The second tome of homilies of such matters as were promised, and entitled in…The second tome of homilees of such matters as were promised, and intituled in…

It were well that they would first grant, that they have hitherto done most wickedly in making and maintaining of images of God, and of the trinity in every place, whereof they are by force of Gods word and good reason convicted: and then to descend to the trial for other images. Now concerning their objection, that an image of Christ may be made: the answer is easy. For in Gods word and religion, it is not only required whether a thing may be done or no: but also, whether it be lawful and agreeable to Gods word to be done, or no. For all wickedness may be & is daily done, which yet ought not to be done. And the words of the reasons above alleged out of the Scriptures are, that images neither ought nor can be made unto God. Wherefore to reply that images of Christ may be made, except withal it be proved that it is lawful for them to be made, is, rather then to hold ones peace, to say somewhat, but nothing to the purpose. And yet it appeareth, that no image can be made of Christ, but a lying image (as the scripture peculiarly calleth images lies) For Christ is God and man. Seeing ¹therefore that for the Godhead, which is the most excellent part, no images can be made, it is falsely called the image of Christ: wherefore images of Christ be not only defects, but also lies. Which reason serveth also for the images of saints, whose souls, the more excellent parts of them, can by no images be represented and expressed. Wherefore, they be no images of saints, ⟨p. 89⟩whose souls reign in joy with God, but of the bodies of Saints, which as yet lye putrefied in the graves. Furthermore, no true image can be made of Christs body, for it is unknown now of what form and countenance he was. And there be in Greece and at Rome, and in other places, divers images of Christ, and none of them like to other, and yet every of them affirmeth, that theirs is the true and lively image of Christ, which can not possible be. Wherefore, as soon as an image of Christ is made, by and by is a lye made of him, which by Gods word is forbidden. Which also is true of the images of any Saints of antiquity, for that it is unknown of what form and countenance they were.

It were well that they woulde firste graunt, that they haue hytherto done moste wyckedlye in makyng and maynteyning of images of God, and of the trinitie in euery place, whereof they are by force of Gods word and good reason conuicted: and then to discend to the tryall for other images. Nowe concernyng their obiection, that an image of Christe may be made: the aunswere is easy. For in Gods worde and religion, it is not onlye requyred whether a thyng may be done or no: but also, whether it be lawfull and agreeable to Gods worde to be done, or no. For al wyckednesse may be & is dayly done, which yet ought not to be done. And the wordes of the reasons aboue alleaged out of the Scriptures are, that images neither ought nor can be made vnto God. Wherefore to reply that images of Christe maye be made, excepte withall it be proued that it is lawfull for them to be made, is, rather then to holde ones peace, to say somwhat, but nothyng to the purpose. And yet it appeareth, that no image can be made of Christe, but a lying image (as the scripture peculierlye calleth images lyes) For Christ is God and man. Seing