A Christian Directory, Part 3: Christian Ecclesiastics

6. Therefore all images of such idols or feigned deities are unlawful, as are like to be any temptation to any to believe in them, or worship them.

7. Therefore also all images of such creatures as others use to give unlawful worship or honour to, are unlawful when they are like to be a temptation to us or others to do the like. As among papists the image of the crucifix, the virgin Mary, and angels may not be made, placed, or used so as may tempt any to worship them sinfully as they use to do.

8. The image of an over-honoured or falsely honoured person, (though not adored,) may not be so made, placed, or used, as tendeth to tempt others also to such honour. As of Mahomet, or Apollonius (as Alexander Severus placed him and others, with Abraham and Christ, in his lararium or chapel). And many give too much honour by images to Alexander, Cæsar, and such other great thieves and murderers of mankind.

9. It is unlawful to make lascivious images of naked persons, and place or use them so, as tendeth to be a temptation to lust or immodesty. A common sin of persons of unclean imaginations.

10. It is also unlawful so to represent plays, pompous honours, splendid clothing or buildings, as tendeth more to tempt the beholders to sinful desires, than to any good.

11. It is unlawful to place images in churches or in secret before our eyes when we are worshipping God, when it tendeth to corrupt the imagination, or by possessing it, to hinder the spiritual exercise of the mind. Which is the ordinary effect of images.

12. It is unlawful to use images scandalously, as any of the aforesaid sinners use them, though we do it not with the same intent. That is, so to use them, as is interpretatively or in outward appearance the same with their use; because by so doing we shall dishonour God as they do, and harden them in sin. Therefore images in churches or oratories, in those countries where others use them sinfully, or near such countries where the same may harden men in their sin, is evil.

13. It is unlawful to make talismans or shapes, upon false suppositions that the very shape naturally disposeth the matter to receive such influences of the stars, by which it shall preserve men from plagues, fire, wild beasts, serpents, diseases, or shall otherwise work wonders; for which Gaffarel vainly pleadeth at large; such as they call naturally magical and charming shapes.

14. Much more unlawful is it purposely to make shapes to be symbols or instruments by which the devil shall operate, whether it be for good or evil; it being unlawful so far to use him.

15. So is it to make such shapes, on conceit that God or good angels will operate in or by them. As some use the cross or other images, to defend them from devils, to cure the tooth-ache or other diseases, or such like use; when God hath neither appointed any such means to be used, for such ends, nor promised any such blessing or operation by them.

16. It is unlawful to place the image of a tutelary saint or angel in house, church, or town, on supposition that we shall be the safer while that image is there placed; or else to profess our trust in that particular guardian. Because no man knoweth what angel God doth make his guardian, nor can we distinguish them; much less that he maketh such or such a saint our guardian. And men's own (foolish) choosing such a one to be their guardian, will not make them so. Nor hath God appointed or promised to bless any such imagery.

17. It is sinful to use such amorous images of the persons towards whom your lust is kindled, as tendeth to increase or keep up that lust, or to make profession or ostentation of it. As lustful persons use to carry or keep the pictures of those on whom they dote.

18. It is unlawful to make such use of the pictures of our deceased friends, as tendeth to increase our inordinate sorrow for them.

19. It is unlawful to make such images, monuments, or memorials of the best and holiest persons or martyrs, as may endanger or tempt men to any inordinate veneration of, or confidence in the persons honoured.

20. Inward images of God imprinted on the fantasy are sinful: and so are other such false and sinful images as afore-mentioned, though they be not made externally for the use of the eye.

21. I think it is unlawful to make an image, or any equal instituted sign, to be the public common symbol of the christian religion (though it be but a professing sign); because God having already instituted the symbols or public tesseræ of our christian profession or religion, it is usurpation to do the like without his commission. As the king having made the wearing of a George and star the badge of the order of the garter, would take it ill, if any shall make another badge of the order, much more if they impose it on all of the order: though I presume not to condemn it.

1. All images painted or engraven are not unlawful; for God himself commanded and allowed the use of many in the Old Testament. And Christ reprehendeth not Cæsar's image on his coin.³⁵⁹

2. The civil use of images in coins, sign-posts, banners, ornaments of buildings, or of books, or chambers, or gardens, is not unlawful.

3. As the word image is taken in general for signs, there is no question but they are frequently to be used; as all a man's words are the images, that is, the signifiers of his mind; and all a man's writings are the same made visible. It is therefore a blind, confounding error of some now among us (otherwise very sober, good men) who accuse all forms of prayer and of preaching as sinful, because (say they) they are idols, or images of prayer and of preaching; they are neither engraven nor painted images of any creature; but all words are or should be signs of the speaker's mind. And if you will secundum quid call only the inward desires by the name of prayer, then the words are the signs of such prayer. But because prayer in the full sense is desire expressed, therefore the expressions are not the signs of such prayer, but part of the prayer itself, as the body is of the man: nor is a form, that is fore-conceived or premeditated words, (whether in mind or writing,) any more an image of prayer, than extemporate prayer is. All words are signs, but never the more for being premeditated or written. And according to this opinion, all books are sinful images, and all sermon notes, and the printing of the Bible itself, and all pious letters of one friend to another, and all catechisms: strangers will hardly believe, that so monstrous an opinion as this, should in these very instances be maintained, by men otherwise so understanding and truly godly, and every way blameless, as have and do maintain it at this day.

4. The making and using of the image of Christ, as born, living, preaching, walking, dying, (a crucifix,) rising, ascending, is not unlawful in itself, though any of the forementioned accidents may make it so in such cases. As Christ was man like one of us, so he may be pictured as a man.

Object. His divine nature and human soul are Christ, and these cannot be pictured; therefore an image of Christ cannot be made.

Answ. It is not the name, but the thing which I speak of: choose whether you will call it an image of Christ secundum corpus, or an image of Christ's body. You cannot picture the soul of a man, and yet you may draw the picture of a man's body.

5. It is a great part of a believer's work, to have Christ's image very much upon his imagination, and so upon his mind.³⁶⁰ As if he saw him in the manger, in his temptations, in his preaching, in his praying, watching, fasting, weeping, doing good, as crowned with thorns, as crucified, &c.; that a crucified Saviour being still as it were before our eyes, we may remember the price of our redemption, and the example which we have to imitate; and that we are not to live like a Dives or a Cæsar, but like the servants of a crucified Christ. A crucifix well befitteth the imagination and mind of a believer.

6. It is a great part of true godliness, to see God's image in the glass of the creation; to love and honour his image on his saints, and all the impressions of his power, wisdom, and goodness on all his works; and to love and honour him as appearing in them.³⁶¹

7. It is lawful on just occasion, to make the image of fire or light as signifying the inaccessible light in which God is said to dwell, and the glory in which he will appear to the blessed in heaven.³⁶² For by many such resemblances the Scripture setteth these forth, in Rev. i. xxi. xxii. &c. And Moses saw God's back parts, viz. a created glory.

8. It is lawful to represent an angel on just occasions, in such a likeness as angels have assumed in apparitions; or as they are described in Ezekiel or elsewhere in Scripture; so be it we take it not for an image of their true spiritual nature, but an improper representation of them, like a metaphor in speech.³⁶³

9. It is lawful (seasonably and in fit circumstances) to use images, 1. For memory, 2. For clearer apprehension, 3. For more passionate affection, even in religious cases; which is commonly called the historical use of them. For these ends the Geneva Bible, and some other, have the Scripture histories in printed images; to show the papists that it is not all images, or all use of them, that they were against. And so men were wont to picture Dives in his feasting, with Lazarus in rags, over their tables, to mind them of the sinfulness of sensuality. And so the sacred histories are ordinarily painted, as useful ornaments of rooms, which may profit the spectators.

10. Thus it is lawful to honour the memory of learned, great, and virtuous persons, saints and martyrs, by keeping their images; and by the beholding of them to be remembered of our duty, and excited to imitation of them.³⁶⁴

11. It is lawful to use hieroglyphics, or images expressing virtues and vices, as men commonly make images to decipher prudence, temperance, charity, fortitude, justice, &c. and envy, sloth, pride, lust, &c. As they do of the five senses, and the four seasons of the year, and the several parts of man's age, and the several ranks and qualities of persons, &c.

12. Thus it is lawful to represent the devil, and idols, when it tendeth but to make them odious. For as we must not take their names into our mouths, Psal. xvi. 4; Exod. xxiii. 13; Eph. v. 3; that is, when it tendeth to honour them, or tempt men to it; and yet may name them as Elias did in scorn, or as the prophets did by reproof of sin; so is it also in making representations of them. Even as a drunkard may be painted in his filth and folly to bring shame and odium on the sin.

13. It is lawful to use hieroglyphics instead of letters, in teaching children, or in letters to friends; or to make images to stand as characters instead of words, and so to use them even about sacred things.

14. As it is lawful to use arbitrary professing signs even about holy things, which signify no more than words, and have by nature or custom an aptitude to such a use; while it is extended no further, than to open our own minds; so it may be lawful to use such a characteristical or hieroglyphical image to that end, when it hath the same aptitude, but not otherwise. As a circular figure or ring being a hieroglyphic of perpetuity, and so of constancy, is used as a significant profession of constancy in marriage; and so the receiving of each other's picture might be used. And so in covenanting, or taking an oath, the professing sign is left to the custom of the country; whether we signify our consent by gesture, words, action, writing. And as it is lawful to make an image on a seal which hath a sacred signification, (as a flaming heart on an altar, a Bible, a praying saint, &c.) as well as to write a religious motto on a seal; so it is lawful to put this seal to a subscribed covenant with God and his church, or our king and country, when we have a lawful call to seal such a covenant.³⁶⁵ But if law or custom would make such a seal to be the common public badge or symbol of the christian religion, I think it would become unlawful.

As the crucifix for aught I know might thus have been arbitrarily used as a seal, or as a transient, arbitrary professing sign, as the cross was by the ancients at the beginning. If any man had scorned me for believing in a crucified Christ, I know not but I might have made a crucifix by art, act, or gesture, to tell him that I am not ashamed of Christ; as well as I may tell him so by word of mouth. But if men's institution or custom shall make this a symbol or badge of a christian, and twist it in baptism, or adjoin it, as a dedicating sign, and as the common professing symbol that every baptized person must use, to signify and declare that he is not ashamed of Christ crucified, but believeth in him, and will manfully fight under his banner against the flesh, the world, and the devil to the death: though he call it but a professing sign, and say, he doth but signify his own mind, and not God's act and grace; I should wish to distinguish between a private or arbitrary act of profession, and a common public badge and professing symbol of our religion; and tell him that I think the instituting of the latter belongs to God alone; and that he hath made two sacraments to that end; which sacraments are essentially such symbols and badges of our profession, and are dedicating signs on the receiver's part; and that Christ crucified is the chief grace or mercy given to the church, and his sacrifice is his own act: and therefore objectively, the grace, and act of God also, is here signified; and therefore on two accounts set together, I fear this use of the crucifix is a sin: 1. As it is an image, (though it should be transient,) used as a medium in God's worship, and so forbidden in the second commandment (for it is not a mere circumstance of worship, but an outward act of worship). 2. Because it is a new human sacrament, or hath too much of the essence of a sacrament, and so is a usurpation of his prerogative that made the sacraments: for as I said, it belongeth to the king to make the common badge or symbol of his own subjects, or any order honoured by him. And the general giveth out his own colours; and though one may arbitrarily wear another colour, yet if any shall give out common colours to his army, regiment, or troop beside his own, to be the symbol or badge of his soldiers, I think he would take it for too much boldness. Yet if only an inferior captain gave but subordinate colours, not to notify a soldier of the army as such, but to distinguish his troop from the rest, it were not so much as the other: so if a bishop or ruler did but make such a symbol by which the christians of his charge might be discerned from all others, and not as a badge of christianity itself, though I know no reason for such distinction, and it may be faulty otherwise, yet would it not be this usurping of sacramental institution, which now I speak of. All professing signs are not symbols of christianity. Christ hath done his own work well already; his colours, sacraments, or symbols are sufficient; we need not devise more, and accuse his institutions of insufficiency; nor make more work for ourselves in religion, when we leave undone so much that he hath made us.

15. All abuse of images will not warrant us to separate from the church which abuseth them; nor is all such abuse, idolatry. If the church or our rulers will against our will place images inconveniently in churches, we may lawfully be there, so that they be not symbols of idol worship, or of a religion or worship so sinful in the substance, as that God will not accept it; and so be it we make no sinful use of those inconvenient images ourselves. Though mere temptation and scandal make them sinful in those that so abuse them, and set them up; yet he that is not the author of that temptation or scandal, may not forsake God's worship, because that such things are present, nor is to be interpreted a consenter to them, while he cometh only about lawful worship (and perhaps hath fit opportunity at other times to profess his dissent).

16. It is lawful to preserve the honest and sober love to our friends, by keeping their pictures; or to show our love by decent monuments.

17. Where we may use creatures themselves to profit us by the sight, we may (ordinarily) use the images of those creatures. As the sight of trees, fruits, cities, &c. may delight us, and mind us of the power, wisdom, and goodness of God (or the sight of the sun, moon, stars, &c.); so may the pictures of the same things. And as a dead body, skeleton, or skull, may profitably mind us of our latter end; so may the picture of any of these, which we may more conveniently keep.

18. It is not unlawful to pray before or towards an image, in a room where images are placed only for ornament, and we have no respect to them as a medium or object of our worship (except by accident as aforesaid).

19. It is not unlawful to make an image (out of the cases of accidental evil before named) to be objectum vel medium excitans ad cultum Dei, an object or medium of our consideration, exciting our minds to worship God. (As a death's-head, or a crucifix, or an historical image of Christ or some holy man, yea, the sight of any of God's creatures, may be so holily used, as to stir up in us a worshipping affection, and so is medium cultus excitans vel efficienter.) But no creature, or image, (I think,) may lawfully be made the medium cultum vel terminus, in genere causæ finalis, a worshipped medium, or the terminus, or the thing which we worship mediately, on pretence of representing God, and that we worship him in it ultimately. And this I take to be the thing forbidden directly in the second commandment; viz. To worship a creature (with mind or body) in the act of divine worship, as representing God, or as the mediate term of our worship, by which we send it unto God, as if it were the more acceptable to him. So that it is lawful by the sight of a crucifix to be provoked to worship God; but it is unlawful to offer him that worship, by offering it to the crucifix first, as the sign, way, or means of our sending it to God.

20. Yet a creature may be honoured or worshipped with such worship as is due to him, by the means of such a representing terminus or image. If the king command his subjects to bow towards his image or throne when he is absent, as an act of honour, or human worship to himself, it is lawful so to do, God having not forbid it. But God hath forbid us to do so by himself, because he hath no image, and is confined to no place, and to avoid the danger and appearance of idolatry.

21. Yet is it lawful to lift up our hand and eyes towards heaven, as the place of God's glory; and I condemn not the ancient churches that worshipped towards the east. But it was not heaven, or the sun, or east that they worshipped, or to which they sent their worship, as any terminus medius, or thing mediately worshipped; but only to God himself, whose glory is in the heavens.

Quest. CXIV. Whether stage-plays, where the virtuous and vicious are personated, be lawful?

Because this is a kind of imagery, the question may be here fitly handled. But I have said so much before of stage-plays, and the sin that is used in them, part i. chap. 18, that I have nothing more to say here, but only to decide this particular case of conscience concerning them.

As I am not willing to thrust any man into extremes, nor to trouble men with calling those sins, which God hath not forbidden; so I have reason to advise men to go, in doubtful cases, on the safer side, much more to dissuade them from undoubted sin, and especially from great and multiplied sins; and therefore I must thus decide the question.

1. It is not absolutely unlawful to personate another man, nor doth the second commandment forbid such living images in this extent. I pass by the instance of the woman of Tekoah, 2 Sam. xiv.; because the bare history proveth not the lawfulness. But Paul's speaking as of himself and Apollos the things which concerned others, was approvable; and as Christ frequently taught by parables, so his parables were a description of good and evil, by the way of feigned history, as if such and such things had been done by such persons as never were. And this fiction is no falsehood; for the hearer knoweth that it is not meant as an historical narrative, but a parable; and it is but an image in words, or a painted doctrine. And if a person and action may be feigned by words, I know not where it is forbidden to feign them by personal representation. Therefore to personate another is not simply a sin.

2. To personate good men in good actions, is not simply unlawful; because, 1. It is not unlawful as it is personating, as is showed. 2. Nor as lying; because it is not an asserting, but a representing; nor so taken.

3. To personate a bad man, in a bad action, is more dubious; but seemeth not in all cases to be unlawful. To pass by David's feigning himself mad, (as of uncertain quality,) it is common with preachers, to speak oft the words of wicked men, as in their names or persons, to disgrace them: and Prov. v. 11, 12, &c. cometh near it. And whether Job be a history, or a dialogue personating such speakers, is doubted by the most learned expositors.

4. I think it possible to devise and act a comedy or tragedy, which should be lawful, and very edifying. It might be so ordered by wise men.

5. I think I never knew or heard of a lawful stage-play, comedy, or tragedy, in the age that I have lived in; and that those now commonly used, are not only sins, but heinous, aggravated sins; for these reasons.

1. They personate odious vices commonly viciously; that is, 1. Without need, reciting sinful words, and representing sinful actions; which as they were evil in the first committing, so are they in the needless repetition. Eph. v. 3, 4, 12, "But fornication, and all uncleanness, or covetousness, (or lust,) let it not be once named among you as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks. – For it is a shame even to speak of those things which are done of them in secret." 2. Because they are spoken and acted commonly without that shame, and hatred, and grief which should rightly affect the hearers with an abhorrence of them; and therefore tend to reconcile men to sin, and to tempt them to take it but for a matter of sport.

2. There are usually so many words materially false (though not proper lies) used in such actings of good and evil, as is unsavoury, and tendeth to tempt men to fiction and false speaking.

3. There are usually such multitudes of vain words poured out on the circumstantials, as are a sin themselves, and tempt the hearers to the like.

4. They usually mix such amorous or other such insnaring expressions or actions, as are fitted to kindle men's sinful lusts, and to be temptations to the evils which they pretend to cure.

5. A great deal of precious time is wasted in them, which might have been much better spent; to all the lawful ends which they can intend.

6. It is the preferring of an unmeet and dangerous recreation, before many fitter; God having allowed us so great choice of better, it cannot be lawful to choose a worse. The body which most needeth exercise, with most of the spectators, hath no exercise at all; and the mind might be much more fruitfully recreated many ways, by variety of books, of converse, by contemplating God and his works, by the fore-thoughts of the heavenly glory, &c. So that it is unlawful, as unfitted to its pretended ends.

7. It usually best suiteth with the most carnal minds, and more corrupteth the affections and passions, as full experience proveth: those that most love and use them are not reformed by them, but commonly are the most loose, ungodly, sensual people.

8. The best and wisest persons least relish them, and are commonly most against them. And they are best able to make experiment, what doth most help or hurt the soul. Therefore when the sensual say, We profit by them, as much as by sermons, they do but speak according to their sense and lust. As one that hath the green-sickness may say, coals and clay and ashes do more good than meat; because they are not so fit to judge, as those that have a healthful state and appetite. And it seldom pleaseth the conscience of a dying man, to remember the time he spent at stage-plays.

9. Usually there is much cost bestowed on them, which might be better employed, and therefore is unlawful.

10. God hath appointed a stated means of instructing souls, by parents, ministers, &c. which is much more fit and powerful; therefore that time were better spent.³⁶⁶ And it is doubtful whether play-houses be not a stated means of man's institution, set up to the same pretended use as the church and ministry of Christ, and so be not against the second commandment. For my part I cannot defend them, if any shall say that the devil hath apishly made these his churches, in competition with the churches of Christ.

11. It seemeth to me a heinous sin for players to live upon this as a trade and function, and to be educated for it, and maintained in it. That which might be used as a recreation, may not always be made a trade of.

12. There is no mention that ever such plays were used in Scripture times by any godly persons.

13. The primitive christians and churches were commonly against them; many canons are yet to be seen, by which they did condemn them. Read but Dr. J. Reignolds against Albericus Gentilis, and you shall see unanswerable testimonies, from councils, fathers, emperors, kings, and all sober antiquity against them.

14. Thousands of young people in our time have been undone by them; some at the gallows, and many apprentices who run out in their accounts, neglect their masters' business, and turn to drunkenness, and whoredom, and debauchery, do confess that stage-plays were not the last or least of the temptations which did overthrow them.

15. The best that can be said of these plays is, that they are controverted and of doubtful lawfulness; but there are other means enough of undoubted and uncontroverted lawfulness, for the same honest ends; and therefore it is a sin to do that which is doubtful without need.

Upon all these reasons, I advise all that love their time, their souls, their God and happiness, to turn away from these nurseries of vice, and to delight themselves in the law and ordinances of their Saviour, Psal. i. 2, 3.

[366] Psal. xxvi. 4; cxix. 113; 1 Tim. vi. 20; Matt. xii. 36, 37; 1 Pet. i. 18; Eccl. vii. 3-7; Eph. iv. 29, 30; v. 15, 16; Luke xii. 17-19; Rom. xiii. 13, 14.

Quest. CXV. Is it ever unlawful to use the known symbols and badges of idolatry?

Answ. 1. Ordinarily it is unlawful, as being the thing forbidden in the second commandment. For he that useth them, 1. Is corporally idolatrous, whatever his secret thoughts may be. 2. And he is interpretatively an idolater, and actually persuadeth others to be so.

2. But yet though no man may ever use such symbols of idolatry formaliter, qua tales, as such; yet materially he may use them in some cases.

As, 1. When an idolater will take an ordinance of God, and an appointed duty, and turn it into a symbol of his idolatry (as in the foregoing instance of the Mahometans). We may not therefore forsake that duty; but we must do it in such a manner, as may sufficiently disclaim the idolater's use of it. As if any idolaters will make a symbol of some Scripture texts, or of the Lord's day, or of the sacramental bread and wine, &c. we must not therefore disuse them.

2. When a thing indifferent is made an idolatrous symbol or badge, though I must not use it as idolaters do, yet if any act of Divine Providence make it become necessary as a moral duty, I may be obliged to use it, disclaiming the idolater's manner and end: and then it will be known that I use it not as their symbol. As if a man, by famine or a swoon, were dying in an idol's temple, I might give him meat and drink there to save his life, though such as was a badge of their idolatry, while I disclaim their ends and use. The reason is, 1. Because at such a time it is a natural duty, and therefore may not be omitted for fear of scandal, or seeming sin, which at that time is no sin. 2. Because Christ hath taught us in the instance of himself and his disciples, that positive commands give place to natural, cæteris paribus. And that the sabbath was made for man, and not man for the sabbath; and that we must learn what this meaneth, "I will have mercy and not sacrifice." And if we must break the rest of the sabbath for the life, yea, the feeding of an ox or ass, much more of a man:³⁶⁷ and the positives of the second commandment must be regulated as the positives of the fourth. 3. And the scandal in such a case may be avoided, by declaring that I do disclaim their use and ends.

In a country where kneeling or being uncovered to the prince is a civil, honouring custom, if the prince should be a Caligula, and command the subjects to worship him and his image as a god, and make bowing, kneeling, or being uncovered the badge or symbol of it; here I would ordinarily avoid even that which before was a duty, because it was but by accident a duty, and now interpreted a heinous sin. But in case that the life of any man lay on it, or that the scandal on religion for my denying civil honour to the prince, would be greater and of more perilous consequence, than the scandal of seeming idolatry, I would perform that civil honour which I did before, and which God enjoineth me to perform to my prince. But I would avoid the scandal, by open protesting (seasonably) against the idolatry.

Quest. CXVI. Is it unlawful to use the badge or symbol of any error or sect in the worship of God?

Answ. 1. It is unlawful to use it formally as such.

2. But not materially, when, 1. There are just and weighty reasons for it. 2. And I may disown the error.