signo" (says he) "se armat ecclesia, in pectore, et in fronte: significans crucis mysterium esse corde credendum; et manifestè ore confitendum. Per hoc enim signum confunditur civitas diaboli, et triumphat ecclesia: terribilis ut castrorum acies ordinata. Ubicunque dæmones signum crucis viderent, fugiunt, timentes baculum, quo plagam acceperunt." Again, says he : "Si regenerari oportet, crux accedit. Propter hoc in domo, et in muris, et in januis, et in fronte, et in mente, cum multo inscribimus studio-et in penetralibus, et in fenestris—omnes de ea soliciti sunt, et ubique fulget et sparsa est. Valuit signaculum -cedunt dæmones, pelluntur timores." On one occasion Durandus states, that the use of the Cross was forbidden-viz. that it be inlaid on the floor-" ne incidentium conculcatione victoriæ nobis trophæum injuriâ afficiatur." The papistical custom of adoring the image, or picture, of the supposed Saint Christopher is adverted to by the witty Erasmus in his "Moria Encomium." I, therefore, beg leave to quote the following passage from the translation of that spirited Satire by Kennet, Bishop of Peterborough, (p. 72): "The next to be placed among the Regiment of Fools are such as make a Trade of telling or inquiring after incredible Stories of Miracles and Prodigies: Never doubting that a Lie will choak them, they'll muster up a thousand several strange Relations of Spirits, Ghosts, Apparitions, raising of the Devil, and such like Bugbears of Superstition, which the farther they are from being probably true, the more greedily they are swallow'd, and the more devoutly believ'd. And these Absurdities do not only bring an empty Pleasure and cheap Divertisement, but they are a good Trade, and procure a comfortable Income to such Priests and Friars as by this Craft get their Gain. To these again are nearly related such others as attribute strange virtues to the Shrines and Images of Saints and Martyrs, and so would make their credulous Proselytes believe, that, if they pay their Devotions to St. Christopher in the Morning, they shall be guarded and secured the Day following from all Dangers and Misfortunes." This edition of the "Praise of Folly" is illustrated with numerous wood-cuts copied from the designs of the celebrated Hans Holbein. In illustration of the previous words, the reader is, there, presented with the engraving of the passing traveller, with his hands clasped, in the act of addressing the supposed Saint Christopher, bearing our Saviour as usual, and thus represented in a picture suspended on the wall. From this interesting design of Holbein we may draw two inferences as to the then foreign usages-that it was customary to worship, and invoke, the supposed Saint Christopher, and, also, to place in the public way his picture, or his statue, for the advantage of the passing traveller. In the predominating ages of Papistry, may I be allowed. to add, that it is my belief, the walls of the sacred Church were, generally, ornamented by paintings not only of the supposed Saint Christopher, but of other alleged saints, and scriptural subjects. St. Michael, the Archangel, disputing with the Devil for the body of Moses,* and St. George, armed cap-a-pee, and destroying the Dragon, were favourite subjects. The latter (until its meaning was perverted by the false gloss of Papistry) was, I ween, purely symbolical-it represented the armed Christian (according to St. Paul's metaphorical description †) combating the assaults of the Evil Being. These, in the country village churches, were often rudely done by the hand of the rural artist; but, in those of towns, there can be no doubt, that portraitures of superior ability were to be seen. Such a painting was, a few years since, exposed to view in the reparations of the church of St. Thomas, Salisbury, a plate of which will appear in the forth-coming History of that City. Many other interesting paintings have been developed in the Cathedral of Winchester-the Church of Cirencester, &c. &c., and I must remark, that a curious picture of the Last Day is to be seen on the walls of Combe Church, near Salisbury. It is in vain for Papists to deny, that crosses, and images, were worshipped during the superstitious, and dark, ages; but, if any one doubt this, let him read the following extract from the Constitutions of Arundel, Archbishop of Canterbury: (this Arundel was the first prelate, who applied fire and faggots to the disciples of Wicliffe :) "None shall bring into dispute the determinations of the Church concerning the adoration of the glorious cross, the worship of the images of saints, or pilgrimages to the places or relicks of the same; but it shall be publickly taught and practised by all, that the cross and image of the crucifix, and other images of the saints, (in memory and honour of those, whom they represent,) and their places and relicks ought to be worshipped by processions, kneeling, bowing, in cense, kissing, oblations, illuminations, pilgrimages, and all other modes and forms whatsoever used in the times of us and our predecessors on pain of incurring the guilt of heresy." In this Archbishop Arundel followed the injunctions of "The Angelic Doctor," as he was called-Thomas Aquinas-" Quòd Christus, & imago Christi eâdem adoratione adorari debeant." "That Christ and his image should be worshipped with one and the selfe same adoration."* Gentle Reader, what need we more? Then, in process of time, came the Reformation; and, under the injunctions of the Crown, all this mass of superstition, and impiety, was swept away, as I hope, for ever. Under the injunctions of Elizabeth all the images, &c., yet remaining, were removed. The reforming Bishops and Divines had considerable difficulty to bring that good Queen into this measure. She was no Papist; but yet, as Burnet says, in his "History of the Reformation," she "seemed to think that the use of Images in Churches might be a means to stir up Devotion, and that at least it would draw all People to frequent them the more: for the great Measure of her Councils was, to unite the whole Nation into one way of Religion." It was, I repeat, with considerable difficulty, that good Queen Bess, although no Papist, was brought fully to coincide with the views of the Reformersshe, in the innocency of her own heart, could not bring herself to believe, that the people of her realms had, by the use of images, and pictures, really been led astray (as was the fact) into idolatry-into the worship of the creature instead of the Creator. The Queen, to the last, strove mightily to retain the Holy Rood in her private chapel; and Burnet, in the third vol. of his inestimable work, gives us two letters in the Latin Language—the one from Jewell, Bishop of Salisbury—the other from Sands, Bishop of Worcester-to the great Reformer Peter Martyr, in which letters they deplore the great reluctance of the Queen to act as they would advise her. Thus saith Sands: "De Imaginibus, jampridem nonnihil erat Controversiæ. Regia Majestas, non alienum esse à verbo Dei, immò in commodum Ecclesiæ fore putabat, si Imago Christi crucifixi, una cum Maria et Joanne, ut tales, in celebriori Ecclesiæ loco poneretur, ubi ab omni Populo facillimè conspiceretur. Quidem ex nobis longe aliter judicabant; præsertim cum omnes omnis generis, Imagines, in proxima nostra Visitatione, idque publica Autho * A Sermon tending to Vnion. By John Gordovn Deane of Sarvm. 1604. ritate, non solùm sublatæ, verum etiam combustæ erant: Cumque huic Idolo, præ cæteris, ab ignara & superstitiosa plebe Adoratio solet adhiberi." I have reason to believe, that her Majesty yielded, at length, to the wishes of her well-judging Hierarchy, and that the obnoxious images were removed from her own chapel. It was in that age, that the village mason was first set to work with his white-wash, and that he thus obliterated many, and many, a supposed St. Christopher-many a Martyrdom-and many a curious, and interesting, emblem-many a daub, yet many a relic of real art. I regret the necessity, but I applaud the motive, and the deed. On that occasion-the destruction of the papistical images, and pictures, (connected as were Heathenism and Popery,) we may well exclaim" Bel boweth down-Nebo stoopeth." It were well, if the operation of the white-washing brush of the village mason had stopped here; but, alas! it also daubed over many an unoffending, yet ornamental, arch-way of a door -many an armorial shield—and many a curious monument, telling the tale of the olden time—indeed I have known an instance, where the ruthless Churchwardens of a country village (having, through the medium of their rural mason with his brush of white-wash, done all the mischief in their power) perpetuated, as they thought, their glorious deed in the following commemorative inscription, surrounded with a beautiful ornamental scroll: "Thank God for putting it into our Heads and Hearts to beautify this Church. The practice of white-washing the walls of Churches would be much "more honoured in the breach than in the observance," yet it is as general, as it is distasteful. It is not only glaring, and hurtful to the eye, but vividly throws out every, the least, soil on its surface. The more sober tint of a grey wash would be in better harmony with the roof, and surrounding objectsless annoying to the eye-and, in reality, much more cleanly in appearance. In many a parish a resident of taste, aided by a judicious workman with his chisels, might restore to its pristine beauty many a decorated doorway-armorial coat-ancient monument -or other relique of former ages. I seek not to praise myself when I add, that, some few years since, I did thus restore a curious, well-sculptured, and wide-spreading, Gothic Arch, forming a canopy over a seat in the chancel wall of my parish church. This species of renovation has been practised very extensively in the fine Abbey Church of Christchurch, Hants. To resume" It is difficult" (as I have previously observed) "to open a County History, and not find some instance of the supposed Saint Christopher on the walls of some Church;" but, in these instances, we must believe, not that they have thus existed in public view from their first painting, but that they have been disengaged from the concealing coat of white-wash by some person curious in research, and often by accidental discovery. Thus Hutchins, in his "History of Dorset," mentions it as on the walls of the parochial churches of St. Winfrith and West Chekerell; and Rudder, in his "History of Gloucestershire," thus speaks of one on the wall of Bibury Church : "There was a colossal figure of St. Christopher painted against the wall of this church, in pursuance of an opinion, that prevailed in the ages of ignorance, and superstition, that, whosoever had seen the image of that saint should not die of sudden or accidental death; whence,' says the author of the French Historical Dictionary, he is represented of a prodigious size, carrying the infant Jesus upon his shoulders, and placed at the gates of the cathedrals, and at the entrance of churches, that every body may see him the more easily.' Accordingly this figure was opposite to the entrance at the south door of the church; but it hath lately been covered with white-wash, and nothing remains but the two following lines, incorrectly written in ancient characters under the figure: Xpofori fci speciem quicunque tuetur which may be thus englished: Saint Christopher's fair figure who shall view, In the preceding extract Rudder cites the author of the French Historical Dictionary relative to the supposed Saint Christopher" he is represented of a prodigious size, carrying the infant Jesus upon his shoulders, and placed at the gates of cathedrals, and at the entrance of churches, that every body sic. orig. |