A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveare
A reply unto M. Hardinges answer by perusing whereof the discrete, and diligent reader may easily see, the weak, and unstable grounds of the Romaine religion, which of late hath been accounted Catholic. By John Jewel Bishop of Salisbury.A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.
John Jewel 1522–1571Imprinted at London : In Fleetestreate, at the sign of the Black Oliphant, by Henry Wykes, Anno. 1565Imprinted at London : In Fleetestreate, at the signe of the Blacke Oliphante, by Henry VVykes, Anno. 1565
[24], 212, 212-523, 526-641, [12] p. · 449k words · STC 14606 · ESTC S112269
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.
And, for as much as these men so often charge our Doctrine with novelty, thereby to bring it out of credit, as if it had never been known before these later days, it shall therefore be good to touch some part of the most Ancient Fathers judgement, and the Old Practise of the Church concerning the same.1
And, for as muche as these menne so often charge our Doctrine with noueltie, thereby to bringe it owt of credit, as if it had neuer benne knowen before these later daies, it shal therefore be good to touche some parte of the most Ancient Fathers iudgement, and the Olde Practise of the Churche concerninge the same.1
Origen saith, Dei, ut Inuisibilis, & Incorporei, Imaginem nullam •••igiamus. We make no Image of God, as knowing him to be Invisible, and without body. Again he saith, 1Celsus obijcit nobis, quòd non habeamus Altaria▪ & Imagines. Celsus the Heathen chargeth us, that we have neither Altar, nor Images. Clemens Alexandrinus,
that lived at the same time, writeth thus, Nobis apert• ve•itum est, Artem fallacem exerce•e. Non
⟨p. 509⟩
facies enim▪ inquit Prophe•a, cuiusuis rei Similitudinem. We are plainly forbidden, to use th•s deceitful art, (of Painting, or Graving). For the Prophet saith, Thou shalt not make the likeness of any thing.
& Al•aria Ye accuse us, for that we have neither Images, nor Altars: La•tatius, sometime Scholar to Arnobius, saith, Non est dubium, quin Religio nulla sit, ubi Simulachrum est. Out of doubt, where so ever is any Image, there is no Religion. S. Augustine much commendeth this saying of Uarro, Qui primi Simulachra Deorum populis posuerunt, illi Civitatibus suis metum dempserunt, errorem verò addiderunt. They,
that first erected the Images of the Gods unto the people, took away fear, and Religion, and increased error unto their Cities. And addeth thereto this reason, Quia Dij facilè possunt in Simulachrorum stoliditate contenni. Because the Gods in the folly of Images may soon be despised.
The Council holden at Eliberis decreeth thus, Placuit, Picturas in Ecclesijs esse nō debere, ne, quod colitur, aut Adoratur, in parietibus depinga•ur. We think it good, there be no Picture in the Churches: least the thing, that is honoured, or Adored,
be painted on the Walls. The like might be said of the Council holden at Constantinople. The godly Emperors, Ualens, and Theodosius gave out this General Proclamation throughout al Christendome, Cum sit nobis cura diligens, in rebus omnibus Superni Numinis Religionem •ueri, Signum Saluatoris nostri Christi nemini concedimus, coloribus, lapide, a•a•e materi• finger, sculpere, aut pingere. Sed quocunque reperitur loco, tolli tubemus, gravissima poena eos mulctando, qui contrarium Decre•s nostris, & Imperio quicquam tentaverint.
Origen saith, Dei, vt Inuisibilis, & Incorporei, Imaginem nullam •••igiamus. We make no Image of God, as knowinge him to be Inuisible, and without body. Againe he saith, 1Celsus obijcit nobis, quòd non habeamus Altaria▪ & Imagines. Celsus the Heathen chargeth vs, that we haue neither Aultar, nor Images. Clemens Alexandrinus, 2that liued at the same time, writeth thus, Nobis apert• ve•itum est, Artem fallacem exerce•e. Non ⟨p. 509⟩facies enim▪ inquit Prophe•a, cuiusuis rei Similitudinem. We are plainely forebidden, to vse th•s deceiteful arte, (of Paintinge, or Grauinge). For the Prophete saith, Thow shalt not make the likenes of any thinge. 3Arnobius that folowed immediatly after Clemēs, and Origen, writeth thus vnto the Heathens: Accusatis nos, quòd non habeamus Imagines,4 & Al•aria Ye accuse vs, for that we haue neither Images, nor Aultars: La•tatius, sometime Scholar to Arnobius, saith, Non est dubium, quin Religio nulla sit, vbi Simulachrum est. Out of doubte, where so euer is any Image, there is no Religion. S. Augustine muche commendeth this saieinge of Uarro, Qui primi Simulachra Deorum populis posuerunt, illi Ciuitatibus suis metum dempserunt, errorem verò addiderunt. They, 5that first erected the Images of the Goddes vnto the people, tooke awaye feare, and Religiō, and increased erroure vnto their Cities. And addeth thereto this reason, Quia Dij facilè possunt in Simulachrorum stoliditate contēni. Bicause the Goddes in the folie of Images maie soone be despised. 6The Councel holden at Eliberis decréeth thus, Placuit, Picturas in Ecclesijs esse nō debere, ne, quod colitur, aut Adoratur, in parietibus depinga•ur. We thinke it good, there be no Picture in the Churches: least the thinge, that is honoured, or Adoured, 7be painted on the Walles. The like might be saide of the Councel holden at Constantinople. The godly Emperours, Ualens, and Theodos•us gaue owt this General Proclamation throwghout al Christendome, Cum sit nobis cura diligens, in rebus omnibus Superni Numinis Religionem •ueri, Signum Saluatoris nostri Christi nemini concedimus, coloribus, lapide, a•a•e materi• fingere, sculpere, aut pingere. Sed quocunque reperitur loco, tolli tubemus, grauissima poena eos mulctando, qui contrarium Decre•s nostris, & Imperio quicquam tentauerint.
1Origen. contra Cel•um. lib. 4.
2Clemens Alexadrinus in Par• netico.
3Arnobius contra Gentle. lib. 2.Arnobius cōtra Gente•. lib. 2.
4Pag. 214. Tertulli. in Apologetico. Lactantius. li. 2. cap 2.
5Augustin de Ci•itate Dei. li. 4. cap. 31.
6Concilium Eliberinum Can. 36.
7Constantinopolitan. Concil. P. Crinitus li. 9. cap. 9.
For as much, as we have ad ligent care, in all things to maintain the Religion of the most high God, therefore we suffer no man to fashion, to grave, or to paint the Image of our Saviour Christ, either in colours, or in stone, or in any other kind of Metal, or matter. But, where so ever any such Image shall be found, we command it to be taken down, assuring our Subjects, that we will most straitly punish all such, as shall presume, to attempt any thing contrary to our Decree, and Commandment. The same Decree was afterward put in execution, and practised by Philippicus, Leo, Constantinus the Father, Constantinus the Soon, Nicephorus, Stauratius, Michael, Leo Armenius, and other Christian and godly Emperors. These Authorities, as they be Old, and Ancient, so be they also plain, and evident, and well acquainted, and known unto the World: and therefore will soon overpo•se all these Fables of the Image of Nicodemus, of Simeon Metaphrastes, of this young S. Basil, of new Athanasius, and of other like blind Authorities, that have been lately sought up out of Corners, and brought to light. Verily Amphilochius, under whose cloak M. Harding hath so often hid him self, may in no wise be refused. His words be plaine, 1Non est nobis curae, Sanctorum v•l•us corporals in tabulis coloribus effigiare: quoniam his opus non habemus. We have no care, to draw out the bodily countenances of Saints in colours, and tables: For we have no need of them.
For as muche, as we haue ad ligent care, in al thinges to maineteine the Religion of the most highe God, therefore we suffer noman to facion, to graue, or to painte the Image of our Saueoure Christe, either in colours, or in stoane, or in any other kinde of Metal, or mater. But, where so euer any suche Image shal be founde, we commaunde it to be taken downe, assueringe our Subiectes, that we will most streitely pounishe al suche, as shal presume, to attempte any thinge contrary to our Decree, and Commaundement. The same Decree was afterwarde put in execution, and practised by Philippicus, Leo, Constantinus the Father, Constantinus the Soone, Nicephorus, Stauratius, Michael, Leo Armenius, and other Christian and godly Emperours. These Authorities, as they be Olde, and Ancient, so be they also plaine, and euident, and wel acquainted, and knowen vnto the World: and therefore wil soone ouerpo•se al these Fables of the Image of Nicodemus, of Simeon Metaphrastes, of this yonge S. Basile, of newe Athanasius, and of other like blinde Authorities, that haue benne lately sought vp out of Corners, and brought to light. Uerily Amphilochius, vnder whose cloke M. Hardinge hath so often hidde him selfe, maie in no wise be refused. His woordes be plaine, 1Non est nobis curae, Sanctorum v•l•us corporales in tabulis coloribus effigiare: quoniam his opus non habemus. We haue no care, to drawe owt the bodily countenances of Sainctes in colours, and tables: For we haue no neede of them.
Now, that there hath been enough alleged for the antiquity, original, and approbation of Images, it remaineth, it be declared, for what causes they have been used in the Church.
Nowe, that there hath benne inough alleged for the antiquitie, original, and approbation of Images, it remaineth, it be declared, for what causes they haue benne vsed in the Churche.
We find that the use of Images hath been brought into the Church for three causes.1 The first is the benefit of knowledge. For the simple, and unlearned people, which be utterly ignorant of letters, in Picture• do, as it were, read, and see no less, then others do in books, the mysteries of Christian Religion, the acts, and worthy deeds of Christ, and of his Saints. What writing performeth to the that read, the same doth a picture to the simple beholding it, saith S. Gregory. For in the same the ignorant see, what they ought to follow: in the same they read,2 which can no l•tters. Therefore Imagery serveth specially the rude Nations in stead of writing, saith he.
VVe finde that the vse of Images hath benne brought into the Churche for three causes.1 The firsté is the benefite of knowledge. For the simple, and vnlearned people, whiche be vtterly ignorant of letters, in Picture• doo, as it were, reade, and see no lesse, then others doo in bookes, the mysteries of Christian Religion, the actes, and worthy deedes of Christe, and of his Sainctes. VVhat writinge perfourmeth to the that reade, the same dooth a picture to the simple beholdinge it, saith S. Gregorie. For in the same the •gnorant see, what they ought to folowe: in the same they reade,2 whiche can no l•tters. Therefore Imagerie serueth specially the rude Nations in steede of writinge, saithe he.
1Three causes why Images have been used in the Church.Three causes vvhy Images haue benne vsed in the Churche.
T• this S. Basil agreeth in his Homily upon the forty Martyrs. Both the writers of stories ⟨p. 510⟩(saith he) and also painters do show, and set forth noble deeds of arms and victories, the one garnishing the matter with eloquence, the other drawing it lively in •ables, and both have stirred many to valiant courage. For, what things the utterance of the story expresseth through hearing,1 the same doth the still Picture set forth through imitation. In the like respect in old time the work of excellent Poets was called a speaking Picture: and the work of Painters, a still Poetry. And thus the use, and profit of writing, and of Pictures is one. For things that be read, when as they come to our ears, then we convey them over to the mind: And the things, that we behold in pictures with our eyes, the same also do we embrace in our mind. And so by these two, Reading, and Painting, we achieve one like benefit of Knowledge.
T• this S. Basile agreeth in his Homilie vpon the fourty Martyrs. Bothe the writers of stories ⟨p. 510⟩(saith he) and also painters dooe shewe, and sette foorthe noble deedes of arm•s and victories, the one garnishinge the mater with eloquence, the other drawinge it liuely in •ables, and bothe haue stirred many to valiaunt courage. For, what thinges the vtterance of the storie expresseth through hearinge,1 the same dooth the still Picture set foorth through imitation. In the like •especte in olde time the woorke of excellent Poëtes was called a speakinge Picture: and the woorke of Painters, a stille Poetrie. And thus the vse, and profite of writinge, and of Pictures is one. For thinges that be read, when as they come to our eares, then we conueigh them ouer to the minde: And the thinges, that we beholde in pictures with our eies, the same also doo we imbrace in our minde. And so by these twoo, Readinge, and Paintinge, wee atchiue one like benefite of Knowledge.
The first and chief cause and end of Images is, as it is here pretended,1 that the People by the sight thereof may attain knowledge. And therefore S. Gregory calleth them the Lay mens Books:2 And the Fathers in a late Council say, We may learn more in a short while by an Image, then by long study, and travail in the Scriptures. And for the same cause S. Basil compareth an Image painted with a Story written. But the comparison, that M. Harding useth between Imagery, and Poetry, seemeth nearest to express the trueth. For Painters, and Poets, for liberty of lying have of long time been coupled both together. One writeth of them in this sorte, Pictoribus, 3atque Poetis Quidlibet audendi semper fuit aequa potestas: Painters, and Poets had ever like charter to adventure all things. And Atheneus, blazing abroad the liberty of Poets, writteth of them thus,4 [Greek or Hebrew]: Unto whom only it is lawful to say, and do, what they list. And therefore Cicero seemeth to say,5 Nihil negotij est haec Poetarum, & Pictorum portenta conuincere: It is no great mastery, to reprove these monstrous Miracles of Painters, and Poets. And therefore, like as Plato commanded,6 all Poets for their lying to be banished out of his Common Wealth:7 So likewise Almighty God, for like liberty, banished all Painters out of Israel. For these causes M. Hardinges comparison of Painters, and Poets may well be allowed.
The first and chiefe cause and ende of Images is, as it is here pretended,1 that the People by the sight thereof may atteine knowledge. And therefore S. Gregorie calleth them the Lay mennes Bookes:2 And the Fathers in a late Councel saye, Wee may learne more in a shorte while by an Image, then by longe studie, and trauaile in the Scriptures. And for the same cause S. Basile compareth an Image painted with a Storie written. But the comparison, that M. Hardinge vseth betweene Imagerie, and Poetrie, seemeth nearest to expresse the trueth. For Painters, and Poetes, for libertie of lyeinge haue of longe time beene coupled bothe togeather. One writeth of them in this sorte, Pictoribus, 3atque Poetis Quidlibet audendi semper fuit aequa potestas: Painters, and Poetes had euer like chartar to aduenture al thinges. And Atheneus, blasinge abroade the libertie of Poetes, writteth of them thus,4〈non-Latin alphabet〉: Vnto whom onely it is lawful to say, and doo, what they liste. And therefore Cicero seemeth to say,5 Nihil negotij est haec Poetarum, & Pictorum portenta conuincere: It is no greate maisterie, to reprooue these monstrous Miracles of Painters, and Poetes. And therefore, like as Plato commaunded,6 al Poetes for their lyeinge to be banished out of his Common Wealthe:7 So likewise Almighty God, for like libertie, banished al Painters out of Israel. For these causes M. Hardinges comparison of Painters, and Poetes may wel be allowed.
How be it, this seemeth to be no very handsome way, to teach the people. Of their Priests, they have made Images: and of their Images, they have made Priests. For their Priests, for the more part, have Eyes, and see not: have Ears, and hear not: Hearts, and understand not: Mouths, and speak not: in all respects even like unto their Images. Their Images have no Eyes, and yet are made to see: have no Ears, and yet are made to hear: have no Mouths, and yet are set up to speak: and so in these respects do the Duties, that pertain to Priests. Thus they bar the People from the hearing of God's holy Word: and bid them go, and look upon their Images: to talk with their Images: to hear their Images: and to learn of their Images.
How be it, this séemeth to be no very handsome way, to teache the people. Of their Priestes, they haue made Images: and of their Images, they haue made Priestes. For their Priestes, for the more parte, haue Eies, and sée not: haue Eares, and heare not: Hartes, and vnderstande not: Mouthes, and speake not: in al respectes euen like vnto their Images. Their Images haue no Eies, and yet are made to see: haue no Eares, and yet are made to heare: haue no Mouthes, and yet are set vp to speake: and so in these respectes doo the Dewties, that perteine to Priestes. Thus they barre the People from the hearinge of Goddes holy Woorde: and bid them goe, and looke vpon their Images: to talke with their Images: to heare their Images: and to learne of their Images.
And, although perhaps the people may happily learn somewhat by these means, yet is not this the ordinary way, whereby God hath appointed the people to attain knowledge. S. Paule saithe, Fides ex auditu: 1Faith cometh (not by seeing, or gassing, but) by hearing. There were many simple, rude, and unlearned lay men among the Jews. Yet God never set up any such Books for them to read: but contrariwise evermore forbade them, and cried against them, and would not suffer them. If this be so speedy, and so ready a way to teach the People, how happeneth it, that where as is greatest store of such Schoolmasters, there the people is evermore most Ignorant, most Superstitious, and most subject to Idolatry? But, to conclude, The Prophets Habakkuk, and Jeremiah say,2 Conflatile est demonstratio mendacij: Lignum est Doctrina Vanitatis. A molten Idol is a Lesson of Lies: And (M. Hardinges) wooden Image is a doctrine of Vanity.
And, although perhaps the people may happily learne somewhat by these meanes, yet is not this the ordinary way, whereby God hath appointed the people to atteine knowledge. S. Paule saithe, Fides ex auditu: 1Faith commeth (not by séeing, or gasinge, but) by hearinge. There were many simple, rude, and vnlearned lay men emonge the Iewes. Yet God neuer set vp any suche Bookes for them to reade: but contrarywise euermore forebade them, and cried against them, and woulde not suffer them. If this be so speedy, and so ready a way to teache the People, how happeneth it, that where as is greatest stoare of suche Schoolemaisters, there the people is euermore most Ignorant, most Superstitious, and moste subiecte to Idolatrie? But, to conclude, The Prophetes Habacuch, and Hieremie say,2 Conflatile est demonstratio mendacij: Lignum est Doctrina Vanitatis. A molton Idol is a Lesson of Lies: And (M. Hardinges) woodden Image is a doctrine of Vanitie.
The second cause of the use of Images, is the stirring of our minds to all godliness. For where as the affect and desire of man is heavy, and dull in Divine and spiritual things,1 because the Body that is corruptible weigheth down the mind: when it is set forth before our eyes by Images, what Christ hath done for us, and what the Saints have done for Christ: then it is quickened, and moved to the like will of doing, and suffering, and to all endeavour of holy and virtuous life. As when we hear apt and fit words uttered in a Sermon, or an Oration: so when we behold looks, and gestures lively expressed in Images, we are moved to pity, to weeping, to joy, and to other affects. Wherein verily it hath always been thought, that painters have had no less grace, then either Orators, or Poets.
The seconde cause of the vse of Images, is the stirringe of our mindes to al godlynesse. For where as the affecte and desire of man is heauy, and dul in Diuine and spiritual thinges,1 because the Bodie that is corruptible weigheth downe the minde: when it is set foorthe before our eies by Images, what Christe hath doone for vs, and what the Sainctes haue doone for Christe: then it is quickned, and moued to the like will of dooinge, and sufferinge, and to al endeuour of holy and vertuouse life. As when we heare apte and fitte woordes vttered in a Sermon, or an Oration: so when we beholde lookes, and gestures liuely expressed in Images, we are mooued to pitie, to weepinge, to ioye, and to other affectes. VVherein verily it hathe alwaies beene thought, that painters haue had no lesse grace, then either Oratours, or Poetes.
Who listeth to see examples hereof, he may peruse the second Nicene Council,1 where he shall find among other most notable things concerning this point, one of S. Euphemia the Martyr, an other of Abraham sacrificing his Son Isaac, worthy of everlasting memory, that of Asterius the holy Bishop, this of Gregory Nyssene, very elegantly described. Virgil maketh Aeneas to weep, to hope for better fortune, to gather courage of mind, to take good advise, and order for redress, and help of his great calamities, by occasion of beholding a Painters work at Carthago, wherein the battle of Troy was expressed. Which that wise Poet would not have done, were it not that Pictures have great force to move mens hearts.
VVho listeth to see examples hereof, he maye peruse the seconde Nicene Councel,1 where he shal finde amonge other moste notable thinges concerninge this pointe, one of S. Euphemia the Martyr, an other of Abraham sacrificinge his Sonne Isaac, woorthy of euerlastinge memorie, that of Asterius the holy Bishop, this of Gregorie Nyssene, very elegantly described. Virgil maketh Aeneas to weepe, to hope for better fortune, to gather courage of minde, to take good aduise, and order for redresse, and helpe of his greate calamities, by occasion of beholdinge a Painters woorke at Carthago, wherein the battaile of Troye was expressed. VVhiche that wise Poete woulde not haue doone, were it not that Pictures haue greate force to moue mennes hartes.
Ovid likewise in the Epistle of Laodamia to Protesilaus her husband being forth at wars, maketh her so to write of his Image, which she had caused to be made of wax for her comfort in his absence, as it may well appear, that Images have a marvellous power to stir vehement affects, and to represent things absent, as though in manner they were present, in the minds of the beholders. Among all other examples for this purpose, that seemeth to me most notable, which Appianus writeth of C. Julius Caesar li. 2. De bellis civilibus. After that Caesar had been murdered of the Senators in the Council house, one of his friends, to show the cruelty of the fact to the people, laid Caesars bed in the open market place, and took forth of it his Image made of wax, which represented three and twenty wounds after a beastly sort stabbed into his face, and all the rest of his body, yet gaping, and as it were fresh bleeding. With which show he stirred the people to more wrath and rage, then he could have done with any oration or gesture: which was declared forthwith. For as soon as the people saw it, not able to bear their grief, nor stay their fury any longer, they wrought great and strange cruelties against them, that were found to have committed that murder.
Ouide likewise in the Epistle of Laodamia to Protesilaus hir husbande beinge foorth at warres, maketh hir so to write of his Image, whiche she had caused to be made of waxe for hir comforte in his absence, as it maye wel appeare, that Images haue a meruailouse power to stirre vehement affectes, and to represente thinges absent, as though in manner they were presente, in the mindes of the beholders. Amonge al other examples for this purpose, that seemeth to me most notable, whiche Appianus writeth of C. Iulius Caesar li. 2. De bellis ciuilibus. After that Caesar had beene murdered of the Senatours in the Councel house, one of his frendes, to shewe the crueltie of the facte to the people, laied Caesars bedde in the open markette place, and tooke foorth of it his Image made of waxe, whiche represented three and twentie woundes after a beastly sorte stabde into his face, and al the rest of his bodie, yet gapinge, and as it were freshe bleedinge. VVith whiche shewe he stirred the people to more wrathe and rage, then he coulde haue doone with any oration or gesture: whiche was declared foorthwith. For as soone as the people sawe it, not hable to beare their griefe, nor staye their furie any lenger, they wrought greate and strange cruelties againste them, that were founde to haue committed that murder.
1522–1571
ReformersEngland
Bishop of Salisbury; author of the Apology of the Church of England.
