the images are made, and in whose names they are consecrate. The like hereof Latria, we may find in St Augustine, in Athanasius 10, in Sozomenus 11, and in others. And Doulia. this excuse was then, as now, thought sufficient. Psal. exiii. contr. Gent. vii. cap. xv. Olympio. But St Augustine saith: "Very children know that these images have eyes, August. in and see not; mouths, and speak not. Wherefore then doth the Holy Ghost Athanas. so often teach us and admonish us the same thing in the scriptures, as if we Sozom. Lib. knew it not?" He answereth: Quia species membrorum...in... eminenti collocata De Sophista suggestu, cum honorari atque adorari cœperit a multitudine, parit in unoquoque August. in sordidissimum erroris affectum; ut, quoniam in illo figmento non invenit vitalem Psal. cxiii. motum, credat numen occultum; et effigiem viventi corpori similem, seductus forma et commotus auctoritate, quasi sapientium institutorum, obsequentium . . . turbarum, sine vivo aliquo habitatore esse non putet 12: "For that the very shape and proportion of a man set aloft, after it once beginneth to be adored and honoured of the multitude, it breedeth in every man that most vile affection of error, that, although he find there no natural moving or token of life, yet he thinketh some god or godly thing is within it; and so, being deceived, partly by the form that he seeth, and partly by the authority and credit of the authors and makers of it, whom they take to be wise, and partly also by the example and devotion of the people, whom they see obedient to the same, he thinketh that the image, being so like to a living body, cannot be without some living thing underneath it." Again he saith: Cum [in] his sedibus locantur honorabili sublimitate, ut a Epist. 49. precantibus atque immolantibus attendantur ipsa similitudine animatorum membrorum atque sensuum, quamvis sensu et anima careant, afficiunt infirmos animos, ut vivere atque spirare videantur 13: "After that images be once set up in these places in honourable height, that they that pray or sacrifice may look upon them, although they have neither sense nor soul, yet they so strike and amaze the weak minds of the people, even with the very proportion of living members and senses, that they seem to have life and to draw breath." Again he saith; Quis... adorat vel orat intuens simulacrum, qui non sic afficitur, ut ab eo se August. in exaudiri putet, [ac] ab eo sibi præstari, quod desiderat, speret 14 ? "Who ever adoreth exiii. or maketh his prayer beholding an image, but he is so moved in his mind, that he thinketh the image heareth him, and hopeth it will perform his prayer ?” August. In Psal. xiii. All these things the heathens knew, and therefore were well shielded with M. Harding's excuse, and yet notwithstanding were idolaters; and, as the prophet Hieremy reporteth, they said to a block, Pater meus es tu, "Thou art my Jer. ii. father;" and to a stone, Tu me genuisti, "Thou art my maker, thou hast begotten me." And therefore were they the children of God's anger; for that they "turned the truth of God into a lie, and honoured the creature above the Rom. 1. Creator, which is God blessed for ever." viii. And, the more to encourage the simple in these errors, they have devised many feigned miracles. The dead images have been forced to sweat, to weep, to laugh, and to shift themselves from place to place. And as among the painims and infidels the image of Jupiter was able to say aloud, "Let all Euseb. Lib. Christians be banished the country 15;" and as the image of Juno, being de- De Theomanded whether she would go to Rome or no, was able to give a courteous beck, and gently to say, Volo, "I am content 16;' even so among Christians images have been able to speak whatsoever their keeper or sexton listed. The image of our lady was able to attend her own candle, and other images able Concil. Nic. [ August. Op. Par. 1679-1700. In Psalm. cxiii. Enarr. Serm. ii. 4. Tom. IV. col. 1262.] [10 Athanas. Op. Par. 1698. Orat. contr. Gent. 19, &c. Tom. I. Pars I. pp. 19, &c.] ["Sozom. in Hist. Eccles. Script. Amst. 16951700. Lib. VII. cap. xv. p. 588.] [12 Quis puer interrogatus non hoc certum esse respondeat, quod simulacra gentium os habent, et non loquentur; oculos habent, et non videbunt?... Cur ergo tantopere Spiritus sanctus curat scripturarum plurimis locis hæc insinuare atque inculcare velut inscientibus... nisi quia species &c. adorari atque [JEWEL, II.] honorari a multitudine cœperit, &c. effigiem tamen [13 Id. ad Deograt. Epist. cii. Quæst. iii. 18. Tom. [14 Id. in Psalm. cxiii. Enarr. Serm. ii. 5. Tom. IV. col. 1262.] [15 Euseb. in Hist. Eccles. Script. Lib. Ix. cap. iii. p. 286.] [16 Tit. Liv. Hist. Lib. v. cap. xxii.] 8 tecno. 11. Act. 5. Latria, Doulia. Nicol. Lyra, in xiv. cap. Dan. in Hest. iii. cap. to heal all diseases1. Briefly, Nicolaus Lyra saith: In ecclesia Dei populus sæpe decipitur a sacerdotibus fictis miraculis lucri causa2: "In the church of God the priests oftentimes deceive the people with feigned miracles for lucre's sake." Thus the world was borne in hand, that images were not only bare images, but had also some secret divine power hidden within them, and therefore were worthy to be honoured. Here is imagined a great difference in adoration between latria and doulia. Latria is the honour that belongeth only unto God (as M. Harding saith) in recognising of the supreme dominion. But of doulia, which is the other part, and may be Englished "a service," and, as they say, is due unto a creature, he thought it best to say nothing. Thus, by M. Harding's distinction, we must honour God and serve images. And therefore this reverence so given may not be called idololatria, but idolodulia; that is to say, "not the honouring, but Nicol. Lyra, only the serving or obeying of images." In like sort Lyra saith: "One knee we may bow to any noble personage; but upon both we may kneel only unto God 3." And by such a simple distinction it is thought the whole matter is well salved. But what if the simple people understand no Greek, and cannot so learnedly discern latria from doulia, but take the one adoration for the other? Verily, as it now fareth in the church of Rome, they use them both1 universally without difference. Therefore this distinction, thus applied, seemeth much like to that the physician's wife sometime said: "Pepper is cold in working, and hot in operation." For M. Harding's distinction standeth not in difference of matter, Cic.de Fin.iv. but only in words. Cicero saith: Bonum esse negas: præpositum dicis. An minuis hoc pacto avaritiam ?6 "Thou wilt not have worldly wealth called bonum, but only præpositum. But dost thou hereby any thing abate avarice?" Even so may we say to M. Harding: Ye will not have your adoration of images called latria, but only doulia. But, sir, do you by this distinction any thing abate idolatria ?7 Magni. Certainly Constantius, the bishop of Constantia, in the second Nicene In lib. Carol. Council, saith: Ego imaginibus cultum honoris exhibeos eundem, qui debetur vivificæ Trinitati; et, si quis nolit idem facere, eum anathematizo, ut Marcionem et Manichæum: "I for my part yield unto images the same adoration of honour that is due to the holy Trinity; and, if any man refuse to do the same, I accurse him, as I do the heretics Marcion and Manichee." And in the same Concil. Nic. council it is determined thus: Non sunt duæ adorationes, sed una adoratio, imaginis, et primi exemplaris, cujus est imago 10: "There are not two sorts of adoration (the one called latria, the other doulia, as M. Harding divideth them), but one only adoration, both of the image, and also of the sampler whereof the image is." II. Act. 4. Likewise Thomas Aquine, after long debating of the matter, thus at last Thom. in iii. ruleth over the case: "The image and the thing thereby represented must be worshipped both with one kind of adoration." And, for example, he saith: "The Sentent. Dist. 2. [Sophron. ex Libr. Prat. in Concil. Nic. II. Act. v. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. VII. cols. 381, 4. A great many stories of miraculous powers exerted by images may be seen also in the fourth act of this Council.] [... aliquando fit in ecclesia maxima deceptio populi in miraculis fictis a sacerdotibus vel eis adhærentibus propter lucrum temporale.-Bibl. cum Gloss. Ord. et Expos. N. de Lyra, Basil. 1502. Dan. cap. xiv. Pars IV. fol. 330. 2.] Col. Allobr. 1616. De Fin. Lib. IV. 73. Tom. IV. p. 96.] [7 Idolatrie, 1565.] [ Suscipio et amplector honorabiliter sanctas et venerandas imagines secundum servitium adorationis quod consubstantiali et vivificatrici Trinitati emitto; et qui sic non sentiunt neque glorificant, a sancta catholica et apostolica ecclesia segrego, et anathemati submitto, et parti qui abnegaverunt incarnatam et salvabilem dispensationem Christi veri Dei nostri emitto.-Carol. Magni Script. de Imag. 1549. Lib. III. cap. xvii. fols. X. 3, &c. Conf. Concil. Nic. 11. Act. III. in Concil. Stud. Labb. et Cossart. Tom. VII. col. 188.] [10 Joan. in Concil. Nic. 11. Act. Iv. in Concil. Stud. Labb. et Cossart. Tom. VII. col. 264. This is the inference from a passage quoted from St Basil; but it may be questioned whether it was intended precisely in the sense in which Jewel understands it.] Libr. Sapient. Licet hoc ra dictum vi men...com situm. cross or image of Christ must be honoured with latria" (that is, with godly Latria, honour), "because Christ himself is so honoured;" and "the image of our lady must Doulia. be honoured with doulia, because that honour," as he saith, "is due unto our lady"." This determination of Thomas is reproved by Holcot; and his reason is Holkot in this: "Latria, or godly honour, is due only unto God; but the image of God is Lect. 158. not God; therefore latria, or godly honour, is not due unto an image. Otherwise," saith he, "the Creator and the creature should both be adored with one honour 12" And notwithstanding Henricus de Gandavo, Petrus de Aquila, Johannes de Guiverra, Durandus, and other school-doctors agree with Holcot, and their judgment seem very agreeable unto reason; yet he that wrote Fortalitium Fidei saith: "The common opinion and practice of the church holdeth Auth. Fortal. the contrary 13." And one Jacobus Payva, a great stickler of that side, doubteth tionabiliter not to write thus: Non tamen inficiamur, hac nos latrice adoratione Christi præ- deatur...taclarissimam crucem colere et venerari14: "Yet we deny not but we do worship and munis opinio adore the most noble cross of Christ, even with this godly honour that we call tenet oppolatria." And, whereas M. Harding referreth the whole adoration unto the thing represented by the image, one Jacobus Nanclantus, the bishop of Clugium in Italy, telleth him, that the image, and the thing represented by the image, must both be worshipped with one kind of adoration. His words be these: Ergo non Jacob. Nane. solum fatendum est, fideles in ecclesia adorare coram imagine, ut nonnulli ad Rom. cap. i. cautelam forte loquuntur, sed et adorare imaginem, sine quo volueris scrupulo; quin et eo illam venerari cultu, quo et prototypon ejus. Propter quod, si illud habet adorari latria, et illa habet adorari latria 15: "Therefore we must confess that the faithful people in the church doth not only worship before the image, as some men use to speak for more assurance; but that they worship the16 image itself, and that without any manner scruple of conscience whatsoever. Yea, and further they worship the image with the same honour wherewith they worship the thing represented: as, if the thing represented by the image be worshipped with godly honour, then must the image itself likewise be worshipped with godly honour." If M. Harding will say, these errors be old and long sithence controlled by his church of Rome; it may please him to understand, that Nanclantus was printed in Venice anno 1557, and that Payva was printed in Coleine anno 1564, both well allowed without controlment. in Epist. ad Verb. Dom. The case standing thus, what then availeth M. Harding's distinction of latria and doulia? I fear me we may say of him and his fellows as St Augustine sometime said of the heathens: Nemo mihi dicat, Non est numen: non est August. de Deus... utinam ipsi sic norint,... quomodo novimus... nos! Sed quid habeant, secund. Matt. pro qua re habeant, quid ibi faciant, ara... testatur17: "Let no man say unto me, It is no divine power: it is no God. I would to God they so knew it as we know it. But what they have, and in what sort they have it, and what they do about it, the altar beareth witness." Serm. 6. Quodvultd. Marcellina, the heretic, is much reproved by St Augustine, for that, among August. ad other images, she offered up incense to the image of Christ 18. And Origen saith: Fieri non potest, ut quis et Deum et simulacrum colat 19: "It is not possible Orig. contr. [ Crux est imago Christi crucifixi: sed imago! crucifixi Christi est adoranda latria. ergo et crux...... ei [virgini] debetur honor per se......non potest adorari latria, sed dulia.-Thom. Aquinat. Op. Venet. 1595. In Tert. Sentent. Dist. ix. Quæst. i. Art. 2. Tom. VII. fol. 37.] [12 Ad istam quæstionem respondet S. Thomas .. Sed contra istam responsionem objicio primo sic: Quia latria est honor soli Deo debitus, sed nulla imago est Deus: ergo contradictionem includit dicere, quia latria sit honor soli Deo debitus, et tamen debetur imagini Christi et Christo. Præterea: Si idem honor debetur imagini Christi et Christo, idem honor etiam debetur lapidi et Christo: et per consequens idem honor debetur Christo et creaturæ, quod non est credendum.-Rob. Holkoth in Libr. Sapient. Prælect. 1586, cap. xiii. Lect. clviii. p. 524.] [13 Fortal. Fid. Nurm. 1494. Lib. III. Consid. iv. Arg. 24. fol. 107; where videatur dictum.] [14 Jac. Payv. Andrad. Orthod. Explic. Libr. Decem, Col. 1564. Lib. ix. pp. 705, 6.] [15 Jac. Naclant. Enarr. in Epist. ad Rom. Venet. 1557. cap. i. fol. 42; where venerantur et illa latria si dulia vel hyperdulia et illa pariter ejusmodi cultu adoranda est.] [16 The worship they, 1611.] [17 August. Op. Par. 1679-1700. De Verb. Evang. Matt. viii. Serm. Ixii. 10. Tom. V. col. 361; where sic ipsi.] [18 Id. Lib. de Hær. ad Quodvultd. 7. Tom. VIII. col. 7.] [19 ...οὐ μὴν δυνατόν ἐστι καὶ γιγνώσκειν τὸν Θεὸν, καὶ τοῖς ἀγάλμασιν εὔχεσθαι. Orig. Op. Par. 1733-59, Contr. Cels. Lib. IV. 65. Tom. I. p. 740.] Cels. Lib. iv. Latria, that any man may worship God and an image both together." And Polydorus Doulia. Virgilius, a man of late years, uttering the great abuse that he saw in the church in his time, writeth thus: Nunc de simulacrorum cultu... agamus: quem non modo nostræ religionis expertes, sed, teste Hieronymo, omnes fere veteres sancti patres damnabant, ob metum idololatriæ1: “Now let us entreat of the worshipping of images; which not only the heathens, that were void of our religion, but also, as St Hierome saith, all the old godly fathers condemned, for fear of idolatry." Pol. Verg. de Invent. Rer. Lib. vi. cap. xiii. Ibid. Epiph ad Hieros. And of the abuse and disorder of the church herein in his time, he writeth thus: Eo insaniæ derentum est, ut hæc pars pietatis parum differat ab impietate2: "The world is come to such outrage and mere madness herein, that this part of holiness differeth now very little from open wickedness." To this pass the church of God was brought by M. Harding's distinction of latria and doulia. The best remedy in this behalf, and most agreeable with God's word, is utterly to abolish the cause of the ill. So the godly king Ezechias took down and brake in pieces the brasen serpent, notwithstanding Moses himself, by God's special commandment, had erected it; notwithstanding it were an express figure of Christ hanging upon the cross; notwithstanding it had continued so many years; notwithstanding God by it had wrought so many miracles. So the godly bishop Epiphanius rent in sunder the image of Christ painted in a Johan. Epise. cloth, and said it was against God's commandment, a thing superstitious, and unmeet for the church and people of God3; notwithstanding it were the image of Christ. So the godly emperor Theodosius made his proclamation over all his dominions in this sort: Signum Servatoris nostri,...quocunque loco reperitur, tolli jubemus1: "We straitly command, that the image of our Saviour be taken down, in what place soever it shall be found;" notwithstanding it were the image of our Saviour. So it is decreed in the late council of Mens, that, when images happen to be abused by the people, they be either notably altered or utterly abolished. Neither doth God throughout all his holy scriptures any where condemn image-breakers; but expressly and every where he condemneth image-worshippers and image-makers. God saith: "They are snares to catch the ignorant." He knoweth the inclination of the heart of man. And Deut. xxvii, therefore he saith: "Accursed be he that leadeth the blind out of his way;" and: "Accursed be he that layeth a stumbling-block to overthrow the blind." Petr. Crinit. Lib. ix. cap. Concil. Wisd. xiv. Lev. xix. [ Pol. Verg. De Invent. Rer. Amst. 1671. Lib. [ Petr. Crinit. De Honest. Discipl. Lugd. 1585. Lib. x. cap. ix. p. 279. See before, page 659.] [5 Synod. Prov. Mogunt. cap. 42. in Crabb. Concil. Col. Agrip. 1551. Tom. III. p. 938.] OF READING THE SCRIPTURES. THE FIFTEENTH ARTICLE. THE BISHOP OF SARISBURY. OR that the lay-people was then forbidden to read the word of God in their own tongue. [OF THE PEOPLE'S READING THE BIBLE IN THEIR OWN TONGUE.— ARTICLE XV. H. A. 1564.] M. HARDING. THE FIRST DIVISION. dred and fourth un That the lay-people was then forbidden to read the word of God in their own tongue, I find it not. (204) Neither do I find that the lay-people was then, The two hunor at any other time, commanded to read the word of God in their own tongue, being vulgar and barbarous. By vulgar and barbarous tongues I understand, as truth. For M. Harding before, all other beside the three learned and principal tongues, Hebrew, Greek, knoweth the and Latin: which, as they were once native and vulgar to those three peoples, commanded so now to none be they native and vulgar, but common to be obtained by learn- scriptures, ing, for meditation of the scriptures, and other knowledge. THE BISHOP OF SARISBURY. M. Harding fully dischargeth this whole matter in one word. "I find it not," saith he, "that the lay-people was then forbidden to read the word of God in their own tongue." Howbeit, some others of his side thought sometimes they had surely found it, and were able to allege these words: Nolite sanctum dare canibus: "Give not holy things to dogs;" and thereof necessarily to conclude that the lay-people, whom in respect of themselves they called dogs, might not once touch the holy scriptures. But M. Harding saith plainly, he findeth it not. This short answer touching the demand is sufficient, if he knew what were sufficient. All the rest is made up only in words, as shall appear. people was to read the &c. He addeth further: "Neither do I find that the lay-people was then, or at any other time, commanded to read the word of God in their own tongue, being vulgar and barbarous." First, this stopple of commanding is whole impertinent unto the question. Secondly, all other tongues, three only excepted, are without just cause condemned for barbarous. Thirdly, this exception of the people's reading in their vulgar tongue is only a bare shift and a quarrel without savour. For in what tongue can the vulgar people read and understand any thing, saving only in their own common and vulgar tongue? But, as the emperor Tiberius used sometimes to send certain of his nobles into his corn. Tacit. out provinces and far countries, to rule there as viceroys and lieutenants under him, and yet, that notwithstanding, would not suffer them to go thither, or in any wise to depart from Rome"; even in like sort M. Harding, notwithstanding he would seem to license the lay-people to read God's word, yet he limiteth them either to the Greek, or to the Latin, or to the Hebrew tongue, wherein he is well assured they cannot read it. [ Attained, H. A. 1564. But H. A. 1565, Ob tained.] [ Though, 1611.] [ Wholly, 1565.] [ C. Corn. Tacit. Annal. Lib. 1. cap. lxxx.] in Tiberio. |