A03549:62
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…
The second tome of homilies of such matters as were promised, and entitled in the former part of homilies. Set out by the authority of the Queens Majesty: and to be read in every parish church agreeably.The second tome of homilees of such matters as were promised, and intituled in the former part of homilees. Set out by the aucthoritie of the Queenes Maiestie: and to be read in euery parishe church agreeably.
Imprinted at London : In Poules Churchyarde, by Richard Jugge, and John Cawood, printers to the Queens Majesty, 1571Imprinted at London : In Poules Churchyarde, by Richarde Iugge, and Iohn Cawood, printers to the Queenes Maiestie, 1571
No title page in the transcription: set from the catalogue record.
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.
Athanasius in his book against the Gentiles, hath these words: Let them tell I pray you, how God may be known by an image. If it be by the matter of an image, then there needeth no shape or form, seeing that God hath appeared in all material creatures which do testify his glory. Now if they say he is known by the form or fashion: is he not better to be known by the living things themselves, whose fashions the images express? For of surety, the glory of God should be more evidently known, if it were declared by reasonable and living creatures, rather then by dead and unmoveable images. Therefore when ye do grave or paint images, to the end to know God thereby, surely ye do an unworthy and unfit thing. And in an other place of the same book he saith: The invention of images came of no good, but of evil, and whatsoever hath an evil beginning, can never in any thing be judged good, seeing it is altogether naught. Thus far Athanasius, a very ancient, holy, and learned Bishop and Doctor, who judgeth both the first beginning & the end, and altogether of images or idols, to be naught.
Athanasius in his booke agaynst the Gentiles, hath these wordes: Let them tell I pray you, how God maye be knowen by an image. If it be by the matter of an image, then there needeth no shape or fourme, seeyng that God hath appeared in all materiall creatures whiche do testifie his glorye. Nowe if they say he is knowen by the fourme or fashion: is he not better to be knowen by the lyuyng thynges themselues, whose fashions the images expresse? For of suretie, the glorye of God shoulde be more euidentlye knowen, if it were declared by reasonable and lyuyng creatures, rather then by dead and vnmoueable images. Therefore when ye do graue or paynte images, to the ende to knowe God thereby, surelye ye do an vnworthye and vnfitte thyng. And in an other place of the same booke he sayth: The inuention of images came of no good, but of euil, and whatsoeuer hath an euyll begynnyng, can neuer in any thyng be iudged good, seeyng it is altogether naught. Thus far Athanasius, a very auncient, holy, and learned Byshop and Doctor, who iudgeth both the first beginnyng & the end, and altogether of images or idols, to be naught.
Lactantius likewise an old and learned writer in his book of the Origin of error, hath these words: God is above man, and is not placed beneath, but is to be sought in the highest region. Wherefore there is no doubt, but that no religion is in that place wheresoever any image is. For if religion stand in godly things (and there is no godliness but in heavenly things) then be images without religion. These be Lactantius