A37049:313
A37049:313
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. We say that no Image whatsoever, made use of for religious ends, and without the bounds of civil and politic uses is allowable, but is by this commandment condemned, as unsuitable to the Lords nature and revealed will, so by this, Images (otherwise lawful) when abused to Idolatry become unlawful, and are not to be suffered but orderly to be removed, we call that more than a civil or a common use, when religious worship or reverence is purposely intended to them, or there is, by some one occasion or other, danger least they may be so abused; and of this sort (viz. dangerous ones;) are, 1. Images in places of Worship, but it is not Idolatry to have dead mens Images on their Tombs or Monuments ⟨p. 58⟩in Churches. 2. Images of such Angels, Saints, &c. which has been abused to Idolatry by being worshipped, or most readily may be so abused. 3. Images erected for helping our Prayers to be accepted, and which h •v • altars, lights, or temples appointed for them, (which will be clearer, when we come to speak of religious worship and B •wing,) thus peregrinations and vows to Images, touching of them with some apprehension of fruit and advantage thereby, especially when healing is expected from them; and so are they abused also, though help be expected not from the Image, but from him whom it is said to represent; and thus also when any Image once lawful cometh to be abused, it ought to be removed, as the brazen Serpent was by Hezek ••b, and under this Prohibition come in the images of false gods, as Cupid, Venus, Apollo, Jupiter, &c. which were once abused; besides some of these Idols being nothing, the portraying of them maketh them appear something; and if it was the Lords way to command the breaking and destroying of all Idols and Images of False gods, can it be suitable to retain them in memory? that a generation following might have that occasion and help to Idolatry, (viz. the Images of old Idols) from Christians: and if it was Davids and the Saints way, Psal. 16.4. not so much as to mention their names but with detestation, ought Gods people for sport or delight to look on these Images? zeal for God would abhor these curiosities, and what edification can be in them?
3. We say that no Image whatsoever, made use of for religious ends, and without the bounds of civil and politick uses is allowable, but is by this commandment condemned, as unsuitable to the Lords nature and revealed will, so by this, Images (otherwise lawful) when abused to Idolatry become unlawful, and are not to be suffered but orderly to be removed, we call that more than a civil or a common use, when religious worship or reverence is purposely intended to them, or there is, by some one occasion or other, danger least they may be so abused; and of this sort (viz. dangerous ones;) are, 1. Images in places of Worship, but it is not Idolatry to have dead mens Images on their Tombs or Monuments ⟨p. 58⟩in Churches. 2. Images of such Angels, Saints, &c. which has been abused to Idolatry by being worshipped, or most readily may be so abused. 3. Images erected for helping our Prayers to be accepted, and which h •v • altars, lights, or temples appointed for them, (which will be clearer, when we come to speak of religious worship and B •wing,) thus peregrinations and vows to Images, touching of them with some apprehension of fruit and advantage thereby, especially when healing is expected from them; and so are they abused also, though help be expected not from the Image, but from him whom it is said to represent; and thus also when any Image once lawful cometh to be abused, it ought to be removed, as the brazen Serpent was by Hezek ••b, and under this Prohibition come in the •mages of false gods, as Cupid, Venus, Apollo, Jupiter, &c. which were once abused; besides some of these Idols being nothing, the pourtraying of them maketh them appear something; and if it was the Lords way to command the breaking and destroying of all Idols and Images of False gods, can it be suitable to retain them in memory? that a generation following might have that occasion and help to Idolatry, (viz. the Images of old Idols) from Christians: and if it was Davids and the Saints way, Psal. 16.4. not so much as to mention their names but with detestation, ought Gods people for sport or delight to look on these Images? zeal for God would abhor these curiosities, and what edification can be in them?
We are now to clear the second question, If any worship may be given, and what worship is due to Images of any sort? and if it be not a breach of this command to give any religious worship to any of them? that we may answer.
1. Consider there was a twofold worshipping of Images even amongst Heathens, The first was more gross, when the worship was given to the Image, as being some godhead of it self, thus some think the Images of Baal, Ashteroth, &c. and particular Images, that have special names, were worshipped, thus are men said properly to worship the works of their hands, this is against the first commandment. 2. There was a worshipping of Images as representing God, and so the worship was gone about as a part of service done to the true God, such was (in conformity to the Heathens practice) the worship given to the Calf, Exod. 32. ver. 1. to 7. and such were the Groves and Sacrificings in the high places, 2 Chron. 32.17.
More particularly there is an immediate worshipping of Images ⟨p. 59⟩as Idols, when they in themselves, or for themselves are worshipped, and secondly there is a mediate worshipping of Images for that which they represent, when men worship something in them or signified by them.
This again may be distinguished with respect to the object, when the worship is directed either first to a false god, or else secondly to the true God.
2. Consider, that there are divers sorts of worship given to the Images of the True God, or of Saints. 1. Some religious worship which is more than civil, yet not that which is due to God, such Bellarmine giveth them for themselves properly, and calleth it [Greek or Hebrew]. 2. A divine worship due to what is typified, such many give to the Images of God and Christ, this they call [Greek or Hebrew], this Bellarmine giveth them not properly, but per accidens & prop•er aliud, though the first he maketh properly to terminate on the Image, yet Aquinas and his followers, Part 3.9. 25.3, 4. giveth the Images of Christ, of Mary, and of the Cross [Greek or Hebrew] properly so called.
2. Consider, that there are divers sorts of worship given to the Images of the True God, or of Saints. 1. Some religious worship which is more than civil, yet not that which is due to God, such Bellarmine giveth them for themselves properly, and calleth it 〈non-Latin alphabet〉. 2. A divine worship due to what is typified, such many give to the Images of God and Christ, this they call 〈non-Latin alphabet〉, this Bellarmine giveth them not properly, but per accidens & prop•er aliud, though the first he maketh properly to terminate on the Image, yet Aquinas and his followers, Part 3.9. 25.3, 4. giveth the Images of Christ, of Mary, and of the Cross 〈non-Latin alphabet〉 properly so called.
3. Consider what that is which is called religious worship, it dis •ereth from civil and politic worship (such as is given to living men, yea from that civil respect which one will give to the Image of a King, or of one they love, which is not properly worship even civil) and consisteth in other circumstances of a religious consideration; and it may be known to differ from what is Civil, by these things. 1. By the thing to which the worship is given, that is, if it be a thing, which passeth not under a Civil, but under a religious account, as bowing to a living man is one thing, to a Saints Image, a Sacrament, or such like, which have nothing in them, calling for civil honour, is another thing; and therefore, if any honour be given them it must be on another account. 2. By the actions, wherein we give such worship, as if it be in prayer or in worshipping of God, or in sacrificing, it is one thing to bow then to or before an Image or man, and another thing to do it when occasionally or historically we are relating something or doing some civil business, as tying the shoo or such like. 3. By the sort of worship that has been given to Idols or used in religious service to God, and not suitable for any civil respect to such an object, as bowing the knee uncovering the head, praying, building Temples, altars, making Vows unto them, or before them, swearing by them, or before them, carrying them about with us because of some religious influence they ⟨p. 60⟩are supposed to have setting them up for reverence to be given to them, setting up lights about them, sacrificing, burning incense to th •m, &c. or something of that kind used sometime in Gods service, or in the service of Idols.
3. Consider what that is which is called religious worship, it dis •ereth from civil and politick worship (such as is given to living men, yea from that civil respect which one will give to the Image of a King, or of one they love, which is not properly worship even civil) and consisteth in other circumstances of a religious consideration; and it may be known to differ from what is Civil, by these things. 1. By the thing to which the worship is given, that is, if it be a thing, which passeth not under a Civil, but under a religious account, as bowing to a living man is one thing, to a Saints Image, a Sacrament, or such like, which have nothing in them, calling for civil honour, is another thing; and therefore, if any honour be given them it must be on another account. 2. By the actions, wherein we give such worship, as if it be in prayer or in worshipping of God, or in sacrificing, it is one thing to bow then to or before an Image or man, and another thing to do it when occasionally or historically we are relating something or doing some civil business, as tying the shoo or such like. 3. By the sort of worship that has been given to Idols or used in religious service to God, and not suitable for any civil respect to such an object, as bowing the knee uncovering the head, praying, building Temples, altars, making Vows unto them, or before them, swearing by them, or before them, carrying them about with us because of some religious influence they
4. Consider, that what is said of Images may be said of all creatures and things to which divine honour, or religious worship in the service of God is attributed, for if the one fall all will by this Commandment be overturned, such as 1. Worshipping of Angels or Saints by [Greek or Hebrew] or the Virgin Mary by [Greek or Hebrew], as Mediators and helps in our serving the true God. 2. All adoration of the relics of Martyrs, such as their bones, dust, clothes, &c. Especially the adoration of the very Cross (as they say) where on Christ suffered, which hath by Papists a divine sacrifice offered to it, and a divine worship given it in the highest degree▪ 3. The adoration of such things as are used in worship, as Temples, altars, bread in the Sacrament, Ag •us Dei, Masses, &c. 4. The Images of God, Christ, Saints, Angels, yea of the Cross, which are said to be worshipped with respect to the true God, and not as derogatory to his service.
4. Consider, that what is said of Images may be said of all creatures and things to which divine honour, or religious worship in the service of God is attributed, for if the one fall all will by this Commandment be overturned, such as 1. Worshipping of Angels or Saints by 〈non-Latin alphabet〉 or the Virgin Mary by 〈non-Latin alphabet〉, as Mediators and helps in our serving the true God. 2. All adoration of the reliques of Martyrs, such as their bones, dust, cloaths, &c. Especially the adoration of the very Cross (as they say) where on Christ suffered, which hath by Papists a divine sacrifice offered to it, and a divine worship given it in the highest degree▪ 3. The adoration of such things as are used in worship, as Temples, altars, bread in the Sacrament, Ag •us Dei, Masses, &c. 4. The Images of God, Christ, Saints, Angels, yea of the Cross, which are said to be worshipped with respect to the true God, and not as derogatory to his service.
For further clearing of this purpose we shall speak to a question which here necessarily occurreth; namely, whether these things mentioned, being worshipped by any sort of religious service, whether directly or indirectly for themselves or for such things to which they relate, or which they signify, even when men pretend the worship is not given to them, but ultimately referred to the honour of the true God, whether I say worshipping them so, be not Idolatry and a breach of this Commandment?
For further clearing of this purpose we shall speak to a question which here necessarily occurreth; namely, whether these things mentioned, being worshipped by any sort of religious service, whether directly or indirectly for themselves or for such things to which they relate, or which they signifie, even when men pretend the worship is not given to them, but ultimately referred to the honour of the true God, whether I say worshipping them so, be not Idolatry and a breach of this Commandment?
In answering this question, 1. We shall clear that there may be, and is Idolatry committed with Images, and means of Gods service, even in such worship wherein the Images which men worship are not accounted gods, but only representations of God, and although these means of worship, which they worship are made use of in serving the true God. 2. We shall clear, that all such service, as being Idolatry is forbidden by this command, however it be distinguished. If it be performed as religious service, though some such service be more gross, and other some more subtle and refined.
First then, That there is such a kind of Idolatry in worshipping of Images, when men rest not on the Images, but direct their worship to the God represented by them, we may clear it divers ways.
First then, That there is such a kind of Idolatry in worshipping of Images, when men rest not on the Images, but direct their worship to the God represented by them, we may clear it divers wayes.
And 1. From the Heathens, who though some did, yet all of them did not account their Images their gods, but only some representation of them, and first we may gather this from, Rom. 1.22, 23. where it is said of them, 1. That they knew God, and yet 2. That they turned the glory of that incorruptible God into the similitude of Beasts and men, corruptible creatures. Their fault is not that they accounted these representations or Images, which they made gods, but that they declined in their worship, in the worshipping of the true God by such Images.
And 1. From the Heathens, who though some did, yet all of them did not accotnt their Images their gods, but only some representation of them, and first we may gather this from, Rom. 1.22, 23. where it is said of them, 1. That they knew God, and yet 2. That they turned the glory of that incorruptible God into the similitude of Beasts and men, corruptible creatures. Their fault is not that they accounted these representations or Images, which they made gods, but that they declined in their worship, in the worshipping of the true God by such Images.
2. It may also appear by the frequent changes of their Images, while they retained their former gods, and by their multiplying Images of one sort, and divers sorts to one and the same god, and by their giving all these Images one name, and when it is said that Solomon and other Kings set up Images to Asht •roth, Baal, &c. It cannot be thought they supposed these Images to be the very gods themselves which they worshipped, but that they were only set up for their honour, Kings 23.13. And when Manasseh made Chariots to the Sun, he supposed them not to be to the Sun, 2 King. 23.11. Yea was not this commonly acknowledged that Jupiter was in heaven, as appeareth Acts 19.39. and that that Image came down from him, but was not he, nor yet the feigned Goddess Diana.
2. It may also appear by the frequent changes of their Images, while they retained their former gods, and by their multiplying Images of one sort, and divers sorts to one and the same god, and by their giving all these Images one name, and when it is said that Solomon and other Kings set up Images to Asht •roth, Baal, &c. It cannot be thought they supposed these Images to be the very gods themselves which they worshipped, but that they were only set up for their honour, Kings 23.13. And when Manasses made Chariots to the Sun, he supposed them not to be to the Sun, 2 King. 23.11. Yea was not this commonly acknowledged that Jupiter was in heaven, as appeareth Acts 19.39. and that that Image came down from him, but was not he, nor yet the feigned Goddess Diana.
3. It may appear by the Heathens own confession, and the shifts they used, when they were charged with the worshipping the works of their hands, as 1. They used to say they worshipped but the Numen or god which was in them, and which invisibly after their dedication of them (and not before) dwelt in them; yea, some of them would say, they neither worshipped that Image, nor any devil, but by a bodily sign they beheld what they should worship. 3. When Christians further urged them, that what was signified by their Images was not the true God, but a creature, as by Neptune, the Sea; by Vulcan, the Fire, &c. They reply •d it was not those bodies which they worshipped, but the gods which governed them. So Augustine, Psal. 113. nobis 115 concerning the Idols of the Gentiles, and Augustine de Civitat. Dei lib. 7. cap. 5. where he showeth that Varro giveth that reason, why the gods where rather portrayed in mans picture (though they were invisible) because, saith he, mans Soul is a spirit and cometh nearest them, and the body is the vessel of the Soul, and therefore is used to represent it. See Chrysost. 1. Eph. Hom. 18. Andrews on 2. Command. August. in Psal. 96 (nobis) 97.
3. It may appear by the Heathens own confession, and the shifts they used, when they were charged with the worshipping the works of their hands, as 1. They used to say they worshipped but the Numen or god which was in them, and which invisibly after their dedication of them (and not before) dwelt in them; yea, some of them would say, they neither worshipped that Image, nor any devil, but by a bodily sign they beheld what they should worship. 3. When Christians further urged them, that what was signified by their Images was not the true God, but a creature, as by Neptune, the Sea; by Vulcan, the Fire, &c. They reply •d it was not those bodies which they worshipped, but the gods which governed them. So Augustine, Psal. 113. nobis 115 concerning the Idols of the Gentiles, and Augustine de Civitat. Dei lib. 7. cap. 5. where he sheweth that Varro giveth that reason, why the gods where rather pourtrayed in mans picture (though they were invisible) because, saith he, mans Soul is a spirit and cometh nearest them, and the body is the vessel of the Soul, and therefore is used to represent it. See Chrysost. 1. Eph. Hom. 18. Andrews on 2. Command. August. in
And it may also 4. appear from this, That the Heathen gods for the most part (even those of them that were most commonly worshipped) were some famous men, after death supposed to be Deified, to whom they made statues and Images, and yet still the honour was intended to those to whom they appointed the Images, though they supposed that their gods in an especial manner dwelt in these Images, and answered from them.
In the second place this may be made to appear from the Command, Deut. 12.31. where the Lord forbiddeth not only the worshipping of Idols, but of himself by Images, Thou shalt not do so to the Lord thy God, that is thou shalt not worship me by Images as the Heathen do their gods, and therefore this is not only possible, but is also, and that most certainly, a grievous guilt, even though they pretended it was not Idols but God they worshipped; yet it was not so they worshipped not him but the Idol.
In the second place this may be made to appear from the Command, Deut. 12.31. where the Lord forbiddeth not onely the worshipping of Idols, but of himself by Images, Thou shalt not do so to the Lord thy God, that is thou shalt not worship me by Images as the Heathen do their gods, and therefore this is not only possible, but is also, and that most certainly, a grievious guilt, even though they pretended it was not Idols but God they worshipped; yet it was not so they worshipped not him but the Idol.