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Title page of The second tome of homilies of such matters as were promised, and entitled in…, London, 1571The 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…John Jewel, 1571

¶ The third part of the Homily against images and the worshipping of them, containing the confutation of the principal arguments which are used to be made for the maintenance of images. Which part may serve to instruct the Curates them selves, or men of good understanding.¶ The thirde parte of the Homilee against images and the worshipping of them, conteyning the confutation of the principall argumentes whiche are vsed to be made for the mayntenaunce of images. VVhich part may serue to instruct the Curates them selues, or men of good vnderstandyng.

pp. 82–16172 passagespart 1 of 2

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.

:94p. 82

¶ The third part of the Homily against images and the worshipping of them, containing the confutation of the principal arguments which are used to be made for the maintenance of images. Which part may serve to instruct the Curates them selves, or men of good understanding.

¶ The thirde parte of the Homilee against images and the worshipping of them, conteyning the confutation of the principall argumentes whiche are vsed to be made for the mayntenaunce of images. VVhich part may serue to instruct the Curates them selues, or men of good vnderstandyng.

:95p. 82–83

Now ye have heard how plainly, how vehemently, and that in many places, the word of God speaketh against not only idolatry and worshipping of images, but also against idols and images them selves: (I mean ⟨p. 83⟩always thus herein, in that we be stirred and provoked by them to worship them, and not as though they were simply forbidden by the new Testament, without such occasion and danger) And ye have heard likewise out of histories Ecclesiastical, the beginning, proceeding, and success of idolatry by images, and the great contention in the Church of Christ about them, to the great trouble and decay of Christendom: and withal ye have heard the sentences of old ancient fathers and godly learned Doctors and Bishops against images and idolatry, taken out of their own writings. It remaineth, that such reasons as be made for the maintenance of images, and excessive painting, gilding, and decking, aswell of them, as of the Temples or Churches, also be answered and confuted, partly by application of some places before alleged, to their reasons, and partly by otherwise answering the same. Which part hath the last place in this treatise, for that it can not be well understanded of the meaner sort, nor the arguments of image maintainers, can without prolixity to much tedious, be answered without the knowledge of the treatise going before. And although divers things before mentioned, be here rehearsed again: yet this repetition is not superfluous, but in a manner necessary, for that the simple sort can not else understand how the foresaid places are to be applied to the arguments of such as do maintain images, wherewith otherwise they might be abused.

¶ The third part of the Homily against images and the worshipping of them, containing the confutation of the principal arguments which are used to be made for the maintenance of images. Which part may serve to instruct the Curates them selves, or men of good understanding.¶ The thirde parte of the Homilee against images and the worshipping of them, conteyning the confutation of the principall argumentes whiche are vsed to be made for the mayntenaunce of images. VVhich part may serue to instruct the Curates them selues, or men of good vnderstandyng.

pp. 82–16172 passagespart 1 of 2

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.

:94p. 82

¶ The third part of the Homily against images and the worshipping of them, containing the confutation of the principal arguments which are used to be made for the maintenance of images. Which part may serve to instruct the Curates them selves, or men of good understanding.

¶ The thirde parte of the Homilee against images and the worshipping of them, conteyning the confutation of the principall argumentes whiche are vsed to be made for the mayntenaunce of images. VVhich part may serue to instruct the Curates them selues, or men of good vnderstandyng.

:95p. 82–83

:96p. 84–85

First, it is alleged by them that maintain images that all laws, prohibitions, and curses, noted by us out of the holy Scripture, & sentences of the Doctors also by us alleged, against images and the worshipping of them, appertain to the idols of the Gentiles or Pagans, as the idol of Jupiter, Mars, Mercury, &c. and not to our images of God, of Christ, and his Saints. But it shall be declared both by Gods word, and the sentences of the ancient Doctors, and judgement of the primitive Church, that all images, aswell ours, as the idols of the Gentiles, be forbidden and unlawful, namely in Churches and temples. And first this is to be replied out of Gods word, that the images of God the father, the Son, and the holy ghost, either severally, or the images of the Trinity, which we had in every Church, be by the Scriptures expressly and directly forbidden, and condemned, as appeareth by these places: The Lord spake unto you out of the middle of fire, you heard the voice or sound of his words, but ¹you did see no form or shape at all, least peradventure you being deceived, should make to your self any graven image or likeness, and so forth, as is at large rehearsed in the first part of this treaty against images. And therefore in the old law, the middle of the propitiatory which presented Gods seat, was empty, least any should take occasion to make any similitude or likeness of him. Isaiah, after he hath set forth the incomprehensible majesty of God, he asketh, to whom then will ye make God like? or ⟨p. 85⟩²what similitude will ye set up unto him? Shall the Carver make him a carven image? and shall the Goldsmith cover him with gold, or cast him into a form of silver plates? And for the poor man, shall the image maker frame an image of timber, that he may have somewhat to set up also? And after this he crieth out: O wretches, heard ye never of this? Hath it not ben preached to you since the beginning, how by the creation of the world, and the greatness of the work, they might understand the majesty of God, the Maker and Creator of all, to be greater then that it could be expressed or set forth in any image or bodily similitude? Thus far the Prophet Isaiah, who from the. xliiii. Chapter, to the xlix. entreateth in a manner of no other thing. And. S.

Firste, it is alleaged by them that maynteyne images that all lawes, prohibitions, and curses, noted by vs out of the holy Scripture, & sentences of the Doctours also by vs alleaged, agaynst images and the worshyppyng of them, apparteyne to the idolles of the Gentiles or Pagans, as the idoll of Iupiter, Mars, Mercurie, &c. and not to our images of God, of Christe, and his Saintes. But it shalbe declared both by Gods worde, and the sentences of the auncient Doctours, and iudgement of the primatiue Church, that all images, aswell ours, as the idolles of the Gentiles, be forbidden and vnlawfull, namely in Churches and temples. And fyrste this is to be replyed out of Gods worde, that the images of God the father, the sonne, and the holy ghost, eyther seuerally, or the images of the Trinitie, which we had in euery Church, be by the Scriptures expresly and directly forbidden, and condemned, as appeareth by these places: The Lorde spake vnto you out of the middle of fyre, you hearde the voyce or sound of his wordes, but ¹you dyd see no fourme or shape at all, least peraduenture you beyng deceaued, shoulde make to your selfe anye grauen image or lykenesse, and so foorth, as is at large rehearsed in the first part of this treatie agaynst images. And therefore in the olde lawe, the middle of the propitiatorie whiche presented Gods seate, was emptie, least any should take occasion to make any similitude or lykenesse of hym. Esaias, after he hath set foorth the incomprehensible maiestie of God, he asketh, to whom then wyll ye make God lyke? or ⟨p. 85⟩²what similitude wyl ye set vp vnto hym? Shall the Caruer make hym a caruen image? and shall the Goldsmyth couer hym with golde, or cast him into a fourme of syluer plates? And for the poore man, shall the image maker frame an image of tymber, that he maye haue somwhat to set vp also? And after this he cryeth out: O wretches, heard ye neuer of this? Hath it not ben preached to you since the beginning, how by the creation of the worlde, and the greatnesse of the worke, they myght vnderstande the maiestie of God, the Maker and Creatour of all, to be greater then that it could be expressed or set foorth in any image or bodily similitude? Thus farre the Prophet Esaias, who from the. xliiii. Chapter, to the xlix. intreateth in a maner of no other thyng. And. S.

1[…].〈…〉.
2[…]. xl.〈…〉. xl.

:97p. 85–86

Paul in the Acts of the Apostles evidently ¹teacheth the same, that no similitude can be made unto God in gold, silver, stone, or any other matter. By these and many other places of scripture it is evident, that no image either ought or can be made unto God. For how can God, a most pure spirit, whom man never saw, be expressed by a gross, bodily, and visible similitude? How can the infinite majesty & greatness of god, incomprehensible to mans mind, much more not able to be compassed with the sense, be expressed in an infinite and little image? How can a dead and dumb image express the living God? What can an image, which when it is fallen, can not rise up again, which can neither help his friends, nor hurt his enemies, express of the most puissant and mighty God, who alone is ⟨p. 86⟩able to reward his friends, and to destroy his enemies everlastingly? A man might justly cry with the prophet Habakkuk, Shall such images instruct or teach any thing right of God? or shall ²they become doctors? Wherefore men that have made an image of God whereby to honour him, have thereby dishonoured him most highly, diminished his majesty, blemished his glory, and falsified his trueth. And therefore saint Paul saith, that such as have framed any similitude or ³image of God like a mortal man, or any other likeness, in timber, stone, or other matter, have changed his trueth into a lye. For both they thought it to be no longer that which it was, a stock or a stone, and toke it to be that which it was not, as God, or an image of God. Wherefore an image of God, is not only a lye, but a double lye also. But the devil is a liar, and the father of lies: wherefore the lying images which be made of God, to his great dishonour, and horrible danger ⁴of his people, came from the devil.

Paul in the Actes of the Apostles euidentlye ¹teacheth the same, that no similitude can be made vnto God in golde, siluer, stone, or anye other matter. By these and many other places of scripture it is euidēt, that no image either ought or can be made vnto God. For how can God, a most pure spirite, whom man neuer sawe, be expressed by a grosse, bodily, and visible similitude? How can the infinite maiestie & greatnes of god, incomprehensible to mans mynde, muche more not able to be compassed with the sense, be expressed in an infinite and litle image? How can a dead and dombe image expresse the lyuyng God? What can an image, which when it is fallen, can not ryse vp agayne, which can neyther help his freendes, nor hurte his enemies, expresse of the moste puissaunt and myghtie God, who alone is ⟨p. 86⟩able to rewarde his freendes, and to destroy his enemies euerlastyngly? A man myght iustly crye with the prophet Habacus, Shall suche images instruct or teach any thyng ryght of God? or shall ²they become doctours? Wherfore men that haue made an image of God wherby to honour hym, haue therby dishonoured him most hyghly, diminished his maiestie, blemished his glorye, and falsified his trueth. And therefore saint Paul saith, that suche as haue framed anye similitude or ³image of God lyke a mortall man, or anye other lykenes, in tymber, stone, or other matter, haue chaunged his trueth into a lye. For both they thought it to be no longer that whiche it was, a stocke or a stone, and toke it to be that which it was not, as God, or an image of God. Wherfore an image of God, is not onlye a lye, but a double lye also. But the deuill is a lyer, and the father of lyes: wherefore the lying images which be made of God, to his great dishonour, and horrible danger ⁴of his people, came from the deuyll.

1Acts. 17.Actes. 17.
2Habac. 20.
3Rom. 1.
4John. 8.Iohn. 8.

:98p. 86–88

Wherefore they be convict of foolishness and wickedness in making of images of God, or the Trinity: for that no image of God ought or can be made, as by the scriptures and good reason evidently appeareth: yea, and once to desire an image of God, cometh of infidelity, thinking not God to be present, except they might see some sign or image of him, as appeareth by the Hebrews in the wilderness, willing Aaron to make them gods whom they might see go before them. Where they object, that seeing in Isaiah and Daniel be certain descriptions of God, as ⟨p. 87⟩sitting on a high seat. &c. why may not a painter likewise set him forth in colours to be seen, as it were a judge sitting in a throne, as well as he is described in writing of the prophets, seeing that scripture or writing, and picture, differ but a little? First, it is to be answered, that things forbidden by Gods word as painting of images of God, and things permitted of God, as such descriptions used of the prophets, be not all one: neither ought, nor can mans reason (although it show never so goodly) prevail any thing against Gods express word, and plain statute law, as I may well term it. Furthermore, the scripture although it have certain descriptions of God, yet if you read on forth, it expoundeth it self, declaring that God is a pure spirit, infinite, who replenisheth heaven and earth, which the picture doth not, nor expoundeth not it self: but rather when it hath set God forth in a bodily similitude, […] a man there, and will easily bring one into the heresy of the Anthropomorphites, thinking God to have hands and feet, & to sit as a man doth: which they that do (saith saint Augustine in his book de fide & simbolo cap. 7.) fall into that sacrilege which the apostle […], in […] who have changed the glory of the […] God, into the similitude of a […] ••n. For it is wickedness for a Christian to […] such an image to God in a Temple, and much more wickedness to erect such a one in •is heart by […] ••yng of it. But to this […], that this reason notwithstanding, […] of ⟨p. 88⟩Christ may be made, for that he toke upon him flesh, and became man.

Wherefore they be conuict of foolishnesse and wickednesse in making of images of God, or the Trinitie: for that no image of God ought or can be made, as by the scriptures and good reason euidently appeareth: yea, and once to desyre an image of God, commeth of infidelitie, thinking not God to be present, except they myght see some signe or image of hym, as appeareth by the Hebrues in the wyldernesse, wyllyng Aaron to make them gods whom they might see go before them. Where they obiect, that seeyng in Esaias and Daniel be certayne descriptions of God, as ⟨p. 87⟩sittyng on a hygh seate. &c. why may not a paynter lykewyse set him foorth in colours to be seene, as it were a iudge syttyng in a throne, as well as he is described in wrytyng of the prophetes, seing that scripture or wrytyng, and picture, differ but a litle? Firste, it is to be aunswered, that thynges forbidden by Gods worde as payntyng of images of God, and thynges permitted of God, as such discriptions vsed of the prophets, be not all one: neyther ought, nor can mans reason (although it shewe neuer so goodly) preuayle anye thyng agaynste Gods expresse worde, and playne statute lawe, as I may well tearme it. Furthermore, the scripture although it haue certayne discriptions of God, yet if you reade on foorth, it expoundeth it selfe, declaring that God is a pure spirite, infinite, who replenisheth heauen and earth, whiche the picture doth not, nor expoundeth not it selfe: but rather when it hath set God foorth in a bodily similitude, 〈…〉 a man there, and wyll easyly bryng one into the heresie of the Anthropomorphites, thinking God to haue handes and feete, & to sit as a man doth: which they that do (sayth saint Augustine in his booke de fide & simbolo cap. 7.) fall into that sacriledge which the apostle 〈…〉, in 〈…〉 who haue chaunged the glorye of the 〈…〉 God, into the similitude of a 〈…〉 ••n. For it is wyckednesse for a Christian to 〈…〉 suche an image to God in a Temple, and muche more wyckednesse to erecte suche a one in •is heart by 〈…〉 ••yng of it. But to this 〈…〉, that this rea•on notwithstandyng, 〈…〉 of ⟨p. 88⟩Christe may be made, for that he toke vppon him fleshe, and became man.

:99p. 88–89

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 ¹therefore that for the Godhead, which is the most excellent parte, no images can be made, it is falsly called the image of Christe: wherefore images of Christe be not onlye defectes, but also lyes. Which reason serueth also for the images of saintes, whose soules, the more excellent partes of them, can by no images be represented and expressed. Wherefore, they be no images of saintes, ⟨p. 89⟩whose soules raigne in ioy with God, but of the bodies of Saintes, whiche as yet lye putrified in the graues. Furthermore, no true image can be made of Christes body, for it is vnknowen nowe of what fourme and countenaunce he was. And there be in Grece and at Rome, and in other places, dyuers images of Christe, and none of them lyke to other, and yet euerye of them affirmeth, that theirs is the true and liuely image of Christ, which can not possible be. Wherefore, as sone as an image of Christe is made, by and by is a lye made of hym, which by Gods word is forbidden. Which also is true of the images of any Saintes of antiquitie, for that it is vnknowen of what fourme and countenaunce they were.

1Rom. 1.

:101p. 89–91

And now if it should be admitted & granted, that an image of Christ could truly be made, yet it is unlawful that it should be made, yea, ⟨p. 90⟩or that the image of any saint should be made, specially to beset up in Temples, to the great and unavoidable danger of idolatry, as hereafter shall be proved. And first concerning the image of Christ, that though it might be ¹had truly, yet it were unlawful to have it in Churches publicly, is a notable place in Ireneus, who reproved the heretics called Gnostici, for that they carried about the image of Christ, made truly after his own proportion in Pilates time (as they said) and therefore more to be esteemed, then those lying images of him which we now have. The which Gnostici also used to set garlands upon the head of the said image, to show their affection to it. But to go to Gods word. Be not I pray you the words of the scripture plain? Beware least thou being ²deceived, make to thy self (to say to any use of religion) any graven image, or any similitude of any thing &c. And cursed be the man that maketh a graven or molten image, abomination before the Lord. &c. Be not our images such? Be not our images of Christ and his saints, […] […]ed, or molten, or caste, or similitudes of men and women? It is happy that we have not followed the Gentiles in making of images of […]es, fishes, and vermynes also. Notwithstanding, the image of an Horse, as also the […] the Ass that Christ •ode on, have in di[…] places ben brought into the Church and Temple of God. And is not that which is written in the beginning of the Lords most holy ³law, and daily read unto you, most evident ⟨p. 91⟩also? Thou shalt not make any likeness of any thing in heaven above, in earth beneath, or in the water under the earth. &c. Could any more be forbidden and said then this? either of the kinds of images, which be either carved, molten, or otherwise similitudes? or of things whereof images are forbidden to be made? Are not all things either in heaven, earth, or water under the earth? And be not our images of Christ and his saints, likenesses of things in heaven, earth, or in the water? If they continue in their former answer, that these prohibitions concern the idols of the Gentiles, and not our images:

And nowe if it should be admitted & graunted, that an image of Christe could truely be made, yet it is vnlawfull that it shoulde be made, yea, ⟨p. 90⟩or that the image of anye saint shoulde be made, speciallye to beset vp in Temples, to the greate and vnauoydable daunger of idolatrie, as hereafter shalbe proued. And fyrste concernyng the image of Christe, that though it myght be ¹had truelye, yet it were vnlawfull to haue it in Churches publiquely, is a notable place in Ireneus, who reproued the heritikes called Gnostici, for that they caryed about the image of Christe, made truely after his owne proportion in Pilates tyme (as they said) and therefore more to be esteemed, then those lying images of hym which we nowe haue. The whiche Gnostici also vsed to set garlandes vppon the head of the sayde image, to shewe their affection to it. But to go to Gods worde. Be not I pray you the wordes of the scripture playne? Beware least thou beyng ²deceaued, make to thy selfe (to say to any vse of religion) anye grauen image, or anye similitude of any thyng &c. And cursed be the man that maketh a grauen or molten image, abhomination before the Lorde. &c. Be not our images such? Be not our images of Christe and his saintes, 〈…〉〈…〉ed, or molten, or caste, or similitudes of men and women? It is happye that we haue not folowed the Gentiles in makyng of images of 〈…〉es, fyshes, and vermynes also. Notwithstandyng, the image of an Horse, as also the 〈…〉 the Asse that Christe •ode on, haue in di〈…〉 places ben brought into the Churche and Temple of God. And is not that whiche is written in the begynning of the Lordes moste holye ³lawe, and dayly read vnto you, moste euident ⟨p. 91⟩also? Thou shalt not make any lykenesse of anye thyng in heauen aboue, in earth beneath, or in the water vnder the earth. &c. Coulde anye more beforbidden and sayde then this? eyther of the kyndes of images, whiche be eyther carued, molten, or otherwyse similitudes? or of thynges whereof images are forbidden to be made? Are not all thinges either in heauen, earth, or water vnder the earth? And be not our images of Christe and his saintes, lykenesses of thynges in heauen, earth, or in the water? If they continue in their former aunswere, that these prohibitions concerne the idols of the Gentiles, and not our images:

1Lib. 1. ca. •4.
2Levi. 2•. Deut. 5. Sculptile, •u••le. Similitudo. Deut. •7Leui. 2•. Deut. 5. Sculptile, •u••le. Similitudo. Deut. •7
3Exod. 20.

:102p. 91–92

First that answer is already confuted, concerning the images of God and the trinity at large, and concerning the images of Christ also, by Ireneus. And that the law of God is likewise to be understanded against all our images, aswell of Christ, as his saints, in Temples and Churches, appeareth further by the judgement of the old Doctors, and the primitive Church. Epiphanius renting a painted cloth, wherein was the picture of Christ, or of some saint, affirming it to be against our religion, that any such image should be had in the temple or Church (as is before at large declared) judged that not only idols of the Gentiles, but that all images of Christ and his saints also, were forbidden by Gods word and our religion. Lactantius affirming it to be certain that no true religion can be where an image or picture is, (as is before declared) judged, that aswell all images and pictures, as the idols of the gentiles, ⟨p. 92⟩were forbidden, else would he not so generally have spoken and pronounced of them. And saint Augustine (as is before alleged) greatly alloweth ¹M. Varro, affirming that religion is most pure without images: and saith him self, Images be of more force to crook an unhappy soul, then to teach and instruct it. And he saith further, Every child, yea, every beast knoweth, that it is not God that they see. Wherefore ²then doth the holy ghost so oft monish us of that which all men know? Whereunto saint Augustine answereth thus. For (saith he) when images are placed in Temples, and set in honourable sublimity, & begin once to be worshipped, forthwith breedeth the most vile affection of error. This is saint Augustine's judgement of images in Churches, that by and by they breed error and idolatry. The Christian Emperors, the learned Bishops, all the learned men of Asia, Greece, and Spain, assembled in counsels at Constantinople and in Spain. vii. and. viii. C. years ago and more, condemning and destroying all images, aswell of Christ, as of the Saints, set up by the Christians (as is before at large declared) testify, that they understood Gods word so, that it forbade our images, as well as the idols of ³the Gentiles. And as it is written. Sapi. xiiij. that images were not from the beginning, neither shall they continue to the end:

Fyrste that aunswere is alreadye confuted, concernyng the images of God and the trinitie at large, and concerning the images of Christe also, by Ireneus. And that the lawe of God is lykewyse to be vnderstanded agaynst all our images, aswell of Christe, as his saintes, in Temples and Churches, appeareth further by the iudgement of the olde Doctours, and the primatiue Churche. Epiphanius rentyng a paynted cloth, wherein was the picture of Christe, or of some saint, affyrmyng it to be agaynst our religion, that any such image shoulde be had in the temple or Church (as is before at large declared) iudged that not onlye idols of the Gentiles, but that all images of Christe and his saintes also, were forbidden by Gods worde and our religion. Lactantius affyrming it to be certayne that no true religion can be where an image or picture is, (as is before declared) iudged, that aswell all images and pictures, as the idols of the gentiles, ⟨p. 92⟩were forbidden, els woulde he not so generallye haue spoken and pronounced of them. And saint Augustine (as is before alleaged) greatlye alloweth ¹M. Varro, affyrmyng that religion is moste pure without images: and sayth hym selfe, Images be of more force to crooke an vnhappye soule, then to teache and instruct it. And he sayth further, Euery chyld, yea, euerye beast knoweth, that it is not God that they see. Wherefore ²then doth the holye ghost so ofte monishe vs of that whiche all men knowe? Whereunto saint Augustine aunswereth thus. For (saith he) when images are placed in Temples, and set in honourable sublimitie, & begyn once to be worshypped, foorthwith breedeth the most vyle affection of errour. This is saint Augustines iudgemente of images in Churches, that by and by they breede errour and idolatrie. The Christian Emperours, the learned Byshops, all the learned men of Asia, Grece, and Spayne, assembled in counselles at Constantinople and in Spayne. vii. and. viii. C. yeres ago and more, condemnyng and destroying al images, aswell of Christ, as of the Saintes, set vp by the Christians (as is before at large declared) testifie, that they vnderstood Gods worde so, that it forbad our images, as well as the idols of ³the Gentiles. And as it is written. Sapi. xiiij. that images were not from the beginning, neyther shall they continue to the end:

1Lib. 4. ca. 3. decivit. dei.Lib. 4. ca. 3. deciuit. dei.
2In Psal. •6. and, 113
3Sapi. 14.

:103p. 92–93

so were they not in the beginning in the primitive Church, God grant they may in the end be destroyed. For all Christians in the primitive Church, as Origen against Celsus, Cyprian also and Arnobius do ⟨p. 93⟩testified, were sore charged and complained on, ¹that they had no altars nor images. Wherefore did they not I pray you, conform themselves to the Gentiles in making of images, but for lack of them sustained their heavy displeasure, if they had taken it to be lawful by Gods word to have images? It is evident therefore that they toke all images to be unlawful in the Church or Temple of God, and therefore had none, though the Gentiles therefore were most highly displeased, following this rule: We must obey God rather then men. And Zephirius in his notes upon the Apology of sertullian, gathereth, that all his vehement ²persuasion should be but cold, except we know this once for all, that Christian men in his time did most hate images with their ornaments. And Ireneus (as is above declared) reproveth the heretics called Gnostici, for that they carried about the image of Christ. And therefore the primitive Church which is specially to be followed as most incorrupt and pure, had publicly in Churches, neither idols of the Gentiles, nor any other images, as things directly forbidden by Gods word. And thus it is declared by Gods word, the sentences of the Doctors, and the judgement of the primitive Church, which was most pure and sincere, that all images, aswell ours, as the idols of the Gentiles, be by Gods word forbidden, and therefore unlawful, specially in Temples and Churches.

so were they not in the begynnyng in the primatiue Churche, God graunt they may in the ende be destroyed. For all Christians in the primatiue Churche, as Origen agaynste Celsus, Ciprian also and Arnobius do ⟨p. 93⟩testified, were sore charged and complayned on, ¹that they had no aulters nor images. Wherefore dyd they not I pray you, confourme themselues to the Gentiles in makyng of images, but for lacke of them sustayned their heauie displeasure, if they had taken it to be lawfull by Gods worde to haue images? It is euident therefore that they toke al images to be vnlawful in the Churche or Temple of God, and therefore had none, though the Gentiles therefore were most highly displeased, folowing this rule: We must obey God rather then men. And Zephirius in his notes vppon the Apologie of sertullian, gathereth, that all his vehement ²perswasion shoulde be but colde, except we know this once for all, that Christian men in his tyme dyd moste hate images with their ornamentes. And Ireneus (as is aboue declared) reproueth the heretikes called Gnostici, for that they caryed about the image of Christ. And therefore the primatiue Church which is speciallie to be folowed as most incorrupt and pure, had publiquely in Churches, neyther idols of the Gentiles, nor any other images, as thynges directly forbidden by Gods word. And thus it is declared by Gods worde, the sentences of the Doctours, and the iudgement of the primatiue Churche, whiche was moste pure and sincere, that all images, aswell ours, as the idols of the Gentiles, be by Gods word forbidden, and therfore vnlawful, specially in Temples and Churches.

1Origen. cont. Celsum. lib. 4. et. 8. Ciprianus cont. Demetrium.
2Acts. 5.Actes. 5.

:105p. 94–95

Well, then we be come to their second allegation, which in part we would not stick to grant them. For we are not so superstitious or scrupulous, that we do abhor either flowers wrought in Carpets, hangings, and other arras, either the Images of Princes printed or stamped in their Coins, which when Christ did see in a Roman Coin, we read not that he reprehended it, neither do we condemn the arts of painting and image making, as wicked of them selves. But we would admit and grant them, that images used for no religion, or superstition rather, we mean images of none worshipped, nor in danger to be worshipped of any, may be suffered. But images placed publicly in Temples, can not possibly be without danger of worshipping and idolatry, wherefore they are not publicly to be had or suffered in Temples and Churches. The Jews, to whom this law was first given (and yet being a moral commandment, and not ceremonial, as all Doctors interpret it, bindeth us aswell as them) the Jews I say, who should have the true sense and meaning of Gods law so peculiarly given ⟨p. 95⟩unto them, neither had in the beginning any images publicly in their Temple (as Origins ¹and Josephus at large declareth) neither after the restitution of the Temple, would by any means consent to Herod, Pilate, or Petronius, that images should be placed only in the Temple at Jerusalem, although no worshipping of images was required at their hands: but rather offered them selves to the death, then to assent that images should once be placed in the Temple of God, neither would they suffer any image maker among them. And Origene addeth this cause, least their minds should be plucked from God, to the contemplation of earthly things. And they are much commended for this earnest zeal, in maintaining of Gods honour and true religion. And trueth it is, that the Jews and Turks, who abhor images & idols as directly forbidden by Gods word, will never come to the trueth of our religion, whiles these stumbling blocks of images remain amongest us, and lye in their way. If they object yet the brazen serpent which Moses did set up, or the images of the Cherubims, or any other Images which the Jews had in their Temple, the answer is easy.

Well, then we be come to their seconde allegation, whiche in parte we woulde not sticke to graunte them. For we are not so superstitious or scrupulous, that we do abhorre eyther flowres wrought in Carpettes, hangynges, and other arrasse, eyther the Images of Princes prynted or stamped in their Coynes, whiche when Christe did see in a Romane Coyne, we reade not that he reprehended it, neyther do we condemne the artes of payntyng and image making, as wicked of them selues. But we would admit and graunt them, that images vsed for no religion, or superstition rather, we meane images of none worshipped, nor in daunger to be worshypped of any, may be suffred. But images placed publiquely in Temples, can not possiblye be without daunger of worshyppyng and idolatrie, wherfore they are not publiquely to be had or suffered in Temples and Churches. The Jewes, to whom this lawe was firste geuen (and yet beyng a morall commaundement, and not ceremoniall, as all Doctours interpret it, byndeth vs aswel as them) the Jewes I saye, who shoulde haue the true sense and meanyng of Gods lawe so peculierly geuen ⟨p. 95⟩vnto them, neyther had in the begynnyng anye images publiquely in their Temple (as Origines ¹and Iosephus at large declareth) neither after the restitution of the Temple, would by any meanes consent to Herode, Pilate, or Petronius, that images shoulde be placed only in the Temple at Hierusalem, although no worshyppyng of images was requyred at their handes: but rather offered them selues to the death, then to assent that images shoulde once be placed in the Temple of God, neyther woulde they suffer anye image maker among them. And Origene addeth this cause, least their myndes shoulde be plucked from God, to the contemplation of earthly thynges. And they are muche commended for this earnest zeale, in maynteyning of Gods honour and true religion. And trueth it is, that the Jewes and Turkes, who abhorre images & idols as directly forbiddenby Gods worde, wil neuer come to the trueth of our religion, whiles these stumbling blockes of images remayne amongest vs, and lye in their way. If they obiect yet the brasen serpent which Moyses dyd set vp, or the images of the Cherubims, or anye other Images whiche the Jewes had in their Temple, the aunswere is easy.

1Origen. cont. Celsum. lib. 4. Joseph. antiq. lib. 17. cap. 8. lib. 18, ca. 5 lib. 18. c•. 15.Origen. cont. Celsum. lib. 4. Ioseph. antiq. lib. 17. cap. 8. lib. 18, ca. 5 lib. 18. c•. 15.

:106p. 95–97

We must in religion obey Gods general law, which bindeth all men, & not follow examples of particular dispensation, which be no warrants for us: else we may by the same reason resume circumcision & sacrificing of beasts, & other rites permitted to the Jews. Neither can those images of cherubim, set in secret where no man might come nor behold, be any example for our public setup ⟨p. 96⟩of images in Churches and Temples. But to let the Jews go. Where they say that images, so they be not worshipped, as things indifferent may be tolerated in Temples and Churches: We infer and say for the adversative, that all our images of God, our Saviour Christ, and his Saints, publicly set up in Churches & Temples, places peculiarly appointed to the true worshipping of God, be not things indifferent, nor tolerable: but against Gods law and commandment, taking their own interpretation and exposition of it. First, for that all images so set up publicly, have ben worshipped of the unlearned and simple sort, shortly after they have ben publicly so set up, and in conclusion, of the wise & learned also. Secondly, for that they are worshipped in sundry places now in our time also. And thirdly, for that it is impossible that images of God, Christ, or his Saints, can be suffered (specially in Temples and Churches) any while or space without worshipping of them: & that idolatry, which is most abominable before God, can not possibly be escaped & avoided, without the abolishing and destruction of images & pictures in Temples and Churches, for that idolatry is to images, specially in Temples and Churches, an inseparable accident (as they term it) so that images in Churches, and idolatry, go always both together, and that therefore the one can not be avoided, except the other, (specially in all public places) be destroyed. Wherefore, to make images, and publicly to set them up in Temples and Churches, places ⟨p. 97⟩appointed peculiarly to the service of God, is, to make images to the use of religion, and not only against this precept: Thou shalt make no manner of image, but against this also: Thou shalt not bow down to them, nor worship them. For they being set up, have ben, be, and ever will be worshipped. And the full proof of that which in the beginning of the first part of this treaty was touched, is here to be made & performed:

We must in religion obey Gods general lawe, which bindeth al men, & not folowe examples of particuler dispensation, which be no warrantes for vs: els we may by the same reason resume circūcision & sacrifising of beastes, & other rites permitted to ye Jewes. Neither can those images of cherubim, set in secret wher no man might come nor behold, be any example for our publique setvp ⟨p. 96⟩of images in Churches and Temples. But to let the Jewes go. Where they say that images, so they be not worshypped, as thynges indifferent maye be tollerated in Temples and Churches: We inferre and say for the aduersatiue, that all our images of God, our Sauiour Christ, and his Saintes, publiquely set vp in Churches & Temples, places peculierlye appoynted to the true worshipping of God, be not thynges indifferent, nor tollerable: but agaynst Gods lawe and commaundement, taking their owne interpretation and exposition of it. Firste, for that all images so set vp publiquely, haue ben worshipped of the vnlearned and simple sorte, shortly after they haue ben publiquely so set vp, and in conclusion, of the wyse & learned also. Secondly, for that they are worshypped in sundry places now in our time also. And thirdly, for that it is impossible that images of God, Christe, or his Saintes, can be suffered (specially in Temples and Churches) anye while or space without worshipping of them: & that idolatrie, which is most abhominable before God, can not possibly be escaped & auoyded, without the abolishing and destruction of images & pictures in Temples and Churches, for that idolatrie is to images, speciallye in Temples and Churches, an inseparable accident (as they tearme it) so that images in Churches, and idolatrie, go alwayes both together, and that therefore the one can not be auoyded, except the other, (specially in all publique places) be destroyed. Wherefore, to make images, and publiquely to set them vp in Temples and Churches, places ⟨p. 97⟩appoynted peculierly to the seruice of God, is, to make images to the vse of religion, and not onlye agaynst this precept: Thou shalt make no maner of image, but agaynst this also: Thou shalt not bow downe to them, nor worship them. For they beyng set vp, haue ben, be, and euer will be worshipped. And the full proofe of that which in the beginning of the first part of this treatie was touched, is here to be made & perfourmed:

:108p. 97–98

And first, that our images and the idols of ¹the Gentiles be all one concerning themselves, is most evident, the matter of them being gold, silver, or other metal, stone, wood, clay, or plaster, as were the idols of the Gentiles, and so being either molten or caste, either carved, graven, hewed, or otherwise formed and fashioned, after the similitude and likeness of man or woman, be dead and dumb works of mans hands, having mouth and speak not, eyes and see not, hands and feel not, feet and go not, and so aswell in form as matter, be altogether like ⟨p. 98⟩the idols of the Gentiles. Insomuch that all the titles which be given to the idols in the Scriptures, may be verified of our images. Wherefore, no doubt but the like curses which are mentioned in the scriptures, will light upon the makers and worshippers of them both. Secondly, that they have ben and be worshipped in our time, in like form and manner, as were the idols of the Gentiles, is now to be proved. And for that idolatry standeth chiefly in the mind, it shall in this part first be proved, that our image maintainers have had, and have the same opinions and judgement of saints, whose images they have made and worshipped, as the Gentiles idolaters had of their gods. And afterward shall be declared, that our image maintainers and worshippers, have used, and use the same outward rites & manner of honouring and worshipping their images, as the Gentiles did use before their idols, and that therefore they commit idolatry, aswell inwardly and outwardly, as did the wicked Gentiles idolaters.

And firste, that our images and the idols of ¹the Gentiles be all one concernyng themselues, is most euident, the matter of them beyng golde, siluer, or other mettall, stone, wood, clay, or plaster, as were the idols of the Gentiles, and so beyng eyther moulten or caste, eyther carued, grauen, hewed, or otherwise fourmed and fashioned, after the similitude and likenesse of man or woman, be dead and dumbe workes of mans handes, hauing mouth and speake not, eyes and see not, handes and feele not, feete and go not, and so aswell in fourme as matter, be altogether like ⟨p. 98⟩the idols of the Gentiles. Insomuch that al the titles which be geuen to the idols in the Scriptures, may be verified of our images. Wherfore, no doubt but the lyke curses whiche are mentioned in the scriptures, wyll lyght vppon the makers and worshippers of them both. Secondly, that they haue ben and be worshypped in our tyme, in lyke fourme and maner, as were the idols of the Gentiles, is nowe to be proued. And for that idolatrie standeth cheefely in the minde, it shal in this part first be proued, that our image maynteyners haue had, and haue the same opinions and iudgement of saintes, whose images they haue made and worshipped, as the Gentiles idolaters had of theyr gods. And afterwarde shalbe declared, that our image maynteyners and worshyppers, haue vsed, and vse the same outwarde rites & maner of honouryng and worshipping theyr images, as the Gentiles dyd vse before their idols, and that therefore they commit idolatrie, aswell inwardly and outwardlye, as dyd the wycked Gentiles idolaters.

1Simulachra gent•um, Argentū & aurum, Fusile. Similitude Sculptile. Simulachrū opera manu• hominūSimulachra gent•um, Argentū & aurum, Fusile. Similitud Sculptile. Simulachrū opera manu• hominū

:109p. 98–100

And concerning the first part of the idolatrious opinions of our image maintainers. What I pray you be such saints with us, to whom we attribute the defence of certain countries, spoiling God of his due honour herein, but Dij tutelares of the Gentiles idolaters? Such as were Belus to the Babylonians and Assyrians, ¹O siris and Isis to the Egyptians, Vulcan to the Lemnians, and such other. What be such saints to whom the safeguard of certain cities are appointed, ²but Dij praesides, with the Gentiles idolaters? ⟨p. 99⟩Such as were at Delphos Apollo, at Athens Minerva, at Carthage Juno, at Rome Quirinus. &c. What be such saints, to whom contrary to the use of the primitive Church, Temples and Churches be builded, and altars erected, but Dij patroni, of the Gentiles idolaters. ³Such as were in the Capitol Jupiter, in Paphus temple Venus, in Ephesus temple Diana, & such like. Alas, we seem in thus thinking and doing, to have learned our religion not out of Gods word, but out of the Pagan poets, who say, Excessere omnes aditis, arisque relictis, Dij quibus imperium hoc steterat. &c. That is to say: All the gods by whose defence this Empire stood, are gone out of the temples, and have forsaken their altars. And where one saint hath images in divers places, the same saint hath divers names thereof, most like to the Gentiles. When you hear of our Lady of Walsingham, our Lady of Ipswich, our Lady of Wilsdon, & such other: what is it but an imitation of the Gentiles idolaters? Diana Agrotera, Diana Coriphea, Diana Ephesia, &c. Venus Cipria, Venus Paphia, Venus Gnidia. Whereby is evidently meant, that the saint for the image sake, should in those places, yea in the images them selves, have a dwelling, which is the ground of their idolatry. For where no images be, they have no such means. Terentius varro showeth, that there were three hundred Jupiters in his time, there were no fewer Veneres and Dianae, we had no fewer Christophers, Ladies, and Mary Magdalens, and other saints. Oenomaus and Hesiodus show, ⟨p. 100⟩that in their time there were thirty thousand Gods. I think we had no fewer saints, to whom we gave the honour due to God. And they have not only spoiled the true living God of his due honour, in temples, cities, countries and lands, by such devises and inventions, as the Gentiles idolaters have done before them:

And concerning the first part of the idolatrious opinions of our image maynteyners. What I pray you be suche saintes with vs, to whom we attribute the defence of certayne countreyes, spoylyng God of his due honour herein, but Dij tutelares of the Gentiles idolaters? Suche as were Belus to the Babylonians and Assyrians, ¹O siris and Isis to the Egyptians, Vulcane to the Lemnians, and such other. What be such saintes to whom the sauegarde of certayne cities are appointed, ²but Dij praesides, with the Gentiles idolaters? ⟨p. 99⟩Suche as were at Delphos Apollo, at Athens Minerua, at Carthage Iuno, at Rome Quirinus. &c. What be such saints, to whom contrary to the vse of the primitiue Churche, Temples and Churches be buylded, and aulters erected, but Dij patroni, of the Gentiles idolaters. ³Such as were in the Capitol Iupiter, in Paphus temple Venus, in Ephesus temple Diana, & such lyke. Alas, we seeme in thus thynkyng and doyng, to haue learned our religion not out of Gods worde, but out of the Pagan poets, who say, Excessere omnes aditis, arisque relictis, Dij quibus imperium hoc steterat. &c. That is to say: All the gods by whose desence this Empire stoode, are gone out of the temples, and haue forsaken their aulters. And where one saint hath images in diuers places, the same saint hath diuers names thereof, moste lyke to the Gentiles. When you heare of our Lady of Walsingham, our Lady of Ipswich, our Lady of Wilsdon, & suche other: what is it but an imitation of the Gentiles idolaters? Diana Agrotera, Diana Coriphea, Diana Ephesia, &c. Venus Cipria, Venus Paphia, Venus Gnidia. Whereby is euidently meant, that the saint for the image sake, shoulde in those places, yea in the images them selues, haue a dwellyng, whiche is the grounde of theyr idolatrie. For where no images be, they haue no such meanes. Terentius varro sheweth, that there were three hundred Iupiters in his tyme, there were no fewer Veneres and Dianae, we had no fewer Christophers, Ladies, and Marie Magdalens, and other saintes. Oenomaus and Hesiodus shewe, ⟨p. 100⟩that in theyr time there were thirtie thousande Gods. I thinke we had no fewer saintes, to whom we gaue the honour due to God. And they haue not only spoyled the true liuing God of his due honour, in temples, cities, countreyes and landes, by suche deuises and inuentions, as the Gentiles idolaters haue done before them:

1Dij tutelares.
2Dij praesides.
3Dij patroni.

:110p. 100–101

but the Sea and waters have aswell special saints with them, as they had Gods with the Gentiles, Neptune, Triton, Nereus, Castor, & Pollux, Venus, and such other. In whose places be come saint Christopher, saint Clement, and divers other, and specially our Lady, to whom shipmen sing Ave maris stella. Neither hath the fire scaped their idolatrious inventions. For in stead of Vulcan and Vesta, the Gentiles gods of the fire, our men have placed saint Agatha, and make letters on her day for to quench fire with. Every artificer and profession hath his special saint, as a peculiar God. As for example, scholars have saint Nicholas and saint Gregory, painters saint Luke, neither lack soldiers their Mars, nor lovers their Venus, amongest Christians. All diseases have their special saints, as gods the curers of them. The pocks saint Roche, the falling evil saint Cornelis, the tooth ache saint Appoline. &c. neither do beasts and cattle lack their Gods with us, for saint Loy is the horseleech, and saint Anthony the swineherd. &c. Where is Gods providence and due honour in the mean season? who saith, The heavens be mine, and the earth is mine, the whole world and all that ⟨p. 101⟩in it is, I do give victory, and I put to flight, of me be all counsels and help. &c. Except I keep the city, in vain doth he watch that keepeth it, thou Lord shalt save both men and beasts. But we have left him neither heaven, nor earth, nor water, nor country, nor city, peace no war to rule and govern, neither men, nor beasts, nor their diseases to cure, that a godly man might justly for zealous indignation cry out, O heaven, O earth, and seas, what madness and wickedness against God are men fallen into? What dishonour do the creatures to their creator and maker? And if we remember God sometime, yet because we doubt of his ability or will to help, we join to him another helper, as he were a noun adjective, using these sayings: such as learn, God and saint Nicholas be my speed: such as neese, God help and saint John: to the horse, God and saint Loy save thee. Thus are we become like horses and mules, which have no understanding. For, is there not one God only, who by his power and wisdom made all things, and by his providence governeth the same? and by his goodness maintaineth and saveth them? Be not all things of him, by him, and through him?

but the Sea and waters haue aswell speciall saintes with them, as they had Gods with the Gentiles, Neptune, Tritron, Nereus, Castor, & Pollux, Venus, and suche other. In whose places be come saint Christopher, saint Clement, and diuers other, and specially our Lady, to whom shypmen syng Aue maris stella. Neyther hath the fyre scaped theyr idolatrious inuentions. For in steade of Vulcane and Vesta, the Gentiles gods of the fyre, our men haue placed saint Agatha, and make letters on her day for to quenche fyre with. Euerye artificer and profession hath his speciall saint, as a peculier God. As for example, scollers haue saint Nicholas and saint Gregorie, paynters saint Luke, neyther lacke souldiers theyr Mars, nor louers theyr Venus, amongest Christians. All diseases haue theyr speciall saintes, as gods the curers of them. The pockes saint Roche, the fallyng euyll saint Cornelis, the toothe ache saint Appoline. &c. neyther do beastes and cattell lacke theyr Gods with vs, for saint Loy is the horseleache, and saint Anthonie the swinehearde. &c. Where is Gods prouidence and due honour in the meane season? who sayth, The heauens be myne, and the earth is myne, the whole worlde and al that ⟨p. 101⟩in it is, I do geue victorie, and I put to flight, of me be al councels and helpe. &c. Except I kepe the citie, in vayne doth he watch that kepeth it, thou Lorde shalt saue both men and beastes. But we haue left hym neyther heauen, nor earth, nor water, nor countrey, nor citie, peace no warre to rule and gouerne, neyther men, nor beastes, nor theyr diseases to cure, that a godlye man myght iustlye for zelous indignation crye out, O heauen, O earth, and seas, what madnesse and wickednesse agaynst God are men fallen into? What dishonour do the creatures to theyr creator and maker? And yf we remember God sometime, yet because we doubt of his habilitie or will to helpe, we ioyne to hym another helper, as he were a nowne adiectiue, vsyng these sayinges: suche as learne, God and saint Nicholas be my speede: such as neese, God helpe and saint John: to the horse, God and saint Loy saue thee. Thus are we become like horses and moyles, whiche haue no vnderstandyng. For, is there not one God only, who by his power and wysdome made all thynges, and by his prouidence gouerneth the same? and by his goodnes maynteyneth and saueth them? Be not all thynges of hym, by hym, and through hym?

:111p. 101–103

Why doest thou turn from the creator to the creatures? This is the manner of the Gentiles idolaters: but thou art a Christian, and therefore by Christ alone hast access to God the father, and help of him only. These things are not written to any reproach of the saints them selves, who were the true servants of God, ⟨p. 102⟩and did give all honour to him, taking none unto themselves, and are blessed souls with God: but against our foolishness and wickedness, making of the true servants of God, false gods, by attributing to them the power and honour which is Gods, and due to him only. And for that we have such opinions of the power and ready help of saints, all our Legends, Hymns, Sequences, and Masses, did contain stories, lauds, and praises of them, and prayers to them: yea, and sermons also altogether of them and to their praises, Gods word being clean laid aside. And this we do altogether agreeable to the saints, as did the Gentiles idolaters to their false gods. For these opinions which men have had of mortal persons, were they never so holy, the old most godly and learned Christians, have written against the feigned gods of the Gentiles, and Christian princes have destroyed their images, who if they were now living, would doubtless likewise both write against our false opinions of saints, and also destroy their images. For it is evident, that our image maintainers, have the same opinion of saints, which the Gentiles had of their false gods, and thereby are moved to make them images as the Gentiles did. If answer be made, that they make saints but intercessors to God, and means for such things as they would obtain of God: that is even after the Gentiles idolatrious usage, to make them of saints, gods, called Dij Medioximi, to be mean ¹intercessors and helpers to God, as though he ⟨p. 103⟩did not hear, or should be weary if he did all alone. So did the Gentiles teach, that there was one chief power working by other, as means, and so they made all gods subject to fate or destiny: as Lucian in his dialogues feigneth, that Neptune made suite to Mercury, that he might speak with Jupiter. And therefore in this also, it is most evident that our image maintainers be all one in opinion with the Gentiles idolaters.

Why doest thou turne from the creatour to the creatures? This is the maner of the Gentiles idolaters: but thou art a Christian, and therefore by Christe alone hast accesse to God the father, and helpe of him only. These thynges are not wrytten to any reproche of the saintes them selues, who were the true seruauntes of God, ⟨p. 102⟩and dyd geue all honour to him, taking none vnto themselues, and are blessed soules with God: but against our foolishnes and wickednes, makyng of the true seruauntes of God, false gods, by attributyng to them the power and honour whiche is Gods, and due to hym only. And for that we haue suche opinions of the power and redy helpe of saintes, al our Legendes, Hymnes, Sequences, and Masses, dyd conteyne stories, laudes, and prayses of them, and prayers to them: yea, and sermons also altogether of them and to theyr prayses, Gods worde beyng cleane layde asyde. And this we do altogether agreeable to the saintes, as dyd the Gentiles idolaters to theyr false gods. For these opinions whiche men haue had of mortall persons, were they neuer so holye, the olde moste godlye and learned Christians, haue written agaynst the faygned gods of the Gentiles, and Christian princes haue destroyed theyr images, who yf they were nowe lyuyng, woulde doubtlesse lykewyse both wryte agaynst our false opinions of saintes, and also destroye theyr images. For it is euident, that our image maynteyners, haue the same opinion of saintes, whiche the Gentiles had of theyr false gods, and thereby are moued to make them images as the Gentiles dyd. If aunswere be made, that they make saintes but intercessours to God, and meanes for suche thynges as they woulde obteyne of God: that is euen after the Gentiles idolatrious vsage, to make them of saintes, gods, called Dij Medioximi, to be meane ¹intercessours and helpers to God, as though he ⟨p. 103⟩dyd not heare, or shoulde be weerye yf he dyd all alone. So dyd the Gentiles teache, that there was one cheefe power workyng by other, as meanes, and so they made all gods subiect to fate or destenye: as Lucian in his dialogues fayneth, that Neptune made suite to Mercurie, that he myght speake with Iupiter. And therefore in this also, it is moste euident that our image mainteiners be al one in opinion with the Gentiles idolaters.

1Medioximi Dij.

:112p. 103–104

Now remaineth the third part, that their rites and ceremonies in honouring & worshipping of the images or saints, be all one with the rites which the Gentiles idolaters used in honouring their idols. First, what meaneth it, that Christians after the example of the Gentiles idolaters, go on pilgrimage to visit images, where they have the like at home, but that they have a more opinion of holiness and virtue in some images, then other some, like as the Gentiles idolaters had? which is the readiest way to bring them to idolatry by worshipping of them, and directly against Gods word, who saith, Seek me, and ye shall live, and do not ¹seek Bethel, neither enter not into Gilgal, neither go to Bersaba. And against such as had any superstition in the holiness of the place, as though they should be heard for the places sake, saying, Our fathers worshipped in this ²mountain, and ye say, that at Jerusalem is the place where men should worship, our saviour Christ pronounceth: Believe me, the hour cometh when you shall worship the ⟨p. 104⟩father neither in this mountain, nor at Jerusalem, but true worshippers shall worship the father in spirit and trueth. But it is to well known, that by such pilgrimage going, Lady Venus and her son Cupid, were rather worshipped wantonly in the flesh, then God the father, and our saviour Christ his son, truly worshipped in the spirit.

Nowe remayneth the thirde parte, that theyr rites and ceremonies in honouryng & worshipping of the images or saintes, be all one with the rites whiche the Gentiles idolaters vsed in honouryng theyr idols. First, what meaneth it, that Christians after the example of the Gentiles idolaters, go on pylgrimage to visite images, where they haue the lyke at home, but that they haue a more opinion of holynesse and vertue in some images, then other some, lyke as the Gentiles idolaters had? whiche is the redyest way to bryng them to idolatrie by worshypping of them, and directly against Gods worde, who sayth, Seeke me, and ye shall lyue, and do not ¹seeke Bethel, neyther enter not into Gilgal, neyther go to Bersaba. And agaynst suche as had any superstition in the holynesse of the place, as though they shoulde be hearde for the places sake, saying, Our fathers worshypped in this ²mountayne, and ye saye, that at Hierusalem is the place where men shoulde worshyp, our sauiour Christe pronounceth: Beleue me, the houre commeth when you shall worshyppe the ⟨p. 104⟩father neyther in this mountayne, nor at Hierusalem, but true worshippers shall worshyp the father in spirite and trueth. But it is to well knowen, that by suche pilgrimage goyng, Lady Venus and her sonne Cupide, were rather worshipped wantonly in the fleshe, then God the father, and our sauiour Christe his sonne, truely worshipped in the spirite.

1Amos. v.
2John 4.Iohn 4.

:114p. 104–105

What meaneth it that Christian men, after the use of the Gentiles idolaters, cap and kneel before images? which if they had any sense and gratitude, would kneel before men, Carpenters, Masons, Plasterers, Founders, and Goldsmiths, their makers and framers, by whose means they have attained this honour, which else should have ben evil favoured and rude lumps of clay, or plaster, pieces of timber, stone, or metal, without shape or fashion, and so without all estimation and honour, as that idol in the Pagan poet confesseth, saying, I was ¹once a vile block, but now I am become a God. &c. What a fond thing is it for man, who hath life and reason, to bow him self to a dead and unsensible image, the work of his own hand? is not this stooping and kneeling before ²them, adoration of them, which is forbidden so earnestly by Gods word? Let such as so fall ⟨p. 105⟩down before images of saints, know and ³confess that they exhibit that honour to dead stocks and stones, which the saints them selves, Peter, Paul, and Barnabas, would not ⁴to be given them being alive: which the angel of GOD forbiddeth to be given to him. And if they say, they exhibit such honour not to the image, but to the saint whom it representeth, they are convicted of folly, to believe that they please saints with that honour, which they abhor, as a spoil of Gods honour. For they be no changelings: but now both having greater understanding, and more fervent love of God, do more abhor to deprive him of his due honour: and being now like unto the angels of God, do with angels flee to take unto them by sacrilege the honour due to God. And herewithall is confuted their lewd distinction of Latria and Dulia: where it is evident, that the saints of God can not abide, that as much as any outward worshipping be done or exhibited to them. But satan, Gods enemy, desiring to rob God of his honour, desireth exceedingly that such honour might be given to him. Wherefore, ⁵those which give the honour due to the creator to any creature, do service acceptable to no saints (who be the friends of God) but unto satan, Gods and mans mortal and sworn enemy.

What meaneth it that Christian men, after the vse of the Gentiles idolaters, cap and kneele before images? whiche if they had any sense and gratitude, woulde kneele before men, Carpenters, Masons, Plasterers, Founders, and Goldsmithes, theyr makers and framers, by whose meanes they haue attayned this honour, which els shoulde haue ben euyll fauoured and rude lumpes of claye, or plaster, peeces of tymber, stone, or mettall, without shape or fashion, and so without all estimation and honour, as that idol in the Pagane poete confesseth, saying, I was ¹once a vyle blocke, but nowe I am become a God. &c. What a fonde thyng is it for man, who hath lyfe and reason, to bowe him selfe to a dead and vnsensible image, the worke of his owne hande? is not this stouping and kneeling before ²them, adoration of them, whiche is forbidden so earnestly by Gods worde? Let suche as so fall ⟨p. 105⟩downe before images of saintes, knowe and ³confesse that they exhibite that honour to dead stockes and stones, whiche the saintes them selues, Peter, Paul, and Barnabas, would not ⁴to be geuen them beyng alyue: which the angel of GOD forbiddeth to be geuen to hym. And yf they say, they exhibite suche honour not to the image, but to the saint whom it representeth, they are conuicted of follye, to beleue that they please saintes with that honour, whiche they abhorre, as a spoyle of Gods honour. For they be no chaungelynges: but nowe both hauyng greater vnderstanding, and more feruent loue of God, do more abhorre to depriue him of his due honour: and beyng nowe lyke vnto the angels of God, do with angels flee to take vnto them by sacrilege the honour due to God. And herewithall is confuted theyr lewde distinction of Latria and Dulia: where it is euident, that the saintes of God can not abyde, that as muche as any outwarde worshippyng be done or exhibited to them. But satan, Gods enemie, desyryng to robbe God of his honour, desyreth exceedynglye that such honour might be geuen to him. Wherfore, ⁵those whiche geue the honour due to the creatour to any creature, do seruice acceptable to no saintes (who be the freendes of God) but vnto satan, Gods and mans mortall and sworne enemie.

1Ho•a•ius.
2Adorare. Gene. 23. and. 33.
33. Reg. ••.
4Acts. […]. and. 14. Apo. 19.Actes. 〈…〉. and. 14. Apo. 19.
5Mat. 4.

:115p. 105–107

And to attribute such desire of divine honour to saints, is to blot them with a most odious and devilish ignominy and villainy, and in deed of saints, to make them satans and very devils, whose property is to challenge ⟨p. 106⟩to them selves, the honour which is due to God only. And furthermore, in that they say that they do not worship the images, as the Gentiles did their idols, but God and the saints whom the images do represent, and therefore that their doings before images, be not like the idolatry of the Gentiles before their idols: saint Augustine, Lactantius, and Clemens, do prove evidently, that by this their answer, they be all one with the Gentiles idolaters. The Gentiles (saith saint Augustine) which seem to ¹be of the purer religion, say, We worship not the images, but by the corporal image, we do behold the signs of the things which we ought to worship. And Lactantius saith, The Gentiles ²say, we fear not the images, but them after whose likeness the images be made, and to whose names they he consecrate. Thus far Lactantius. And Clemens saith, That serpent the devil, uttereth these words by the mouth ³of certain men: We to the honour of the invisible God, worship visible images: which surely is most false. See how in using the same excuses which the Gentiles idolaters pretended, they show them selves to be all one with them in idolatry. For notwithstanding this excuse, saint Augustine, Clemens, and Lactantius prove them idolaters. And Clemens sayeth, that the serpent the devil putteth such excuses in the mouth of idolaters. And the Scriptures saith, they worship the stocks and stones notwithstanding this excuse) even as our image maintainers do. And Ezekiel ⟨p. 107⟩therefore calleth the gods of the Assyrians, stocks and stones, although they were but images of their gods. So are our images of God and the saints, named by the names of god and his saints, after the use of the Gentiles. And the same Clemens sayeth thus in ⁴the same book, They dare not give the name of the Emperor to any other, for he punisheth his offender and traitor by and by: but they dare give the name of god to other, because he for repentance suffereth his offenders. And even so do our image worshippers, give both names of god and the saints, and also the honour due to God, to their images, even as did the Gentiles idolaters to their idols.

And to attribute suche desyre of diuine honour to saintes, is to blot them with a moste odious and deuilyshe ignominie and villanie, and in deede of saintes, to make them satans and very deuils, whose propertie is to chalenge ⟨p. 106⟩to them selues, the honour which is due to God onelye. And furthermore, in that they say that they do not worshyp the images, as the Gentiles dyd theyr idols, but God and the saintes whom the images do represent, and therefore that theyr doynges before images, be not lyke the idolatrie of the Gentiles before theyr idols: saint Augustine, Lactantius, and Clemens, do proue euidently, that by this theyr aunswere, they be all one with the Gentiles idolaters. The Gentiles (sayth saint Augustine) whiche seeme to ¹be of the purer religion, say, We worship not the images, but by the corporall image, we do beholde the signes of the thynges which we ought to worshyp. And Lactantius sayth, The Gentiles ²saye, we feare not the images, but them after whose lykenesse the images be made, and to whose names they he consecrate. Thus farre Lactantius. And Clemens sayth, That serpent the deuyll, vttereth these wordes by the mouth ³of certayne men: We to the honour of the inuisible God, worship visible images: whiche surelye is moste false. See howe in vsyng the same excuses whiche the Gentiles idolaters pretended, they shewe them selues to be all one with them in idolatrie. For notwithstandyng this excuse, saint Augustine, Clemens, and Lactantius prooue them idolaters. And Clemens sayeth, that the serpent the deuyll putteth suche excuses in the mouth of idolaters. And the Scriptures sayth, they worshyppe the stockes and stones notwithstandyng this excuse) euen as our image maynteyners do. And Ezechiel ⟨p. 107⟩therefore calleth the gods of the Assyrians, stockes and stones, although they were but images of theyr gods. So are our images of God and the saintes, named by the names of god and his saintes, after the vse of the Gentiles. And the same Clemens sayeth thus in ⁴the same booke, They dare not geue the name of the Emperour to anye other, for he punysheth his offendour and traytour by and by: but they dare geue the name of god to other, because he for repentaunce suffereth his offendours. And euen so do our image worshyppers, geue both names of god and the saintes, and also the honour due to God, to theyr images, euen as dyd the Gentiles idolaters to theyr idols.

1Augusti. Psal. •••.
2Lactan. li.2. institu.
3Lib. 5. ad •acobum Domini.
4Lib. 5. ad Jacobum Domini fratrem.Lib. 5. ad Iacobum Domini fratrem.

:116p. 107–109

What should it mean, that they according as did she Gentiles idolaters, light candles at noon time, or at midnight, before them, but therewith to honour them: for other use is there none in so doing. For in the day it needeth not, but was ever a proverb of foolishness, to light a candle at noon time. And in the night, it availeth not to light a candle before the blind: and god hath neither use nor honour thereof. And concerning this candle lighting, it is notable that Lactantius above a thousand years ago hath written, ¹after this manner, If they would behold the heavenly light of the Sun, then should they perceive that God hath no need of their candles, who for the use of man hath made so goodly a light. And whereas in so little a circle of the Sun, which for the great distance, ⟨p. 108⟩seemeth to be no greater then a mans head, there is so great brightness, that the sight of mans eye is not able to behold it, but if one steadfastly look upon it a while, his eyes will be dulled and blinded with darkness. Howe great light, how great clearness may we think to be with God, with whom is no night nor darkness? and so forth. And by and by he saith, Seemeth he therefore to be in his right mind, which offereth up to the giver of light, the light of a wax candle for a gift? He requireth another light of us, which is not smoky, but bright and clear, even the light of the mind and understanding. And shortly after he sayeth, But their gods, because they be earthly, have need of light, lest they remain in darkness, whose worshippers, because they understand no heavenly thing, do draw religion which, they use, down to the earth, in the which being dark of nature, is need of light: Wherefore they give to their gods no heavenly, but the earthly understanding of mortal men. And therefore they believe those things to be necessary and pleasant unto them, which are so to us, who have need either of meat when we be hungry, or drink when we be thirsty, or clothing when we be a cold, or when the sun is set, candle light, that we may see. Thus far Lactantius, and much more, to long here to write, of candle lighting in temples before images and idols for religion: whereby appeareth both the foolishness thereof and also, that in opinion and act, we do ⟨p. 109⟩agree altogether in our candle religion, with the Gentiles idolaters.

What shoulde it meane, that they accordyng as dyd she Gentiles idolaters, lyght candelles at noone time, or at mydnyght, before them, but therwith to honour them: for other vse is there none in so doyng. For in the day it needeth not, but was euer a prouerbe of foolishnesse, to lyght a candle at noone tyme. And in the nyght, it auayleth not to light a candle before the blynde: and god hath neyther vse nor honour thereof. And concerning this candle lighting, it is notable that Lactantius aboue a thousande yeres ago hath written, ¹after this maner, If they woulde beholde the heauenlye lyght of the Sunne, then should they perceaue that God hath no neede of theyr candelles, who for the vse of man hath made so goodly a lyght. And whereas in so lytle a circle of the Sunne, whiche for the great distaunce, ⟨p. 108⟩seemeth to be no greater then a mans head, there is so great bryghtnesse, that the syght of mans eye is not able to behold it, but if one stedfastlye looke vpon it a whyle, his eyes will be dulled and blynded with darknesse. Howe great lyght, howe great clearenesse may we thinke to be with God, with whom is no night nor darknesse? and so foorth. And by and by he sayth, Seemeth he therefore to be in his ryght minde, whiche offereth vp to the geuer of lyght, the lyght of a waxe candell for a gyfte? He requireth another lyght of vs, whiche is not smokye, but bryght and cleare, euen the lyght of the mynde and vnderstandyng. And shortlye after he sayeth, But theyr gods, because they be earthlye, haue neede of lyght, lest they remayne in darkenesse, whose worshyppers, because they vnderstande no heauenlye thyng, do drawe religion whiche, they vse, downe to the earth, in the whiche beyng darke of nature, is neede of light: Wherefore they geue to theyr gods no heauenlye, but the earthlye vnderstandyng of mortall men. And therefore they beleue those thynges to be necessarie and pleasaunt vnto them, which are so to vs, who haue neede eyther of meate when we be hungrye, or drynke when we be thirstie, or clothyng when we be a colde, or when the sunne is set, candle lyght, that we maye see. Thus farre Lactantius, and muche more, to long here to wryte, of candle lyghtyng in temples before images and idols for religion: whereby appeareth both the foolyshnesse thereof and also, that in opinion and acte, we do ⟨p. 109⟩agree altogether in our candle religion, with the Gentiles idolaters.

1Liber. 6. justit. ca. 2Liber. 6. iustit. ca. 2

:117p. 109–110

What meaneth it that they, after the example of the Gentiles idolaters, burn incense, offer up gold to images, hang up crouches, chains, and ships, legs, arms, and whole men and women of wax, before images, as though by them, or saints (as they say) they were delivered from lameness, sickness, captivity, or shipwreck? Is not this Collar imanines, ¹to worship images, so earnestly forbidden in Gods word? If they deny it, let them read the xi. Chapter of Daniel the prophet, who saith of Antichrist: He shall worship God whom his fathers knew not, with gold, silver, and with precious stone, and other things of pleasure: in which place the Latin word is Colet. And in the second of Paralepomenon the. xxix. Chapter, all the outward rites and ceremonies, as burning of incense, and such other, wherewith God in the temple was honoured, is called Cultus ²(to say) worshipping, which is forbidden straitly by Gods word to be given to images. Do not all stories ecclesiastical declare, that our holy martyrs, rather then they would bow and kneel, or offer up one crumb of incense before an image or idol, have suffered a thousand kinds of most horrible and dreadful death? And what excuse soever they make, yet that all this running on pilgrimage, burning of incense and candles, hanging up of crouches, chains, ships, arms, legs, and whole men and women of wax, kneeling and holding up of hands, is done to the images, appeareth by this, that ⟨p. 110⟩where no images be, or where they have ben and be taken away, they do no such things at all. But the places frequented when the images were there, now they be taken away, be forsaken and left desert, nay now they hate and abhor the place deadly, which is an evident proof, that that which they did before, was done in respect of the images. Wherefore, when we see men and women on heaps to go on pilgrimage to images, kneel before them, hold up their hands before them, set up candles, burn incense before them, offer up gold and silver unto them, hang up ships, crouches, chains, men and women of wax before them, attributing health and safeguard, the gifts of God to them, or the saints whom they represent, as they rather would have it:

What meaneth it that they, after the example of the Gentiles idolaters, burne incense, offer vp golde to images, hang vp crouches, chaynes, and shyppes, legges, armes, and whole men and women of waxe, before images, as though by them, or saintes (as they say) they were deliuered from lamenesse, sicknes, captiuitie, or shypwracke? Is not this Colere imanines, ¹to worship images, so earnestly forbidden in Gods worde? If they denie it, let them reade the xi. Chapter of Daniel the prophete, who sayth of Antechriste: He shall worship God whom his fathers knewe not, with golde, syluer, and with precious stone, and other thinges of pleasure: in whiche place the Latine worde is Colet. And in the seconde of Paralepomenon the. xxix. Chapter, all the outwarde rites and ceremonies, as burnyng of incence, and suche other, wherwith God in the temple was honoured, is called Cultus ²(to say) worshyppyng, whiche is forbidden strayghtly by Gods word to be geuen to images. Do not all stories ecclesiasticall declare, that our holy martyrs, rather then they woulde bow and kneele, or offer vp one crumbe of incense before an image or idoll, haue suffered a thousande kindes of most horrible and dreadfull death? And what excuse soeuer they make, yet that all this running on pilgrimage, burning of incence and candels, hanging vp of crouches, chaines, ships, armes, legges, and whole men and women of waxe, kneelyng and holdyng vp of handes, is done to the images, appeareth by this, that ⟨p. 110⟩where no images be, or where they haue ben and be taken away, they do no suche thynges at all. But the places frequented when the images were there, now they be taken away, be forsaken and left desart, nay nowe they hate and abhorre the place deadlye, whiche is an euident proofe, that that whiche they dyd before, was done in respect of the images. Wherefore, when we see men and women on heapes to go on pylgrimage to images, kneele before them, holde vp theyr handes before them, set vp candles, burne incense before them, offer vp golde and siluer vnto them, hang vp shyps, crouches, chaynes, men and women of waxe before them, attributyng health and sauegard, the giftes of God to them, or the saintes whom they represent, as they rather woulde haue it:

1CollarColere
2Cultus.

:118p. 110–111

Who I say, who can doubt, but that our image maintainers, agreeing in all idolatrious opinions, outward rites and ceremonies with the Gentiles idolaters, agree also with them in committing most abominable idolatry. And to increase this madness, wicked men which have the keeping of such images, for their more lucre and advantage, after the example of the Gentiles idolaters, have reported and spread abroad, aswell by lying tales, as written fables, divers miracles of images: Is that such an image miraculously was sent from heaven, even like Palladium, or magna Diana Ephesiorum. Such another was as miraculously found in the earth, as the mans head was in Capitol, or the horse head in Capua. Such an image was brought by angels. ⟨p. 111⟩Such an one came it self far from the east to the west, as Dame Fortune flit to Rome. Such an image of our Lady was painted by saint Luke, whom of a physician they have made a painter for that purpose. Such an one a hundred yokes of oxen could not move, like Bona Dea, whom the ship could not carry, or Jupiter Olympius, which laughed the artificers to scorn that went about to remove him to Rome. Some images, though they were hard and stony, yet for tender heart & pity, wept. Some like Castor and Pollux, helping their friends in battle, sweat, as marble pillars do in dankish weather. Some spake more monstrously then ever did Balaam's Ass, who had life and breath in him. Such a cripple came and saluted this saint of oak, and by and by he was made whole, and lo here hangeth his crouch. Such an one in a tempest vowed to saint Christopher, and scaped, and behold here is his ship of wax. Such an one by saint Leonard's help brake out of prison, and see where his fetters hang. And infinite thousands mo miracles, by like o• more shameless lies were reported. Thus do our image maintainers, in earnest apply to their images, all such miracles as the Gentiles have feigned of their idols. And if it were to be admitted, that some miraculous acts were by illusion of the devil done where images be:

Who I say, who can doubt, but that our image maynteyners, agreeyng in all idolatrious opinions, outwarde rites and ceremonies with the Gentiles idolaters, agree also with them in committing moste abominable idolatrie. And to encrease this madnesse, wycked men whiche haue the kepyng of suche images, for theyr more lucre and aduauntage, after the example of the Gentiles idolaters, haue reported and spreade abroade, aswell by lying tales, as wrytten fables, diuers miracles of images: Is that suche an image miraculously was sent from heauen, euen lyke Palladium, or magna Diana Ephesiorum. Such another was as miraculously founde in the earth, as the mans head was in Capitol, or the horse head in Capua. Suche an image was brought by angels. ⟨p. 111⟩Suche an one came it selfe farre from the east to the west, as Dame Fortune flyt to Rome. Suche an image of our Ladie was paynted by saint Luke, whom of a phisitian they haue made a paynter for that purpose. Such an one a hundred yokes of oxen coulde not moue, lyke Bona Dea, whom the shyp coulde not carry, or Iupiter Olympius, whiche laught the artificers to scorne that went about to remoue him to Rome. Some images, though they were harde and stony, yet for tender heart & pitie, wept. Some like Castor and Pollux, helpyng theyr freendes in battayle, swet, as marble pyllers do in dankyshe weather. Some spake more monstrouslye then euer dyd Balams Asse, who had lyfe and breath in him. Suche a creple came and saluted this saint of oke, and by and by he was made whole, and lo here hangeth his crouche. Suche an one in a tempest vowed to saint Christopher, and scaped, and beholde here is his shyp of waxe. Suche an one by saint Leonardes helpe brake out of pryson, and see where his fetters hang. And infinite thousandes mo miracles, by lyke o• more shamelesse lyes were reported. Thus do our image maynteyners, in earnest applye to theyr images, all suche miracles as the Gentiles haue fayned of theyr idolles. And yf it were to be admitted, that some miraculous actes were by illusion of the deuill done where images be:

:119p. 111–113

(For it is evident that the most part were feigned lies, and crafty jugglings of men) yet followeth it not therefore, that such images are either to be honoured, or suffered to remain, ⟨p. 112⟩no more then Hezekiah left the brazen serpent undestroyed, when it was worshipped, although it were both set up by Gods commandment, and also approved by a great and true miracle, for as many as beheld it, were by and by healed: neither ought miracles to persuade us to do contrary to Gods word. For the Scriptures have for a warning hereof foreshowed, that the kingdom of Antichrist shall be mighty in miracles and wonders, to the strong illusion of all the reprobate. But in this they pass the folly and wickedness of the Gentiles, that they honour and worship the relics and bones of our saints, which prove that they be mortal men and dead, & therefore no gods to be worshipped, which the Gentiles would never confess of their gods for very shame. But the relics we must kiss and offer unto, specially on relic Sunday. And while we offer (that we should not be weary or repent us of our cost) the music and minstrelsy goeth merrily all the offertory time, with praising and calling upon those saints whose relics be then in presence. Yea, and the water also wherein those relics have ben dipped, must with great reverence be reserved, as very holy and effectuous. Is this agreeable to saint Chrysostom, who writeth ¹thus of relics? Do not regard the ashes of the saints bodies, nor the relics of their flesh and bones, consumed with time: But open the eyes of thy faith, and behold them clothed with heavenly virtue and the grace of the holy ghost, and shining with the brightness of the heavenly ⟨p. 113⟩light. But our idolaters found to much vantage of relics and relic water, to follow saint Chrysostoms counsel. And because relics were so gainful, few places were there, but they had relics provided for them. And for more plenty of relics, some one saint had many heads, one in one place, and another in another place. Some had six arms, and xxvi. fingers.

(For it is euident that the moste part were fayned lyes, and craftie iuglynges of men) yet foloweth it not therefore, that suche images are eyther to be honoured, or suffred to remayne, ⟨p. 112⟩no more then Ezechias lefte the brasen serpent vndestroyed, when it was worshipped, although it were both set vp by Gods commaundement, and also approued by a great and true miracle, for as many as beheld it, were by and by healed: neyther ought miracles to perswade vs to do contrarye to Gods worde. For the Scriptures haue for a warnyng hereof foreshewed, that the kyngdome of Antechriste shalbe myghtie in miracles and wonders, to the strong illusion of all the rebrobate. But in this they passe the follye and wyckednesse of the Gentiles, that they honour and worship the reliques and bones of our saintes, whiche proue that they be mortall men and dead, & therefore no gods to be worshypped, whiche the Gentiles woulde neuer confesse of their gods for very shame. But the reliques we must kisse and offer vnto, speciallye on relique Sunday. And whyle we offer (that we shoulde not be weery or repent vs of our cost) the musicke and mynstrelsie goeth merylye all the offertorie tyme, with praysyng and callyng vpon those saintes whose reliques be then in presence. Yea, and the water also wherein those reliques haue ben dipped, must with great reuerence be reserued, as very holy and effectuous. Is this agreeable to saint Chrisostome, who wryteth ¹thus of reliques? Do not regarde the ashes of the saintes bodies, nor the reliques of their fleshe and bones, consumed with tyme: But open the eyes of thy fayth, and behold them clothed with heauenly vertue and the grace of the holy ghost, and shynyng with the bryghtnesse of the heauenly ⟨p. 113⟩lyght. But our idolatours founde to muche vauntage of reliques and relique water, to folowe saint Chrisostomes counsell. And because reliques were so gaynefull, fewe places were there, but they had reliques prouided for them. And for more plentye of reliques, some one saint had manye heades, one in one place, and another in another place. Some had sixe armes, and xxvi. fyngers.

1Homilia de sep•ē. Machabaeis.Homilia de sep•ē. Machabaeis.

:120p. 113–114

And where our Lord bare his cross alone, if all the pieces of the relics thereof were gathered together, the greatest ship in England would scarcely bear them, and yet the greatest part of it, they say, doth yet remain in the hands of the Infidels, for the which they way in their beads bidding, that they may get it also into their hands, for such godly use and purpose. And not only the bones of the saints, but every thing appertaining to them was an holy relic. In some place they offer a sword, in some the scabbard, in some a shoe, in some a saddle that had ben set upon some holy horse, in some the coals where with saint Laurence was roasted, in some place the tail of an ass which our Lord Jesus Christ sate on, to be kissed and offered to for a relic. For rather then they would lack a relic, they would offer you a horse bone, in stead of a virgins arm, or the tail of the ass, to be kissed and offered unto for relics. O wicked impudent, and most shameless men, the devisers of these things, O silly, foolish, and dastardly daws, and more beastly then the ass whose tail they kissed, that believe such things. Now God be merciful to such ⟨p. 114⟩miserable and silly Christians, who by the fraud and falsehood of those which should have taught them the way of trueth and life, have ben made not only more wicked then the Gentiles idolaters, but also no wiser then asses, horses, and mules, which have no understanding.

And where our Lorde bare his crosse alone, if all the peeces of the reliques thereof were gathered together, the greatest ship in Englande woulde scarsly beare them, and yet the greatest part of it, they say, doth yet remayne in the handes of the Infidels, for the which they way in their beades biddyng, that they may get it also into their handes, for suche godly vse and purpose. And not onlye the bones of the saintes, but euery thyng apparteynyng to them was an holy relique. In some place they offer a sworde, in some the scaberd, in some a shoe, in some a saddle that had ben set vppon some holy horse, in some the coales where with saint Laurence was rosted, in some place the tayle of an asse whiche our Lorde Jesus Christe sate on, to be kyssed and offered to for a relique. For rather then they woulde lacke a relique, they woulde offer you a horse bone, in steade of a virgins arme, or the tayle of the asse, to be kyssed and offered vnto for reliques. O wicked impudent, and moste shamelesse men, the deuisers of these thynges, O sely, foolyshe, and dastardly dawes, and more beastly then the asse whose tayle they kyssed, that beleue su•he thynges. Nowe God be mercyfull to suche ⟨p. 114⟩miserable and seely Christians, who by the fraude and falshood of those which shoulde haue taught them the way of trueth and life, haue ben made not onlye more wycked then the Gentyles idolaters, but also no wyser then asses, horses, and moyles, which haue no vnderstandyng.

:121p. 114–115

Of these things already rehearsed, it is evident, that our image maintainers have not only made images and set them up in Temples, as did the Gentiles idolaters their idols: but also that they have had the same idolatrious opinions of the saints, to whom they have made images, which the Gentiles idolaters had of their false Gods, and have not only worshipped their images with the same rites, ceremonies, superstition, and all circumstances, as did the Gentiles idolaters their idols: but in many points also, have far exceeded them in all wickedness, foolishness, and madness. And if this be not sufficient to prove them image worshippers, that is to say, idolaters: Lo you shall here their own open confession, I mean, not only the decrees of the second Nicene council under Irene, the Roman council under Gregory the third, in the which as they teach that images are to be honoured and worshipped, as is before declared: so yet do they it warily and fearfully, in comparison to the blasphemous bold blazing of manifest idolatry to be done to images, set forth of late, even in these our days, the light of Gods trueth so shining, that above other abominable doings, and writings, a man would marvel most at their impudent, ⟨p. 115⟩shameless, and most shameful blustering boldness, who would not at the least have chosen them a time of more darkness, as meeter to utter their horrible blasphemies in: But have now taken an harlots face, not purposed to blush, in setting abroad the furniture of their spiritual whoredom. And here the plain blasphemy of the reverend father in GOD, James Naclantus bishop of Clugium, written in his exposition of saint Pauls Epistle to the Romans, and the first Chapter, and put in print now of late as Venice, may stand in stead of all, whose words of image worshipping be these in Latin, as he did write them, not one syllable altered.

Of these thynges alredy rehearsed, it is euident, that our image maynteyners haue not only made images and set them vp in Temples, as dyd the Gentyles idolaters their idols: but also that they haue had the same idolatrious opinions of the saintes, to whom they haue made images, whiche the Gentyles idolatours had of their false Gods, and haue not onlye worshypped their images with the same rites, ceremonies, superstition, and all circumstaunces, as dyd the Gentyles idolatours their idols: but in manye poyntes also, haue farre exceeded them in al wyckednes, foolyshnesse, and madnesse. And if this be not sufficient to proue them image worshyppers, that is to saye, idolaters: Lo you shall here their owne open confession, I meane, not onlye the decrees of the seconde Nicene counsell vnder Hirene, the Romane counsell vnder Gregorie the thirde, in the which as they teache that images are to be honoured and worshipped, as is before declared: so yet do they it warelye and fearefullye, in comparison to the blasphenious bolde blasyng of manyfest idolatrie to be done to images, set foorth of late, euen in these our dayes, the lyght of Gods trueth so shynyng, that aboue other abhominable doynges, and wrytynges, a man would maruaile moste at their impudent, ⟨p. 115⟩shamelesse, and most shameful blusteryng boldenesse, who woulde not at the least haue chosen them a tyme of more darkenesse, as meeter to veter their horrible blasphemies in: But haue now taken an harlottes face, not purposed to blushe, in settyng abroade the furniture of their spirituall whordome. And here the playne blasphemie of the reuerend father in GOD, Iames Naclantus byshop of Clugium, wrytten in his exposition of saint Paules Epistle to the Romanes, and the fyrste Chapter, and put in prynte nowe of late as Venice, may stand in steade of all, whose wordes of image worshyppyng be these in Latin, as he dyd wryte them, not one silable altered.

:123p. 115–116

The sense whereof in English is this: Therefore it is not only to be confessed, that the faithful in the Church do worship before an image (as some peradventure do warily speak) but also do worship the image it self, without any scruple or doubt at all: Yea, and they worship the image with the same kind of worship, wherewith they worship the copy of the image, or the thing where after the image is made. Wherefore if the copy it self is to be worshipped with divine honour (as is God the father, Christ, and the holy ghost) ⟨p. 116⟩the image of them is also to be worshipped with divine honour. If the copy ought to be worshipped with inferior honour, or higher worship: the image also is to be worshipped with the same honour or worship. Thus far hath Naclantus, whose blasphemies let pope Gregorius the first confute, & by his authority dam•n• them to hell, as his successors have horribly thundered. For although Gregory permitteth images to be had, yet he forbiddeth them by any ¹means to be worshipped, and praiseth much Bishop Serenus for the forbidding the worship of them, and willeth him to teach the people to avoid by all means to worship any image. But Naclantus bloweth forth his blasphemous idolatry, willing images to be worshipped with the highest kind of adoration and worship: and least such wholesome doctrine should lack authority, he groundeth it upon Aristotle in his book de somno & vigilia, that is, of sleeping and waking, as by his printed book, noted so in the margin, is to be seen, whose impudent wickedness and idolatrious judgement, I have therefore more largely set forth, ²that ye may (as Virgil speaketh of Simon) of one, know all these image worshippers and idolaters, and understand to what point in conclusion, the public having of images in Temples and Churches hath brought us: comparing the times and writings of Gregory the first, with our days, and the blasphemies of such idolaters as this beast of Belial, named Naclantus, is.

The sense wherof in English is this: Therfore it is not only to be confessed, that the faythfull in the Churche do worshippe before an image (as some peraduenture do warely speake) but also do worshyp the image it selfe, without anye scruple or doubt at al: Yea, and they worshyp the image with the same kynde of worshyp, wherwith they worship the copy of the image, or the thing wher after the image is made. Wherefore if the copy it selfe is to be worshypped with diuine honour (as is God the father, Christe, and the holye ghoste) ⟨p. 116⟩the image of them is also to be worshypped with diuine honour. If the copye ought to be worshypped with inferiour honour, or hygher worshyp: the image also is to be worshypped with the same honour or worshyp. Thus farre hath Naclantus, whose blasphemies let pope Gregorius the first confute, & by his aucthority dam•n• them to hell, as his successours haue horribly thundred. For although Gregorie permitteth images to be had, yet he forbiddeth them by any ¹meanes to be worshypped, and prayseth muche Byshop Serenus for the forbyddyng the worshyp of them, and wylleth hym to teache the people to auoyde by all meanes to worshyp anye image. But Naclantus bloweth foorth his blasphemous idolatrie, wyllyng images to be worshypped with the hyghest kynde of adoration and worshyp: and least suche wholsome doctrine shoulde lacke aucthoritie, he groundeth it vppon Aristotle in his booke de somno & vigilia, that is, of sleeping and waking, as by his printed booke, noted so in the margent, is to be seene, whose impudent wyckednesse and idolatrious iudgemente, I haue therefore more larglye set foorth, ²that ye may (as Virgil speaketh of Simon) of one, knowe all these image worshippers and idolaters, and vnderstande to what poynt in conclusion, the publique hauing of images in Temples and Churches hath brought vs: comparing the tymes and wrytynges of Gregorie the first, with our daies, and the blasphemies of such idolaters as this beast of Belial, named Naclantus, is.

1Gregor. Episto. ad Serenum Massil.
2[…]〈…〉

:124p. 116–117

Wherefore, now it is by the testimony of ⟨p. 117⟩the old godly fathers and doctors, by the open confession of Bishops assembled in counsels, by most evident signs and arguments, opinions, idolatrous acts, deeds, and worshipping done to our images, and by their own open confession and doctrine set forth in their books, declared and showed, that our images have ben, and be commonly worshipped, yea, and that they ought so to be: I will out of Gods word make this general argument against all such makers, letters up, and maintainers of images in public places. And first of all I will begin with the words of our saviour Christ. Do be to that ¹man by whom an offence is given, woe be to him that offendeth one of these little ones, or weak ones: better were it for him, that a millstone were hanged about his neck, & he cast into the middle of the sea and drowned, then he should offend one of these little ones or weak ones. And in Deut. God himself denounceth him accursed that maketh ²the blind to wander in his way. And in Levit. Thou shalt not lay a stumbling block or ³stone before the blind. But images in Churches and temples have ben and be, and (as afterward shall be proved) ever will be offences & stumbling blocks, specially to the weak, simple, and blind common people, deceiving their hearts by the cunning of the artificer (as the scripture expressly in sundry places doth testify) and so bringing ⁴them to idolatry. Therefore woe be to the erecter, setter up, and maintainer of images in Churches and temples, for a greater penalty remaineth for him then the death of the body.

Wherefore, nowe it is by the testimonie of ⟨p. 117⟩the olde godly fathers and doctours, by the open confession of Byshops assembled in counselles, by most euident signes and argumentes, opinions, idolatrous actes, deedes, and worshyppyng done to our images, and by their owne open confession and doctrine set foorth in their bookes, declared and shewed, that our images haue ben, and be commonly worshipped, yea, and that they ought so to be: I wyll out of Gods worde make this generall argument agaynst al such makers, letters vp, and maynteyners of images in publique places. And firste of all I wyll begyn with the wordes of our sauiour Christe. Do be to that ¹man by whom an offence is geuen, wo be to him that offendeth one of these litle ones, or weake ones: better were it for him, that a milstone were hanged about his necke, & he cast into the middle of the sea and drowned, then he should offend one of these litle ones or weake ones. And in Deut. God himselfe denounceth him accursed that maketh ²the blinde to wander in his way. And in Leuit. Thou shalt not lay a stumbling blocke or ³stone before the blynd. But images in Churches and temples haue ben and be, and (as afterward shalbe proued) euer wilbe offences & stumbling blockes, specially to the weake, simple, and blind common people, deceauing their heartes by the cunnyng of the artificer (as the scripture expressy in sundrye places doth testifie) and so bryngyng ⁴them to idolatrie. Therefore wo be to the erecter, setter vp, and maynteyner of images in Churches and temples, for a greater penaltie remayneth for hym then the death of the body.

1Mat. 18.
2Deut. 27.
3Levit. 19.Leuit. 19.
4Sapi. 1•, &. 14.

:126p. 118–119

Then followeth the third article to be proven, which is this: That it is not possible, if images be suffered in Churches and Temples, either by preaching of Gods word, or by any other means, to keep the people from worshipping of them, & so to avoid idolatry. And first concerning preaching, if it should be admitted, that although images were suffered in Churches, yet might idolatry by diligent and sincere preaching of Gods word be avoided: it should follow of necessity, that sincere doctrine might always be had and continue, […] as images. And so that wheresoever, to offence, were erected an image, there also of reason, a godly and sincere preacher should and might be continually maintained. For it in reason, that the warning be as common as the stumbling block: the remedy as large as is the offence: the medicine as general as the poison, but that is not possible, as both reason and experience teacheth. Wherefore preaching cannot stay idolatry, images being publicly suffered. For an image which will last for many hundred years, may for a little ⟨p. 119⟩be bought: but a good preacher can not be with much continually maintained.

Then foloweth the thirde article to be prouen, whiche is this: That it is not possible, if images be suffered in Churches and Temples, either by preachyng of Gods worde, or by any other meanes, to keepe the people from worshyppyng of them, & so to auoyde idolatrie. And firste concernyng preachyng, if it shoulde be admitted, that although images were suffred in Churches, yet might idolatrie by diligent and sincere preachyng of Gods worde be auoyded: it shoulde folowe of necessitie, that sincere doctrine myght alwayes be had and continue, 〈…〉 as images. And so that wheresoeuer, to offence, were erected an image, there also of reason, a godly and sincere preacher shoulde and myght be continually maynteyned. For it in reason, that the warnyng be as common as the stumblyng blocke: the remedie as large as is the offence: the medicine as generall as the poyson, but that is not possible, as both reason and experience teacheth. Wherefore preachyng cannot stay idolatrie, images beyng publiquely suffered. For an image whiche will last for many hundred yeres, may for a litle ⟨p. 119⟩be bought: but a good preacher can not be with muche contynually maynteyned.

:129p. 119–121

Further, it appeareth not by any story of credit, that true and sincere preaching hath endured in any one place above one hundred years: But it is evident, that images, superstition, ⟨p. 120⟩and worshipping of images and idolatry, have continued many hundred years. For all writings and experience do testify, that good things do by little and little ever decay, until they be clean banished: and contrariwise, evil things do more and more increase, till they come to a full perfection of wickedness. Neither need we to seek examples far of for a proof hereof, our present matter is and example. For preaching of Gods word (most sincere in the beginning) by process of time, waxed less and less pure, and after corrupt, and last of all, altogether laid down and left of, and other inventions of men crept in place of it. And on the other part, images among Christian men were first painted, and that in whole stories together, which had some signification in them: Afterwards, they were embossed, and made of timber, stone, plaster, and metal. And first they were only kept privately in private mens houses: And then after, they crept into Churches and Temples, but first by painting, and after by embossing: And yet were they no where at the first worshipped. But shortly after, they began to be worshipped of the ignorant sort of men: as appeareth by the Epistle that Gregory the first of that name Bishop of Rome, did write to Serenus Bishop of Marseilles. Of the which two Bishops, Serenus for idolatry committed to images, brake them, and burned them, Gregory although he thought it tolerable to let them stand: yet he judged it abominable that they should be worshipped, and ⟨p. 121⟩thought (as is now alleged) that the worshipping of them might be stayed, by teaching of Gods word, according as he exhorteth Serenus to teach the people, as in the same Epistle appeareth. But whether Gregory's opinion, or Serenus judgement, were better herein consider ye I pray you, for experience by and by confuteth Gregory's opinion. For notwithstanding Gregory's writing, and the preaching of others, images being once publicly set up in Temples and Churches, simple men and women shortly after fell on heaps to worshipping of them: And at the last, the learned also were carried away with the public error, as with a violent stream or flood.

Further, it appeareth not by any storie of credite, that true and sincere preachyng hath endured in anye one place aboue one hundred yeres: But it is euident, that images, superstition, ⟨p. 120⟩and worshyppyng of images and idolatrie, haue continued manye hundred yeres. For all wrytynges and experience do testifie, that good thynges do by litle and litle euer decaye, vntyll they be cleane banished: and contrarywyse, euyll thynges do more and more encrease, tyll they come to a full perfection of wyckednesse. Neyther neede we to seeke examples farre of for a proofe hereof, our present matter is and example. For preachyng of Gods worde (moste sincere in the begynnyng) by processe of tyme, waxed lesse and lesse pure, and after corrupt, and last of all, altogether layde downe and left of, and other inuentions of men crept in place of it. And on the other parte, images among Christian men were firste paynted, and that in whole stories together, whiche had some signification in them: Afterwardes, they were imbossed, and made of tymber, stone, playster, and mettall. And firste they were only kepte pryuately in pryuate mens houses: And then after, they crepte into Churches and Temples, but fyrst by payntyng, and after by embossyng: And yet were they no where at the fyrst worshypped. But shortlye after, they began to be worshypped of the ignoraunte sorte of men: as appeareth by the Epistle that Gregorie the firste of that name Byshop of Rome, dyd wryte to Serenus Byshop of Marcelles. Of the whiche two Byshoppes, Serenus for idolatrie committed to images, brake them, and burned them, Gregorie although he thought it tollerable to let them stande: yet he iudged it abhominable that they shoulde be worshypped, and ⟨p. 121⟩thought (as is nowe alleaged) that the worshyppyng of them myght be stayed, by teachyng of Gods worde, accordyng as he exhorteth Serenus to teache the people, as in the same Epistle appeareth. But whether Gregories opinion, or Serenus iudgement, were better herein consyder ye I pray you, for experience by and by confuteth Gregories opinion. For notwithstandyng Gregories wrytyng, and the preachyng of others, images beyng once publiquely set vp in Temples and Churches, simple men and women shortly after fell on heapes to worshyppyng of them: And at the last, the learned also were caryed away with the publique errour, as with a violent streame or fludde.

:130p. 121–122

And at the second council Nicene, the Bishops and Clergy decreed, that images should be worshipped: and so by occasion of these stumbling blocks, not only the unlearned and simple, but the learned and wise, not the people only, but the Bishops, not the sheep, but also the shepherds them selves (who should have ben guides in the right way, and light to shine in darkness) being blinded by the be witching of images, as blind guides of the blind, fell both into the pit of damnable idolatry. In the which all the world, as it were drowned, continued, untylourage, by the space of above eight hundred years, unspoken against in a manner. And this success had Gregory's order: which mischief had never come to pass, had Bishop Serenus way ben taken, and all idols and images ben utterly destroyed and abolished: for no ⟨p. 122⟩man worshippeth that that is not. And thus you see, how from having of images privately, it came to public setting of them up in Churches and Temples, although without harm at the first, as was then of some wise and learned men judged: and from simple, having them there, it came at the last to worshipping of them. First, by the rude people, who specially (as the ¹Scriptures teacheth) are in danger of superstition and idolatry, and afterwards by the Bishops, the learned, and by the whole Clergy. So that laity and Clergy, learned and unlearned, all ages, sects, and degrees of men, women and children of whole Christendom (an horrible and most dreadful thing to think) have ben at once drowned in abominable idolatry, of all other vices most detested of God, and most damnable to man, and that by the space of eight hundred years and more. And to this end is come that beginning of setting up of images in Churches then judged harmless, in experience proved not only harmful, but exitious and pestilent, and to the destruction and subversion of all good religion universally. So that I conclude, as it may be possible in some one City or little Country, to have images set up in temples and Churches, and yet idolatry, by earnest and continual preaching of Gods true word, and the sincere Gospel of our saviour Christ, may be kept away for a short time:

And at the seconde counsell Nicene, the Byshoppes and Cleargie decreed, that images shoulde be worshypped: and so by occasion of these stumblyng blockes, not onlye the vnlearned and simple, but the learned and wyse, not the people onlye, but the Byshoppes, not the sheepe, but also the shepheardes them selues (who shoulde haue ben guydes in the ryght way, and lyght to shyne in darkenesse) beyng blynded by the be witching of images, as blynde guydes of the blynde, fell both into the pitte of damnable idolatrie. In the whiche all the worlde, as it were drowned, contynued, vntylourage, by the space of aboue eight hundred yeres, vnspoken agaynst in a maner. And this successe had Gregories order: whiche mischeefe had neuer come to passe, had Byshoppe Serenus way ben taken, and all idols and images ben vtterly destroyed and abolished: for no ⟨p. 122⟩man worshippeth that that is not. And thus you see, how from hauing of images priuately, it came to publique settyng of them vp in Churches and Temples, although without harme at the fyrste, as was then of some wyse and learned men iudged: and from simple, hauing them there, it came at the last to worshippyng of them. Firste, by the rude people, who specially (as the ¹Scriptures teacheth) are in daunger of superstition and idolatrie, and afterwardes by the Byshoppes, the learned, and by the whole Cleargie. So that laytie and Clearge, learned and vnlearned, all ages, sectes, and degrees of men, women and children of whole Christendome (an horrible and most dreadfull thyng to thynke) haue ben at once drowned in abhominable idolatrie, of all other vices most detested of God, and moste damnable to man, and that by the space of eight hundred yeres and more. And to this end is come that beginning of settyng vp of images in Churches then iudged harmelesse, in experience proued not onlye harmefull, but exitious and pestilent, and to the destruction and subuertion of all good religion vniuersaliye. So that I conclude, as it may be possible in some one Citie or litle Countrey, to haue images set vp in temples and Churches, and yet idolatrie, by earnest and continual preachyng of Gods true worde, and the sincere Gospel of our sauiour Christe, may be kept away for a short tyme:

1Sapi. 13, & 14.

:132p. 123–124

Wherefore I make a general conclusion of all that I have hitherto said: if the stumbling blocks, and poisons of mens souls, by setting up of images, will be many, yea, infinite if they be suffered, and the warnings of the same stumbling blocks, and remedies for the said poisons by preaching, but few, as is already declared: if the stumbling blocks be easy to be laid, the poisons soon provided, and the warnings and remedies hard to know or come by: if the stumbling blocks lye continually in the way, and poison be ready at hand every where, and warnings and remedies but seldom given: and if all men be more ready of them selves to stumble and be offended, then to be warned, all men more ready to drink of the poison, then to taste of the remedy (as is before partly, and shall hereafter more fully be declared) and so in fine, the poison continually and deeply drunk of many, the remedy seldom and faintly tasted of a few: Howe can it be but infinite of the weak and infirm shall be offended, infinite by ruin shall break their necks, infinite by deadly v• nome be poisoned in their souls? And how is the charity of God, or love of our neighbour in ⟨p. 124⟩our hearts then, if when we may remove such dangerous stumbling blocks, such pestilent poisons, we will not remove them? What shall I say of them which will lay stumbling blocks, where before was none, and set snares for the feet, nay, for the souls of weak and simple ones, and work the danger of their eternal ruin, for whom our Saviour Christ shed his precious blood, where better it were that the arts of painting, plastering, carving, graving, and founding, had never ben found nor used, then one of them, whose souls in the sight of God are so precious, should by occasion of image or picture perish and be lost. And thus is it declared that preaching can not possibly stay idolatry, if images be set up publicly in Temples and Churches. And as true is it, that no other remedy, as writing against idolatry, counsels assembled, decrees made against it, severe laws likewise and proclamations of princes and Emperors, neither extreme punishments and penalties, nor any other remedy could or can be possibly devised for the avoiding of idolatry, if images be publicly set up and suffered.

Wherefore I make a generall conclusion of all that I haue hitherto sayde: yf the stumblyng blockes, and poysons of mens soules, by settyng vp of images, wyl be many, yea, infinite yf they be suffered, and the warnynges of the same stumblyng blockes, and remedies for the sayde poysons by preachyng, but fewe, as is alredy declared: yf the stumblyng blockes be easy to be layde, the poysons soone prouided, and the warnynges and remedies harde to knowe or come by: yf the stumblyng blockes lye continuallye in the way, and poyson be redye at hand euery where, and warnynges and remedies but seldome geuen: and if all men be more redy of them selues to stumble and be offended, then to be warned, all men more redie to drynke of the poyson, then to taste of the remedie (as is before partly, and shall hereafter more fully be declared) and so in fine, the poyson continually and deepely drunke of many, the remedie seldome and fayntly tasted of a fewe: Howe can it be but infinite of the weake and infirme shalbe offended, infinite by ruine shall breake their neckes, infinite by deadly v• nome be poysoned in their soules? And howe is the charitie of God, or loue of our neyghbour in ⟨p. 124⟩our heartes then, if when we may remoue suche daungerous stumbling blockes, suche pestilent poysons, we wyll not remoue them? What shall I saye of them whiche wyll laye stumbling blockes, where before was none, and set snares for the feete, nay, for the soules of weake and simple ones, and worke the daunger of their eternal ruine, for whom our Sauiour Christe shed his precious blood, where better it were that the artes of painting, playstering, caruing, grauing, and foundyng, had neuer ben founde nor vsed, then one of them, whose soules in the syght of God are so precious, should by occasion of image or picture perishe and be loste. And thus is it declared that preachyng can not possiblye stay idolatrie, if images be set vp publiquely in Temples and Churches. And as true is it, that no other remedye, as wrytyng agaynst idolatrie, counsels assembled, decrees made agaynste it, seuere lawes lykewyse and proclamations of princes and Emperours, neyther extreame punyshmentes and penalties, nor anye other remedye coulde or can be possiblie deuised for the auoydyng of idolatrie, if images be publiquely set vp and suffered.

:133p. 124–126

For concerning writing against images, and idolatry to them committed, there hath ben alleged unto you in the second part of this treatise a great many of places, out of Tertullian, Origene, Lactantius, S. Augustine, Epiphanius, S. Ambrose, Clemens, and divers other learned & holy bishops and doctors of the Church. And besides these, all histories ecclesiastical, and books of other godly and learned bishops ⟨p. 125⟩and Doctors are full of notable examples and sentences against images and the worshipping of them. And as they have most earnestly written, so did they sincerely and most diligently in their time teach and preach, according to their writings and examples. For they were then preaching Bishops, and more often seen in pulpits, then in princes palaces, more often occupied in his legacy, who said, go ye into the whole world, and preach the Gospel to all men: then in embassages and affairs of princes of this world. And as they were most zealous and diligent, so were they of excellent learning and godliness of life, and by both of great authority and credit with the people, and so of more force and likelihood to persuade the people, and the people more like to believe and follow their doctrine. But if their preachings could not help, much less could their writings, which do but come to the knowledge of a few that be learned, in comparison to continual preaching, whereof the whole multitude is partaker. Neither did the old fathers, Bishops, & Doctors, severally only by preaching and writing, but also together, great numbers of them assembled in synods and counsels make decrees and ecclesiastical laws against images, and the worshipping of them: neither did they so once or twice, but divers times, and in divers ages and countries, assemble synods and counsels, and made severe decrees against images and worshipping of them, as hath ben at large in the second part of this Nomilee before declared. But all their ⟨p. 126⟩writing, preaching, assembling in counsels, decreeing, and making of laws ecclesiastical, could nothing help either to pull down images to whom idolatry was committed, or against idolatry whilst images stood.

For concernyng wrytyng agaynste images, and idolatrie to them committed, there hath ben alleaged vnto you in the second part of this treatise a great manye of places, out of Tertulian, Origene, Lactantius, S. Augustine, Epiphanius, S. Ambrose, Clemens, and diuers other learned & holy byshops and doctours of the Churche. And besides these, all histories ecclesiasticall, and bookes of other godlye and learned byshoppes ⟨p. 125⟩and Doctours are full of notable examples and sentences agaynst images and the worshyppyng of them. And as they haue moste earnestly wrytten, so dyd they sincerely and most diligently in their time teache and preache, accordyng to their wrytynges and examples. For they were then preachyng Byshops, and more often seene in pulpittes, then in prynces palaces, more often occupyed in his legacie, who sayde, go ye into the whole world, and preache the Gospell to all men: then in imbassages and affayres of princes of this worlde. And as they were moste zealous and diligent, so were they of excellent learnyng and godlynes of lyse, and by both of great aucthoritie and credite with the people, and so of more force and lykelyhood to perswade the people, and the people more lyke to beleue and folowe their doctrine. But if their preachynges coulde not helpe, muche lesse could their writynges, which do but come to the knowledge of a fewe that be learned, in comparison to continuall preachyng, whereof the whole multitude is partaker. Neyther dyd the old fathers, Byshoppes, & Doctours, seuerallye onlye by preachyng and wrytyng, but also together, great numbers of them assembled in synodes and counsels make decrees and ecclesiasticall lawes agaynst images, and the worshipping of them: neyther dyd they so once or twyse, but diuers times, and in diuers ages and countreys, assemble synodes and counsels, and made seuere decrees agaynst images and worshyppyng of them, as hath ben at large in the seconde parte of this Nomilee before declared. But all their ⟨p. 126⟩wrytyng, preachyng, assemblyng in counselles, decreeyng, and makyng of lawes ecclesiasticall, coulde nothyng helpe eyther to pull downe images to whom idolatrie was committed, or agaynst idolatrie whilest images stood.

¶ The third part of the Homily against images and the worshipping of them, containing the confutation of the principal arguments which are used to be made for the maintenance of images. Which part may serve to instruct the Curates them selves, or men of good understanding.

¶ The thirde parte of the Homilee against images and the worshipping of them, conteyning the confutation of the principall argumentes whiche are vsed to be made for the mayntenaunce of images. VVhich part may serue to instruct the Curates them selues, or men of good vnderstandyng.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

¶ The third part of the Homily against images and the worshipping of them, containing the confutation of the principal arguments which are used to be made for the maintenance of images. Which part may serve to instruct the Curates them selves, or men of good understanding.

¶ The thirde parte of the Homilee against images and the worshipping of them, conteyning the confutation of the principall argumentes whiche are vsed to be made for the mayntenaunce of images. VVhich part may serue to instruct the Curates them selues, or men of good vnderstandyng.