"We have no such custom, neither the church of God." And to the wilful maintainers of the same Christ will say: Frustra colitis me, docentes doctrinas Matt. xv. præcepta hominum: "Ye worship me in vain, teaching the doctrines and commandments of men." Isai. xxix. And whereas, M. Harding, ye countenance and furnish your errors by the name of the church, remember St John saith: "Make no vaunts that ye be Matt. iii. the children of Abraham. For God is able even of the stones to raise up children unto Abraham." And the angel saith in the book of Revelations : Dicunt se esse Judæos, et non sunt; sed sunt synagoga Satance: "They name Rev. ii. themselves Jews," that is, the people of God, "but they are not: they are the synagogue of the devil." Now, good christian reader, that thou mayest see how vainly M. Harding hath wandered throughout this whole treaty, it may please thee to remember my first negative proposition touching the same, which in effect is this: They are not able to shew that, within six hundred years after Christ, there were five masses said any where, in any one church, in one day, throughout the world. In which proposition two points are specially touched; the number of masses, and the number of years. To prove the affirmative hereof, M. Harding hath alleged the council of Antisiodorum and the council of Toledo, either of them being Anno 613.7 without the compass of six hundred years. He hath also alleged Leo, an ancient bishop of Rome, speaking only of the holy communion, and not one word of the Leo, Epist. private mass. All these three authorities touch only one priest, and, as it appeareth by the gloss, only two ministrations at the uttermost9. Thus hath De Consecr. M. Harding failed, both in the computation of the years, and also in the number Relatum est. of his masses. Yet must this be defended among the rest, be the profanation thereof never so horrible; and whosoever dare wish a reformation herein must be no better than a heathen and a publican. O how much better had it been for M. Harding, either to have passed the matter over in silence, or plainly and simply to have confessed his error! Anno 680. 81. Dist. 2. In Glossa. [ 614, 1565.] [ Leon. Magni Op. Lut. 1623. Ad Diosc. Epist. lxxxi. cap. ii. col. 436.] [ Corp. Jur. Canon. Decret. Gratian. Decr. Tert. Pars, De Consecr. Dist. ii. Gloss. in can. 11. col. 1917.] OF ADORATION OF IMAGES. THE FOURTEENTH ARTICLE. to be wor THE BISHOP OF SARISBURY. OR that images were set up in the churches to the intent the people might worship them. [OF IMAGES.-ARTICLE XIV. H. A. 1564.] M. HARDING. THE FIRST DIVISION. That images were set up in churches within six hundred years after Christ, Not specially it is certain, but not specially either then or sithence to the intent the people might shipped; worship them. The intent and purpose hath been far other, but right godly, as shall ergo, to be worshipped, be declared. Wherefore the imputing of this intent to the catholic church is both although not false and also slanderous. And because, for the use of images, these new masters charge the church with reproach of a new device, breach of God's commandment, and idolatry; I will here shew, first, the antiquity of images, and by whom they have been allowed; secondly, to what intent and purpose they serve; thirdly, how they may be worshipped without offence. specially. August. de Fid. et Symb. cap. vii. ad Johan. THE BISHOP OF SARISBURY. This article of images may be easily passed over, both for that the weight thereof is not great, and also for that M. Harding, as his wont is, hath purposely dissembled the matter that was in question, and devised other fantasies that were not touched. Wherein, notwithstanding he use large discourses and make great shew, yet in the end, as it shall appear, he concludeth nothing. I grant images were erected in some churches within six hundred years after Christ, albeit neither so rathe as it is pretended, nor without much repining of godly men and great contention. But M. Harding, of his modesty, once again calleth us new masters; so as he would call Moses if he were now alive, or much rather God himself. For this doctrine is God's doctrine, and not ours. And therefore St Augustine saith: Hujusmodi simulacrum Deo nefas est in christiano templo collocare2: "In a christian church to erect such an image unto God (resembling God to an old Epist. Epiph. man), it is an abomination." And Epiphanius, the bishop of Cyprus, entering into Episc. Hieros. a church, and finding there a veil hanged up and the image of Christ painted in it, tare it asunder, and pulled it down, because it was done, as he writeth himself, contra auctoritatem scripturarum, "contrary to the commandment of God's word." Again he saith: Hujusmodi vela....contra religionem nostram veniunt : "Such veils (so painted) are contrary to our christian religion." And again: Hæc scrupulositas indigna est ecclesia Christi, et populis qui [tibi] crediti sunt3: "This superstition is unmeet for the church of Christ, and unmeet for the people that is committed unto thee." St Augustine saith: "It is abomination." Epiphanius saith: "It is contrary to the scriptures, and contrary to christian religion; unmeet for the church of Christ, and unmeet for the people of God." Howbeit, M. Harding perhaps will suffer these two to pass in the number of his new masters. [ Were then set, H. A. 1564.] [2 August. Op. Par. 1679-1700. Lib. de Fid. et Symb. cap. vii. 14. Tom. VI. col. 157; where tale enim simulacrum, and christiano in.] [3 Epiph. Op. Par. 1622. Epist. ad Joan. Epise. Hieros. Hieron. Interp. Tom. II. p. 317; where ejusmodi, and ut scrupulositatem tollat quæ indigna.] And albeit by these fathers' judgment it is plain, that by setting up of images God's commandment is broken, yet it may the better appear by comparing God's words and M. Harding's words both together. God saith: "Thou shalt make to thyself no graven image:" M. Harding saith: Thou shalt make to thyself' graven images. God saith: "Thou shalt not fall down to them, nor worship them:" M. Harding saith: Thou shalt fall down to them, and worship them. Now judge thou, good reader, whether this be a breach of God's commandment or no. Verily M. Harding in the first entry hereof saith thus: "Images are not specially set up to the intent the people may worship them." The sense whereof must needs be this: Images are set up to the end to be worshipped, although not specially to that end. But an image is a creature, and no God; and to honour a creature in that sort is idolatry. Therefore, by M. Harding's own confession, images are set up to be used to idolatry, although not specially to that end. Howbeit, by this simple distinction of general and special, idolatry is easy to be excused. of images. M. HARDING. THE SECOND DIVISION. dred and first three great gether in one. Concerning the antiquity and original of images, they were not first invented by Antiquity man, but (201) commanded by God, brought into use by tradition of the The two hunapostles, allowed by authority of the holy fathers and all councils, and by untruth, custom of all ages since Christ's being in the earth. When God would the taber-containing nacle with all furniture thereto belonging to be made, to serve for his honour and untruths toExod. xxv. glory, he commanded Moses among other things to make two cherubins of beaten gold, so as they might cover both sides of the propitiatory, spreading abroad their wings, and beholding themselves one another, their faces turned toward the propitiatory, that the ark was to be covered withal. Of those cherubins St Paul speaketh in his epistle to the Hebrews. Which images Beseleel, that excellent workman, made at the commandment of Moses, according to the instruction" by God given. Again, Moses by the commandment of God made the brasen Numb. xxi. serpent, and set it up on high for the people that were hurt of serpents in Cap. ix. Frod. xxxvii. 2 Chron. iii. wilderness to behold, and so to be healed. In the temple also that Salomon 1 Kings vi. builded were images of cherubins, as scripture sheweth. Of cherubins mention is made in sundry places of the scriptures, specially in Ezechiel the prophet, cap. xli. Josephus writeth of the same in his third and eighth book Antiquitatum Judaicarum 8. The image of cherubins representeth angels; and the word is a word of angelical dignity, as it appeareth by the third chapter of Genesis, where we read that God placed cherubins before paradise, after that Adam was cast forth for his disobedience. THE BISHOP OF SARISBURY. M. Harding doubteth not to derive the first invention of his images from God himself, even as rightly and with as good faith as he deriveth his mass from Christ and his apostles; or his holy water from the prophet Elizeus; or the cardinal's hat from St Hierome. Unless perhaps he will reason thus: God saith, “Thou shalt not make unto thyself' any graven image, nor the likeness of any Exod. xx. thing;" and, "Accursed be the man that maketh an image ;" and, "Confounded be Deut. xxvii. all they that worship images;" ergo, God commanded images to be made. If he Psal. xcvii. can avouch his images by such warrants, then doubtless God himself was the first inventor of images. But learned and wise men think that the invention hereof came first from the heathens and infidels that knew not God. Thus it is written in the book of Wisdom: Vanitas hominum invenit artes istas, ad tentationem animæ, et decipulam Wisd. xiv. insipientium: "The vanity of men first found out this art, to the tentation of the soul and to the deceiving of the unwise." St Cyprian saith: Ad defunctorum Cypr. de Idol. vultus per imaginem detinendos expressa [sunt] simulacra..... Inde posteris facta [ Theeself, 1565.] [ Sith, 1565, and H. A. 1564.} [ Instructions, H. A. 1564.] [The scripture, H. A. 1564.] [ Joseph. Op. Amst. 1726. Antiq. Jud. Lib. 111. cap. vi. 5; Lib. VIII. cap. iii. 3. Tom. I. pp. 135, 6, 424.] Vanit. Psal. exviii. II. Act. 6. Euseb. Lib. vii. cap. xviii. Εθνικῇ συνηθεία. August. contr. Adimant. cap. xiii. ii. cap. ii. The hea- sunt sacra, quæ primitus fuerant assumpta solatia1: "Images were first drawn, thens fa- thereby to keep the countenance of the dead in remembrance. Upon occasion thers of thereof things grew at length unto holiness, that at the first were taken only for images. solace." Therefore St Ambrose saith: Gentes lignum adorant, tanquam imaginem Ambros. in Dei: "The heathens worship wood as the image of God." And Gregorius the Concil. Nic. bishop of Neocæsarea: Gentilitas inventrix et caput est imaginum3: Heathenness was the first deviser and head of images." Likewise Eusebius saith, speaking of the images of Christ, of Peter, and of Paul: Hoc mihi videtur ex gentili consuetudine observatum; quod ita illi soleant honorare, quos honore dignos duxerint1 : "This seemeth to be the observation of the heathenish custom; for with such images they used to honour them whom they thought worthy of honour." Therefore St Augustine, writing against Adimantus, saith thus: Simulant se favere simulacris; quod propterea faciunt, ut miserrimæ et vesanæ suæ sectæ etiam paganorum concilient benevolentiam: "They would seem to favour images; which thing they do to the intent to make the heathens to think the better of their most miserable Lactant. Lib. and lewd sect." For of the heathens Lactantius writeth thus: Verentur, ne... religio vana sit, si nihil...videant, quod adorent: "They are afraid (as they also are of M. Harding's side) their religion shall be but vain, if they see nothing that they may worship." Therefore Daniel saith that Nabucodonozor the heathen king appointed a solemn dedication-day for his golden image, with all kinds and sorts of minstrelsy. And the prophet Baruch thus openeth and uttereth the religion of Babylon: Sacerdotes barba capiteque raso et aperto sedent, et coram diis suis rugiunt: “The priests, being shaven both head and beard, and sitting bare, roar out before their gods." Thus Heliogabalus, Adrianus, and Alexander Severus, being infidels and heathen princes, had in their chapels and closets the images of Abraham, of Moses, of Christ, and of others. Thus the heretics called Gnostici and Carpocratiani, for that they savoured of the heathens, Quodvultd. had and worshipped the images of Christ, of Paul, of Pythagoras, and of Homers. By these few authorities and examples it appeareth that the first erection of images came not from God, but from the heathens that knew not God. And therefore Athanasius saith: "The invention of images came not of good, but of ill9" As for the Jews, that had the law and the prophets amongst them, and therefore should best know God's meaning in this behalf, they had no manner image, neither painted nor graven, in their temples, as Dion saith 10; and, as ȧTO Kakías Origen saith, they could not abide any painter or graver to dwell amongst them11. γέγονε. Dan. iii. Bar. vi. Lamprid. Epiph. Iren. Lib. i. Athanas. 1 Twv elδώλων εὕ μεσις οὐκ andya θοῦ, ἀλλ' Dion. Lib. xxxvii. Orig. contr. Cels. Lib. iv. Tertull. de Idol. But M. Harding replieth: God commanded Moses to make the cherubins and the brasen serpent. These examples make little against my assertion. For God commanded not either the cherubins or the serpent to be set up to the intent the people should worship them; which is the whole and only state of this question. The same objection the old idolaters laid sometime against Tertullian. For thus he writeth: Ait quidam: ... Cur ergo Moses in eremo simulacrum serpentis ex ære fecit 12? "Some one or other, that maintaineth idolatry, will say," as M. [ Cypr. Op. Oxon. 1682. De Idol. Vanit. p. 11; where primitus for primis.] [2 ad errorem gentilium, qui ligna venerantur. -Ambros. Op. Par. 1686-90. In Psalm. cxviii. Expos. Serm. viii. 23. Tom. I. col. 1064.] [3 Gregor. Neoc. in Ref. fals. Nom. Def. Tom. IV. in Concil. Nic. II. Act. vi. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. VII. col. 457.] [* ... ὡς εἰκὸς τῶν παλαιῶν ἀπαραφυλάκτως οἷα σωτῆρας ἐθνικῇ συνηθεία παρ' ἑαυτοῖς τοῦτον τιμᾶν εἰωθότων τὸν τρόπον. Euseb. in Hist. Eccles. Script. Amst. 1695-1700. Lib. VII. cap xviii. p. 216.] [ August. Op. Par. 1679-1700. Lib. contr. Adimant. cap. xiii. 1. Tom. VIII. col. 126; where vult ergo videri favere se.] [ Lactant. Op. Lut. Par. 1748. Div. Instit. Lib. 11. De Orig. Error. cap. ii. Tom. I. p. 117; where religio inanis sit et vana.] [7 Æl. Lamprid. in Hist. August. Script. Lat. Min. Hanov. 1611. Alex. Sev. p. 346. See also ibid. pp. 328, 350. Heliogabalus wished to unite all religions into one; and Adrian would have had temples erected to Christ.] [ Epiph. Op. Par. 1622. Adv. Hær. Lib. 1. Hær. xxvii. Tom. I. p. 108. August. Op. Ad Quodvultd. Lib. de Hær. 7. Tom. VIII. col. 7. Iren. Op. Par. 1710. Contr. Hær. Lib. 1. cap. xxv. 6. pp. 104, 5.] [ Athanas. Op. Par. 1698. Orat. contr. Gent. 7. Tom. I. Pars I. p. 7.] ... [10 οὐδ ̓ ἄγαλμα οὐδὲν ἐν αὐτοῖς ποτὲ τοῖς 'Iepoooλúpois eoxov.- Dion. Cass. Hist. Rom. Hanov. 1606. Lib. xxxvii. p. 37.] * The brasen dixit for Harding now saith: "And why then did Moses make the image of the brasen serpent in the wilderness?" Hereby we see that M. Harding is not the first that devised this objection. The old idolaters found out and used the same above serpent. fourteen hundred years ago; and M. Harding hath learned it at their hands. But The chehereto Tertullian maketh this answer: Bene, quod idem Deus et lege vetuit simi- rubins. litudinem fieri, [et] extraordinario præcepto serpentis similitudinem interdixit: He seemeth "Well and good; one and the same God, both by his general law forbade any to use interimage to be made; and also by his extraordinary and special commandment edixit. willed an image of a serpent to be made." He addeth further: Si eundem Deum observas, habes legem ejus: Ne feceris similitudinem. Et si præceptum facta postea similitudinis respicis, et tu imitare Mosen; ne facias adversus legem simulacrum aliquod, nisi et tibi Deus jusserit 13: "If thou be obedient unto the same God, thou hast his law: Make thou no image. But if thou have regard to the image of the serpent, that was made afterward by Moses, then do thou as Moses did: make not any image against the law, unless God command thee, as he did Moses." For God is free, and subject to no law. He commandeth us, and not himself, He giveth this general law: "Thou shalt not kill;" yet he said unto Abraham : Gen. xxii. "Take thy son Isaac, and kill him." Likewise he saith: "Thou shalt not steal;" and yet the people of Israel, by his commandment, stale away the Egyptians' Exod. xi. goods without breach of the law. The same answer may also serve for the images of the cherubins. Howbeit, the cherubins stood not in the temple in the sight and presence of the people, but within the veil in the tabernacle, into which place it was not lawful for any one of the people to cast his eyes: and therefore there was in it no danger of idolatry. But, like as when the brasen 2 Kings xviit. serpent was abused by idolatry, the godly king Ezechias took it down and brake it in pieces, notwithstanding God had commanded Moses to set it up; even so, notwithstanding it were sufferable to have images in the church of God, without breach of God's law, yet, when they be abused and made idols, as they are throughout the whole church of Rome, it is the duty of godly magistrates to pull them down, like as also it is ordered by the council of Mens 14. Concil. Mo gunt. cap. 42. Ezek. ic. In Commentar. in Ezechielem. The sign of the cross commended to men by God's providence. It were not much beside our purpose here to rehearse the place of Ezechiel the prophet, where God commanded one that was clothed in linen, and had an inkhorn by his side, to go through the midst of Hierusalem, and to print the sign of Tau, that is, the sign of the cross (for that letter had the similitude of the cross among the old Hebrew letters, as St Hierome witnesseth), in the foreheads of the men that mourned, and made moan over all the abominations of that city15. Touching the sign, image, or figure of the cross in the time of the new testament, God seemeth, by his providence and by special warnings in sundry revelations and secret declarations of his will, to have commended the same to men, that they should have it in good regard and remembrance. When Constantine the emperor had prepared himself to war against Maxentius the tyrant, casting in his mind the great dangers that might thereof ensue, and calling to God for help, as he looked up, [he] beheld (as it were in a vision) the sign of the cross appearing unto him in heaven as bright as fire; and as he was astonied with that ev TOUTO Víka. strange sight, he heard a voice speaking thus unto him: "Constantine, in this overcome 16" Eusebius, Ecclesiast. Hist. Lib.ix. cap. ix. After that Julian the emperor had forsaken the profession of christian religion, and had done sacrifice at the temples of painims, moving his subjects to do the like; as he marched forward with his army on a day, the drops of rain that fell [13 Id. ibid. p. 107; where qui lege, indixit, and si et præceptum.] [14 Synod. Prov. Mogunt. cap. 42. in Crabb. Concil. Col. Agrip. 1551. Tom. III. p. 938.] [15...antiquis Hebræorum litteris, quibus usque hodie utuntur Samaritani, extrema Thav littera cru cis habet similitudinem.-Hieron. Op. Par. 1693- [16 Hist. Eccles. Par. Lib. IX. cap. ix. fol. 101. |