those idols that bee set vp in those places, wee hauehave also shewed before, that the Councel of Nice 2. wil hauehave sacrifice offered to the image of Christ.
5 Christians must not be considered as weake & fraile like the Iewes and Paynims, but strong and full of knowledge, according to the prophesies and promises: They shall all knowe me &c. Iere. 31. and he doth them wrong that iudgeth Gods people proue to idolatrie, for images were forbidden the Iewes, but as the libell of diuorcement was winked at in them. O monstruous impudencie that maketh one of the tenne commandements, that hath such a seuere threatening annexed vntounto it, that the Lorde will punish the transgressours of it vntounto the thirde and fourth g…eration, like a permission of that, whereof there was no commaundement! But what so euer was promised of the knowledge and faith of Christe, perteyneth not to all that vnworthily beare the name of Christe, but onelyonly to perfect and well instructed Christians.
6 If the people be weake and apt to idolatrie, yet it is the best way to keep them from it, to suffer them to hauehave, and honour conueniently the images of honourable persons, as God permitted the Iewes to offer▪ Oxen, Calues, &c. because they would needes offer some external sacrifice. As though God learned of them to make his lawes of sacrifices, or if that had ben the best way, he would not rather hauehave permitted images, then forbidden them.
7 Because the people hauehave not so many sacrifices as the Iewes, therfore it is good they hauehave the remembrances of the martyrs in images, whiche sacrificed their owne bodies. It is great maruell the Apostles coulde not finde suche a profitable supplie of the Iewish sacrifices, by images, but onelyonly the sacrifice of Christes death, and the spirituall sacrifices of our selues, which if we offer diligently, we shall finde matter inough to keepe vsus exercised, that we neede not spend our time in gaping vponupon idols.
8 Images are not so much permitted to Christians for their weaknesse, as for their strength, that they may now hauehave them & worship them without committing spiritual fornication, as in times past: for to hauehave none, is pusil lanimity. In deed it is a Popish magnanimity to contemn the cōmandement of God, and it were belike no daunger of fornicatiō, to hauehave a whore to kisse her, to lie with her, for Popish Christians are strong ynough.
9 The text of Iohn. 4. that the true worshippers must worship God in spirite and veritie, must not be applyed against worshipping of God by images, but against idols and bondage of praying after one corporall fashion, for godly images leade vsus to spirituall deuotion. The Diuel they doe. But if they did, yet not more then the ceremonies of the olde law; the abolishing of which our Sauiour Christe in that sentence doeth promise: not to set vppō a spirituall worship in spirite and trueth, (but as Maister Sander would beare vsus in hand,) to chaunge the shadowes and ceremonies from such as were instituted by God, to as many other ordeined by men, and moreouer to worshipping by images, which before was altogether forbidden. Note also that he calleth them godly images, which terme he reproued in Maister Iewell. As for the Votaries he carpeth, which can abide to see their concubynes after their vowe of chastetie, and yet cannot abide to see popish images, let them aunswere for themselues if any such keep harlots, as for them that are married, they shal better defend their marrying, out of the scriptures, then ye Popish Votaries their filthie & abhominable liues, vnderunder the hypocriticall title of chastitie.
Now followeth 12. commodities yt come by images.
1 We learne something by them that we knewe not before. The Prophet Abacuc faith, an image can teach nothing but lies. Cap. 2. vers. 18.
2 They bring vsus in remembrance of the thinges that we know. Theodotus of Ancira saith, such cogitation is vaine, and the deceitfull inuention of the deuil.
3 They bring vsus in remembrance, not as by reading, and repeating, but by the most speedie twinckling of an eye. But faith without the which it is impossible to please God, commeth by hearing of Gods word. Rom. 8.
4 By seeing and knowing we are prouoked to become like them whose images we worship. Nay rather we are made like them whom we worship, that is, without, sense and vnderstanding. Psal. 115.
5 We are confirmed in our faith, perceiuing those things that are painted, be so true, that they are euerie where set forth and honored. Pictoribus atque poetis quidlibet audendi semper fuit aequa potestas. Because Painters and Poets hauehave alwaies had libertie to setforth what they list. Let this be a confirmation of Popish faith: it shalbe none of mine.
6 We are kept wel occupied and deliuered from occasion to imagine idle things of our owne fantasie, which might cause idolatrie. If they be wel occupied, that worship God contrarie to his commandement, according to their owne idle fantasie.
7 We tarie more willingly in the house of God which is so adorned with godly histories. The same reason Durande alleadgeth for hanging of Oistriches egges in the churches. Dauid desired to dwel in the house of the Lord al ye daies of his life, whē there was neuer an image in it.
8 We consider the companie of heauen, how maruelous it is, for as the holy of holies which did signifie heauen, was decked with the images of Angels, (he meaneth the Cherubims) so must our Churches be decked with images of Angels & Saintes, to be a figure of euerlasting glorie. By the same reason I wil proue that ye people must neuer come into the Church, for the people neuer came into the holy of holies, but the Priest only, and that but once a yere. And seeing Christ is entred into heauen indeede, there must be no more figures of heauen, whereof actuall possession is all ready taken.
9 We pray to Christ and the Saints at the sight of their images. You cal vponupon them in whom you do not beleeue, and therefore you are Infidels and idolaters, or if you beleeue in men you are accursed of God. Cursed be he that putteth his trust in man. Ier. 17. vers. 5.
10 We honour God in his saintes, and in the signes and monumentes of them. You worship you knowe not what, but as you list, which is will worship, condemned by God. Col. 3. vers. 23.
11 We glorifie God in that we are so free and strong in our faith, that we neede not to be kept from conuenient worshipping of lawdable images, as the weake Iewes were. Nay you impudently and moste arrogantly contemne GOD, and his lawe, and moste blasphemously affirme, that GOD kept the Iewes from conuenient worshipping of lawdable images, whiche hauehave so many commodities, or else you lie moste damnablye.
12 We professe the trueth of the Gospell, and of the lawe of nature, which requireth conuenient honour to be giuen to the images of honorable personages. Because you professe another Gospell, then that we hauehave receiued out of the worde of God, if Nicholas Sander were as great as Michael the archangell, Gods great curse light on him. Anathema to a new Manachee, that maketh the truth of the Gospell and the lawe of nature, contrarie to the trueth of the lawe of God giuen by Moses. Yea Anathema, Maranatha be he that defendeth that to bee good, whiche God so manifestly condemneth for abhominable. You hauehave heard what authorities he bringeth to proue the honouring and worshipping of images conuenient, Videlicet neuer a one. Now shal you heare some sentences of the auncient writers to the contrarie.
Augustine Ad Deogratias Epi. 49. Et idola quidem omnè sensu carere quis dubitat? Veruntamen cum his locantur sedibus honorabili sublimitate, vt a precantibus atque immolantibus attendantur, ipsa similitudine animatorum membrorum atque sensuum, quamuis insensata atque exanima, afficiunt infirmos animos, vt viuere ac spirare videantur, accedente praesertim veneratione multitudinis, quae tantus eis Dei cultus impenditur. And who doubteth but that idolles are voide of all sense? Yet when they are sette vppe in those places, in honorable height, so that they bee looked vppon by them that pray and sacrifice, by the very similitude of the members and senses of liuing creatures, although they be insensible and without life, they affecte the weak mindes of men, so that they seeme to liue and breathe, especially when the worshipping of the multitude commeth to them, by which so great honor of God is bestowed vponupon them.
The same Augustine in Leuit. Qu. 68. writeth thus. Nam quid isto praecepto absolutius, non mentiemini. Sic enim dictum est quomodo non facies tibi idolum: quod factum non potest aliquando iuctum esse, & quomodo dictum est non maechaberis. For what can be more absolute then this commaundement: You shall not lye. For it is euen so saide as that: Thou shalt not make to thy self any grauē image, which fact can neuer bee righteous, and euen as it is saide, Thou shalt not commit adulterie. If M. Sander cauill at the worde Idoll, yet the commandement is generall, for all images and similitudes to be made by mans deuise, as he himselfe confesseth. Therefore it is as, lawfull to hauehave images in religion, as to lye, or to commit adulterie, by Saint Augustines iudgement. Other places of Augustine in psal. 96. & 113. which I hauehave cited before, I omitte. Yet this one short sentence I will adde, to shewe how farre S. Augustins iudgement was from M. Sanders assertion, that in worshippinge of images is small or no danger of idolatrie at all, in psal. 113.
Quis autem adorat vel orat intuens simulachrum, qui non sic affuitur, vt ab eo se exaudiri putet, ac ab eo sibi prestari quod desiderat, speret. For who doeth worshippe or pray beholding an image, which is not so affected, that he thinketh himselfe to be hearde of it, and hopeth that that thing shalbe performed of it, which he desireth.
Hierome in Ezechiell lib. 4. cap. 16. hath these wordes. Nos autem vnum habemus virum, & vnam veneramur imaginem, quae est imago inuisibilis & omnipotentis Dei. We (saith he of the Christians) hauehave but one husbande, and worship but one image, which is the image of the inuisible and Almightie God. Meaning Christ, and speakinge against the image worshippers and spirituall fornicators of the Gentiles, Iewes and heretikes.
Likewise vponupon Daniel, lib. 1. cap. 3. Siue statuā vt Symmachus, sue imaginem auream vt caeteri transtulerunt, voluerimus legere, cultores Dei eam adorare non debent. Ergo Iudices & principes saeculi, qui imperatorum statuas adorant & imagines: hoc se facere intelligant, quòd tres pueri facere nolentes placuerint Deo. Et notanda proprietas, Deos coli, imaginem adorari dicunt, quod vtrun que seruis Dei non conuenit. Whether we will reade it, a standing image as Symmachus, or a golden image as the rest hauehave translated, the worshippers of God ought not to adore it. Therefore the Iudges and Princes of the worlde, which worship the statues and images of the Emperours, let them vnderstand that they do that which the three children would not doe, and pleased God. And that the propertie of speech is to be marked, they cal the worshippinge of the image, the worshippinge of God: both which is vnmeete for the seruauntes of God. If Hierome will not allowe the worshipping of the Emperours Image, which is but ciuill, much lesse the worshippinge of the image of Christ or his saintes, which is religious. Chrysostom. in Math. Hom. 51. counteth it a meere mockery of God and the saints, to set vp their image in golde or siluer, and to suffer the true images and their members to dye for famine or colde, as they doe in all places where Idols are hanged with chaines and brooches. Quid porro si frigore congeluum hominem aspiceres, nec vestem aliquam ei preparares? si aureas statuas ad laudē eius erigeres nonne contemnere videreris? What if thou shouldest see a man frozen with colde, and didst not prepare him any garment? but didst set vp golden images to his praise, shuldest thou not seeme to dispise him? And ye God reiecteth al such honour as is imagined to be done to him by images or other inuentions of men, he saith, Qui honoratur, eo maxime honore laetatur quem ipse vult, non quem optamus. He whiche is honoured, delighteth chiefly in that honour which he himselfe will hauehave, not which we wishe to him.
"Ambrose Ep. 31. derideth them Qui Deum loquntur simulachrum adorant, which speake of God, and worshippe an image.
In Rom. cap. 9. he saith that Christ would not suffer him selfe to be worshipped, but that he is God. Nec Dominus vbi que se adorari pateretur, nisi quia Deus.
After the councell of Eliberis that forbad all pictures in the Church, the councell of Carth. 5. willed such altars as were set vp in the countrie, and high wayes: as memories of the martyrs, should be abolished & ouerthrowen, although they were pretended to be set vp by reuelations or visions: woulde they then hauehave permitted images in memorie of the martyrs? When also they decreed to intreate the Emperour that all reliques and monumentes of idolatrie might be destroyed.