IN treating vpon this place, 1 it séemeth good to vse this method, that first we consider as touching the originall and beginning of images; afterward of the vse of them, whether it be lawfull; last of all, if they haue anie vse, whether they ought to be suffered in temples and holie assemblies. 2 As concerning the name, among the Hebrues, an image is called Temuna, Tselem, and (as some will) Teraphim; of the Gréeks, ⟨…⟩; of the Latins Imagines & signa, that is, Images and pictures. Thus much of the words. But as touching the thing, we must vnderstand, that the thing signified by the image, is no absolute thing; but must be placed in those things, which haue relation to another. For euerie image is the image of some thing, euen as the likenes is called the likenesse of another thing. And those things, which be compared either in quantitie or qualitie, haue relation one to another. And the things, which be compared togither in quantitie, be either equall, or greater, or lesser: and in qualitie they are reckoned like, vnlike, and diuerse. Séeing therefore that an image is counted (as I haue said) among those things, which haue relation one to another; it is among the number of those, which apperteine vnto qualitie: for it expresseth the lineaments, figures, and colours, and such other like of a liuing creature. And therefore we may thus define the same; 3 An image is a certeine similitude, whereby some thing is represented vnto vs, which may be discerned with the eies. And this I therefore saie, bicause we may as well read, as heare manie things alike, which properlie be not called images. 4 The matter of images is not all one: for sometimes they be made of stone, of wood, metall, plaister, claie, and such other like. And sundrie artificers doo make them of that matter, which they haue in hand: the potter, of claie; the carpenter, of timber; the mason, of stone; the founders, of metall, brasse, siluer, and gold; the painters also, of their colours.
And we must not passe it ouer, that idols also are images, 5 wherof Tertullian wrote an elegant booke, which he intituled De idololatria; and he examining the word [idoll,] deriued it from ⟨…⟩, and ⟨…⟩ is a likenesse, image, or forme: whervpon commeth ⟨…⟩, which may be called, a little forme. 6 The forme of images, is the view of a similitude, wherein some thing is expressed, so as it may be perceiued of the beholders. The end whereto images are, 7 séemeth to be delight: for Aristotle in his Rhetorikes, among other things which bréed pleasure, reckoneth imitation, where an image séemeth to be a certeine emulation of God. For God created all things; wherfore men being vnable to create the things themselues, doo imitate the production of God, when they make images of those things, which he himselfe hath brought forth in nature. Images also are made for adorning sake: for they beautifie the places where they be put. Furthermore, they haue inuented them, to the intent they might not suffer the remembrance of them which be absent, or dead, or of things doone, to be extinguished. Also they haue béene deuised for honour sake: for if a man had well deserued of the Common-weale, images were erected to him. So did Cicero counsell, that there should be an image set vp vnto Seruius Sulpitius, which died in his embassage. And there haue béene some among them in old time, which would not onlie haue others, but also themselues to be worshipped with images. 8 For Nabuchad-nezar king of the Chaldaeans co~manded, that within his owne kingdome himselfe should be honoured by an image of gold. And among the princes of the Romanes, Caius Caligula would be expressed by imags, with this inscription being added; Caius Caligula Caesar, a god. And such an image he indeuoured to bring into the temple of Ierusalem; wherevpon there arose verie great troubles, seditions, and tumults in Iudaea. The which thing Nero afterward would haue to be doone, and for that cause the Hebrues reuolted from the people of Rome, whereof appéereth, that images were also translated to the seruice of God. Neither did there want some, which erected images to the affects or appetites wherewith they were corrupted. The droonkards caried about, the banners of Bacchus; the lasciuious people, of Venus; the gréedie and couetous, of Pluto; the manquellers, of Mars: & to prosecute euerie one, it would be too long. Let the reader search for this in Tertullian, in his booke De idololatria. But the honester sort of men did frame images of vertue and honour: sometimes also they erected the images of the elders, to the intent that men might be stirred vp to imitate their forefathers: of which matter Salust wrote in the prolog of his historie of Iugurth.
2 Séeing we haue said inough touching the end, 9 it remaineth that we examine the efficient cause of images. Artificers indéed were authors of them, and surelie cunning workemen. Wherfore, from them they receiued their estimation: for the honour of images consisteth not of the matter, séeing they may be made vnhandsomlie euen of gold. Certeinlie, all their honour is of the forme, that in verie déed they may in perfect similitude finelie represent that thing, which they betoken. Iupiter Olympius obteined honor and estimation of Phydias, and the picture of Alexander the great by Apelles, euen as the well grauen pots of Alcimedontes, and the instruments of Salomons house by Iramus that notable artificer. To these things let vs ad, 10 that our forefathers, to bring the more estimation vnto their images, fained them to haue fallen from heauen. Wherefore, the image of Pallas of old time was called ⟨…⟩, that is to saie, Fallen from Iupiter. 11 Wherfore we read in the 19. of the Acts, that the towne clarke of Ephesus said to the people; Who knoweth not that ye be worshippers of the great goddesse Diana, whose image came downe from heauen? And it must not be omitted, that séeing the ages in times past were verie rude, the images at first were not orderlie & perfectlie wrought, as afterward they were. 12 For of a long time men had vnwrought stones, stocks, and pillers, in stéed of images. Yea and in Rome, at the first, a speare was the ensigne of Mars: afterward, by little and little, there succéeded more cunning artificers, who so greatlie preuailed in the perfecting of art, that as the poet wrote, they drew liuelie countenances out of the marble stone. Wherefore their images in old time were called ⟨…⟩, that is, Earthlie men; bicause they séemed to be like vnto men. Images were made so faire and beautifull, that there were found, which doted in loue towards them, and as it were coupled with them most filthilie.
3 Moreouer, 13 there might be somewhat spoken of the antiquitie of images: but that thing is verie obscure, and all be not of one mind touching the same. Some doo call backe the beginning of them vnto Prometheus, which first shaped a man of claie, and afterward gaue life thervnto. The Hebrues ascribe the originall of images, vnto the nephew of Adam, which was called Enoch: 14 for it is said, that then began the name of God to be called vpon. Which they interpret, that men of that age began falselie to giue the name of God vnto images. Tertullian in his booke against idolatrie, bringeth the testimonie of Enoch against images. Wherevpon it appéereth, that the same booke of Enoch, which is reckoned among the Apocryphall bookes of scripture, was yet extant, when Tertullian liued. Thence also Iude in his epistle brought a testimonie. 15 And this we doo easilie prooue by the holie scriptures, 16 that in the time of Iacob, there were images, or idols: for we doo not onelie read, 17 that Rahel carried awaie the idols of hir father Laban; but that Iacob also warned his familie, that they should bring them all vnto him, to the end he might burie them in the ground. Yea it is gathered by verie probable reasons, that there was worshipping of idols in Chaldaea, in the time of Abraham. But if the matter be reuoked to Christendome, there were Gnostikes, and Capocratians, which are said to haue had the images of Christ with them, which they priuilie worshipped among themselues, burning incense vnto them, wherevnto they added the images of Paule, and also of Homer and Pythagoras, and of certeine others: as Irenaeus testifieth in his first booke, and 24. thapter.
18 And among the Gnostikes, one Marcellina is much celebrated by Epiphanius, who had such maner of images. The verie same thing dooth Augustine touch in his booke De haeresibus, ad quod vult Deum. 19 Eusebius in the seuenth booke, and 18. chapter writeth, that there was kept among some, 20 the images of the apostles and martyrs, which they had priuate at home with them; and he addeth, that he himselfe sawe them: and it is not to be omitted, that he confesseth this custome to be deriued from the Ethniks. Damascene, 21 where he purposelie intreateth of this matter, saith, that Christ sent vnto Abgarus the picture of his physnomie, printed in a cloth, to the intent he might comfort himselfe therewith, when he could not sée him present. They feigne also, that Christ going to suffer, deliuered the print of his face in a hand-kercher, to Veronica, the which they saie is kept at Rome: and vnder that name they honour and reuerence a certeine picture at this daie, with great superstition. Also Eusebius writeth, (and the same is reported by Sozomenus ) that in the citie of Caesaria, which was afterward called Apamea, there was an image of Haemoroussa, togither with the image of Christ, the which afterward was remooued, and throwne downe by Iulianus the apostata. 22 And there want not some rash men, which affirme, that Luke was a painter, & that he drew verie manie pictures of the blessed virgine, the which being dispersed abroad among the cities & prouinces, they worship at this daie with great superstition. Surelie, if we shall beléeue Ierom, Luke did exercise the science of physicke. 23 And indéed Paule in his epistle to the Colossians, maketh plaine mention of Luke the physician. But whether the same were he that wrote the historie of the Gospell, and of the Acts of the apostles; I knowe not: but that he was a painter, or a drawer of pictures, none of the ancient writers doo tell. And thus much touching the beginning of images. Now it resteth that we shew some distinction of them.
4 The partition of them must be taken from those things that are represented by them: 24 for such things as are referred to another thing, are woont to be distinguished by their correlatiues. Wherefore, images doo either represent God the Creator of all things, or else, things created, which be the sundrie workemanships of GOD. And among those things, which be created, we place euen Christ himselfe as touching his humanitie. This being set downe, it séemeth méet to be determined, that all creatures may be represented by images: yea the verie angels themselues, I meane not in respect of their spirituall nature, but in such sort as they haue exhibited themselues to be séene of men. Wherefore the godlie men, which either be dead, or yet liuing, kings, stars, plants, stones, earth, sea, and such like may be represented by pictures. Also we make a distinction of images, that some of them be true, and some of them false. Among the true, those be reckoned, which doo represent those things, which either be, or haue béene, or hereafter shall be. But those are called false, which represent those things, that neither be, haue béene, nor yet euer shall be: as are the Chymaeras and Centaurs. There be also some images filthie, & some honest, according as those things be, which are expressed by them. Also they may be distinguished, according to the circumstance of the place; bicause some be set in a holie place, and some in places prophane. Againe, others there be, which are appointed in respect of worship and religion: but others are erected as ornaments, and onlie for the remembrance of a thing. Now are we to examine, according to the distinctions set foorth, what images be lawfull, and what be vnlawfull.
5 And first I thinke good to speake of those, which represent God. 25 But before all things, I studie with myselfe, for what cause such images were inuented; & I suppose, that men thought, that by a certeine lawe it was laid vpon them, that they should worship GOD, and that they should haue him present in their minds. But they sawe themselues distracted with manie cares, and that they could not doo the same continuallie. Whervpon they gathered, that it should be néedfull to haue admonishers; that they being distracted, might call themselues home againe to the worshiping of God: and they iudged images fit things, whereby they might be often put in remembrance. In déed they supposed that which was verie true; namelie, that men partlie through infirmitie, and partlie by reason of sundrie and manifold cares, should haue néed of admonishers: but therein they erred, bicause they would procure to themselues such admonishers as were dumbe. God of his owne goodnes hath abundantlie helped this necessitie, who hath set foorth all his works for men to behold; to the intent that they hauing throughlie considered of them, might be admonished of him that wrought them. 26 Wherefore Dauid verie wiselie said; The heauens declare the glorie of God.
The Patriarchs, when they would sacrifice, went vnto high places, where they might behold the tall trées, the heauen, the flouds, and the earth lieng round about; and thereby lifted themselues vp to the knowledge of God the creator. But contrariewise, foolish men would deuise images to themselues, and at length fell to that, that they called stocks and stones, gods. Wherefore Ieremie, 27 in his second chapter, earnestlie reprooueth them, which feared not to saie vnto a stocke; Thou art my father; and vnto a stone; Thou hast begotten me. And thus, while these men wold haue such kind of admonishers, they were drawne farre awaie from the true worshiping of God; and finallie, they attributed vnto images, the purging of sinnes. They held them also for gods, which did gard the quicke and the dead, & euerie particular man, and likewise the whole citie. From thence also they indeuor to wrest oracles, and they make vaunt, that their praiers powred out vnto them, are heard: and going yet further, they sacrifice dailie before them. This boldnesse or rashnesse of men, did excéedinglie displease God, and not without cause. For a prince would take it in ill part, if the honour, which is onelie due vnto himselfe, should be giuen vnto his seruants: wherefore God himselfe in the prophet Esaie saith; 28 I will not giue mine owne honour vnto an other.
6 But some man will saie, that this inuention had no ill meaning; but rather a good and right intent (as they call it:) but the same right intent dooth oft times marre all. Neither dooth it suffice to make mens works righteous, vnlesse those things be added or put to, which we haue else-where sufficientlie spoken of. Athanasius wrote against idols, & among other things, he saith; They which liued in times past, made images, to the intent that out of them oracles might be vttered: and for so much as God might not be knowne, but by visible signes, and therefore they iudged that God was to be called vpon in images; bicause they thought heauenlie powers were present with them. 29 And Arnobius in his sixt booke against the Gentiles reporteth, that the nations said, that they did not worship stones, but the presence of God exhibited about these images. For they thought, that images through certeine dedications, were so adorned and purged, that the power of God came fullie vnto them. And in dedicating of them, they thorough a certein peruerse imitation of the old fathers, applied holie vnctio~s (as they called them.) For Iacob also annointed a stone, 30 and Moses was commanded to annoint in a maner all the necessarie implements about the Tabernacle. Eusebius also, in his ninth booke, the third and 11. chapters, writeth, that thereto did come the inchantments of diuels, and incredible sorcerie: for so much as there were dailie woonders wrought at the images, whereby the sillie people were in sundrie wise seduced, to the great detriment of the church. He declareth the historie of Theotechnus, which was punished for his wickednesse. Yea furthermore, Theodoretus in the fift booke, 22. chapter, saieth, that the craftinesse of inchanters came héerevnto, 31 who erected images against walles, and gaue answer through holes bored in them. Wherefore the people were maruellouslie amazed, when they supposed that the images spake. It can hardlie be credited, with how great labour and difficultie men could be brought from the worshipping of images. Eusebius in his third booke of Constantinus life, saith; When images were subuerted, in them there was found the bones of dead men, drie skulles, lothesome clothes, and small faggots of sticks: which things our men in shewing to the people said; Behold (I beséech ye) what ye haue hitherto worshipped. And he affirmeth, that by those same shewes, verie much was brought to passe with the people.
7 Now that the causes be set forth, 32 whie men indeuoured to expresse God by images; it séemeth good to dispute, whether it be lawfull to represent God by them. And it must be determined, and that fréelie without exception, that the same is not lawfull. For God commanded the children of Israel, 33 that they should remember they sawe no image vpon mount Horeb, and therfore forbad, that they should make anie such. Howbeit, the place is more large, if it be more diligentlie examined. For there he commanded that they should not make anie images at all, to doo anie worship vnto them. And in the fortie chapter of Esaie he saith; To whom will ye resemble God, 34 or by what similitude wil ye expres him? And in the 44. chapter he confirmeth the same, 35 saieng; Who shall be so hardie to fashion out God, or to make a molten or grauen image that is profitable for nothing? I maruell that among the Papists, Dominicus Azotus, vpon the epistle to the Romans, the first chapter, durst write, that by that commandement it is not forbidden vnto the christians, to make images resembling the shape of man; séeing the lawe hath onelie made mention there, of créeping things, of birds and fishes: whereas neuerthelesse it is there by expresse words forbidden, that no images should be made, either of the male, or of the female.
Moreouer, it is thus written in the psalme; Mouths they haue, & speake not; feet they haue, and walke not; 36 eares they haue, and yet heare not; noses they haue, & smell not. And although the rest of the members may be vnderstood touching brute beasts, yet that saieng, that They haue mouths, and cannot speake, belongeth peculiarlie vnto men, forsomuch as spéech was not giuen vnto brute beasts. Wherefore Lucretius called them beasts without mouths. Which interpretation, Augustine brought in the same place. 37 Furthermore, Esaie in the 44. chapter, laugheth the Carpenter to scorne, who of the one part of a trée being cut downe, maketh an image, of the other part kindleth fire, and therewith dresseth bread and meate. He carueth it (saith he) and maruellouslie worketh it, 38 that he may expresse the similitude of a man. By all these things it appéereth, that euen the images of men (which be ordeined for diuine seruice) are forbidden. It is prooued therefore, that images, which represent God himselfe, be forbidden by testimonies of the holie scriptures. 39 Wherevnto we must adde, that by the testimonie of them we be taught, that God is a spirit: 40 wherof it followeth, that by lineaments and colours he cannot be expressed.
41 Further, it is there written; that None hath seene God at anie time. Wherefore, if he be séene of none, and Dwelleth in the light that cannot be atteined vnto, how can he be set foorth in a picture or grauen image to be séene? Moreouer, he is infinite: but those things, which be painted, grauen, or molten, be drawne togither and limited; yea rather, they be circumscribed by the workmanship it selfe. Besides this, images for the most part be made by men, to the intent that they, which be absent, may after a sort be present with vs. But God is euerie where, nether is he absent from anie thing. Wherefore it is written in the psalme; 42 If I go vp into heauen, thou art there; If I go downe into hell, thou art there also. We must not therfore make him present by images, séeing he is present alwaies, and in all things. 43 Herevnto adde, that we must in an image expresse with apt likenes, the thing which should be represented. But when God by anie image is represented, things which rather be vnlike and contrarie, than like and agréeable, are likened vnto him. Moreouer, God (as all men must of necessitie grant) hath no beginning; but all images are inuented by craftes-men. Wherevnto may be added, that GOD, what and how great an one soeuer he be, is continuallie moouing or dooing, and is neuer idle: whereas images be senselesse, and doo no maner of thing at all.
Ouer this, 44 GOD himselfe is all wholie knowledge and vnderstanding: but images perceiue nothing, and doo vnderstand nothing at all. Besides, 45 God not onelie consisteth of himselfe, but also maketh all things to consist, and stand by his word: but images are not able to consist of themselues, for they are staied vp of artificers, by props and great posts. 46 Yea and further, God himselfe hath no end of his nature and life; whereas images wax old, and in the end come to naught. And séeing God is of nature inuisible (as hath béene confirmed before:) craftes-men, in picturing and painting him out, doo followe their owne imaginations, and not the diuine nature, which they cannot sée. And they be not afraid to ascribe those imaginations and conceits of their minds vnto the name of God: but this is altogither wicked and vngodlie. So it came to passe, when the Israelites said vnto Aaron; Make vs gods, 47 which may go before vs. And he made them a molten calfe, and called it by the name of Iehoua; 48 For to morrowe (saith he) it is the feast of Iehoua. Ieroboam also, when he made the golden calues, commanded them to be worshipped by the name of Iehoua. Wherefore, it is written in the 14. chapter of the booke of Wisedome, 49 that they applied the holie and immutable name of God vnto idols. And in the 17. of the Acts, Paule saith; 50 We ought not to thinke that the Godhead is like to gold, or siluer, grauen by art and inuention of craftes-men. If so be then that the similitude of God be not in images; those which be of this kind must be vtterlie reiected.
The complaint of Seneca is commonlie knowne, whereof Augustine maketh mention in the sixt booke De ciuitate Dei, and fortie chapter, out of the booke named D⟨…⟩ superstitione, which is lost, and is not anie where to be found at this daie. Augustines words be these: for when he intreated concerning images; They dedicate (saith he) the holie, immortall, and inuiolable gods, in a matter most vile and vnmooueable, giuing vnto them the habits of men, wild beasts, and fishes: and some indue them with diuers bodies of a mingled kind. They call them gods, which if they should receiue life, and suddenlie méet one, they would be taken for monsters. But the holie scriptures haue laughed to scorne this presumption and foolishnesse of men; especiallie Esaie, in the 44. chapter, as we haue alreadie heard before. 51 To these things let vs adde, that Aristotle in his second booke De physico auditu, alledgeth the saieng of the philosopher Protarchus, which said, that Those stones be fortunate, whereof images be made: for they be laid vpon the altars, and haue honour and reuerence doone vnto them by men; whereas others not vnlike to them, lie vpon the pauement, are troden vpon with their féet, and spit vpon. 52 Besides this, let it come to mind, that the verie works of God, which be extant in the nature of things, cannot perfectlie shew him. Wherefore séeing the workmanships of men be a great deale more vnperfect, bicause art alwaies faileth in comparison of nature: how shuld we hope that God himselfe can be expressed by the industrie of craftes-men? 53 Neither must it be omitted, that the scripture, when it speaketh of images (to the intent it may driue men from them) it calleth them filthinesse, 54 lies, things of nothing, abhomination, and affliction. Howbeit, we must grant, that God would haue some signes, whereby he would open himselfe vnto men. Such were the arke of the couenant, the tabernacle of Moses, the temple of Salomon, and also the piller of fire, and of the cloud: but it must be considered, that he deuised and ordeined these signes for himselfe. Neither is it lawfull for men, to doo so much as it is for God.
55 Augustine De fide & Symbolo, when he expounded the article, wherin is said, that Christ sitteth on the right hand of his father, he saith; We must not imagine, that God is indued with the shape of a man, that Christ dooth bow his knées, and sitteth on the right side of him: it is a wicked thing to haue such maner of images. But in the fourth booke, 56 the ninth and 31. chapter De ciuitate Dei, he hath more manifestlie expressed the same, where he commendeth Varro, which wrot in his Theologie, that they which first of all others made images vnto God, first tooke awaie the feare of them from men; namelie, bicause of the vile matter whereof they were formed, and bicause they mooued not of them selues: and they did erre more, for so much as in making of images, they did not reforme their error, but rather increased the same. Also he praiseth Varro, who alloweth of the ancient people of Rome, bicause they, for the space of 70. yéeres, worshipped God without images: neither did Varro feare to bring the people of the Iewes to be a witnesse of that thing. And he added also, that whiles the people of Rome worshipped God without images, they honored him more purelie, than afterward they did. And these things be not onelie recited by Augustine, & Varro; 57 but they be also written by Plutarch in the life of Numa Pompilius, by Dionysius Halicarnassus, by Clemens Alexandrinus, and also Tertullian, as it is recited by Eusebius. Besides this, Herodotus in his first booke, 58 and Strabo in his 15. booke, doo shew, that the Persians in old time made no images. When Tarquinius Priscus, who was indued with the learning of the Gréeks & Hetruscans, reigned at Rome, there were images brought into the citie. Which act Augustine dooth maruellouslie mislike of, who most euidentlie sheweth, that it is not lawfull to counterfeit God by images. And in his eight booke De ciuitate Dei, 23. and 24. chapters he sharplie reproueth Hermes Trismegistus, who presumed to saie, that Men doo well in making of images, that euen as God made heauenlie gods, so he gaue power vnto men to make earthlie gods.
8 But at this daie in Christendome, there be such kind of images suffered, whereby God himselfe may be represented. For, 59 to expresse the blessed Trinitie, thou maist sée euerie-where in the churches, a man painted with thrée heads. In an other place they put a tall old man for God the father; who hath standing before him a yoong man, that is to saie, the sonne; and betwéene both they place the picture of a dooue, and that is in stead of the holie Ghost. Neither do the rulers of the churches take awaie these things, but allow of them: howbeit, with such fond arguments, as be necessarie to repeate, least we should séeme to dissemble anie thing. The seuenth Synod, which was held at Nice, 60 in the reigne of Constantinus and Iren, thus concluded; For it is God, which the image teacheth, but it selfe is not God; looke vpon this, but worship with thy mind, that which thou beholdest in the same image. But what is to be iudged of this Synod, we shall sée in due place. In the meane time, let vs heare the obiections of the aduersaries.
First of all they saie, that the holie scriptures haue giuen occasion to forme images: 61 for séeing they haue attributed vnto God the parts of a man; namelie, eies, eares, head, nostrels, féet, &c. There séemeth no cause whie, but that the painters and grauers may forme the verie same vnto him. Also it is written in Ose; 62 I am likened by hands of the prophets. And in the seuenth of Daniel; 63 The ancient of daies was shewed vnto the prophets, which had the heares of his head white like wooll. 64 Also there was shewed vnto Ezechiel the similitude of a man. Yea & Esaie saith, that He sawe the Lord sitting vpon a throne, &c. And Moses also with the elders sawe God sitting vpon a throne, & vpon the mountaine he beheld his hinder parts like vnto a man going awaie. Wherefore they saie, that séeing those things haue béene shewed, and haue béene séene by the prophets, whie shall it be thought a wicked part, to plant out the selfe-same things in colours and engrauings?
65 Of some it is answered, that the diuersitie of members, which is attributed vnto God in the holie scriptures, did shew by a certeine mysterie, that the diuine nature should in time to come take vpon it a humane nature. But I let passe this answer for this time; affirming, that we ought héere to haue regard to the goodnes of God, whereby it did so humble it selfe vnto our infirmitie, that séeing we can not vnderstand his nature, he would vnder the name of members or parts, open, or rather shadowe vnto vs certeine of his properties. For by the eie he describeth his prouidence, by the arme his might, by hands his workmanshippe, by nostrels his wrath, and the rest of like sort. Where it is afterward said, that it is lawfull for vs to vse the same lineaments, colours, and engrauings, it followeth not: for there is no lawe giuen vnto God. All things which he dooth rightlie and iustlie, are not lawfull for men to doo: for God taketh reuenge of his enimies; he commanded the father to kill his sonne, and willed the Hebrues, to take away the goods of the Aegyptians, the which neuerthelesse is wicked for men, either to doo, or command: 66 for he appointed lawes for men, and not for himselfe. And for so much as he is the author of the lawe, he may otherwhiles except some things from it. Wherefore we must assure our selues, that what he did, he did not without consideration.
In déed he expressed himselfe some times by certeine apparitions; but in them there was no danger of idolatrie: for who is there that worshippeth words either spoken or written; else offereth sacrifices vnto them? For words passe awaie, knowledge also and conceits of the mind are put out of remembrance: but if so be things themselues be painted or ingrauen outwardlie, men will readilie adore them, burne incense to them, and praie vnto them. Further, let vs consider, that the prophets, which had such kind of formes in their mind, did neuer picture them, nor yet made images of them: for they did knowe, that God forbad such things to be doone. Neither did they dispute with themselues in this maner; God hath thus declared himselfe vnto vs, therefore it is lawfull so to expresse him out in images. Besides this, God commanded that there shuld be a propitiatorie vpon the arke, 67 as though his seat should be there: but the same was an emptie seat, neither was there anie image of God therein. Moreouer, the scriptures which doo shadowe God manie waies, if they be attentiuelie read, will teach vs, that God is a spirit, and without a bodie: and so doo they méet with that error, which might arise in our minds. But a picture or image, although we behold the same a thousand times, doth signifie none other thing, than that which was shewed at the first sight. Wherefore there is neither waie the like reason. And it is trulie prooued, that God is not to be expressed by images. But they make their mone, & saie; What shall we then doo? Shall not God be some maner of waies counterfeited, that our minds thereby may be caried or lifted vp to the consideration of heauenlie things?
We answer, that of his images there be enow alreadie extant: for Christ is the liuelie image of him, let vs therefore behold him & his acts, and in him we shall know God abundantlie. Furthermore, we haue in the holie scripture, which most perfectlie painteth out God to vs, so much as is requisite to the painting out of him. What néed haue we either of wood, brasse, gold, siluer, or other sensible matter? Againe, if it delite vs to behold the liuelie images of him, let vs looke vpon godlie men, which now be, and sometime haue béene in the church: for they vndoubtedlie were from the beginning created, and afterward were restored to the image of GOD. We haue moreouer, as it is aboue declared, all the works of nature, wherein the printed steps of Gods power doo appeare. Further, we haue the visible sacraments, wherewith the word of God is ioined. Surelie these things may suffice, and ought to be inough to lift vp mens minds to the beholding of God and his properties. But curious and importunate men, besides these things which I haue recited, bring yet into the church, marble, brasse, and wood; but they which doo these things, be reprehended in the holie scriptures, and are most weightilie reprooued of whordome, bicause they be not content with God, to whom all the faithfull are maried. But call vnto themselues other husbands, that is, images and idols, and with them commit most abhominable adulterie. 68 Damascenus, which otherwise defended images manie waies, yet in the 4. booke and 8. chapter, he writeth, that to endeuor to fashion out God, is both a fond and also a wicked part. Neither doth he allow of the images of God.
9 But séeing the papisticall church receiueth in a maner all kind of images, neither excludeth images of the trinitie, and of God; it hath flattering sophisters, which woonderfullie defend all those things. 69 Cardinall Caietanus writeth, All such images may somtimes be made of purpose; to declare, and affirme, that God hath the forme or figure of a bodie. And they which be of this mind, both doo foolishlie, and also contend against the holie scriptures, which most plainelie teach, that God is a spirit. But if so be that either painters, or image-workers beléeue not, that God is not indued with a bodie, and yet paint out those images, whereby God hath declared himselfe in the scriptures; they are not to be disallowed or hindered, that they should not go ⟨…⟩ ⟨…⟩ through with their works. And againe, if they deuise vnto God a similitude or figure; not bicause they iudge that he is such a one, but bicause they will by that maner of meanes stirre vp men to contemplate higher matters than be expressed in the image of God, they are to be allowed. Wherefore, in the distinctions, which he bringeth in; the first member he disalloweth, and the other he admitteth. 70 But God reasoneth not so sophisticallie, but he speaketh plainelie and roundlie, and commanded that they should make no images for to worship them religiouslie. Yea and the prophets, being the interpretors of Gods lawe, defied them in euerie place. And they which will be wiser than God and his prophets, must not be receiued. The same author added, that those two sorts of images, which he allowed of, must not absolutelie and barelie be receiued; but apparelled with some certeine circumstances. The first is, that we be sure there be no danger like to insue, by reason of errors, and that we haue sufficient triall, that the church being well instructed, dooth beléeue no such things of God. The second is, that such things be not doone after the fansies of men, but that they be as it were expressings of the doctrine and traditions receiued by the church.
But I would gladlie demand of him, as concerning the church; what church that was, of whom these things were deliuered and ordered? Doubtlesse not the primitiue church: for the apostles taught no such matter, nor yet the church that followed; bicause the good fathers receiued no such pictures and images of God; as we haue prooued out of Augustine. It remaineth that the same was the latter church, wherein antichrist, and the diuell doo now exercise their tyrannie. Moreouer, how shall they be sure of the right instruction of the simple sort, which be in the church? How can they vndoutedlie knowne, that when they sée such images, they will not fall into error? Surelie these fained matters are inuented by Sophisters, not for the furthering of the truth, but for the maintenance of abuses. And Thomas Aquinas is also to be woondered at, 71 who saith, that God forbad the Iewes, that they should not make images; bicause at that time the word had not taken vpon it the nature of man. 72 What is this to the purpose; séeing we speake at this present of the images & pictures of the verie nature of God, which by art, colours, and lineaments cannot be described? Wherefore there is all one reason, as well of the old Hebrues, as of the Christians; bicause that God, by the course and alterations of times, hath not changed his nature, that now at length he should haue such a nature, as may be expressed, and then had far otherwise.
But there be others, which vse a more subtiler kind of sophistication; and saie, that God vnto his commandement added this reason; 73 Bicause in the mount ye sawe no image. If this be a true and iust cause, whie should he not afterward be drawne and expressed, when he shewed himselfe by so manie shapes? And they prooue, (as they thinke) that he may be pictured and grauen by such similitudes, as he in processe of time reuealed himselfe. I would that those men should vnderstand, that the commandement was simplie and absolutelie set forth; namelie, that they should not counterfet God by images. Neither is that, which after is added, the whole cause of the commandement; but as some probable thing added, to persuade that which was commanded. But we find in the prophets, that the chéefe cause is, for that the diuine nature cannot be expressed, but falslie and wickedlie: and also, bicause God forbad it. Iustlie therefore we must determine, that such images ought not to be suffered.
10 Now, as touching those images, which resemble things created; let vs sée how they may be suffered, or not suffered. And first of all, Christ commeth verie well to remembrance, 74 in that he is man: for in that respect he may be resembled, & painted out. For that is not against the nature of the thing; séeing he was verie man; neither against the art of painting, which may imitate bodies. True in déed it is, 75 that in the 7. Synod, which the papists allow not, (being held by Constantine and his sonne) it was decréed, that Christ should not be painted or fashioned out, no not as touching his humane nature. And the reason is set downe; bicause nothing but his humanitie can be expressed by art. Wherefore they, which make such things, séeme to embrace the Nestorian heresie, which separated the humane nature from the diuine. But to saie trulie, I doo not much allow of this reason; which if it were true, it should not be lawfull to picture anie man, bicause the soule, which is a spirit, cannot be expressed. And they which describe the humane nature of the Lord, doo not exclude the diuine nature from the vnderstanding; neither doo they shew or allow, that the humanitie of Christ, either was, or is destitute of his godhead. Although Theodosius and Valentinianus séeme to haue commanded, that Christs picture should not be set foorth in metall, nor in flint stones, nor yet in tables of wood. As we haue in the first booke & eight title of the Code. The lawe standeth in ambiguitie, which séemeth to signifie, that he should not be expressed in the pauement; least (forsooth) it should be troden vnder féet, or spet vpon. But Petrus Crinitus saith, that he sawe that lawe written absolutelie, whereby is commanded, that the image of Christ should not be made of anie matter. But that he cannot be counterfeited, as touching his humane nature, there are no firme reasons brought.
11 The angels, as touching their substance and nature, séeing they be spirits, cannot be expressed; yet is it lawfull sometimes to picture them in such wise, as they haue shewed themselues vnto men: for they be not, as God is, infinite; but are bounded and limited. Neither dooth the commandement of God forbid this, vnlesse their pictures were made, to the intent they should be religiouslie and deuoutlie worshipped. 76 Also men may be pictured and counterfeited, séeing the same is not repugnant either to the thing, either to art, or else to the commandement of God. So is it lawfull also, to forme and picture foorth the crosse of the Lord, 77 trées, fruits, and other sensible or visible bodies: for the arts of painting and counterfeiting be the verie gifts of God; wherefore they must serue to some vse. And by this I gather, that they be the gifts of God; bicause he indued the builders of Moses tabernacle, with his spirit; Bezeleel (I meane) and Aholiba. 78 Neither is it lawfull to saie, that God dooth inspire euill things with his spirit, and such things as be against his lawe. Moreouer, the power it selfe of imitating, séeing it is naturall vnto man, verelie he had the same of God, and not of himselfe. And it followeth of right, that some vse shuld be therof: bicause God hath bestowed no gifts vpon his creatures, especiallie vpon men, which should not be lawfull for them sometime to vse.
Neither dooth he take awaie the vse of those gifts; bicause manie doo abuse them: and this is easilie confirmed by manie similitudes. The power of procreation is giuen vnto men, although some doo shamefullie abuse the same vnto lusts. So the sight is granted, which they doo peruerselie vse, who for lust sake doo behold women, which be none of their owne. And so it might be said of the rest. Againe, we knowe that Salomon would haue images to be made for his roiall throne, 79 which should haue the forms of yoong lions: neither was he for that matter reprehended by anie prophet. Wherefore in a prophane thing it is lawfull to haue pictures and grauen images. I am not ignorant, that the ancient fathers, and speciallie Clement and Tertullian detested the acts of painters and image-makers. But I vnderstand this, in respect that these workmen did professe Christ: and yet they made images & pictures, which might easilie be worshipped, and peraduenture they diuided them among the idolaters, thinking it sufficient to their owne saluation, if they themselues did not worship them. 80 But the Turks be of the opinion, that there should be no images made at all: wherevpon in their coines they onlie haue letters, which be written in the Arabian toong: and vpon their tapestrie they also vse to weaue certeine knots.
The vse of images may be good, for the kéeping of things in memorie, for the garnishing of houses, especiallie of kings and noble personages, and also to serue for some honest pleasure, wherewith men sometime may both delite and recreate themselues. Howbeit, in such light commodities, there are oftentimes manie faults; for false images are sundrie times thrust in, in stéed of true. As if so be a nation or people be described to be ouercome by their enimies, which neuerthelesse was the vanquisher: that must néeds be reprooued, séeing it dooth iniurie vnto others. Also if one be pictured to haue doone some heinous act, which in verie déed he did not. Neither must they be borne with, which doo paint false miracles, whereby idolatrie may win credit. And doubtlesse in our time, there haue not wanted such, as haue indeuoured to paint the miracles of Christs infancie: which things are no where found written, and séeme to be altogither fabulous. So, some likewise doo paint out in manie places, Christopher and George rather monstruouslie than trulie. We must therfore take héed, least men be perniciouslie seduced by false images: I haue added, perniciouslie; bicause the Gentaures, & other things of like sort, may, for garnishing sake, be expressed without anie harme vnto them, which are beholders. Others attempt to paint out vertues, which haue no bodies, 81 but doo belong vnto the mind, which is a spirit. Also they painted or fashioned them like to virgins and matrones: and therein I thinke is no deceipt, whereby the beholders can be deceiued. Howbeit, this séemeth the safest waie of all other, that if things should be painted, the profitable and holie histories should chéeflie be painted; whereby the beholders may receiue some edifieng.
Further, we must beware of lauishing out of monie: for there be some, which in procuring of pictures and images, are starke mad. These costs must not be preferred before the necessities of the poore. How greatlie herein it hath béene offended, 82 the temples from our forefathers, which be yet extant, doo euidentlie declare. Besides this, we must take verie diligent héed, that there be no filthie things painted: 83 for we are otherwise, of our owne vilenesse and corruption of nature, sufficientlie kindled vnto lust. If it be trulie said; 84 that Euill speaking corrupteth good maners: no lesse doo filthie images corrupt the beholders. Tertullian writeth, 85 that the Ethniks painted the image of Christ with asses eares, in despite of our Sauiour Christ. Wherfore, such an image ought to be accounted blasphemous. Lastlie, from them must be remooued all religious worship, the which that it be not giuen them, it must be alwaies prouided, that they be not placed in the churches.
12 Séeing therefore it is now declared, what things it is lawfull to picture, after this we must diligentlie examine, whether it may be lawfull to vse anie adoration or worshipping in images. In the disputation whereof, we will first recite what our aduersaries haue thought, 86 & what kind of worship shall be spoken of. Holie worshipping the Gréekes call ⟨…⟩, and the Latins Pietas, 87 that is, Godlinesse: which neuerthelesse is extended both vnto the parents, and vnto the countrie. But we now talke onlie of religious worshipping, & inquire, whether the same may be attributed vnto images. Diuine worship or honor is expressed of the Hebrue in two words; 88 of the verbe Iare, which is, To feare; and Auad, which is, To serue. And vndoubtedlie, vnder the name of feare, is comprehended all religion, which is placed in the mind. By Auad, is declared an outward seruice, which is conteind in ceremonies, besides an inward worshipping. Wherefore it is rightlie said; 89 Feare the Lord thy God, and serue him. Moreouer, Christ did fight with this place against the diuell, saieng; 90 Thou shalt worship the Lord thy God, and him onelie thou shalt serue. Wherevpon Augustine deuised a difference betwéene religious worshippings, calling that which is onelie due vnto God, ⟨…⟩, 91 and that which is lawfull to doo vnto creatures, he called ⟨…⟩. In his 49. epistle Ad Deo gratias, and against Faustus, the 20. booke, and 21. chapter, he calleth ⟨…⟩, that seruice which is onlie doone vnto the Godhead; and he addeth, that the same cannot in one word be expressed of the Latins. Also in the 20. booke De ciuitate Dei, and first chapter, he wrote verie much of this matter. Surelie, for my part I haue not read of anie such distinction in the fathers, before Augustines time.
And certeinlie Laurentius Valla vpon Matthew, the 4. chapter, affirmeth; that There is no difference, as concerning the words; bicause the verbe ⟨…⟩, signifieth as well To serue God as men. And he alledgeth a place out of Xenophon, where a husband saith, that he was readie with his soule, that is, his life; to redéeme that his wife should not serue anie man: in which place he vseth the verbe ⟨…⟩. And againe, the wife saith, that she would redéeme with hir life, that hir husband might not serue: where the verbe ⟨…⟩ is written. And Suidas saith, that ⟨…⟩ is to serue for reward. And vndoubtedlie, according to this sense, the holie scriptures doo interpret ⟨…⟩. For where it is commanded, that there should be no maner of seruile worke doone on the sabboth daie; it is written in the Gréeke text, ⟨…⟩. And ⟨…⟩, among the Gréeks, signifieth a Handmaid; and ⟨…⟩ a Manseruant, but ⟨…⟩ a Reward. Wherevpon in times past, Latrones were called Mercenarie soldiers. Whom some (I knowe not how well) haue thought so to be called, as if one should saie Laterones, as they that should gard the persons of kings and princes. In Luke it is written; Ye cannot serue God and Mammon: 92 where, for seruing, the verbe ⟨…⟩ is written, as common vnto both the seruices. Paule also calleth himselfe in manie places ⟨…⟩ Christi, 93 The seruant of Christ. And in the Acts he saith, that he continued among the Ephesians, 94 ⟨…⟩, Seruing GOD. And vnto the Colossians he saith, ⟨…⟩, that is, 95 Serue God. But Augustine himselfe séemeth not constantlie to haue reteined that difference: for in the 94. question vpon Exodus, he handling these words in the 23. chapter; If thou serue other gods, they will make thee fall to sinne. In this place (saith he) is ⟨…⟩, and not ⟨…⟩: 96 for ⟨…⟩ is due vnto God himselfe, in respect that he is our Lord, and ⟨…⟩ in respect that he is our God.
13 But passing ouer the words, 97 let vs rather deale with the matter it selfe. It cannot be denied, but that the honor which we attribute vnto God, is not that which we giue vnto men: for that is the highest honor, which is giuen to one onelie God: and it chéeflie consisteth in these things. First, that we repose in him all the hope of our saluation, that we account him for our chéefe happinesse, by submitting our selues vnto him, without adding of anie condition, but euen simplie and absolutelie. But vnto princes wée must submit our selues, and all that is ours: yet so, as they command vs not to do things repugnant vnto the word of God. But vnto God we are subiect, without anie maner of condition or exception. Furthermore, it is necessarie, that we beléeue in him simplie and absolutelie; and that we declare him to be as the fountaine of all good things, in giuing him thanks for all the benefits which dailie doo happen vnto vs: and wée must declare his honor by outward calling vpon him. Also, some honor is due vnto the excellent creatures, such as be princes, prophets and godlie men. Wherefore Augustine De ciuitate Dei, the 22. booke, and 10. chapter, writeth; that Those are to be honored in the right of charitie and societie. For we hold them for our fellowes and brethren, and therefore we loue them; wée wish well vnto them, and we ioie with them in their good hap. Moreouer, in his booke of true religion 25. chapter, he saith; that We must honor excellent men in respect of imitation, by following the steps of their good life; when as yet in respect of religion, they must not be worshipped. And of this kind of honor, Paule wrote, saieng; In giuing honor, go one before another. 98 Againe, as brethren they are to be holpen with mutuall good turnes.
Further, in the churches the saints are onelie commended, and the noble gifts, which God bestowed vpon them, be celebrated after such a maner, 99 as Christ alloweth of the faithfull and diligent seruant, which rightlie and prudentlie behaued himselfe, in ordering of the monie which he had receiued. But and if so be they will vse the word ⟨…⟩, in this kind of worshipping; we will, that they may retaine it, so that they knowe, the same distinction to be conteined in the holie scriptures. They haue inuented also the word ⟨…⟩, which they would haue to be attributed vnto the most excellent creatures; namelie, vnto Marie, and to the humane nature of Christ. A difference of honors we disallow not: but those things which apperteine onelie to the high God, we can not suffer to be attributed vnto creatures. Which thing out of doubt they doo: for they prostrate themselues before images, they light wax candles to them; and at them they inuocate those dead men, which are represented by them. Augustine in manie places taketh awaie from all creatures, churches, priesthoods, sacrifices, and altars. But that praiers be the sacrifices of Christians, no man doubteth. Yet the Papists haue communicated all these things, not onelie vnto men departed this life, but also vnto images and pictures: and for the defense of their dooing, they vse manie sophistications, when as God notwithstanding plainelie speaketh and forbiddeth, that images should in anie wise be made vnto religious worshipping. And that, which he hath absolutelie spoken, and commanded, must not be cunninglie shifted off by mans craftinesse.
14 But it is good to heare a little while, with what leaues and gréene branches they can couer this shame of theirs. 100 First, they affirme, that the cogitation, whereby we are carried to the image, and the thing expressed thereby, is the selfe-same, and not diuerse. Wherefore, that honor, which is giuen vnto an image, is doone vnto the thing represented by it. And so they conclude, that such and so much honor is due vnto the image, as is due vnto the thing, which is represented by the image. Wherevpon they teach, that the signe of the crosse is to be adored with the seruice of ⟨…⟩, or of diuine worshipping; bicause Christ himselfe suffered vpon the crosse. And they saie, that if the marble stone, gold, or siluer, be considered apart, there is no religious honor due vnto them; insomuch as they atteine not to the dignitie of a reasonable creature. But if they be taken as signes, the same honor is due vnto them that is doone vnto the thing signified. Further, they alledge Basil in the 27. chapter De spiritu sancto, who saith, that the honor doone vnto the signe, is referred to the example it selfe. 101 To these things, I will repeat that which once or twise I haue alreadie said; namelie, that God is not satisfied with these kind of distinctions, who said absolutelie, that images and pictures must not be worshipped. 102 Also by a new diuision they make a difference betwéene crosses; that of them, one is true, whereto Christ was fastened. And they contend, that the same must be adored with high kind of reuerence; bicause Christ did sanctifie it by his touching; and againe, for that it representeth the Lord him-selfe crucified. 103 But if there be so great consideration had of touching; whie doo they not iudge, that the blessed virgine should be worshipped with diuine worship, who bare Christ in hir wombe nine moneths, and gaue him sucke a long time? Especiallie, séeing that same touching was naturall, and the other was violent. But for such touching sake, we should worship the thornes and the speare with diuine worship. 104 Againe, these men would also haue a crosse to be worshipped in other matter; bicause it representeth the true crosse. But that is most absurd: 105 for by that meanes we ought to worship all hedges, and all thornes, nailes, ships, and asses; bicause they resemble those things which Christ touched. Surelie, this argument Claudius the bishop of Tarent vsed, against the worshipping of images. Wherefore it appéereth, that there haue béene alwaies some, which haue detested images adorned with sacred honors. But the superstitious sort haue béene superior, both in number, power, and armes; and they not onelie defend peruerse worshipping, but in verie déed they attribute vnto the crosse diuine honor. Neither are they ashamed on this maner to sing in the churches; All haile O Crosse, our onlie hope; in this time of passion increase righteousnesse to the godlie; and giue pardon vnto the offenders. They also sing; 106 Behold the trée of the crosse, come let vs worship it. Againe they saie; O Lord, thy crosse doo we worship; thy holie resurrection we doo glorifie. Wherin they attribute much more vnto the crosse, than to the resurrection.
Also Gregorius of Rome, the patrone of superstitions, saith in his praiers; 107 Grant vnto vs Lord, that they which come to the adoring of thy holie crosse, may be deliuered from the bonds of their sinnes. Howbeit, Durandus, 108 among the Schoole-diuines, allowed not of this opiinion; namelie, that the crosse of the Lord should be worshipped with high adoration: but he is reprooued by other sophisters, and that for this reason, that he had attributed too little to the ecclesiasticall traditions. Also Peresius séemeth to followe Durandus, attributing to the crosse, for manie reasons an other kind of adoration, I knowe not what. First, for that it is falslie said, that the cogitation or knowledge is all one, both of the signe, and of the thing signified; for somuch as they be two things, which are distinguished one from an other. For first this or that thing is perceiued to be a signe; afterward, we behold the thing which is signified. Indéed, they be togither at one time; but yet in nature and reason one of them goeth before an other. Further, although a stone, a marble, or metall be made a signe, yet dooth it not therfore change his owne proper nature; neither dooth it passe the bounds of insensible things, neither attaineth it to the dignitie of a reasonable creature, nor hath ioined with it the thing which it signifieth. Doubtlesse, we worship a king in his purple robe, the which being seuered from an emperor, we would not yéeld vnto it the honor of a king.
Augustine writeth, in his 58. homilie, De verbis Domini, that The humanitie of Christ must be worshipped with diuine honour, bicause it hath the Godhead ioined therewith: which, if it should be sundered from him, as it cannot be, he should not be worshipped with diuine honour. How much lesse therefore must not the crosse, (which in verie déed is seuered from Christ) be worshipped with diuine honour? Therefore he reiecteth that doctrine, whereby it is taught, that both the signe, and the thing signified, should be honoured with the same maner of worship. And thus he affirmeth, that the highest adoration is due vnto the thing signified, that is, vnto Christ himselfe; but to the crosse, that honour (howsoeuer it be called) which is attributed vnto such notable things. 109 Peresius saith somewhat well; but yet in this point he erreth, that he attributeth some maner of adoration to the crosse. But I maruell at him, that he also vsed this argument. All men agrée that the holie Ghost is present in baptisme, and yet is there none, which dooth worship baptisme with diuine honour. Wherefore, much lesse is that kind of honour to be giuen vnto the crosse: for it séemeth, that it cannot be auoided, but that they doo euill, which adore the Eucharist, although they perceiue Christ to be present, euen as touching his diuine nature. He addeth further; If so be the verie same honour should be due vnto images, which is giuen vnto the thing signified; now should it be lawfull to giue them churches, sacrifices, and altars; when as Augustine (as it hath béene declared) hath taken from them these things. 110 It séemeth, that Peresius had some light: but héerein he was intangled in the darke, that he attributed anie kind of worshipping at all vnto such kind of signes. Erasmus (me thinketh) among other things, hath verie wiselie written this; namelie, that Images may more easilie be remooued, than a reason and meane of worshipping them can be prescribed. So now, when Peresius indeuoured to prescribe a measure, otherwise than had béene appointed by the Schoolemen, his labour was vaine and frutelesse.
15 Wherefore, we confirme by the sentence of the holie scriptures, that there must be no religious honour doone vnto idols, images, and signes. For (as we haue declared) the lawe of God saith; Thou shalt worship the Lord thy God, and him onelie thou shalt serue. 111 Neither helpeth it our aduersaries, that in the sixt chapter of Deuteronomie, there is not that particle [Onelie;] séeing Christ (as we read in Matthew ) being the iust and true interpretour of his owne lawe, added the same. And in the same booke of Deuteronomie it is written; 112 Thou shalt make no images, nor worship them. And what is to worship images? Euen to put a confidence in them, to loue them, to call vpon them, to crowch and knéele to them, to offer them incense, and to burne candles to them: all which things we sée at this daie are doone vnto images. God, to the intent he might turne men awaie from so peruerse a worshipping, declared himselfe to be a gelous God, that is, one who will reuenge so great wickednesse with earnest indeuour. Let these men (if they can) shew out of the old testament, where the images of patriarchs, prophets, or of godlie princes were worshipped and adored by godlie men. 113 Yea and Gregorie himselfe the father of superstitions wrote thus to Serenus the bishop of Massilia, which threw downe images; In that thou forbiddest them to be worshipped, we allow it; but whereas thou takest them awaie, we disallow it. Wherefore euen he would not haue images worshipped and adored.
Also Ionas the bishop of Aurelia, writing against Claudius the bishop of Taurinum, of whom I made mention before, saith; that Images must be had, but yet must not be worshipped. Howbeit, at this daie they doo as well worship them, as adore them. Also for an other cause the worshipping of images is to be reiected; to wit, since thereby the charitie towards the poore is diminished. For the worshippers of them doo decke them most sumptuouslie with rich owches, with pretious stones, with couerings for the head, vestiments and garlands; and they doo heape and hang vpon them infinite offerings: all which things might with singular pietie be bestowed vpon the néed of christians. Doubtlesse, holie and godlie men, while they were in the flesh, did liue modestlie and frugallie, and commended that kind of life, as well by their doctrine, as by their example. But now, they which honour their signes, and images, feare not to deuise in them superfluitie and vaine ornaments: which things they did euermore mislike. But they saie, that pomps, and such kind of ornaments, doo shew vnto vs the glorie, gorgiousnesse, and dignitie, which they now enioie in heauen. As though the scripture did not sufficientlie instruct vs in these things. Adde héere vnto, that through these men, the gréedinesse of théeues and church-robbers is stirred vp: for the richer that the ornaments be, which are put about them, the more be they inflamed to imbezell them.
Moreouer, I would demand of them, wherefore they, leauing their idols at home in their owne countrie, doo trauell so great iournies to worship others? If they will worship God in his images, why rather doo they it not in liuing men; which (as the holie scriptures put vs in mind) be created vnto his image? 114 They answer, that in liuing men it is not doone; least peraduenture the minds of the worshippers should be setled vpon them, and should not lift vp themselues higher, that they might thinke vpon God and Christ. As who should saie, their cogitations cannot also be carried vnto images; either for the excellencie of the workmanship, or else for the richnes of their attire, which men haue béene accustomed with great pleasure to behold. Verelie I haue séene, 115 especiallie at Rome, diuerse images, so artificiallie wrought, that manie men, which were skilfull of those arts, spent manie houres in the diligent beholding of them. God hath set all creatures before men, that they might be certeine tokens and signes of his goodnes and excellencie: neither did he feare, least men would stand still in the beholding of them. Further, he commanded, that euerie one should loue his neighbour, and be beneficiall vnto him: neither did he mistrust, least anie man, forsaking him, would imploie his onelie indeuour towards his neighbour.
116 16 Moreouer, when we obiect against them the testimonie of Iohn, in the first epistle, and fift chapter; Keepe your selues from idols, these men saie, that their images be not the images of strange gods, but the images of holie men; namelie, of the faithfull, and of the members of Christ. But they perceiue not, no not they, which séeme wisest of all men in their owne conceit, that if they be the images of men, they ought not to be worshipped nor adored: for men themselues can not be worshipped with religious worship. If then it be taken from themselues, much lesse can it be granted vnto their images. Augustine Ad Deo gratias saith; 117 that No man, although he be a saint, must be adored. Besides this, they haue not alwaies béene wicked men, whom these men thinke to haue béene strange gods. For excellent men, which well deserued as touching humane things, were oftentimes reputed among the gods. Moreouer, doo they knowe, that all those were in verie déed good and godlie men, whom they iudge to be saints, and doo worship them in their images? The sentence of Augustine is well knowne, that The bodies of manie are woorshipped vpon the earth, whose soules are tormented in hell. The word of God, when it detesteth and forbiddeth the idols of nations, it sheweth not of what things the idols were: onelie it saith; 118 They be the works of mens hands, they haue eies and see not, &c.
Now let vs consider, whether the images of Papists be such. Are not they wrought by the hands of men? 119 Doo they not altogither want sense and moouing? Seeing therefore all these things be like vnto those, they be images condemned by the scriptures. Also Paule, in the first to the Corinthians, the tenth chapter, saith; Flie from idols. And Peter, in the first epistle, the fourth chapter, 120 calleth The worshipping of idols abhominable. But here our aduersaries trifle fondlie againe, and indeuor to put a difference betwéene Idolum and simulachrum [both signifieng an image] saieng, that Idols are forbidden, but not images. Neither perceiue they, 121 that there is no other difference betwéene these, but that the one is a Latine word, and the other a Gréeke. Wherevpon Lactantius writeth, that Simulachrum is written of Simulando, which signifieth, Resembling or Counterfeiting. With whose testimonie or authoritie, if they be not satisfied, let them read Plinie, in the 43. booke, and fourth chapter, where he saith; The first image of brasse was made vnto Ceres, at the proper costs and charges of Spurius Cassius. Here we sée, that this writer calleth the idoll of Ceres, Simulachrum. Vitruuius, in his second booke, and eleuenth chapter, where he intreateth of the hewing of stuffe, calleth the image of Diana, Simulachrum. The seuentie interpretors, where it is in Hebrue Atsabbim, there they translate it in Gréeke, ⟨…⟩: but the Latine text hath Simulachra.
Yea and Iohn, in the place a little before alledged, saith; Defend your selues from images. 122 We read it in the Latine translation; Fugite simulachra. Ierom vpon the eleuenth chapter of Esaie declareth, that Idols be the images of them which be dead. Wherefore it appéereth, that these men deuise distinctions, which be fond and ridiculous. Againe, it must be considered, 123 that this worshipping of images, which is outwardlie of them vsed, hath béene fetched as well from the Hebrues, as also from the Gentils. For in the tabernacle of Moses, there was the candlesticke and the altar, and also the incense; such as these men doo set before their images. Albeit Christ is now come, and hath abrogated the ceremonies of Moses. Cicero, in his third booke of offices saith; that Perfumes and wax candles were set before images. Wherefore, such rites or ceremonies were deriued, aswell from the Gentils, as from the Hebrues. But at the last, the matter came to such passe (which is more intollerable) as it is now thought of them, which be called christians, that some diuine power is in those images. In which point I sée not what they differ from Ethniks.
They vndoubtedlie did thinke, that such as vsed the image of Alexander, were more fortunate than other men. Wherefore Augustus, which had before vsed the image of the Sphynx, did afterward vse the image of Alexander. Marius was delighted with a siluer eagle, the which came afterward to the hands of Cateline, who also worshipped the same himselfe, and praied victorie of it. Euen so doo they at this daie attribute sundrie vertues vnto images: they make sacrifice vnto them, and doo aske manie things of them. Ierom vpon the 57. chapter of Esaie declareth, that in his time at Rome, the image of Tutela was worshipped in the entries of houses, 124 with tapers and lights. But for vs (if we be true christians) it is no decent thing to take rites and ceremonies, either from the Iewes, or from other nations: but we must onelie vse those things, which are commanded vs in the word of God. 125 Wherevpon Paule, being desirous to commend the vse of the Lords supper, saith; that He deliuered vnto the Corinthians, that which he had receiued of the Lord.
17 Wherefore, séeing we haue it manifest out of the word of God, that we must not worship images, we ought to obeie, suffering our selues to be gouerned by the lawe of God, and not by the inuentions of men. Moreouer, we knowe, 126 that God must be worshipped in spirit and in truth: but no man is ignorant, that images be not spirit and truth, for so much as they be things which may be séene. 127 And Paule saith, that We knowe Christ no more after the flesh: therefore much lesse after an image. I beséech you, let vs conferre the state of the primitiue church (where, vnto the seruice of God, images were not vsed at all) with the latter state, wherin they be allowed; and it will most manifestlie appéere, that all things are become more corrupt. Moreouer, Augustine in his booke De quantitate animae, most wiselie wrote; that It behoueth him that is worshipped, to be much better, than he that dooth yéeld the worship: but all men vnderstand that images be not better than men. Further, if they might be indued with life and reason, they would honor their makers, by whose hands they were made. When men sinne in this kind of worshipping, they doo nothing else, but (as S. Paule taught the Romans) They change the glorie of God into the similitude of a mortall man, of birds, 128 of foure footed beasts, and of serpents. Those which defend and mainteine such worshippings, doo drawe awaie men from the true worshipping of God. For, 129 when as Ieroboam went about to drawe awaie the children of Israel from the worshipping of the true God; he erected two images of calues, one in Bethel, and the other in Dan.
Furthermore, in this matter we knowe the forwardnes of men: for whereas Christ hath commanded, that we should beare his crosse, we had rather worship the same, and all to becrosse our head and forehead therewith: which thing he commanded vs not. Neither can we but grant, that the Christians (as we may learne by Tertullian ) began euen at the first to fortifie themselues with the signe of the crosse. 130 For the diuell began foorthwith to sowe cockle vpon the good séed of the church. Also Paule putteth the Corinthians in remembrance, 131 that they were sometime carried awaie vnto dumbe images: the which verie thing we sée doone at this day in euerie place. We read not anie where in the time of the primitiue church, that faithfull and godlie men did direct their praiers vnto pictures and images. But now this is vsed euerie where, and it is come to that passe, that men giue more honor vnto images, than they doo vnto the word of God. For there is not a man found at this daie, that dooth worship and honor the holie scriptures. Christ, when he was vpon the earth, 132 bicause he was now readie to depart, comforted his apostles, saieng, that Vnlesse he departed, the spirit of the Comforter should not be sent vnto them. Which the interpretors expound to be said, bicause that the presence of Christ, as concerning his flesh, would hinder them, that they should not be fit to receiue the spirit. Which thing if it be trulie said, as touching the flesh of the Lord, how much rather shall it be affirmed of his images and pictures? Neither doo we doubt, that Peter would not be worshipped of Cornelius the Centurion, 133 who was not to be thought that he would doo diuine honor vnto him. With what mind, thinke we, dooth he beare, that his images and pictures should now be worshipped among men? But if they will saie; We doo not honor them with the chéefest honor: let them vnderstand, that neither Cornelius minded so to worship Peter.
18 Neither must we be ignorant, 134 that the angell in the Apocalypse, did twise reprooue Iohn, for that he would haue worshipped him. Then, if so be that neither angels nor men must be worshipped, much lesse their images and pictures. And it was not without consideration, that the angell forbad it: for I am (saith he) like vnto thee, and vnto thy brethren which haue the testimonie of Iesus Christ: that is, which beléeue in him. Séeing therefore we be all of one degrée, neither that one is more excellent than an other, adoration can not haue anie place among vs. 135 Although the argument be plaine, yet is it not void of all difficultie. Bicause, if the worshipping of angels were not lawfull, whie were they worshipped in the old testament, which reuealed themselues vnto the saints? Neither doo we read, that the fathers of old time were reprooued for that cause. 136 To this obiection manie things may be answered. For some saie, that as then the sonne of God had not taken vpon him the nature of man; 137 wherefore men were placed much lower than angels, and therefore it was lawfull, that they should worship and honour them. But now, by reason of a new coniunction of the word with the flesh, there is made a certeine equalitie betwéene men and angels. Wherefore, it is not lawfull to interpose an adoring betwéene these natures. The reason that is brought is verie weake: for, although Christ be now incarnate, yet are other men much inferiour vnto angels.
But others saie, that angels were then worshipped; bicause the sonne of God, vnder the name and title of them, appéered to the fathers. But this reason is not altogither true: for the sonne of God, vnder the name of an angell appéered vnto the Patriarchs; but not alwaies, nor yet so, but that other angels also did make manifest themselues. For certeine it is, that the ancient of daies was shewed vnto Daniel, vnder the person of God the father, and likewise the sonne of man, when also there was present an angell, whom Daniel worshipped. 138 But it may more easilie be answered, that the fathers of old time, when they did yéeld anie honour to angels themselues, they kept themselues within the bounds of ciuill honour; and that they did not giue anie religious honour vnto them. But yet, bicause that might séeme to belong vnto religion, therefore were men at the length to be kept vnder, least they should worship angels with a kind of diuine worship. And it ought to be sufficient for vs, that the matter was at anie time found fault withall. But whie God would find fault therewith more at this time, than at that, it is not our part to inquire. Neither must we saie, that it is now lawfull; which then was borne withall after a sort. The verie which reason might be brought of the marriage of manie wiues, 139 of diuorse, and such like; which things were afterward taken awaie by Christ, when as before that time they were suffered after a sort. Neither are we bound of necessitie, to cléere the fathers alwaies of all fault.
Furthermore, it might be said, that the same worshipping was then borne withall; bicause, albeit the Hebrues did oftentimes fall into idolatrie, yet did they knowe by the lawe of God, that the thing, whereto they inclined, was vnlawfull. But when as the Gospell was to be spred abroad amongst the Gentils, it behooued, that idolatrie, and euerie kind thereof, wherein the nations were trained vp, should be repressed, lest they should thinke it a thing permitted, & so it might take déeper root. For the like cause Paule did more earnestlie labour to persuade the Corinthians, 140 that fornication is sinne, than is endeuored in the old testament; bicause the Ethniks did not thinke it to be sinne, but reckoned it for a thing tollerable and lawfull. Wherefore it was néedfull to restraine that mischéefe with many reasons. 141 Séeing therfore our aduersaries saie, that the fathers, in worshipping of angels after that sort, either sinned, or else sinned not. If they sinned, whie were they not reprooued? If they sinned not, whie was Iohn so restrained? I might grant as well the one as the other: first, that they committed some fault; or else, that they offended not: bicause they did kéepe themselues within the bounds of ciuill reuerence. But that, bicause it was a dangerous thing, therfore God would at the length haue that custome to be amended; least perhaps they, which were not so well instructed, might be hurt by that example, and be easilie led to idolatrie.
19 Moreouer, in the first epistle, and second chapter of Iohn, it is written; If we sin, we haue an aduocate with the father, euen Iesus Christ. 142 In which place Augustine said; The apostle dooth not saie, Ye haue me to be an aduocate; but he putteth himselfe into the number of them, which haue néed of an aduocate. If then it be not lawfull to vse the apostles for aduocates, how much lesse the images of them? And we must not passe it ouer, that Paule reckoneth the worshipping of images among the works of the flesh; 143 and numbereth it among those things, which exclude vs from the kingdome of heauen. Wherefore, when the Hebrues began to honour the image of the serpent, the godlie king Ezechias brake it in péeces. But at this daie, 144 they fight euen to the fire and faggot, for the worshipping of those images, which they themselues haue made; not by the commandement of God, as in times past that serpent was made. And vndoubtedlie, looke how manie kings were commended for their godlinesse sake, those did rid awaie images: but contrariwise, they which be dispraised, did increase the number and worshipping of images. Certeinlie, if some woman, which hauing hir husband absent, would choose an other vnto hir, 145 and him would imbrace; she might not escape the crime of vnchastitie. And Paule affirmeth, that we (as a chaste spouse) are ioined vnto our Christ. Why then do we make pictures and images in stéed of him, the which we imbrace, worship, 146 and honour in stéed of him? But they saie, that they doo this, bicause these signes and images, by a certeine similitude doo represent Christ. The verie same also might that woman allege for hir selfe, 147 saieng, that the man, which she had taken in the place of hir husband, did resemble hir husband, both in age, in fauour of countenance, in maners, and in condition.
148 They feigne also, that they doo no sacrifices vnto images; as though praiers are not a méet sacrifice of christians. Doubtlesse, they be a sacrifice, which is left vnto vs, now that the old ceremonies be abrogated. Tertullian and Ierom, interpreting the words of Malachie, that The sacrifice of praier, immediatelie vpon the comming of Christ, is offered vnto God, from the rising vp of the sunne vnto the going downe of the same. 149 Also, in the epistle to the Colossians, frée will worship is condemned, although it be offered vnto angels. And I will not omit that, which was spoken by Claudius bishop of Thurine, against those, which did prostrate themselues before the image of the lambe, whom Iohn Baptist shewed with his finger; These men (saith he) doo worship painted lambes, but deuoure liuing lambes. Againe; They honour painted lambes, but they doo flea and spoile the true lambes of Christ. Furthermore, the godlie, which be departed, are blessed; yet are they not become gods, that they should be worshipped and adored: much lesse the images of them. But God (saie they) adorneth his saints; and therefore so it becommeth vs to doo. True indéed it is, that God indueth his saints with honour, and with vncorruptible reward; séeing he giueth them eternall life. Let vs doo the same in like maner, by speaking well of them, & by setting them foorthvnto the church to be followed. Let vs consider beside, that God dooth make his saints honourable, yet dooth he not either adore them, or put them foorth to be adored. 150 But it is said by Christ; that Whatsoeuer ye did to the least of mine, that ye haue doone vnto me. But these words must be vnderstood; as touching the duties of charitie; and not as touching worship and adoration. And certeinlie, what Christ ment, he himselfe verie well expounded, 151 when he said; I was hungrie, and ye gaue me meate; I was thirstie, and ye gaue me drinke.
152 Origin, in the eight booke against Celsus, sheweth a reason why the christians should abhorre the worshipping of images, and he saith; Images we haue indéed, not outward images, which haue béene made by most vile carpenters; but the minds of the faithfull and holie men, from whence procéedeth (as from the altar of God) most swéet sauour of praiers, which doo reach vp euen vnto heauen. Wherefore, in the reuelation of Iohn, 153 the praiers of godlie men are called swéet odours. And Dauid sang; Let my praier be in thy sight as the incense. 154 Afterward he addeth; We abhorre the worshipping of images, bicause they haue no sense. 155 This also is woont to be obiected; that If vpon the death of one emperour, there succéeded another, the images of the first were destroied throughout all the prouinces of the empire, vnto which images, honour was doone, as vnto the emperour, who was not present. This I grant: but that was onelie a ciuill honour, whereby they testified themselues to be subiect vnto him; and they receiued their new emperour with ioifull voices. Also, this must be well considered; 156 that there haue béene alwaies some men, in euerie age, which haue fréelie cried out against the worshipping of images. And vndoubtedlie for that cause manie of the Graecian emperours; as namelie, the Philippicans, the Constantines, & the Leos, resisted the Romane bishops; against whom, on the other side, the Romane bishops opposed themselues, of a certeine hatred: bicause they desired earnestlie to be rid of their subiection. For which cause, they ioined themselues with the French men, and by that meanes rent in sunder the Romane empire. Wherefore it is no maruell, if at this daie also for images sake, they stir vp vaine contentions.
Further, they obiect woonders and maruels, 157 which are wrought before images. And did not Peter (saie they) while he was vpon the earth, worke things of great woonder and admiration? This cannot be denied: and yet did he not suffer himselfe to be adored. Wherefore, the argument is most féeble, namelie; Some miracles be doone at signes and images; Ergo they must be worshipped and adored. Antichrist also shall come with manie woonders, 158 and yet to followe and honour him, is a heinous wickednes. Also the brasen serpent did heale them, 159 which were hurt in the wildernesse; which neuerthelesse, when it was worshipped, it was abolished by Ezechias. In like maner the Ethnikes shewed manie signes and miracles, for the establishing of their idols; as we may read in Valerius Maximus, Liuius, and other old writers. 160 At the last (when they haue nothing else) they saie; that This worshipping is the tradition of the church, and therefore must be still reteined. Verelie, we reiect not all the traditions of the church; but those without controuersie we reteine, which agrée with the word of God; & those also, which be not superfluous, nor bring in a new seruice or worshipping. But if there be anie, which be repugnant to the word of God, or burdensome to the church of God, or doo import some new kind of seruice, we (vpon iust cause) reiect them. Moreouer, how is the worshipping of images an apostolicall tradition, when as the primitiue church vsed no such things? Naie rather (as we haue before declared) some of the ancient fathers, not onelie condemned images, but also the makers of them. And most vaine is that, which these men haue alwaies in their mouth; It is a tradition, inquire not of it. But I on the other part saie; It is a tradition, therefore inquire diligentlie of it, whether it be agréeable to the word of God; or whether it were in times past allowed of all the ancient fathers. But as concerning miracles, which be obiected vnto vs; we must vnderstand, that the diuell dooth manie times put himselfe among, who is accustomed to nothing more, than to establish superstitions and idolatrie. Againe, the miracles which are of that sort, be doone by the iust iudgement of God; bicause men doo cast awaie from them the loue of the truth: 161 as it is in the epistle to the Thessalonians.
162 20 The diuell séeing the signe of the crosse, faineth himselfe to flie: when neuerthelesse, by such counterfeiting, he créepeth more and more into vs. The strength and power of the crosse consisteth not in the signe, but in the true and sound faith of Christ crucified. The sacrificing priests also doo report, that they sanctifie in a maner all things with the signe of the crosse. But the scriptures speake farre otherwise, which testifie, that meates are sanctified by faith, praiers, and by the word of God. 163 Wherevnto while we assent, and doo praie for the vse of things, to the cleane all things are made cleane. I denie not, but that certeine miracles haue sometimes béene wrought by the signe of the crosse, as Augustine reporteth in his 22. booke De ciuitate Dei, and eight chapter. But I haue alreadie declared the cause thereof, which séemeth not néedfull to be repeated: onelie this I will report, that the diuell is maruellouslie fed and delighted with mans errors. And withall it is to be added, that manie of those miracles were forged: 164 for the sacrificing priests and monks séeking after gaine, doo spread abroad manie things altogither false, which were neuer anie where doone or spoken. But whie the elders (as we haue aboue said) signed their forehead with a crosse, it is no easie matter to alledge the certeine cause. 165 But I thinke that there were two respects: first, to testifie themselues to be Christians; as though they were not ashamed of the crosse of Christ. And this I gather by Augustine De verbis apostoli, the eight sermon: for the Ethniks triumphed ouer the Christians, casting their follie in their téeth, bicause they worshipped Christ that was nailed on the crosse. To whom that father maketh answer; A hart in déed we haue, but yet no such as ye haue: neither are we ashamed of him that was crucified; but in that part, where the signe of shamefastnesse is, there haue we the signe of his crosse.
An other cause is, that they would of a certeine euill and preposterous zeale, imitate the legall ceremonies: and bicause it might not be lawfull, after the comming of Christ, to sacrifice after the maner of the Hebrues, 166 who were bidden to besprinkle the doore-posts of their houses with the blood of the paschall lambe: our Christians in semblance thereof, signed their foreheads with the crosse. As Augustine dooth testifie in the 20. chapter De catechizandis rudibus. Moreouer, they persuaded themselues (as it is alreadie shewed) that the euill spirits were by such a signe chased awaie. Yea, and Gregorius Romanus also, in his third booke of Dialogs writeth; 167 that A Iew entering by night into a temple of an idoll, there to take his rest, and being greatlie astonished with the sight of verie manie wicked spirits, which were in that place, armed himselfe by the signe of the crosse. And when the prince of the euill spirits vnderstood that a man was present, he commanded one of the diuels, that he should go vnto him, and trie him what he was. Who, after he had beheld him, returned and said; Trulie I found an emptie vessell, but it was marked: and he left the Iew quite and cleane without anie harme. Which thing he considering with himselfe, came to the religion of Christ. But Gregorie in that booke heaped vp togither manie vaine & fabulous things, the which not onlie may mooue the readers of them vnto laughter; but also they are verie much against the religion of Christ.
The signe of the crosse is worne by princes vpon their crownes, without superstition: bicause by that signe they onelie testifie and professe, that they honor and mainteine the religion of Christ. Further, if it be lawfull for a man to beare in armes the badge of his owne familie; it is also lawfull for him, by the signe of the crosse, to professe Christian religion. 168 And in times past there appeared in heauen the signe of the crosse vnto Constantine the great, and an inscription was added; In this signe shalt thou ouercome. For God was minded by a miracle to co~firme him in the religion of Christ, which he had latelie receiued. Neither may he be condemned, for that he caused that signe to be expressed in the banner which he ment to vse. But that he afterward made such a maner of signe in gold, that I allow not; bicause by the dooing thereof he opened no small gap to superstition. Concerning the finding of the Lords owne crosse by Helen, wise men maruell that Eusebius Caesariensis, who was verie familiar with Constantine, and set foorth his life, wrote nothing of it. But Theodoretus & Sozomenus, indéed write somwhat of that matter. Howbeit, rather of the report of others, than by the certeintie of their owne knowledge. Yet, in the reading of that historie, there is found no mention of worshipping: neuerthelesse, it is said, that it was placed in the temple. Moreouer, what great estimation Helen made of the nailes, which the report is that she found, it appéereth; in that it is written, that she put one of them in the bridle of that horsse, which hir sonne vsed, an other into his helmet, and the third she cast into the sea, for appeasing of tempests. 169 At this daie also they worship and honour at Rome, (with singular adoration) the speare, wherewithall they saie the Lords side was pearsed vpon the crosse. This is the wilinesse of the diuell, that he may perpetuallie driue men forward, till at length they be throwne downe headlong into the bottomlesse gulfe of impietie.
170 21 Our aduersaries blame vs, as being ouer hard and bitter: and they saie; If one walking by chance, shall espie a faire plant, not onelie gréene, but loden with fruit; and he being inflamed with an earnest affection towards the most bountifull goodnesse of God, and féeling his mind stirred to worship God the author of so beautifull a worke; what should let, but that he may prostrate himselfe néere vnto that pleasant trée, and there worship God, and render thanks vnto him for his singular benefits bestowed on men? Nothing, as I thinke. So in like maner, if one shall behold the image of Christ, and is earnestlie affected to the benefit of Christ his death; wherefore may he not worship Christ the author of his life néere vnto the same? Héerevnto I answer, that the word of God must alwaies be before our eies, whereby it is forbidden (for religion sake) to prostrate before a creature. This ought to remaine alwais firme and sure, and to be in force; that neither we prostrate our selues vnto a trée, nor yet vnto an image. Neither is it lawfull to excuse these things, by saieng; that they doo not worship the outward matter, neither the figure, nor the lineaments. What then [doo they honour?] They saie they honour the thing signified. So might the Ethniks likewise haue excused their idolatrie; that they did not worship stones, wood, and metall, but onelie the properties which were represented by those signes. 171 Verelie Symmachus wrote an epistle to the emperours, that they would at length restore the images of the Romans, and there he vseth such and such like arguments verie Rhetoricallie: but Ambrose most stronglie hath confuted them all. The writings on both parts are yet at this daie to be séene, in the epistles of Ambrose. God commanded absolutelie, that images should not be worshipped; wherefore we must rather obey his words, than the subtill sophistications of men.
Augustine vpon the 113. psalme, wrote this argument; By the iudgement of Paule it is said; 172 They turned the glorie and truth of GOD into a lie, and they desired rather to worship the creature than the creator. The first part of Pauls saieng condemneth images; bicause they be lies, which are repugnant vnto the truth and glorie of God: and the other part taketh awaie all excuse, that there they worship not God; but creatures. And Claudius the bishop of Thurine said; If thou haue pictured vpon the wall, Mars, Venus, and Mercurie, thou hast no true gods; and when thou hast there, Paule, Peter, & Iohn, thou hast not verie men: wherefore the error is not quite taken awaie, but altered. Paule also said vnto the Corinthians; 173 We knowe that an idoll is nothing, but that which the Gentils doo offer, they offer vnto diuels. Vndoubtedlie, if the excuse brought now by our aduersaries, were of anie weight, the Ethniks would easilie haue said vnto the apostle; Thou hast doone vs a manifest iniurie, for our purpose is to offer the sacrifices, which we slaie, vnto God, and not vnto diuels. 174 Also we méete with others more foolish, which saie, that this precept was giuen vnto the Hebrues, & that it ought to be reckoned among the ceremonicall precepts; but that now the ceremonies being abrogated, we are no longer bound by it. 175 They consider not, that in the table of the ten commandements, there was nothing commanded, which did apperteine vnto the ceremonies, onelie the kéeping of the Sabboth daie excepted, wherein neuerthelesse some morall thing presenteth it selfe vnto them, which diligentlie doo behold the same. Augustine, in his 119. epistle vnto Ianuarius, dooth acknowledge the same. I beséech you let these wise men consider, that if this thing should haue béene reckoned among the ceremonies, the Ethniks had not sinned in the honouring and worshipping of images; bicause they were not bound vnto the ceremonies of the Iewes. Moreouer, it is euident, that that ceremonies of the old testament were not reuoked by the apostle, nor yet the yoke of them laid vpon the Gentils; who neuerthelesse, in expresse woords commanded, that idols and images should be auoided.
22 Séeing therefore it is plentifullie enough confirmed, 176 that images must not be worshipped nor adored; now it resteth, that we examine this, whether it be lawfull to set them in holie places, where the congregations of the faithfull resort. Some affirme that it is lawfull, so the worshipping of them be forbidden. But (in my iudgement) it must not be allowed, that they should be had in churches: first, bicause it is a verie dangerous thing. And experience hath taught, whither men at the length, thorough beholding of them, fell, when they sawe them placed in the temples: for they worshipped them. The waie therefore that leadeth vnto idolatrie, must be cut off from the faithfull. Augustine writeth verie well and religiouslie of this matter, vpon the 113. psalme; When images (saith he) be set in a high place, or else in some tabernacle, a naughtie affection is bred in mens minds, whereby the diuell is inuited to intermedle himselfe. Also in his 49. epistle Ad Deo gratias, he was of the same mind. And surelie we perceiue, that this thing hath happened. Neither will I passe ouer the same father, in his sixt sermon vpon the Lords sermon made in the mount; They declare (saith he) in what place and estimation they account the image, when they appoint to erect an altar vnto it: for vnlesse they thought, that either it were god, or had some diuine power in it, they would not erect an altar therevnto. Wherefore, by this saieng of Augustine, almost all the temples of the Papists are condemned, wherein alwaies (in a maner) altars are ioined with idols.
177 Besides, it may be prooued by the example of Epiphanius, that they ought not to be had in churches. He being in his iournie, and happening into a certeine towne that was called Anablatha, did sée (as he passed by) a certeine candle burning; and demanding what place the same was, he vnderstood that it was a church, or a place of praier for the faithfull, wherefore he entered in, that he might praie vnto God. And he sawe a curteine hang, wherein was painted the image of a man, as if it had béene of Christ, or of a holie man; insomuch that when he sawe the picture of a man hanged in the church, contrarie to the authoritie of the scriptures, he both plucked downe and rent the curteine, and counselled the sextons of the church, that they should carrie it foorth, and wrap a poore dead man in it. Moreouer, he wrote vnto Iohn bishop of Ierusalem (vnto whom the cure of that place belonged) that from thence forward he should take héed, that such hangings, otherwise than religion would permit, should not be suffered in the church of Christ. And that epistle séemed vnto Ierom to be of such weight, as that he vouchsafed to turne it into Latine: which he would not haue doone, if he had not béene of our mind. 178 Also the latter synod of Ephesus condemned images: howbeit, the same synod is not allowed, and that vpon iust cause; insomuch as it fauoured the heretiks Nestor and Eutyches. Such is the hap not onelie of humane affaires, but manie times also of ecclesiasticall; that euill things are mingled with good. Wherevpon it commeth afterward to passe, that not onelie euill things, but good things also togither are therewithall reiected.
179 So we sée it happened vnto some of the Graecian emperours, which abolished images: for Philippicus the first, Leo the third, Constantine, and Leo the fourth: bicause they were Monothelites, that, which on the other side they iudged aright of images, was reiected. Which also commeth to passe at this daie, when, by reason of the corrupt conuersation of them, which professe the Gospell, their sincere doctrine is cast out. Also the synod of Eliberinum condemned images; wherein was decréed, that within the walles of the churches there should no image be painted, least such a thing should be pictured out, as might be worshiped. Peresius, when he perceiued himselfe to be hardlie beset with the saiengs of these fathers, he said vnaduisedlie; 180 that Their mind was not to haue all images to be taken awaie, but onelie those, which were made deformedlie vpon the walles; and not likewise those that were doon vpon clothes & tables. But afterward, when he perceiued that this also was but a vaine shift, he calleth to remembrance, that this sort of pictures ought well to be taken away for a time, bicause men, in those daies, worshipped them with the honour due vnto God. And in this opinion he is against Gregorie, which decréed, that they should not for that cause be taken awaie; but rather, that men should be warned not to worship them. Peresius also determined, that after the same reason and sort Epiphanius was to be excused.
23 Whereas afterward our aduersaries demand of vs, 181 what woorthie men we haue séene to be destroiers of images? We answer: Ezechias a most godlie king, which brake in péeces the brasen serpent. Moses also, which brake in sunder the molten calfe. 182 Other good princes also: and Serenus the bishop of Massilia. Neither haue we euer perceiued, that the scripture condemned ouerthrowers of images, but the workers of images. The first perhaps, 183 which painted the church, was Paulinus the bishop of Nola, which yéelded this reason for the fact. When the faithfull sort met togither vpon the holie daie, to celebrate the memorie of Felix the martyr, they were interteined with a religious banket; and when they were more giuen to féeding of their bodie, than reason would, that father deuised to paint vpon the wall, the histories of the old testament & of the new, to the end that the people, by beholding of them, might the more soberlie behaue themselues in their banket. But howsoeuer that holie and godlie father ment in other matters, yet in this matter he offended double. For first he should not haue banketed the people in the church, séeing we know, that in the church of the Corinths there were manie things found fault withall by the apostle, 184 concerning those feasts. Moreouer he did amisse, in that he thought men were more instructed by dumbe pictures, than by the liuelie word of God. Wherfore did he not rather teach them by a liuelie voice, that they should temperatlie and soberlie spend out the time of the holie feast? This had béene the ordinarie waie and meanes, and most void of all danger. 185 Prudentius also, which liued in the time of Honorius and Theodosius, singing the passion of Cassianus the martyr, said that The historie of him was pictured in the church.
And in the seuenth Synod, which was holden vnder Constantius and Hiren, 186 one Nilus a bishop is brought in, which counselleth him that should build a new church, to garnish the wals on euerie side with images and pictures. But what bishop this was, it is not knowen: a martyr indéed he is called, in this respect, that he so became for Christ, in the time of Dioclesian. But it can not be he, bicause it was not then permitted vnto the christians, to build churches publikelie. Further, in that second Synod of Nice, we read manie feined things: and those things which were cited by those fathers, for the most part are not extant in the booke of those men, which were of sound iudgement. There also it is reported, that Gregorius Nissenus wept, at such time as he passed by the image of Abraham: but whether that image were in the waie, or in the temple, it appéereth not. There also it is read, that the martyrdome of Euphemia the virgine, was painted out in the temple of the citie of Calcedonia: howbeit, so farre as I can gather, these pictures were in the church-porch. 187 But that Augustine had no images in his temple, it appéereth hereby, that he expounding those words of the 113. psalme; The images of the Gentiles be siluer and gold, euen the works of mens hands, he writeth: The works of mens hands; for they worship that, which they themselues made of gold and of siluer. Doubtlesse, we also haue manie instruments, and vessels, of such kind of matter or metall, for the vse of celebrating the sacraments: the which vessels being consecrated to the ministerie it selfe, are called holie; in the honor of him, whom hereby we serue for our saluation. And these vessels (I beséech you) are they anie other thing, than the works of mens hands? Yet notwithstanding haue they a mouth, & speake not? Haue they eies, & yet will not sée? Doo we praie to them, bicause through them we make supplications vnto God? That is a verie mad cause of impietie. Wherefore it is manifest, that images were not there: for otherwise he would haue confessed himselfe inexcusable.
24 Moreouer, in the same Synod they cite Basil, in his oration of the fortie martyrs. 188 But that which they alledge maketh nothing to the matter now in hand. For Basil affirmeth not, that the acts of these martyrs were described in the temple: but in the commending of them, in his oration, he saith, that he would doo rightlie and orderlie, whereby others might againe and againe be strengthened in faith. For painters, while they paint foorth the acts of valiant men, they stirre vp others vnto laudable enterprises. Men began, euen at the first, vpon a readie good will borne vnto Christ, and to his apostles, to haue some of their images at home with them. Afterward, being not satisfied with the priuate vse of them, they set them not within the temples, but in the porches. Againe, they considered with themselues; What if they should be put in churches, would they not bring such and such things vnto our memorie? And finallie there insued an adoration. Constantine, with his sonne Iustinian, at the temple of Sophia, made pictures; the which afterward Philippicus tooke awaie: for which cause there followed afterward verie fierce contentions. And séeing Paule saith; 189 How agreeth the temple of God with idols? Is it not a shame at this daie, that churches should be fraught with images? How the ancient Christians ordered themselues in praiers, Tertullian expresseth in his Apologetico, the 30. chapter; We (saith he) honor GOD with our eies lifted vp to the heauens, and not vnto pictures. 190 Lactantius reproouing the Ethniks, saith; If ye thinke that those whom the images doo represent, be in heauen, whie doo you not lift vp your eies vnto heauen? Wherefore it is lawfull so to saie vnto our aduersaries; If ye thinke that the saints be in heauen, whie doo ye not lift vp your eies vnto them, which ye turne vnto the images in the temples?
Also, we may prooue by an other argument, 191 that Christians had no images in their temples. For Aelius Lampridius, describing the liues of the thirtie tyrants, among other things, saith; that Adrianus the emperor had decréed to appoint churches vnto the Christians, but that there was one, which did dissuade him that he should not doo it. For he said; If thou doo this, the temples and images will be forsaken, and all men will become Christians. For those churches, which the emperor was minded to giue them, he builded without images. Insomuch as those churches, which were afterward erected without images, were called the temples of Adrian. Moreouer, it must be considered, that those things ought not to be had in the churches, which call men backe from the religion of Christ. Vndoubtedlie, verie manie, as well of the Turks as Iewes, would be content to become christians, were it not that they be greatlie offended at our images. 192 Wherevpon Paulus Ricius, a verie learned Hebrue, which was christened at Pauia, said; It was verie expedient, that images should be remooued out of churches; bicause manie of the Hebrues, by the meanes of them, be called awaie from the confessing of Christ. 193 And Erasmus, in his catechisme, wrote manie things to this purpose; and finallie determined, that those are not to be accompted heretiks, which want images, and will not receiue them. And in his booke called Ecclesiastes, he alloweth not of those preachers, who, while they deale with the people in the pulpit, doo vse pictures and images: for that (as he saith) is not decent for that place.
194 Paule vndoubtedlie, in the first to the Corinthians, exhorteth the faithfull, and that with manie words, that they should beware of offending the weake. Wherefore, although there be manie, which saie, that they know that images must not be worshipped; yet let them thinke this, that euerie one dooth not sufficientlie knowe it. And surelie, the consideration séemeth to be all one of images, and of things dedicated vnto idols. Which the wise men of Corinth said they knew what they were. 195 And yet neuerthelesse, Paule commanded, that they should not eate them: and he said, 196 Buy ye meate in the market, eate at home, and not in places appointed for idols. Euen so may we saie; If ye will haue images, haue ye them at home, and not in the temples. Neither doo images placed in the temples lesse harme vnto the church, than did the dissembling of Peter. 197 For he, in suffering the ceremonies of the Iewes, nourished an euill opinion of them. In like maner is the fall of the weake, and peruerse adoration confirmed, when images are suffered to be in churches. We haue (saie they) a right iudgement of them. Why doo ye not then remooue them? A right faith must be testified by déeds. And when as they be at anie time remooued out of the temples, I thinke it good to beware, that they be not kept sound and whole: for if the state change, 198 they may easilie be restored againe into their places. When Constantine the great was conuerted vnto Christ, he shut vp the temples of the idols; but he destroied them not. Afterward came Iulianus the Apostata, and opened them againe. The which, if they had béene subuerted, they could not so easilie haue béene made anew. Which thing afterward Theodosius and other christian princes noting, they either destroied them vtterlie, or else granted them to the vse of christians.
199 25 But we must vnderstand, that it is not the part of priuate men, to cast downe images: therefore it must be doone by the publike authoritie of a magistrate. Sozomenus in his fift booke writeth, that vnder the reigne of Iulian, when he had opened the temples of the idols, certeine christians threw downe images: in so much that emperours officers apprehended some, who were suspected of that crime, and put them vnder torments, and examination; when they neuerthelesse were innocent. But when the authors of the fact repented themselues, and sorrowed for the torments of others, they confessed that they did it, and were burned. Of this matter Augustine, in his sixt homilie De sermone Domini in monte, wrot verie well, where he bringeth the place out of the seuenth chapter of Deuteronomie; When the land shall be yours, 200 yee shall subuert the altars and images of them. First (saith he) it behooued them to possesse the land, and to haue it in their power, before they could subuert the images thereof. And it is euident, that temples be publike places, and not the possessions of priuate men. Wherefore it is not euerie mans part there, either to cast out or to destroie anie thing. They then, which beare rule, as well in ciuill as ecclesiasticall causes, ought not to suffer those images in churches. Otherwise, the simpler sort, when they perceiue them to be suffred, euen for that cause they attribute the more vnto them: for that they sée the princes, bishops, and pastors doo not cast them awaie. And it is verie friuolous, that they haue alwaies in their mouth; 201 that images are certeine visible words of God, which helpe the faith of them that be ignorant. For Paule testifieth, that Faith commeth by hearing, and hearing by the word of God: not by pictures or images. If anie be desirous to haue Christ pictured, let him read the holie scriptures; let him haue in his hands the gospels, the apostolicall epistles, and the Acts of the apostles: and let him be oftentimes present at godlie sermons.
Wherefore Paule vnto the Galathians saith, 202 that Christ was painted before their eies; namelie, through the preaching of him and others, whereby they so faithfullie cleaued vnto Christ, as it séemed vnto them, that they beheld him fastened vnto the crosse. Yet they are woont to saie; that If these signes be remooued, the mind⟨…⟩ of them, which be weake, are offended. But they sée not, that while they studie to shunne the lesse euill, they fall into the greater. For while they suffer images in temples, the weake be offended; and both the vngodlie are confirmed in their vngodlinesse, and the godlie are damnified. Furthermore, it is to be considered, that our aduersaries doo importunatelie, & without ceasing, vrge, that it is an ecclesiasticall tradition, and that therefore it neither may nor ought to be changed. But it is farre otherwise; séeing that ecclesiasticall traditions may be changed and taken awaie, if edifieng doo so require. Wherefore, if they would suffer it to be an ecclesiasticall tradition, it should be lawfull to change the same. 203 In times past children were baptised with thrise dipping: which custome or tradition (as Gregorie writeth vnto Leander ) was taken awaie; bicause of certeine heretiks, which affirmed, that without those thrée dippings, children were not baptised. By the same reason, why are not images cast out of the temples, least we should séeme to consent with idolaters? 204 But Peresius saith, that By taking awaie of images, we be against the sense of humane nature, and also against God himselfe. But we haue alreadie answered, that all kinds of images are not taken awaie by vs; but we would not haue them worshipped, nor to be in the temples, where adoration might easilie be doone vnto them. Moreouer, if the reason of Peresius were firme, we might prooue God to doo against himselfe, who forbad by his lawe, that men should not prostrate themselues before images. 205 There be others, which saie, that the fathers in the primitiue church suffered not images; bicause men were then prone vnto idolatrie. But (who I beséech you) is able to knowe or affirme this? Is not now mans corruption the same that then it was? Are not images in this our age worshipped and honoured euerie where?
26 At the last they come vnto that, which was the cause that we tooke in hand this treatise. And they saie, 206 that in the time of Moses and Salomon, 207 God would haue Cherubim, and other images, in the tabernacle and temple. Herevnto some saie, that those images were placed in the innermost holie place, 208 where none might sée them. It is a weake answer: for there were such also in the court of the priests, where they made the burnt offerings and sacrifices. Also in the engins, 209 which susteined the lauatories, there were Cherubims, lions, and oxen. Moreouer the sea of brasse was set vpon oxen of brasse. 210 Wherevpon others answer, that those images were not there, to the intent they should be worshipped; but to be as it were a certeine training, and that they might garnish the holie temple. But the Papists would, after the same maner, excuse their images. Wherefore it is more fitlie answered, that God gaue the lawe, not to himselfe, but vnto vs; so then we must followe the same: neither may we bring him into order, if he otherwhiles would anie thing of a speciall prerogatiue. He must be suffered to doo after his owne will; but we must obeie the lawe that is made. Certeinlie those images had some figuratiue meaning, but they were not set foorth as an example for vs to followe. With them was ioined the word of God, which the images placed in our churches doo want. And séeing they were externall things, and had the word added to them; they were (after a sort) sacraments of those times: and it is onelie God, and not men, which can make sacraments.
And it is to be noted, that Salomon and Moses, which made the Cherubims, durst not make anie other: they onelie made that, which was commended vnto them by God. They painted not vpon the walles the acts of Abraham, neither the dooings of Adam or Moses, nor of the other fathers. 211 They are also accustomed sometimes to saie; We haue the images of Christ, to the intent we may conuince the Marcionites and Valentinians, which denied that Christ had a true bodie. Surelie a verie plausible and sharpe argument! But I would haue them answer, wherefore they haue the images of other saints. Was there anie man that admitted them to haue no true bodies? Doubtlesse there be other reasons to be vsed for the conuincing of heretiks; who, if they be not mooued by the testimonies of the scriptures, and by the acts which Christ did, surelie they will not be confuted by images. And so those things, which be brought by our aduersaries, be onelie pretences, leaues of fig-trées, & branches; whereby neuertheles they couer not their shame. If they would be séene to flie from Marcion the heretike, why doo they not in like maner shew themselues to detest idolatrie? Neither is this to be let passe, that the image it selfe of Christ, if it be had in the churches, is far more dangerous than others be; by reason of the woorthinesse and excellencie of the person whom it betokeneth.
27 Also that is friuolous, 212 which they report of Alexander Seuerus the emperour, that he had images in his priuie closet: for he receiued them not of the christians. He was an Ethnike, and therefore no maruell if he delited himselfe with images. Such examples are not to be sought from him, and such as he was. After these things they obiect the brasen image, 213 which in times past was placed in the citie of Caesaria Philippi. But if they will somewhat more diligentlie read the historie of Eusebius, they shall vnderstand, that the same was not placed in the temple, but before the doore of the same womans house, which had receiued hir health of Christ. Among the Ethniks there was a custome, that if one had receiued a great benefit of anie man, he would set vp an image of him, of whom he had reaped so great a benefit: so did she behaue hir selfe toward Christ. Moreouer, 214 they defend the hauing of the image of Christ crucified vpon the crosse, in this respect, that vnlesse those signes be séene in euerie place, our redemption, that is, the death of the sonne of God may be forgotten. Vndoubtedlie, if it be declared in sermons, and often called to remembrance, the faithfull will not be forgetfull of the same. For the primitiue church had alwaies before their eies Christ crucified, although it vsed no idols nor images.
But the writing of Athanasius, concerning the image [of Christ] wounded by the Iewes, séemeth to be both fabulous and fond. For there liued at that time manie famous & learned bishops, whose works yet at this daie are extant among vs; who, if so notable a thing had happened at that time, they would surelie haue made mention thereof in their books and histories. Eusebius, Sozomenus, and Theodoretus, who wrote manie things of Athanasius; yet did they vtterlie leaue out this, which is vainelie boasted of by these men. 215 As touching the learning, which they saie is to be gathered by these things, we néed not stand vpon it; séeing God, Christ, and the holie Ghost speake largelie inough vnto vs in temples, in the holie scriptures, in sermons, and in sacraments: ouer and besides which, what néed should there be to bring in images vnto them, which rather call vs from the perceiuing of them, than helpe vs? It is not the part of Christians, to repaire vnto the churches, to the intent they may féed their eies with pictures and images; but to praie, to heare the word of God, to receiue the sacraments, to giue thanks vnto God, and to celebrate the name of his maiestie. The Lacedaemonians ordeined, that in the Senat house there should be placed no image; to the intent the Senators there might be of readie wit, and most attentiuelie bend their cogitations vpon those matters, which were in counsell among them.
28 Wherefore in vaine doo our aduersaries clatter, that images be the bookes of laie men; that while they notifie the acts of holie men, they teach the rude and vnskilfull sort. We indéed confesse, that something is signified by pictures or images; howbeit verie slenderlie. But the minds of the vnskilfull be so rude, as that they haue néed of the ministerie of the word. And it commeth oftentimes to passe, that by images they be rather led into error, than trulie taught. Let the idiot or vnlearned returne as oft as he will vnto a picture, it will alwaies tell one thing: and if anie doubt happen vnto him, while he beholdeth the same, it will neuer answer anie thing for resoluing thereof. But in the holie scriptures, and in godlie sermons, whatsoeuer shall appéere somewhat darke in one place, is plainlie inough expounded in an other. Verelie a picture, if thou shalt once erre, it will neuer amend thée. Howbeit, we grant that images may haue a good vse; namelie, to renew the memorie of things which haue béene doone. 216 Which thing, although not euerie where, yet in some places it happeneth conuenientlie: euen as sometimes we speake some things by signes, and dumbe men expresse manie things by gestures. But whereas it is lawfull to vse this at sometime, and somewhere; doo we therefore vse it alwaies, and in all places?
Shall he be accounted a wise Senator, that in the senate house sheweth his iudgement by pointing and nodding? And there is no doubt, but we vse water for the quenching of thirst; yet if thou set the same before thy ghests at a banket, thou shalt be called a foole and a couetous man: so in like maner images, although elsewhere they haue their commoditie, yet they must not be suffered in churches, where we may deale with God by far better waies & meanes; especiallie séeing they can not there be had without danger. 217 For Ieremie in the tenth chapter saith, that Images doo tell lies. And euen this dooth Abacuk shew in the second chapter. And in the 13. and 14. chapters of the booke of Wisedome it is written; 218 that Men be deceiued by them. And that the matter may appéere more euident, we must vnderstand, that then crept into the church a frequented vse of images; when as bishops began to giue them selues to idlenesse, when they ceased to teach the church that was committed vnto them, and to féed the same with the word and sacraments; then (I saie) they did substitute images, to be as it were vicegerents. I beséech you let experience teach vs, and let vs sée since that time, (wherein temples were defiled with images) whether the rude and vnlearned sort haue béene made the better learned by the vse of them, and haue become the more skilfull in diuine things by the vse of them. Surelie Christ, and God, was much lesse knowen than before. Was God ignorant of this commoditie of images?
29 Assuredlie, it could not be hidden from him, who with his eie beholdeth all things, and knoweth all things; if he sawe it, and forbad it. He embraceth not vs with fatherlie good will, who may séeme to denie men so great a good. Furthermore the apostles, 219 who omitted nothing which might further the saluation of men, made no mention in anie place of that so great a commoditie. But by their actions they bewraie them selues: for those images, vnto the which the foolish people runne on pilgrimage by heaps, be couered manie times with great deuotion, and hidden with great diligence; so that scarslie they be opened to noble men, cardinals, and princes. And the séelie ignorant people, for whose sake they will that those images were deuised, shall alwaies haue those bookes shut vp before them. Neither are we to passe much vpon the second Synod of Nice. For if a man doo weigh but with meane diligence, the reasons of those bishops, whereby they established images, he can not refraine from laughing. Moreouer, against that synod we will oppose the synod Eliberina, in the which (as I haue before declared,) pictures and images be forbidden. Further it is strange, that these men be not ashamed to obiect against vs the place of Paule, wherein he said; To the cleane all things be cleane: séeing in that place he intreateth onelie of meane and indifferent things, and not dangerous and forbidden things. And séeing now we haue spoken of the nature and antiquitie of images, and haue distinguished them by the things which they signifie, that some represent God, others the creatures of God; and haue set foorth what mooued men to indeuour themselues to expresse God by images, and haue shewed that it is not lawfull to represent God by pictures, partlie in respect it cannot be, and partlie bicause he himselfe hath forbidden it; and haue also taught, that there is no let, but that things created may be resembled in images, so that no honour or worship be doone vnto them; and at the last haue prooued, that they ought not to be set in holie places: we thinke now, that we haue sufficientlie spoken of them.
Of Cherubim.
220 30 As concerning the name, Aben-Ezra writeth, that some make the same a generall woord to all grauen and carued things, and to images: yet so neuerthelesse, as those, which be written of in the lawe, are said to haue had the shape of man. But in Ezechiel, the formes of them be described; namelie of a lion, of an oxe, & of an eagle; & not of a mans shape onlie. Yea further, 221 in the same prophet, a king is called Cherub; bicause he aboundeth with great dignitie, glorie, and riches. Sometime that word is written at full; to wit, with the letter Vau: but sometime in the place thereof is put, 222 Kibbutz. Howbeit, Salomon séemeth to haue followed Moses: for he also in his tabernacle had two molten Cherubims. Yea and the verie inward coorten, which was in stéed of the wall of the tabernacle, had Cherubims of néedle worke. Wherfore it is no maruell, if both Salomon made two grauen Cherubims, and also vpon the walles made manie set out finelie in séeled worke. I am not ignorant, that there were manie of the ancient Hebrue interpretours, which thought, that the word Cherubim was compounded in such sort, as the first letter Caph, is a note of similitude. Then the verbe Rab being added, which signifieth, To nourish, or To growe, whereof is made the noune Rabum and Rabi, which signifieth, Children and Yong men, bicause they growe and increase in stature. But this hath no likelihood of truth, that the etymologie of an Hebrue name should be fetcht from the Chaldaean toong. As touching the matter of them, it is euident enough, that those which were in the tabernacle of Moses, were of massie gold: for they stretched foorth their wings from on high, on both sides of the mercie seate, with their faces one toward an other. And the mercie seat was a table of the same length and breadth, that the arke of couenant was; 223 which consisted of masse and pure gold, and out of that table (as is said) two Cherubims did rise vp. The stuffe whereof Salomons Cherubims were made, was wood of the oliue, which vndoubtedlie is verie hard. Wherefore in caruing or grauing the same, artificers doo take great paines: but it indureth verie long.
31 In this place R. Dauid Kimhi demandeth, how it was lawfull for Salomon to cut downe oliue trées; bicause they bring foorth fruit? 224 And in Deuteronomie it is decréed, that those kind of trées should not be hewen downe, no not vpon the land of the enimies. By some it is answered, that he cut none downe, but such as were withered with age, and were become so barren, as they would beare fruit no longer. But there be some, which thinke, that he vsed not the best oliue, but the wild oliue trée, whereof there is no fruit had. And there be some, which write, that these trées were not felled within the countrie of Iudaea, but were sent thither by Hiram. Howbeit, it might more fitlie be said, that these things were doone otherwise than order was; and that by the instinct of God, some péece of the lawe was dispensed with; especiallie that which rather belonged vnto warre than vnto peace. Also there were some, which denied that this was properlie the wood of the oliue trée: for (as they saie) there be also other kinds of trées, which bring foorth a certeine oile; as the Cedar, the pine aple, and firre trée: the which, in somuch as they beare fatnes or gum, may be called trées of oile. They alledge a place out of the eight chap. of Nehemias, where it is written, that the feast of tabernacles was celebrated, wherein it was said to the people; 225 Bring ye the leaues of the oliue tree, and the leaues of the tree of oile. By which words these things are verie manifestlie distinguished one from an other. Further also, 226 the Schoolemaister of the lawe commanded not onlie to weare leaues of the oliue trée, but also of the Cedar trée: and the Gréeke translation hath, the Cypresse trée. And in the 41. chapter of Esaie, (although the place be somewhat darke, 227 ) the wood of Cypresse séemeth to be expressed vnder the name héereof. The height of the Cherubims was ten cubits; yet so, as they resembled yoong age in their face: which thing was sometime doone by cunning artificers, in the great images called Colossi. Howbeit, Iosephus described these images to be onelie of fiue cubits; and he testifieth, that the stuffe of them was pure and massie gold. But credit must be giuen vnto the holie scriptures.
228 32 As touching the site & habit of the Cherubims, this may be said; namelie, that R. Solomo wrot, that with the soles of their féet, they stucke vnto the floore, & had their countenance turned toward the east; as though they beheld them which went in & out. The one of them, with his wing touched the wall on the southside; the other the wall on the north side, touching one an other with the midst of their wings. They were therefore distant one from an other ten cubits. The booke of Paralip. 229 affirmeth, that these images had the countenance of yong men. On the contrarie part Iosephus writeth, that none is able to saie what countenance they were of; but that their faces were bent toward the east, & to the holy place. 230 The booke of Paralipomenon doth testifie, when they were with stretched out wings, the whole widenesse of them consisted of ten cubits; and so they occupied the whole breadth of the sanctuarie, euen twentie cubits. Wherefore in them might be séene the iust measure of a mans bodie, according to the quantitie which they saie it conteins, séeing his higth is so much as is equall with him, his hands being stretched out. But thou wilt saie; If both the wings consisted of so manie cubits, what place shall we allow for the troonke of his bodie? Dauid Kimhi writeth, that their bodies were vnder the wings; bicause the tops of the wings were ioined to the chine of the back. So that their bodies appéered in the fore part without the wings, and where they appéered most, the arke of the couenant was set either vnder or betwéene these two Cherubims, the which was shadowed with their wings stretched out.
The length of the arke, as it is described in the 25. chapter of Exodus, 231 was of two cubits, and a halfe: 232 so much also was it in breadth, and the verie higth thereof was of one cubit and a halfe. There were bars of gold ioined therewith, which were put through rings of gold, and neither from thence were they remooued at anie time: the length of those bars was foure cubits. Aboue the arke in the propitiatorie, there were two other Cherubims made by Moses. And by this meanes it came to passe, that in the holiest place of Salomons temple, there were foure Cherubims; to wit, two of Salomons, and two lesser, made in the time of Moses. But the greater, which Salomon placed, did looke toward the sanctuarie, and toward the east part. But the Cherubims of Moses, stood of each side of the propitiatorie, and looked one vpon the other, as if they had vpholden the propitiatorie with their hands. In the tabernacle of Moses, the opening of the two wings was of ten cubits, and with their wings they touched the wall; but after another maner than those of Salomons did. For Moses Cherubims touched the east and the west part; & Salomons, the north and the south part. But Moses Cherubims being placed in the temple of Salomon, touched not the walles with their wings; bicause the place was larger than it was in the tabernacle. Howbeit, 233 in Esaie we read of an order of Cherubims, somewhat differing: for to euerie one of them was six wings; for with the vppermost, they couered their countenance, and with the lowermost their féet, and slieng with the middlemost, they cried; Holie, Holie, Holie.
33 We must not thinke that Salomon transgressed the lawe, by placing Cherubims in the innermost places of the temple, for he followed the example of Moses, who was commanded by God so to doo. Moreouer, when he shewed vnto Dauid all the forme and description of the holie building; there is no doubt, but he shewed him also the images of the Cherubims. Wherefore idolaters must not be led with the example hereof, to haue images in their churches. Last of all there remaineth, 234 that I declare so much as shall be thought sufficient, for the signification of these images. Certeinlie, they did represent the administring spirits, whereof there is mention made in the first chapter of the epistle to the Hebrues: of which Daniel reckoneth so great a number, as he writeth, that there be ten hundred thousand, (meaning an innumerable multitude:) for he put a certeine number for an infinite number. The ministeries of them be of diuerse sorts. Sometimes of seueritie: for when God had driuen Adam out of paradise, 235 he placed Cherubims before paradise, with a firie two edged sword, to driue awaie wretched men from thence. The Aegyptians were strooken by the ministerie of angels. So was the host of Senacherib. 236 Dauid also sawe an angel approch néere Ierusalem with a drawne sword. Also an angel withstood Balaam in his iournie. Neither is there anie doubt, but the fiue cities were destroied with fire by the ministerie of angels. But otherwhiles angels doo serue God in the defending of men. For an angell set himselfe betwéene the camps of the Aegyptians and Israelites, 237 in the same verie night, when the Israelites should passe through the red sea. 238 Lot also was preserued, 239 and Peter brought out of prison by the diligence of angels. And angels were present with Christ, when he was tempted by the diuell in the wildernesse. Moreouer, 240 they defend kingdoms and prouinces (as it is written in Daniel. ) And it is declared, that by the hands of them, the spirit of Lazarus was brought to the bosome of Abraham. And in the psalme it is soong; 241 242 He hath giuen his angels charge of thee, and they shall keepe thee in all thy waies. Also they were séene stand for the defense of Elizaeus against his enimies, 243 as the holie historie reporteth and testifieth. Furthermore, God vseth them for instructing of men, 244 as we read in Daniel and Zacharie. Marie was instructed by Gabriel, that she should bring foorth the fruit of saluation. So was Ioseph, 245 concerning the taking of his wife vnto him, from whom he was determined to depart: and so was he likewise as touching his flight into Aegypt, 246 and returning againe. What shall I saie more? They be messengers of God for to reueale his will. 247
34 Yea, and the ministers of the church be called angels, 248 and are represented by them: for they aduance the holie word of God amongst men. 249 Wherfore Ezechiel sawe an engin, wherein Cherubims were carried: whereby (as the wise and learned doo interpret) are ment the prophets, apostles, and ministers of the church, of whom God, that is, Iesus Christ our Sauior, is caried by his word into all parts of the world: and wheresoeuer they come, they celebrate the praises of God amongst men, euen as did the Seraphims of Esaie. 250 Manie things, besides these may be brought, whereby the allegorie betwéene ministers and angels might be amplified; but with these few we will content our selues. I returne therefore vnto the angels themselues, by whole ministerie also I affirme, that God gouerneth naturall things. For there is no doubt, but that the celestiall spheres, by their labour are turned about, and the maruellous things of nature are brought foorth. For which cause it is verie elegantlie written, 251 that God himselfe is carried vpon the Cherubims. And the scriptures testifie these diuine spirits to be of such woorthinesse and excellencie, 252 that it setteth them out vnto vs; not onelie with wings, but also full of eies; that is to saie, that they execute the office committed to them by God, both wiselie and spéedilie: which two things are most woorthilie commended in ministers and ambassadors. For then they rightlie execute their office, if they ioine celeritie with wisedome. And thus much shall suffice of Cherubims.
253 35 But now let vs sée somewhat concerning this word Teraphim. Some will haue it, that they were instruments for marking out of times; 254 or else of regions, stations, and degrées of stars, whereby afterward, by the science of Astrologie, men might prognosticate of the euents to come. But this is not much allowed: for they were rather images, as in the historie of Dauid is manifestlie séene: when as Michol the daughter of Saule, 255 placed a Teraphim in the bed, and feined Dauid to be there laid, whom notwithstanding she had priuilie sent awaie. But it had béene no likelie waie for the deuising of a lie, vnles Teraphims had béene of humane shape. Wherefore it is said by others, that they be images, so made by the obseruation of the stars, as they be able to make answer, and giue out oracles, when they are consulted withall. Of which opinion, among others, is Aben-Ezra. But against this opinion, it séemeth that that may be obiected, which is pronounced in the psalme concerning idols; A mouth they haue, 256 and speake not. But if so be they answer; How shall this take place? In the verie same psalme the question is answered; They speake not in their throte: bicause in verie déed men do speake by a naturall power [of life] through an arterie procéeding from the lights. 257 But in these kind of images, not the life, but the diuell speaketh. Wherefore the Iewes, otherwise ouerwhelmed or drowned in these kind of superstitions, doo shew, that the witches did sacrifice some child, whom they knew to be a first borne, whose head being cut off, they imbalme with salt and spices, that it may remaine vncorrupt, vnder whose toong they put a plate of gold, whereon they set the name of an vncleane spirit, which they inuocate; & setting vp lights, they worship this mischéeuous head, and aske counsell of it, and from thence haue answers, the diuell moouing the toong thereof.
In Zacharie it is said, 258 that the Teraphims did speake lies. And maruell not that it is written in Osea, that the people séeme to be left without Ephod and Teraphim; as thought it perteined vnto God, that Teraphim should be worshipped, euen as the Ephod was. For this is not true: for Teraphim, in the holie scriptures, is alwaies taken in the woorse part. But there the meaning is, that the people of God should be scattered and afflicted, so as neither they might reteine the true worshipping of God, neither should they be at leisure to worship idols. Ephod in that place may be referred to good religion, and Teraphim vnto wicked: neither of which two, those that be in captiuitie and affliction will reteine. But I maruell, how some dare be so bold to saie, that Laban did not worship such kind of Teraphim or images; 259 when as he plainlie saith, that they were his gods. I am of the mind, that he worshipped togither both God and idols. For it is verie likelie, that he had recourse to the idolatrie of the inhabitants of Mesopotamia; and he reteined somewhat of those things, which perhaps his father Nachor taught, as touching the true God. Although that Nachor also was an idolater, as it is thought of the Iewes not vnlike to be true: 260 as was Balaam the soothsaier, which saith, that he was called by Balac out of the verie same countrie. But this onelie will I saie, as touching idolatrie, and the indeuour about images and idols, whereby things to come might be knowne; that these things began of a curiositie. 261 For when men were so immoderatlie carefull to know things to come, they left nothing vnattempted for the compassing of the same. And then the diuell perceiueth himselfe most easilie to be admitted, when we haue such feruent desire of anie thing. Wherefore he both vseth his cunning, and also bestoweth his labour willinglie, that we may be deluded and drawne from our true and perfect saluation. But vnto Christ are we beholding, that these things are not now so commonlie receiued in the world, as they were before his comming. Although priuatelie they be not altogither taken awaie; yet is there no citie well ordered with lawes, but dooth either punish seuerelie, or else note with infamie, such mischéeuous arts and studies of inchantment. Let Plutarch and others saie what they list, as touching the cause why oracles ceased to be giuen; séeing we knowe, that this must be ascribed to our Lord Iesus Christ.
Of humane sacrifices.
262 36 It appéereth manifestlie out of the holie historie, that men were brought to that madnesse, that they indeuoured by humane sacrifices and offering vp of their children, to make God fauourable vnto them. And from whence this euill sprang, diuers men doo diuerslie imagine. For there be some, 263 which thinke, that that custome was brought in by a peruerse imitation of Abraham. For men hard, that God required such a sacrifice: and therfore concluded, that it is most acceptable to him: and they thought, that they should be happie, rich, and mightie, like vnto Abraham, if they had giuen such an oblation. Howbeit, it hath no resemblance of truth, that the Ethniks made such account of Abraham, being a priuate man; that they would so gréeuouslie punish themselues by his example. Againe, for the imitation of his fact, the preparation of the mind was sufficient; neither behooued it, to performe the thing it selfe. For God, which commanded that this should be doone, did forbid it to be doone. So then I cannot ascribe the inuention thereof to a more certeine author, than to sathan, which hath béene a murtherer from the beginning: neither deliteth he in anie thing more, than in slaughters and humane bloud. Wherfore it is notablie said in the psalme 106. 264 They haue offered vp their sonnes vnto diuels. But this would they not haue doone, vnlesse they had béene certified by their oracles, that they were delited with this kind of sacrifices. And not onelie in Palestine, or Syria, was that custome come in vre, but it came euen vnto forren nations also.
37 Plutarch, in his parallels, the 66. chapter, writeth, that the Lacedaemonians, what time as they were afflicted with a plague, receiued answer of Apollo, that the plague should cease, if they would slaie some virgine that should be chosen by lot, from among the chéefest nobilitie. And in the chapter following, he writeth, that the verie same happened vnto the Pheraei. Moreouer, it is often reported of all the poets, that Polyxena, the daughter of Priamus, was offered vp to the spirits of Achilles. And Iphigenia, or Iphianassa (for indéed she was called by both the names) being the daughter of Agamemnon, was sacrificed in Aulis: wherevpon Virgil pronounced. Sanguine placâstis ventos, & virgine caesa; that is, With bloud and with a virgine slaine, Ye haue appeas’d the winds [certaine.] 265 Yea and Tertullian, in his booke intituled Scorpiacus, against the Gnostikes, mentioned; that the Scythians sacrificed men to Diana, namelie in the region of Taurica; and that the Gaules did the same to their Mercurius; the Affricans also vnto Saturnus. And lest he should séeme to report things out of knowledge, and most ancient, he testifieth, that the same most cruell custome did publikelie indure vntill the proconfulship of Tiberius; 266 who tooke from among them so great a mischéefe: and the priests which executed these things, he hoong vpon the trées, which shadowed the temple of Saturne. Howbeit he addeth, that from that time were finished those most cruell sacrifices, although not publikelie, yet at the least wise priuatelie. Yea and (saith he) in the citie it selfe of the godlie Aeneads, the same thing was accustomed to be doone, so as humane bloud was sprinkled vnto one [which was called] Iupiter. Neither maketh it anie matter, that the same bloud was of the Bestiarij, (that is, of those kind of men, which for diuers kinds of great crimes were condemned vnto beasts) bicause, although they were hurtfull men, yet neuerthelesse they were men. This writeth he in his apollogie, affirming that this kind of oblation did fitlie agrée with Saturne, who, as he spared not his owne naturall sonnes, so was he delighted in the slaughter of strangers. This diuine power of Saturne (as the Hebrue interpretours affirme) was called among the Iewes Moloch; vnto whom the idolatrous parents did sacrifice their children. And it is not vnknowne, that the Romans, in old time, vsed euerie yeare to sacrifice two men, casting them downe from the bridge Miluius, into the riuer Tiber: which ordinance they did afterward mitigate, by throwing out of a basket into the riuer, not the men themselues, but the images of them. Liuie in his fourth decad, & fourth booke, maketh mention of a holie sacrifice of the spring time, wherein the people of Rome vowed vnto sacrifice, all the liuing creatures, which should be borne from the kalends of March, vnto the ides of Maie. And (as Festus hath taught) they therewithall vowed euen their children. And in Cyprus they sacrificed a man vnto Apollo. For Teucrus, who first did this, deliuered the rite by hand vnto the posteritie; and that ceremonie indured vnto the time of Adrian the emperor. And Philo, 267 who wrote the historie of the Phoenices, wrote, that they in their greatest dangers, accustomed to sacrifice their children. Which thing agréeth well with the narration of the holie historie. Moreouer, it is knowen vnto all men, that the Decij vowed their owne selues for the safetie of their owne armie; and that Curtius threw himselfe into a huge gap of the earth, that the citie might be deliuered from the plague, wherewith it was infected.
38 These men indéed are praised by the iudgment of the world and the flesh; whereas by the iudgement of God and the spirit, they are worthie to be dispraised. Wherevpon Christ most prudentlie admonished vs, that those things, which excell before men, are most vile in the sight of God. Therefore (as I haue said) this most cruell kind of sacrifice procéeded of the diuell. But let vs sée, by what reasons men haue béene allured therevnto. One (I thinke) was brought to passe by this meanes; Those things that be most pretious, and which doo please vs most of all, should be offered vnto God, especiallie, when we are afflicted with extreme dangers; But our children be farre more excellent than cattell, neither account we anie thing more déere vnto vs, than they; Therefore, when we liue in the greatest perils, they must be offered vp vnto God. 268 This is a false argument, [taken] from that which is absolute, to that which is in some respect: bicause we also doo confesse, that parents ought also to offer vp their children vnto God, by bringing vp of them godlie and religiouslie; but not in making a burnt sacrifice of them. Perhaps they are driuen by an other reason; namelie, bicause they had heard of their ancestors, that is, of the holie Patriarchs, that it would come to passe, that one daie God would be well pleased with an humane sacrifice. Which as they did peculiarlie vnderstand concerning Messias; so the wicked, being taught by the instruction of the diuell, vnderstood it of some particular men. Vndoubtedlie it was a maruellous blindnesse of their minds, that they abhorred not to sacrifice their children vnto diuels: and it was more than a true pretence of religion, which consisted not of the word of the Lord, but of a humane and diuelish inuention.
And certeinlie, the more feruent that men be in superstitions deuised by them selues, the further are they carried headlong into things more absurd. And if so be that a good intent were at anie time to be commended; here should it most of all haue taken place. For they, which did sacrifice their owne children, did not onlie séeme to mortifie humane affections; but vtterlie to despoile them. On this wise doo men, when they be carried awaie of their owne will. What else, I beséech you, was this, than to be cruell against their owne bloud? Wild beasts, which be altogither destitute of reason, would commit no such thing; who doo fight for their yoong ones, & offer them selues to die for the safetie of them. Hereby we vnderstand, what miserable gods the idolaters haue worshipped; whom they would not haue to be mercifull vnto them, except they had first doone them much harme. Vnder the colour of godlinesse, the earth was polluted with innocent bloud, that a more vnhappie destruction might come against it. And thus we sée that idolatrie exacteth more, and farre more gréeuous things of men, than true godlinesse, and the word of God can obteine. It gréeued not those men to kill their sons; but they that professe the Gospell, will not abide to chasten them, no not lightlie. The priests of Baal lanced their bodies so cruellie, as the bloud ran on euerie side out of their bodies: and they which would be called christians, withdraw not their bodies from hurtfull pleasures.
39 But and if we should demand, 269 whether God haue at anie time delighted in humane sacrifice, that will we not denie: for through the death of Christ, GOD was well pleased with mankind. And that which in manie places of the lawe is written as touching sacrifices; to wit, that God smelled those things as a sweet sauor: 270 that must be referred, not vnto the cattell which was sacrificed, but vnto the principall type that was shadowed by them, that is, vnto Christ, whose death neuerthelesse did not barelie and by it selfe please God, but so farre foorth as it procéeded of a true obedience, perfect mind, and singular charitie. And if thou demand, whence that obedience and charitie obteined their dignitie and excellencie? It shall be said, from the diuine person, in which the humane nature was sustained, while Christ, so farre foorth as he was man, should suffer the works of our saluation. Also the sacrifices of the holie martyrs, wherein they suffer themselues to be slaine for the name of God, is also most déere vnto God. Yet is not God cruell, as he that reioiseth in the bloud and death of men: for the deaths and slaughters of martyrs please not God of them selues, and in their owne nature; except in that, that they are offered for the testifieng of his truth. Againe, he hath not so respect vnto patient men, as they be méere men, and the children of Adam; but as they belong vnto the bodie of Christ, and are now become his members by regeneration, and (according to the forme of Paules speaking) are called the men of God. 271
272 40 In verie déed God might, in his owne right, haue required humane sacrifices of men. For séeing he is the Creator of men, he may determine of them at his owne pleasure: which yet is the more lawfull for him, when as all the posteritie of Adam haue béene made subiect vnto death. That therefore, which euerie houre they owed to God, he might require of them, whensoeuer he had thought good. For trulie, no iustice was against it, but that he might vse their death, for the fulfilling of his decrées. And in requiring of this kind of oblations, he shuld haue doone no iniurie vnto them: for in stéed of the losse of this transitorie and fraile life, he would haue requited them with a blessed and eternall life; the which should haue béene counted for an aduantage, and that a most manifest aduantage. Wherefore those men, that were to be offered in a burnt sacrifice, might haue set their minds at quiet, by this sound consolation. But when it was lawfull for God thus to doo, hée would not: naie rather, he forbad that it should be doone. First, before the lawe was giuen, when as he staied Abraham from killing of Isaac. 273 Afterward in the verie lawe it selfe, in two or thrée places he chargeth, that men should not offer vp their sonnes, and sacrifice them as did the nations of the Chanaanites. And after the lawe was made, he oftentimes by the oracles of the prophets rebuked the Israelites, when they committed such things. And in the place of humane sacrifice, he appointed the slaughters of beasts; that is, of buls, of calues, of shéepe, of goats, and of birds: which neuerthelesse he remooued afterward, when Iesus Christ had béene sacrificed. 274 And why he for a time suffered those kind of sacrifices, Tertullian in his second booke against Marcion declareth. First, bicause he sawe the Hebrues incline to the ceremonies of the idolaters, where these beasts were vsed in sacrifices: wherefore he rather would, that those things should be doone vnto him, than vnto the vaine gods of the Gentils, yea rather vnto diuels.
Furthermore, with singular diligence and perfect precepts he distinguished the kinds of the sacrifices: also he prescribed in a maner infinite things, as touching the places, vessels, & rites, to the intent he might exercise those fathers verie busilie in his seruice, that they might be constreined to meditate daie and night in his lawe; and that with a true faith: otherwise their sacrifices should haue béene hated of him, as he spake by the prophet Esaie; 275 To what end is this multitude of sacrifices offered vnto me? Haue I required this at your hands, &c? Also, that maner of worshipping was a certeine schooling: for the fathers were taught, that the death, which they had procured vnto themselues by their sins, was through the bountifull goodnesse of God translated from themselues vnto the sacrifices. And Christ was euidentlie shewed, who tooke vpon himselfe all our sinnes and death; and therefore died, that we might be absolued. This was the schooling of the sacrifices of Moses. Howbeit, we must not saie, that we are altogither without humane sacrifices, which we may offer vp to God. For euerie man may and ought to sacrifice himselfe, as Paule taught in the twelfe chapter to the Romans, writing; 276 I beseech you, by the mercie of God, that ye giue vp your bodies a liuing sacrifice, holie, &c. And Dauid pronounced; 277 A sacrifice to God is a troubled spirit, a broken hart, &c. In like maner may we offer vp our children vnto God, if they be godlie and sincerelie instructed, to the honour of the true God: which may not be doone according to the inuentions of men, but according to the word of God. And this may now suffice as touching humane sacrifices.
41 But no lesse doubt is offered vnto vs; to wit, 278 that the horrible sacrifice of the king of Moab may séeme to haue béene verie profitable vnto him: for immediatelie the siege was dissolued, and the host [of the Israelites] so departing awaie, there is an occasion giuen of exercising a peruerse rite in time of aduersitie. What then? Shall we accuse God, which gaue such a successe? No, not in anie wise: for no man may or ought to put a lawe vpon him. Who shall prescribe vnto him, séeing he is the cause of all things? By that reason we will find fault with him, that the sorcerers of Pharao resisted Moses, 279 and did shew foorth manie signes and miracles against him. There also was an occasion giuen of refusing the word of God. We might also complaine of Antichrist, bicause with miracles and woonders (as it is written to the Thessalonians) he shall driue men to fall from the truth. 280 Also in these latter times, miracles and delusions are doone vnto images, reliks, and sepulchres of saints; whereby superstitions, and idolatrous worshippings are confirmed. But we are not for these causes to complaine iustlie of God, séeing he is verie iustice it selfe, and dooth all things iustlie. Those verelie, which for such occasions are drawne to euill; those I saie (as it is written vnto the Thessalonians) haue not receiued the loue of the truth, 281 and therefore are giuen vp vnto errors, and seducements of Antichrist. Wherefore we are hereby admonished, while we take anie thing in hand, that the successes and euents should not be regarded; sith we might be easilie deceiued. For we should oftentimes sée, that godlie men are pressed with troubles; and contrariwise, the wicked doo flourish, and enioie at their pleasure, riches and earthlie felicitie. The will of God is onelie to be regarded, which he hath reuealed vnto vs in the holie scriptures; according to which we must examine what is to be followed, and what to be eschewed.
The establishing of the second commandement; whether the child shall beare the inqiuitie of his father.
282 42 But in this place there is a most weightie and verie difficult question; bicause the child dooth séeme to beare the iniquitie of his father. For it is written in the fift chapter of Deuteronomie, which also is in Exodus; I will visit the wickednesse of the fathers vpon the children, vnto the third and fourth generation. And the verie same did GOD repeate to Moses, when he went foorth before him: for among others his titles, the same (Of recompensing the wickednesse of fathers vpon the children, vnto the third and fourth generation) is added. And it séemeth to be a maruell, how that could be rehearsed among the titles of mercie. The Heretiks left not this vnspoken of; namelie, the Marcionits, the Valentinians, and the Carpocratians, which for this cause reiected the old testament; and God the author thereof, they affirmed to be euill, as he that would spare the parents which were sinners, and would punish the children being innocents. And that he is so far from mercie, as he cannot forget sinne; but kéepeth anger in store, euen vnto the third and fourth generation. 283 Also the Iewes tooke the same in ill part, who in the 18. chapter of Ezechiel said; that The fathers did eate sower grapes, and the childrens teeth were set on edge. This was, as if they should saie; Ieroboam erected calues; Manasses set forward idolatrie: were it méet that we should suffer punishment for them? But the Lord answereth by the prophet; All soules be mine. Like as the soule of the father is mine, so is the soule of the sonne mine also. The soule which sinneth, the same shall die: and the sonne shall not beare the iniquitie of the father. These things séeme not sufficientlie to agrée one with an other.
284 43 Some haue thought, that there must be vsed a distinction of euils, and punishments. For they saie there be some punishments, which apperteine to euerlasting damnation, others which are but temporall. And they vnderstand the said place of Ezechiel, to be spoken of the former kind of punishments. For as concerning euerlasting saluation, or damnation; euerie man shall beare his owne burden: and The soule which sinneth, the same shall die. Neither doo they otherwise vnderstand the place of Ieremie, in the 31. chapter. 285 But as touching temporall punishments, (of which sort are sicknesse, pouertie, banishment, death, and such like) they affirme, that it is not contrarie to the iustice of God; that the father, togither with the sonne, and the people with the princes, should be wrapt in those punishments. And so they expound that which in the lawe is said; I will reward the sinne of the fathers vpon the children; vnto the third and fourth generation. 286 Augustine séemeth somtime to haue allowed of this distinction: for in the questions vpon Iosua, the eight question; 287 when he disputeth of Achan, which had hidden some of the accursed things, for whose sinne all the Israelits were miserablie afflicted: and for that, not onelie Achan was punished, but also his sonnes and daughters were put to death togither. There (I saie) Augustine writeth, that those punishments might as well profit, as hurt: the which thing God himselfe knew, and that therefore they were tempered by him, according to his righteousnesse. For God dooth so moderate them, as both they may afflict the wicked, and not hurt the good. For such is his prouidence, that those things which séeme to be euill he can make good. But as concerning the euerlasting punishments, bicause those doo hurt for euermore, euerie man dooth iustlie suffer them according to his euill desart. No man (saith he) suffereth those punishments for an other mans fault. And euen this also he writeth in his first booke, the 10. chapter, against the aduersaries of the lawe & the prophets; There is no doubt (saith he) but in this life one is afflicted for an other.
And against Iulian the Pelagian, the sixt booke & 12. chap. he distinguisheth the state of the people: & some (he saith) are regenerated in Christ, but that others are not yet regenerated. 288 And of them which be not regenerated, their sinnes are visited vpon the third and fourth generation, to wit, vpon all the posteritie. And he alludeth vnto originall sinne, which from Adam is spred ouer all posteritie. But thou wilt saie; Whie then punisheth he to the third and fourth generation? The same father answereth in the 42. question vpon Deuteronomie; 289 Bicause thrée being ioined with the number of foure, make the number of seuen; which is a complete number. So as by naming the third and fourth generation, it is all one, as if he had said; Vnto euerie generation. Which kind of speach Amos vsed; 290 For three wickednesses (saith he) & for foure I will not be turned. Augustine therefore vnderstandeth the words of the lawe (concerning the punishing of the fathers iniquitie vpon the children, vnto the third and fourth generation) of them which be not regenerate: for the lawe (saith he) spake of them, which were vnder the lawe. But Ezechiel and Ieremie spake of men, which were borne anew, and of the gift of regeneration, to be giuen by Christ. But men, which be regenerate, shall be iudged euerie one after his owne merits, and not according to other mens sinnes. And so the sonne shall not beare the iniquitie of the father, but the soule which sinneth, the same shall die. But before regeneration, originall sinne infecteth, and destroieth all posteritie.
44 This distinction of Augustine I disallow not; yet doubt I, whether it be sufficientlie applied vnto the sense of Ezechiel and Ieremie. Both those prophets wrot the selfe-same words; 291 The fathers did eate sower grapes, and the childrens teeth were set on edge: when as neuerthelesse the one was in Iewrie, and the other was led awaie into Babylon: which is a good argument, that they spake both with one spirit. But Augustine saith, that the exposition of Ezechiel must be taken out of the 31. chapter of Ieremie. For there it is added, after those words; Behold, the daies will come, that I will make a new couenant, &c. Wherefore all that whole place is to be applied to regeneration: so that by these words of Ieremie, the saieng of Ezechiel must be interpreted concerning the regenerate. By this meanes, that father thinketh, that the question is answered. But I, when I more diligentlie consider of that chapter of Ezechiel, it séemeth to me, that it speaketh of the paines and afflictions of this life. For wherfore did the people complaine, saieng; The fathers did eate sower grapes, and the childrens teeth were set on edge? Did they complaine of the paines of hell? No verelie: but bicause they were carried awaie captiue into Babylon, and there liued in bondage. They complained, that God did deale ouer hardlie; that whereas their fathers had béene idolaters, yet they which had not offended, should be punished. Concerning those punishments, the people lamented: so as it was néedfull that the prophet should answer for those things; The soule of the father is mine, and the soule of the sonne is mine: the soule that sinneth, the same shall die. Wherefore these things haue respect to the punishments of this life. Albeit I denie not, but they may be transferred also vnto spirituall punishments: but that is not but by the waie of arguing A minori ad maius, that is, From the lesse to the greater; which is after this sort: God hath not altogither laid temporall punishments vpon the innocents for others sinnes; Therfore much lesse the spirituall and euerlasting paines.
292 45 Ierom, when he interpreteth Ezechiel, hath a solution, the which afterward Augustine also followed; as we will declare when the place serueth. But the interpretors doo varie, bicause the matter is obscure; and thereof commeth a difficultie, bicause it can not be denied, but that God afflicteth some for other mens cause. 293 For where as Cham had disclosed the shame of his father [Noah] yet was the curse transferred vnto Chenaan his sonne. 294 And when the Sodomites had gréeuouslie sinned, the children also togither with the fathers were burned. Againe, when Dauid had committed adulterie, 295 GOD caused, that the child begotten in that adulterie, should die. Wherefore, in a matter so obscure, Ierom indéed bringeth his owne exposition; but yet he sheweth what other men thought concerning this question. First he saith, that there were manie, which vnderstood that place of the lawe; namelie, (that God doth persecute the iniquitie of the fathers vpon the children, vnto the third & fourth generation) to be allegoricallie spoken touching euerie particular soule, or man that sinneth. For they be certeine rash onsets, impulsions, and forcements vnto euill, or (as other saie) first motions; afterward followeth deliberation, as when one hath determined with himselfe, that he will doo naught; thirdlie, when this determination is performed; fourthlie, there followeth a glorieng in wickednesse, when one dooth satisfie and well please himselfe in sinnes. So, after a sort, there be reckoned foure generations. But God is so mercifull, that in the first and second generation; that is, in rash onset and deliberation he is silent, and maketh as though he knew not: but the third and the fourth, (that is, the committing of sinne, and the glorieng therein) he punisheth: when as both a man dooth euill, and glorieth in his sinnes, and will not repent. Wherefore they saie, that God reuengeth vpon the branches, not vpon the roots. For a man (as they thinke) if he neither doo euill, nor yet boasteth of euill, may be saued; although otherwise, he as well lusteth, as deliberateth to doo euill.
Neither doo they otherwise interpret Paule to Timothie, when he saith, 296 that A woman shall be saued by procreation of children, if so be she abide firme in the faith, &c. That is; hir soule shall be saued, if she worke well, although she haue naughtie motions and cogitations. This interpretation I allow not. First, bicause it is allegoricall; séeing God (especiallie in the lawe) speaketh plainlie and manifestlie. Secondlie, for that the words of the Lord, 297 if they should be turned to allegories, will become altogither vncerteine. Lastlie, bicause it is not true that is spoken. For those forcements and first motions are sinnes; bicause they are against the lawe of God: and they be condemned by Christ, when he saith in the Gospell; He that looketh vpon a woman, 298 to lust after hir, he hath alreadie committed fornication with hir in his hart. And; 299 He that is angrie with his brother, is worthie of iudgement. God dooth not so looke vpon dooings, but that he hath much more respect vnto the mind. 300 Moses sinned gréeuouslie at the waters of strife; and yet, if we examine that historie, we shall find no euill act that he outwardlie committed: but God sawe the incredulitie of his mind, and gréeuouslie punished him. Wherefore, these motions and deliberations of the mind, not onelie be sinnes, but they be also gréeuouslie punished by GOD. Let vs then passe ouer this interpretation, which also Ierom brought as none of his owne.
301 46 But now, to make the matter it selfe plaine; none can be said to suffer that, which he hath not deserued as touching the punishments of this life: bicause there is none perfect, no not the child, which is but one daie old. There is none but hath deserued, euen death it selfe. Why then doo men saie; Our fathers haue eaten sower grapes, and the childrens teeth are set on edge: séeing euerie one beareth his owne burden, whether it be touching this life, 302 or the life to come? But God dooth not alwaies bring these temporall euils, as paines and punishments; but oftentimes they haue relation to other ends: as Christ in the Gospell of Iohn answered concerning the blind man; Neither did this man sinne, nor yet his parents, 303 that he should be borne blind, but that the glorie of God might be made manifest. Also Peter and Paule, when they were put to death, 304 could not complaine that they had not deserued it: although God, when they were slaine, did not respect this, to haue them punished; but that by their bloud, a testimonie might be left of his sonnes Gospell. Wherefore, séeing the case so standeth, and that we be all guiltie of sinne, we must not complaine, that God dealeth too sharpelie with vs, if for the sinnes of our parents we be punished. For God can so direct those troubles, as they may belong not onelie to his owne glorie, but also to the saluation of the parents. Oftentimes he dooth punish the fathers in the children, and the prince in the people. 305 For the punishment of children no lesse gréeueth their parents, than if they themselues were afflicted. But if so be that the children die for their fathers sake, they haue no iniurie doone vnto them: for death is due vnto them also, and otherwise it is certeine, that they must die. Now then, if God will vse their death in that sort, he may doo it lawfullie. Which also may be affirmed, as touching other calamities: for if that a child be vexed with sicknesse, he deserued sicknesse: if he haue lost his monie, he hath lost but fraile and vnstable things; and those he had vpon condition, that he might easilie forgo them. So then, if with these kind of calamities God will punish the parents in the children, he can not be accused of vniustice.
47 Wherevpon Augustine in his questions vpon Iosua, the eight question; 306 We are (saith he) by reason of originall sinne, debtors of manie punishments, the which neuerthelesse God conuerteth into certeine medicines, and findeth meanes, that they doo verie much profit, although they séeme euill vnto vs. For if so be the son had liued, peraduenture he would haue troden in his fathers euill steps, or else haue committed woorse things. Wherefore, if God take him awaie out of this life, he cannot complaine that he is ill dealt with: since death, by Gods blessing, dooth redound to his commoditie. For he is suddenlie taken awaie, least wickednes should change his hart. And certeinlie, we ought to suffer, and indure the lesse euils, for to obteine greater good things. For so dooth the physician with a bitter medicine trouble the mouth, that the sicke man may be restored to his former health. In like maner, when we haue deserued punishments, yet GOD dooth turne them vnto good. 307 And by this meanes (saith Augustine ) a certeine discipline is established in the world: for vnlesse it were so, men would perpetuallie become woorse. Also there is declared a certeine coniunction and societie of mankind, when as on this sort, one is punished for the fault of another. For they, which belong all to one kingdome, or citie, or prouince, be as it were one bodie among themselues: and in the bodie one member dooth suffer for another member. Séeing therefore this is doone in the bodie, it is no absurd thing, that the same doo happen in the societie of men.
Plutarch, 308 in his little booke De sera Numinis vindicta, did verie well teach the same; The eie (saith he) is gréeued, and the veine of the arme is lanced: euen so the father did offend, and the sonne is punished. The prince behaued himselfe amisse, and the people are afflicted. And such a naturall consent or agréement there is of humane things. Iustlie dooth this author accuse the rashnesse of men, which, so often as these things doo happen, complaine that God dealeth cruellie. For the father (saith he) is either good or euill. And if perhaps the sonne of a good father be punished, by and by they exclame, that God dealeth vniustlie; and that it is not méet, that the sonne should be so miserablie handled, who had so good a father. But if so be the father be euill, and the sonne fall into calamitie, there againe they crie out, that herein also God is vnequall, and that the sonne ought not to be punished, when the father hath sinned. Wherefore the vulgar sort thinke, that the sonne should not in anie wise be afflicted. But what if the father be euill, and yet all things chance happilie to the sonne? Here also (as he saith) they complaine of the vniust dealing of God: for they denie it to be méet, that the sonne should liue happilie, which had so euill a father. These things he spake godlie enough, although he were an Ethnike.
309 48 Moreouer, it must be considered, that the children be as it were certeine parts of their parents, and haue somewhat of theirs in them: wherefore it is not absurd, if God punish that part of the parents in the children. But I come againe to Augustine, who saith, that God by this meanes appointeth a discipline in the world, in a Common-weale, in a church, and in a familie. Whose saieng (in my iudgement) cannot be disallowed: for if so be the children doo suffer punishment for the sinnes of their parents, they haue not whereof to complaine. Vndoubtedlie they owe this dutie vnto their parents: for euen this, that they are, they had it from them. Wherefore, if they leaue their life for their sakes, they haue no iniurie doone vnto them: for they yéeld that vnto them, which they receiued of them. If God shall saie vnto them; I will vse your punishment for the safetie of your parents, they could by no right refuse the same. Iohn teacheth, that Euerie one so ought to loue his brother, 310 as he should be readie to yeeld his life for him. And if so be that life must be yéelded for a brother, how much rather for a father? God vseth diuers instruments, wherewith he draweth men vnto him: why then may he not vse either the sicknes or the death of children for the chastisement or saluation of parents?
311 Augustine in his eight question vpon Iosua (which we haue oftentimes alledged;) It is méet (saith he) that the lesser part should suffer punishment for the greater: 312 as in that historie it came to passe, for the sacrilege, which Achan had committed. A few were slaine in the host, and the whole multitude was assoiled. Herby is vnderstood, how great the wrath and vengeance of God had béene, if the whole multitude had sinned; when as the sinne of one alone was so costlie. And Plutarch, in the same booke, which I cited a little before, saith; that thus the emperours doo in their camps. For if there be anie fault generallie committed by them all, they take the tenth of the multitude; 313 to the intent that by the punishment of a few, the rest may be assoiled: and so one dooth suffer for the fault of another. But (as it hath béene said) God dooth iniurie to no man: for he that dieth, was subiect to death, and God directeth his death to a good end; namelie, that he may helpe others, that is, that by this meanes he may call home, either parents, or princes to repentance; or else to establish discipline. Those things, which we haue said, must not be vnderstood concerning spirituall and eternall punishments: for (as touching them) euerie one shall be punished for his owne fault.
49 Now are we to expound the verie words of the lawe; I (saith he) am a gelous God, and visit the sinne of the fathers vpon the children, vnto the third & fourth generation of them, which hate me. These latter words, Ierom, 314 vpon the 18. chapter of Ezechiel noted diligentlie, and Augustine also in the question vpon Iosua alreadie alledged; 315 Of them (saith God) which hate me: as if he had said; I will not touch the innocents; but I will be auenged vpon the iniquitie of them, which imitate euill parents, and hate me. After the like maner he promiseth, that he will doo well vnto the children, and childers children, euen to a thousand generations. But to whom? Euen to them (he saith) which loue me. Wherefore, if the father were wicked, and the sonne good, his fathers wickednesse shall doo him no harme. But if the father were good, and the sonne wicked, his fathers godlinesse shall not auaile him. And therefore (saith Ierom ) God punisheth the iniquitie of the fathers vpon the children; not bicause they had euill parents, but bicause they did imitate their fathers. The words themselues doo sufficientlie declare, that the lawe must not be vnderstood of originall sin; but of that sinne, which they call actuall. For then the sonne shall beare the iniquitie of his father, when he sinneth in like maner as his father did. Also the words of Ezechiel cannot be vnderstood, as touching originall sinne, as the words, which followe doo easilie declare. Albeit that, which is said; to wit, The soule which sinneth, the same shall die, may be vnderstood euen of originall sinne; 316 sith euerie man hath in himselfe a nature corrupt and prone vnto euill: wherfore euerie one dooth beare his owne sinne. For although that that sinne be originallie drawne from the parents, yet is it now become our owne.
But thou wilt saie: Séeing it is said in the lawe; Of them that hate me, surelie sith infants doo not hate God, therefore it cannot perteine vnto them. I answer: indéed they doo not hate God in act, but by naturall corruption and pronenesse vnto euill. So the woolfe that is growne deuoureth the shéepe, but the woolfes whelpe dooth not so; not bicause he hath not the disposition of his dam, but bicause he is not able to doo it. And thus much concerning the words of the lawe. But for what cause it is said; Vnto the third and fourth generation: and not; Vnto the fift and sixt, 317 we haue heard what Augustine hath answered. But in my iudgement, we might much more fitlie saie, that the parents may liue vnto the third and fourth generation. God therefore would so punish the fathers in the third & fourth generation, as some féele of that punishment of the posteritie might come to them, while they should be yet liuing; and that they might sée the calamities of their childers children, & the children of them. And for this cause the holie scripture did not make mention beyond those generations. When their posteritie is euill, and is punished by God; there is no doubt but the parents be punished in them. Chrysostome on Genesis, 318 homilie 29. interpreting these words; Curssed be Chenaan, &c. But it was not Chenaan (saith he) that sinned, 319 but his father Cham. He answereth: true indéed it is, but Cham tooke that cursse far more gréeuouslie, than if he himselfe had bin afflicted. Such is the naturall working and affection in fathers, that they be more disquieted with the afflictions of their children, than with their own. So Cham perceiued, that not onlie his sonne should be euill, and subiect to the cursse; but also that he himselfe should be punished in him.
320 50 Now remaineth to be declared, why this also; namelie, Visiting the iniquitie of the fathers vpon the children, was recited before Moses among the titles of Gods mercie; séeing it séemeth to haue respect vnto the seueritie of God. But it is not so: naie rather, if the place be more narrowlie sifted, we shall sée the same to be a part of his mercie. For so soone as sinne is committed, God, in his owne right, might by & by take vengeance: but so good is he, that he will defer it, vntill the third & fourth generation; in the meane time he calleth home the father to repentance, by the admonitions of the prophets, by preachings, by benefits, and manie other meanes. Last of all, when it is come to the third and fourth generation, and the man nothing the better, he executeth punishment: and euen then he vseth not affliction, 321 as the vttermost punishment, but rather as a medicine. Who séeth not that all this is a worke of great mercie? Iustlie therefore, and vpon good cause, are these words numbered among the titles of Gods mercie. And it cannot be denied, but that the prophets, togither with the people, were oftentimes afflicted. 322 For Ezechiel and Daniel were led awaie into captiuitie, and Ieremie was cast into prison, and turmoiled manie & maruellous waies in time of the siege; and afterward going to Aegypt with the Hebrues, was slaine. For on this sort God will haue the thing to be doone; that good men may not onelie order their owne conuersation aright, but that also, by patient suffering of gréeuous things, they may warne and amend the wicked. For with them they liue togither in one common-weale and church, and be after a sort members of one bodie.
Wherefore good men ought thus to thinke with themselues; If God haue afflicted them, we also shalbe vexed togither with them, we shalbe all wrapped vnder one punishment. Therefore we must take héed, that we trauell for them, by reproouing and praieng: for their saluation being neglected, it will bring euill also vnto vs. After this sort must Augustine be vnderstood, when he saith, that God by this meanes establisheth discipline. For if the people be afflicted for their kings, and the sonne for the father; then it behooueth, that all men labour and be diligent one for an other. Yet doo not good men in the meane time liue without sinne, in such sort as God cannot find cause to punish them. Howbeit, the painefull things, 323 which happen to the godlie, as it hath béene said, cannot properlie be called punishments: but rather exercises of faith. For by that meanes God dooth throughlie make triall of their faith; and whatsoeuer he doth against them, it turneth to their good. Moreouer, he would haue them to expresse in themselues Iesus Christ, their first begotten brother, which bare the sins of others in himselfe. For euen this is a certeine portion of Christ his crosse, though they be not so innocent as Christ was: neither dooth their crosse worke anie thing to the redéeming of sinnes. Daniel being in captiuitie thus confessed his sins; 324 We haue sinned (saith he) and dealt vniustlie, &c. He saith not; They haue sinned; but, We. And Esaie saith; 325 All our righteousnes is like vnto filthie rags. Indéed in saints there is a certeine righteousnesse, but no such, whereof they may boast before the tribunall seat of God. Wherefore, if they suffer some punishments, they haue no iust cause to complaine.
51 But thou wilt saie; Wherefore is God said to reuenge on them the sins of other men, when as they themselues also doo sinne? He should rather be said to punish their sinnes, than the sins of their parents. I answer: bicause, when God had long and manie daies expected their fathers repentance, & yet perceiued no amendement; & in the meane time, the third and fourth generation was come, at the length he powreth out his wrath on the children. Now they are said to suffer for their parents, bicause, had it not béen that the wickednesse of their parents had gon before, their punishment might haue béen delaied longer: but now, since they hapned to be in the third or fourth generation, the nature of Gods iustice suffereth not, that the punishment should be longer deferred. And although themselues deserued those euils; yet, in that they are corrected in the third & fourth generation, they owe it to their parents. And so God dooth terrifie the parents, to the end they may staie themselues from wickednes: if not for Gods cause, or their owne sake; yet at the lest wise for their posteritie sake. He maketh also the children afraid, least they should imitate the sinnes of their parents; that the punishment due vnto the parents, might not be renewed vpon them. And it is no iniustice, that the children suffer somewhat for their parents: for euen for their fathers sakes they receiue inheritances, and are indued with honour and renowne before others. For God not onelie gaue good successe vnto Dauid, but fauoured his posteritie also for his sake: sith the kingdome did continue in his familie by the space of foure hundred yéeres.
326 But as touching eternall saluation, neither doo the fathers suffer punishment for their children; nor yet the children for their fathers. But manie spirituall gifts are by good parents obteined for their children: for Paule said, in the first to the Corinths, the 7. chapter; Otherwise your children should be vncleane, but now they are holie. Wherefore, of godlie parents, the children haue some holinesse, and some spirituall gift; as that place teacheth. On the contrarie part, by euill parents manie such good things be hindered. Neither are they, being euill and impenitent, heard of God, when they desire spirituall gifts for their children. But it commeth oftentimes to passe, through the prouidence of God, that of good parents, are borne euill children; and of ill parents, good children. As Ezechias a good king, had the wicked king Achas to his father: and contrariwise, the same Ezechias a verie godlie prince, begat Manasses a most wicked and cruell king. The same also I might saie of Iosias. This happeneth thus, least wickednesse should growe out of measure; if continuallie euill children should be begotten of euill parents. God worketh therein, who maketh the child, borne of an euill father, to become the member of Christ. And he sheweth therwithall, that his goodnes can not be hindered by the parents, 327 though they be euill. Furthermore, euill children be borne of good parents, that grace may be confirmed; and least that the good behauior of the children, should be attributed vnto the nature which they tooke from their parents. For God will haue it to be acknowledged his gift that we be saued.
52 One onelie thing is to be added to this question proposed; namelie, that indéed it is lawfull for God (as we haue declared) to punish the sinne of the fathers vpon the children: but vnto men this is not lawfull. For in Deuteronomie, the 24. chapter, it is plainelie said; Let not the fathers be punished for the children, 328 nor yet the children for the parents. Which must be vnderstood; so that the father consent not vnto the sonne, nor the sonne vnto the father. Wherefore, if Achan had béene called into the place of iudgement, and vnto the tribunall seat, he alone should haue perished, by the ordinarie course of the lawe, and not his children togither with him. But God hath this lawe peculiar vnto himselfe, who would haue it to be otherwise. Howbeit, he sometime also obserueth this order: for in the 16. of Numerie, 329 when Chore had conspired against Moses, he died an euill death: but the children togither with their father were not destroied; naie rather, they were preserued vnto the holie ministerie, and of their posteritie came Samuel. 330 King Amazias was commended, which put to death the murtherers, of whom his father was slaine; yet he put not the children of them to death: for he had a consideration vnto the lawe of God. 331 Augustine alledgeth the cause of this prohibition; God (saith he) may punish the sonne for the father: for though he doo afflict him in this world, yet is he able in an other world to saue him, but this can not man doo. Further, God séeth, that the children be not innocent, but man séeth it not
And though the ciuill lawes deale in this point more sincerelie, 332 and doo punish the sonne for the fathers fault, (as it is in the Digests, & in the Code Ad legem Iuliam Maiestatis ) yet doo they not put the sonne to death for the father, but they depriue him of all his fathers substance, dignities, and honors. Howbeit, some portion is assigned by them vnto the daughters, by a lawe which was called Falcidia, to the intent they might marrie. Otherwise the ciuill lawes agrée with the lawe of God: for in the Code De poenis, in the lawe Sancimus, it is commanded, that the punishment should not be laid vpon others, which either be of affinitie, or bloud; but should onelie bind the author of the offense. And yet, both this lawe, and the other aboue, were made by the same emperors; namelie, Archadius and Honorius. But whie it was so sharplie decréed, against such as be guiltie of treason; it séemeth to be doone, bicause men might be terrified from that kind of mischéeuous déed. Howbeit, the lawes of GOD haue decréed no such thing hereof: yet this they command in expresse words, that the sonne should not be slaine for the father; howbeit concerning the goods, they decrée nothing. But our aduersaries haue transferred this ciuill lawe concerning treason, vnto heretikes: for they doo not onelie punish the father, being an heretike; but they also depriue the children of all his goods: how iustlie, I will not now declare.
← 22. The fourth Chapter. Of Idolatrie · Contents · 24. The sixt Chapter. The third Precept; of →
Footnotes
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In 1. Kings 7. at the end ↩
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Looke In Rom. 1, 23, after the words Who is blessed, &c. & In 1. Cor. 8, 4. ↩
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The definition of an image. ↩
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The matter of images. ↩
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Tertullian. ↩
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The forme. ↩
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The end. ↩
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Dan. 2. 1. ↩
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The efficient cause of images. ↩
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- King. 7, 13
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verse. 34. ↩
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The images in old time. ↩
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In Iud. 8, 24. The antiquitie and originall of images. ↩
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Gen. 4, 26. ↩
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Iude. ver. 14 ↩
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Gen. 31, 19. and 35, 4. ↩
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The idols of Laban. ↩
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The idolatrie of the Gnostikes. ↩
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Eusebius. ↩
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Images of the apostles. ↩
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Damascene ↩
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A feigned deuise touching Luke ↩
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Luke was a physician not a painter. Col. 4, 14. ↩
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A partition of images. ↩
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Images which represented God. ↩
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Psal. 19, 1. ↩
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verse. 27. ↩
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Esai. 42. 8. ↩
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Arnobius. ↩
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Gen. 28, 18. Exod. 40, 9. ↩
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Craftinesse and false miracles about images. ↩
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Whether it be lawfull to represent God in images. ↩
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The first cause. Deut. 4, 12. ↩
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verse. 18. ↩
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verse. 10. ↩
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Psal. 115, 4. ↩
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verse. 15. ↩
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verse, 13. ↩
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The second cause. ↩
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Iohn. 4, 24. ↩
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Iohn. 1, 18. ↩
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Psal. 139, 8. ↩
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The third cause. ↩
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The fourth cause. ↩
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The fift cause. ↩
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The sixt cause. ↩
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Exod. 32, 1. ↩
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Looke In 1. Kings. 12. verse. 28. 1. Kin. 12, 28 ↩
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verse. 21. ↩
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The seuenth cause verse. 29. ↩
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The eight cause. ↩
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The ninth cause. ↩
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The tenth cause. ↩
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Deut. 7, 26. Ierem. 10, 8 Habac. 2, 18. ↩
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Augustine. The 11. cause. ↩
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The 12. cause. ↩
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The 13. cause. ↩
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The 14. cause. ↩
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An image of the trinitie. ↩
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The 7. Synod of Nice. ↩
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The obiections of them which would haue images of God. ↩
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Ose. 12, 10. ↩
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verse. 9. ↩
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Ezech. 1, 26 Esaie. 6, 1. Exo. 24, 10. and 33, 23. ↩
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The first answer to those obiections. ↩
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Deut. 32, 35 Gen 22, 1. Exod. 11, 2. ↩
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Exo. 25, 17. ↩
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Damascens iudgement touching images. ↩
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Cardinall Caietane held with images. ↩
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An answer to the arguments of Caietane. ↩
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An argument of Thomas Aquinas. ↩
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An answer thereto. ↩
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Deut. 4, 12. ↩
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Of the image of Christ. ↩
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A decree of the seuenth Synod touching the image of Christ. ↩
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That men may be pictured. ↩
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The image of the crosse of Christ. ↩
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Exod. 31, 2, and 6. ↩
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- Kin. 10, 19
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The opinion of the Turke touching images. ↩
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Images of vertues. ↩
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A superstitious vse of images. ↩
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Against shamefull picturings. ↩
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- Co. 15, 33
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Tertullian in his apologetico. ↩
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What a holie worshipping is. ↩
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Looke In Rom. 1. vpon these words, Whom I serue. ↩
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A distinction of diuine worship. ↩
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Deut. 6, 13. ↩
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Matth. 4, 10 ↩
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A difference betweene ⟨…⟩ & ⟨…⟩. ↩
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Luk. 16, 13. ↩
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Rom. 1, 1. Phil. 1, 1. ↩
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Acts. 20, 19. ↩
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Col. 3, 24. ↩
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verse, 33. ↩
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One maner of honour is giuen vnto men, and another vnto God. ↩
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Rom. 12. 10 ↩
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Luke. 16, 1. ↩
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The arguments of idolaters. ↩
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An answer. ↩
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The 2. reason. ↩
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An answer. ↩
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The 3. reason. ↩
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An answer. ↩
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A song concerning the holie crosse. ↩
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Gregorie the patrone of superstitions. ↩
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Durandus. ↩
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An answer. ↩
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An answer. ↩
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A place of Deuteronomie expounded. Deut. 6, 13. Matt. 4, 10. ↩
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Deut. 5, 9. ↩
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A place of Gregorie touching the worshipping of images. ↩
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Why idolaters do not worship liuing men. ↩
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Images at Rome most artificiall. ↩
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A place in Iohn touching idols. verse. 12. ↩
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Augustine. ↩
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Psal. 117, 4. ↩
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What maner of images the Papists haue. verse. 10. ↩
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verse. 3. ↩
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The difference between Idolum and Simulachrum. ↩
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- Ioh. 5, 21
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Fro~ whence the worshipping of idols came into the church of Christ. ↩
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The image of Tutela worshipped at Rome, in the time of Ierom. ↩
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- Co. 11, 23
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Iohn. 4, 23. ↩
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- Co. 5, 16.
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Rom. 1, 23. ↩
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- kin. 12, 28
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Matt. 13, 25. ↩
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- Cor. 12, 2.
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Iohn. 15, 7. ↩
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If Peter would not be worshipped himselfe, much lesse his image. ↩
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Apo. 19, 10. and 22, 9. ↩
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An obiection. ↩
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An answer. ↩
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A comparison between men and angels. ↩
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Dan. 7, 9. and. 13. ↩
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The mariage of manie wiues lawfull. ↩
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- Cor. 6, 15
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A shift of the aduersaries, for the worshiping of angels. ↩
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verse. 1. A good exposition of a place in Iohn against the inuocation of saints. ↩
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Gala. 5, 20. ↩
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- Kin. 17, 4
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A similitude. ↩
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An obiection. ↩
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An answer. ↩
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Another obiection. ↩
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Col. 2, 23. ↩
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Matt. 25, 40. ↩
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Ibidem. 35. ↩
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Why christians oght to flie the worshipping of images. ↩
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Apoc. 5, 8. ↩
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Psal. 141, 2. ↩
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Another obiection. ↩
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Idolatrie hath beene spoken against in all ages. ↩
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Miracles are obiected for the defense of idolatrie. An answer. ↩
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- Thes. 2, 9.
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- Kin. 18, 4.
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They obiect for their idols the tradition of the church. An answer. ↩
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- Thes. 2, 12
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Note. ↩
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- Tim. 4, 5.
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Fained and falso miracles. ↩
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Before in art. 14. ↩
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Exod. 12, 22 ↩
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A wonderfull historie of a Iew that came by night into the temple of the idols. ↩
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The signe of the crosse appeered vnto Constantine. ↩
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The speare which pearsed Christs side. ↩
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An other obiection. ↩
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The epistle of Symmachus, of restoring images, confuted by Ambrose. ↩
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Rom. 1, 25. ↩
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- Co. 10, 19
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An other obiection more foolish. ↩
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An answer. ↩
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Whether images ought to be put in temples. Note. ↩
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Epiphanius. ↩
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The latter synod of Ephesus. ↩
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Emperours which were Monothelites. ↩
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A shift of Peresius. ↩
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What they be that destroied images. 1. King. 18, 4 ↩
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Exod. 32, 20 ↩
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Who first painted churches. ↩
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- Co. 11, 22
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Prudentius ↩
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Nilus a bishop. ↩
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Augustins temple had no images. ↩
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A place in an oration of Basil expounded. ↩
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- Cor. 6, 16.
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Lib. Instit. 2 cap. 2. ↩
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Other arguments to proue that the Christians had no images. ↩
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Paulus Ricius a learned Hebrue. ↩
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Erasmus opinion, touching images. ↩
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- Cor. ⟨…⟩ .10.
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- Co. 10, 19
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Ibidem. 25. ↩
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Gal. 2, 13. ↩
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Images must as well be broken in peeces, as remooued out of the temples. ↩
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Whose part it is to destroie images. ↩
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verse. 5. A place of Deuteronomie, verie well expounded. ↩
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Whether idols helpe the faith of the ignorant. Rom. 10, 17 ↩
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Gal. 3, 1. How Christ was painted by the apostles. ↩
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Thrise dipping in baptisme. ↩
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Peresius reason. ↩
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Why the fathers suffered not images. ↩
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Exod. 25, 18 ↩
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- King. 6, 23
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Exod. 25, 31 ↩
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- King. 7, 29
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- Kng. 7, 25
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Whether an image of Christ may be set vp for shewing that he had a true bodie. ↩
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Images of Alexander Seuerus. ↩
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An image of brasse set vp in Caesaria. ↩
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Signes of Christ crucified. ↩
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A feined deuise that images doo teach. ↩
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How the memorie of things done to renewed by images. ↩
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verse. 14. ↩
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In the whole chapters. ↩
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Note. ↩
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In .1. king. 6 Of the name and forme of Cherubim. Ezech. 1, 5. ↩
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Ezech. 18, 14, and .16. ↩
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Exo. 25, 18. 1. King. 6, 23 ↩
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What was the propitiatorie or mercie seat. 1. King. 6, 13 ↩
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Deut. 20, 19 By what right Salomon cut downe oliue trees. ↩
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verse. 15. ↩
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Leuit. 23, 40 ↩
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verse. 19. ↩
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The site and habit of the Cherubims. ↩
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- Par. 3, 10.
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verse. 13. ↩
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verse. 10. ↩
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The measure of the arke. ↩
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Esaie. 6, 2. ↩
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What the Cherubims did signifie and represent. verse. 14. Dan. 7, 10. ↩
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Gen. 3, 24. ↩
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Psal. 78, 49. 2. Kin. 19, 35 2 Sam. 24, 16 and 17. Num. 22, 24 Gen. 19. ↩
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Exo. 14, 19. ↩
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Gen. 19, 16. ↩
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Acts. 12, ⟨…⟩ Matth. 4, 1. ↩
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Dan. 12, 1. ↩
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Luk. 16, 18. ↩
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Psal. 19, 11. ↩
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- King 6, 17
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Dan. 10, 5. Zach. 1, 14. Matth. 1, 20. ↩
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Matth. 2, 13 ↩
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Luk. 1, 26. ↩
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Heb. 1, 14. ↩
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Apoc. 2, 1. ↩
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Ezec. 10, 1. ↩
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Esaie. 6, 3. ↩
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Psal. 18. 12. ↩
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Ezec. 1, 18. ↩
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In Gen. 13, verse. 19. ↩
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What is ment by Teraphim. ↩
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- Sa. 19, 13.
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Psal. 115, 7. ↩
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The diuell speaketh in idols. ↩
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Zacha. 10, 2 Teraphim in the scriptures taken in ill part. Ose. 5, 14. ↩
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Gen. 31, 30. ↩
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Num. 23, 4. ↩
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Curiositie of knowing things to come, was the cause of idolatrie. ↩
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In 2. Kin. 3. ↩
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How humane sacrifices sprang vp. ↩
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verse. 37. ↩
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Tertullian. ↩
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The abrogating of humane sacrifices. ↩
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Phoenices people in Syria. ↩
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A parologisme. ↩
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Gen. 8, 21. Exod. 29. Leuit. 1. & 2. & 3. Num. 15. & 28. & euerie where. ↩
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Leuit. 26. Num. 28. Ezec. 20, 41 ↩
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- Tim. 3, 17
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That God in his owne right might require humane sacrifices. ↩
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Gen. 22, 12. Leui. 18, 21. Deu. 12, 31. Deut. 32, 17 Psal. 6, 37. Iere. 32, 35. ↩
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Why God required the sacrifices of beasts. ↩
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Esaie. 1, 11. ↩
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Rom. 12, 1. ↩
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Psal. 51, 19. ↩
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- King. 3, 26
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Exod. 7, 8. ↩
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- The. 2, 19
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- The. 2, 10
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In Iud. 11. at the beginning. Looke before pla. 1. art. 34. and In Gen. 19. 29. In 2. Sa. 21 at the beginning, and In 2. King. 5 25. Exod. 20, 5. Deut. 5, 9. Exod. 34, 7. ↩
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Ezech. 18, verse. 2. ↩
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A distinction of punishments. ↩
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Ierem. 31, verse. 29. ↩
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Augustine. ↩
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Iosua. 7, 24. ↩
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Men distinguished into regennerate and not regennerate. ↩
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The number of seuen betokeneth a complete number. ↩
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Amos. 1, 3. ↩
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Ezechiel and Ieremie being in sundrie places wrote both one thing. ↩
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Ierom. ↩
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Gen. 9, 25. ↩
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Gen. 19, 1. ↩
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- Sa. 12, 15.
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- Tim. 2, 15
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Allegories haue no certeintie. ↩
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Matt. 5, 28. ↩
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Ibidem. 22. ↩
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Numb. 20. 9 ↩
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Men deserue euen the temporall punishme~ts which they suffer. ↩
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God dooth not alwaies bring temporall euils as punishments. ↩
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Iohn. 9, 3. ↩
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What respect God hath in the martyrdom of saints. ↩
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The sorrowes of children are the sorrowes of the parents. ↩
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In the regenerate God conuerteth punishments into medicines. ↩
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By what meanes discipline is preserued in the world. ↩
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Plutarch. ↩
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Children be certeine parts of their parents. ↩
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- Ioh. 3, 16.
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Augustine. Iosua. 7, 5. ↩
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The lesse part suffereth punishment for the greater. ↩
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A custome of tithing of soldiers. ↩
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Ierom. ↩
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Augustine. ↩
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Euerie man hath in him his owne originall sin. ↩
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Why the scripture mentioneth the fourth generation. ↩
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Chrysost. ↩
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Gen. 9, 25. ↩
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Exod. 34, 7. A sentence vnto mercie not vnto seueritie. ↩
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God vseth affliction as a medicine. ↩
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Ezech. 1, 11. Dan, 1, 6. Iere. 37, 15, ↩
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The afflictions of the godlie cannot properlie be called punishments. ↩
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Dan, 9, 5. ↩
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Esaie. 64, 6 ↩
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As touching eternall saluation, the children are not punished for their parents. ↩
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Whie good children be borne of ill parents, and ill of good. ↩
-
verse. 16. ↩
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verse. 23. ↩
-
- Par. 6, 23. 2. Par. 26, 4.
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Augustine. ↩
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The ciuill lawes in case of treason punish the children for the parents. ↩