HOMILY AGAINST PERIL OF IDOLATRY

from Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

AN HOMILIE AGAINST

perill of Idolatrie, and superfluous decking

of Churches.

The first part. IN what points the true ornaments of the Church or Temple of GOD do consist and stand, hath beene declared in the two last Homilies, entreating of the right vse of the Temple or house of GOD, and of the due reuerence that all true Christian people are bound to giue vnto the same. The summe whereof is, that the Church or house of GOD, is a place appointed by the holy Scriptures, where the liuely word of GOD ought to bee read, taught, and heard, the Lords holy name called vpon by publike prayer, hearty thankes giuen to his Maiestie for his infinite and vnspeakable benefits bestowed vpon vs, his holy Sacraments duely and reuerently ministred, and that therefore all that be godly indeed, ought both with diligence at times appointed, to repayre together to the sayd Church, and there with all reuerence to vse and behaue themselues before the Lord. And that the sayd Church thus godly vsed by the seruants of the Lord, in the Lords true seruice, for the effectuall presence of GODS grace, wherewith he doeth by his holy word and promises, endue his people there present and assembled, to the attainement, aswell of commodities worldly, necessary for vs, as also of all heauenly gifts, and life euerlasting, is called by the word of GOD (as it is indeed) the Temple of the Lord, and the house of GOD, and that therefore the due reuerence thereof, is stirred vp in the hearts of the godly, by the consideration of these true ornaments of the sayd house of GOD, and not by any outward ceremonies or costly and glorious decking of the sayd house or Temple of the Lord, contrary to the which most manifest doctrine of the Scriptures, and contrary to the vsage of the Primitiue Church, which was most pure and vncorrupt, and contrary to the sentences and iudgements of the most ancient, learned and godly Doctours of the Church (as heereafter shall appeare) the corruption of these latter dayes, hath brought into the Church infinite multitudes of images, and the same, with other parts of the Temple also, haue decked with gold and siluer, painted with colours, set them with stone and pearle, clothed them with silkes and precious vestures, fancying vntruely that to be the chiefe decking and adorning of the Temple or house of GOD, and that all people should bee the more mooued to the due reuerence of the same, if all corners thereof were glorious, and glistering with gold and precious stones. Whereas indeed they by the sayd images, and such glorious decking of the Temple, haue nothing at all profited such as were wise and of vnderstanding: but haue thereby greatly hurt the simple and vnwise, occasioning them thereby to commit most horrible idolatrie. And the couetous persons, by the same occasion, seeming to worship, and peraduenture worshipping indeed, not onely the images, but also the matter of them, gold and siluer, as that vice is of all others in the Scriptures peculiarly called idolatrie or worshipping of images (Ephesians 5.5, Colossians 3.5). Against the which foule abuses and great enormities shall be alleadged vnto you: First, the authority of GODS holy word, aswell out of the old Testament, as of the new. And secondly, the testimonies of the holy and ancient learned Fathers and Doctours, out of their owne workes and ancient histories Ecclesiasticall, both that you may at once know their iudgements, and withall vnderstand what maner of ornaments were in the Temples in the Primitiue Church in those times, which were most pure and syncere. Thirdly, the reasons and arguments made for the defence of images or idols, and the outragious decking of Temples and Churches, with gold, siluer, pearle, and precious stone, shall be confuted, and so this whole matter concluded. But lest any should take occasion by the way, of doubting by wordes or names, it is thought good heere to note first of all, that although in common speech we vse to call the likenesse or similitudes of men or other things images, and not idols: yet the Scriptures vse the sayd two words (idols and images) indifferently for one thing alway. They be words of diuers tongues and sounds, but one in sense and signification in the Scriptures. The one is taken of the Greeke word (ed. note: probably eikwn), an Idol, and the other of the Latine word Imago, an Image, and so both vsed as English termes in the translating of Scriptures indifferently, according as the Septuaginta haue in their translation in Greeke, (ed. note: probably eidwlon), and S. Ierome in his translation of the same places in Latin hath Simulachra, in English, Images. And in the new Testament, that which S. Iohn calleth eidwlon, S. Ierome likewise translateth Simulachrum, as in all other like places of Scripture vsually hee doeth so translate (1 John 5.21). And S. Ierome, a most ancient Doctor, and well learned in both the tongues, Greeke and Latine, interpreting this place of S. Iohn, Beware of Idols, that is to say (sayth S. Ierome) of the images themselues: the Latin words which he vseth, be Effigies and Imago, to say, an Image (S. Ierome, Liber de Corona Militis). And therefore it skilleth not, whether in this processe wee vse the one terme or the other, or both together, seeing they both (though not in common English speech, yet in Scripture) signifie one thing. And though some to blinde mens eyes, haue heretofore craftily gone about to make them to be taken for words of diuers signification in matters of Religion, and haue therefore vsually named the likenesse or similitude of a thing set vp amongst the Heathen in their Temples or other places to bee worshipped, an Idoll. But the like similitude with vs, set vp in the Church, the place of worshipping, they call an Image, as though these two words (Idoll and Image) in Scripture, did differ in proprietie and sense, which as is aforesaid) differ onely in sound and language, and in meaning bee in deed all one, specially in the Scriptures and matters of Religion. And our Images also haue beene, and bee, and if they bee publikely suffered in Churches and Temples, euer will bee also worshipped, and so Idolatrie committed to them, as in the last part of this Homilie shall at large bee declared and prooued. Wherefore our Images in Temples and Churches, bee in deed none other but Idoles, as vnto the which Idolatrie hath beene, is, and euer will be committed.

And first of all, the Scriptures of the olde Testament, condemning and abhorring aswell all Idolatrie or worshipping of Images, as also the very Idoles or Images themselues, specially in Temples, are so many and plentifull; that it weere almost an infinite worke, and to bee conteined in no small volume, to record all the places concerning the same. For when GOD had chosen to himselfe a peculiar and speciall people from amongst all other Nations that knew not GOD, but worshipped Idols and false gods, he gaue vnto them certaine ordinances and Lawes to bee kept and obserued of his said people. But concerning none other matter did hee giue either moe, or more earnest and expresse Lawes to his said people, then those that concerned the true worshipping of him, and the auoyding and fleeing of Idols and Images, and Idolatrie: for that, both the said Idolatrie is most repugnant to the right worshipping of him and his true glorie, aboue all other vices, and that hee knew the pronenesse and inclination of mans corrupt kinde and nature, to that most odious and abominable vice. Of the which ordinances and Lawes, so giuen by the Lord to his people concerning that matter, I will rehearse and alleadge some that bee most speciall for this purpose, that you by them may iudge of the rest.

In the fourth Chapter of the Booke named, is a notable place, and most worthy with all diligence to be marked, which beginneth thus: And now Israel heare the Commandements and Iudgements which I teach thee (saith the Lord) that thou doing them, maist liue, and enter and possesse the land which the Lord GOD of your Fathers will giue you. Yee shall put nothing to the word which I speake to you, neither shall ye take any thing from it. Keepe yee the Commandements of the Lord your GOD, which I commaund you (Deuteronomy 4.1-2, Numbers 22.18, 35, 38). And by and by after hee repeateth the same sentence three or foure times, before hee come to the matter that hee would speacially warne them of, as it were for a Preface, to make them to take the better heed vnto it. Take heed to thy selfe (saith he) and to thy soule, with all carefulnesse, lest thou forgettest the things which thine eyes haue seene, and that they goe not out of thine heart all the dayes of thy life, thou shalt teach them to thy children and nephewes, or posteritie. And shortly after, The Lord spake vnto you out of the middle of fire, but you heard the voyce or sound of his words, but you did see no forme or shape at all. And by and by followeth, Take heed therefore diligently vnto your soules, you saw no manner of Image in the day in the which the Lord spake vnto you in Horeb, out of the middest of the fire, lest peraduenture, you being deceiued, should make to your selues any grauen Image, or likenesse of man or woman, or the likenesse of any beast which is vpon the earth, or of the birds that flee vnder heauen, or of any creeping thing that is mooued on the earth, or of the fishes that doe continue in the waters: least peraduenture thou lifting vp thine eyes to heauen, doe see the Sunne and the Moone, and the Starres of heauen, and so thou, being deceiued by errour, shouldest honour, and worship them which the Lord thy GOD hath created to serue all Nations that be vnder heauen. And againe: Beware that thou forget not the couenant of the Lord thy GOD, which hee made with thee, and so make to thy selfe any carued Image of them which the Lord hath forbidden to bee made: for the Lord thy GOD is a consuming fire, and a iealous GOD. If thou haue children and nephewes, and doe tarry in the land, and being deceiued doe make to your selues and similitude, doing euill before the Lord your GOD, and prouoke him to anger: I doe this day call vpon heauen and earth to witnesse, that ye shall quickly perish out of hte land which you shall possesse, you shall not dwell in it any long time, but the Lord will destroy you, and will scatter you amongst all Nations, and ye shall remaine but a very few amongst the Nations, whither the Lord will leade you away, and then shall you serue gods which are made with mans hands, of wood and stone, which see not, and heare not, neither eat nor smell, and so foorth. This is a notable chapter, and entreateth almost altogether of this matter. But because it is too long to write out the whole, I haue noted you certaine principall points out of it. First, how earnestly and oft he calleth vpon them to marke and to take heed, and that vpon the perill of their soules, to the charge which he giueth them. Then how he forbiddeth by a solemne and long rehearsall of all things in heauen, in earth, and in the water, any Image or likenesse of any thing at all to be made. Thirdly, what penaltie and horrible destruction, he solemnely, with inuocation of heauen and earth, for record, denounceth and threatneth to them, their children and posteritie, if they contrary to this Commandement, do make or worship any Images or similitude, which he so straightly hath forbidden. And when they, this notwithstanding, partly by inclination of mans corrupt nature most prone to Idolatry, and partly occasioned by the Gentiles and heathen people dwelling about them, who were Idolaters, did fall to the making and worshipping of Images: GOD according to his word, brought vpon them all those plagues which hee threatned them with, as appeareth in the bookes of the Kings and the Chronicles, in sundry places at large. And agreeable hereunto are many other notable places in the old Testament, (Deuteronomy 27) "Cursed be he that maketh a carued Image, or a cast or molten Image, which is abomination before the Lord, the worke of the artificers hand, and setteth it vp in a secret corner, and all the people shall say, Amen."

Read the thirteene and fourteene Chapters of the booke of Wisedome, concerning Idoles or Images, how they be made, set vp, called vpon, and offered vnto, and how he praiseth the tree whereof the gibbet is made, as happy, in comparison to the tree that an Image or Idoll is made of, euen by these very words, Happy is the tree wherethrough righteousnesse commeth, (meaning the gibbet) but cursed is the Idoll that is made with hands, yea, both it, and hee that made it, and so foorth (Apocrypha. Wisdom 14.7-8). And by and by hee sheweth how that the things which were the good creatures of GOD before (as Trees or Stones) when they be once altered and fashioned into Images to bee worshipped, become abomination, a temptation vnto the soules of men, and a snare for the feet of the vnwise. And why? the seeking out of Images, is the beginning of whoredome (sayth hee) and the bringing vp of them, is the destruction of life: for they were not from the beginning, neither shall they continue for euer. The wealthy idlenes of men hath found them out vpon earth, therefore shall they come shortly to an end: and so foorth to the end of the Chapter, conteining these points, Now Idoles or Images were first inuented, and offered vnto, how by an vngracious custome they were established, how tyrants compell men to worship them, how the ignorant and the common people are deceiued by the cunning of the workeman, and the beautie of the Image, to doe honour vnto it, and so to erre from the knowledge of GOD, and of other great and many mischiefes that come by Images. And for a conclusion hee saith, that the honouring of abominable Images, is the cause, the beginning, and end of all euill, and that the worshippers of them be either mad, or most wicked. See and view the whole Chapter with diligence, for it is worthy to be well considered, specially that is written of the deceauing of the simple and vnwise common people by Idols and Images, and repeated twise or thrise lest it should be forgotten. And in the Chapter following be these words: The painting of the picture and carued Image with diuers colours, entiseth the ignorant so, that he honoureth and loueth the picture of a dead image that hath no soule (Apocrypha. Wisdom 15.4-5). Neuerthelesse, they that loue such euill things, they that trust in them, they that make them, they that fauour them, and they that honour them, are all worthy of death, and so foorth.

In the booke of Psalmes, the Prophet curseth the Image honourers, in diuers places. Confounded be all they that worship carued Images, and that delight or glory in them (Psalms 97.7, 96.5, 115.8). Like bee they vnto the Images that make them, and all they that put their trust in them (Psalms 135.15, 18). And in the Prophet Esai, sayth the Lord: Euen I am the Lord, and this is my Name, and my glory will I giue to none other, neither my honour to grauen Images (Isaiah 42.8). And by and by: Let them bee confounded with shame that trust in Idoles or Images, or say to them, you are our GODS, And in the xl. Chapter after he hath set foorth the incomprehensible Maiestie of GOD, he asketh, To whom then will yee make GOD like? Or what similitude will yee set vp vnto him (Isaiah 40.18)? Shall the caruer make him a carued Image? and shall the Goldsmith couer him with gold, and cast him into a forme of siluer plates? And for the poore man, shall the Image maker frame an Image of timber, that hee may haue somewhat to set vp also? And after this he cryeth out: O wretches, heard ye neuer of this? Hath it not beene preached vnto you since the beginning, and so foorth, how by the Creation of the world, and the greatnesse of the worke, they might vnderstand the Maiestie of GOD, the the Creatour and maker of all, to be greater then that it should be expressed, or set forth in any Image or bodily similitude? And besides this preaching, euen in the law of GOD written with his owne finger (as the Scripture speaketh) and that in the first Table, and the beginning thereof, is this doctrine aforesaid against Images (not briefly touched) but at large set foorth and preached, and that with denunciation of destruction to the contemners and breakers of this Law, and their posteritie after them (Exodus 20.4). And lest it should yet not be marked or not remembred, the same is written and reported not in one, but in sundry places of the Word of GOD, that by oft reading and hearing of it, wee might once learne and remember it, as you also heare daily read in the Church, GOD spake these words, and said, I am the Lord thy GOD. Thou shalt haue none other GODS but me. Thou shalt not make to thy selfe any grauen Image, nor the likenesse of any thing that is in Heauen aboue, nor in the Earth beneath, nor in the water vnder the Earth, Thou shalt not bowe downe to them, nor worship them: For I the Lord thy GOD am a iealous GOD, and visit the sinne of the fathers vpon the children, vnto the third and fourth generation of them that hate mee, and shew mercie vnto thousands in them that loue mee, and keepe my Commandements (Exodus 20.1-6, Leviticus 26.13, Deuteronomy 5.6-10). All this notwithstanding, neither could the notablenesse of the place, being the very beginning of the very louing Lords Law, make vs to marke it, nor the plaine declaration by recounting of all kind of similitudes, cause vs to vnderstand it, nor the oft repeating and reporting of it in diuers and sundry places, the oft reading and hearing of it, could cause vs to remember it, nor the dread of the horrible penaltie to our selues, our children, and posterity after vs, feare vs from transgressing of it, nor the greatnesse of the rewarde to vs and our children after vs, mooue vs any thing to obedience, and the obseruing of this the Lords great Law: But as though it had beene written in some corner, and not at large expressed, but briefely and obscurely touched, as though no penalty to the transgressours, nor reward to the obedient, had beene adioyned vnto it, like blind men without all knowledge and vnderstanding, like vnreasonable beastes, without dread of punishment or respect of reward, haue diminished and dishonoured the high Maiestie of the liuing GOD, by the basenesse and vilenesse of sundry and diuers images of dead stockes, stones, and metals.

Places of the Scripture against idoles or images. And as the Maiestie of GOD, whom we haue left, forsaken, and dishonoured, and therefore the greatnesse of our sinne and offence against his Maiestie, cannot bee expressed: So is the weakenesse, vilenesse, and foolishnesse, in deuice of the images (whereby wee haue dishonoured him) expressed at large in the Scriptures, namely the Psalmes, the booke of Wisedome, the Prophet Esaias, Ezekiel, and Baruch, specially in these places and Chapters of them: Psalms 115.8, 135.15, Apocrypha: Wisdom 13, 14, 15, Isaiah 40.18, 44.9, and Ezekiel 6.13. The which places, as I exhort you often and diligently to reade, so are they too long at this present to be rehearsed in an Homilie. Notwithstanding, I will make you certaine briefe or short notes out of them, what they say of these idoles or images. First, that they bee made but of small pieces of wood, stone, or mettall, and therefore they cannot be any similitudes of the great Maiestie of GOD, whose seate is heauen, and the earth his footestoole. Secondarily, that they bee dead, haue eyes and see not, hands and feele not, feete and cannot goe, & c. and therefore they cannot be fit similitudes of the liuing GOD. Thirdly, that they haue no power to doe good nor harme to others, though some of them haue an axe, some a sword, some a speare in their hands, yet doe theeues come into their Temples and robbe them, and they cannot once sturre to defend themselues from the thieues: nay, if the Temple or Church bee set afire, that their Priests can run away and saue themselues, but they cannot once mooue, but tary still like blockes as they are, and be burned, and therefore they can bee no meete figures of the puissant and mighty GOD, who alone is able both to saue his seruants, and to destroy his enemies euerlastingly. They bee trimly deckt in Golde, Siluer, and Stone, aswell the images of men, as of women, like wanton wenches (sayth the Prophet Baruch) that loue paramours, and therefore can they not teach vs, nor our wiues and daughters any sobernesse, modestie, and chastitie (Ezekiel 6.9-11). And therefore although it is now commonly sayd that they be the lay mens bookes, yet wee see they teach no good lesson, neither of GOD, nor godlinesse, but all errour and wickednesse. Therefore GOD by his word, as he forbiddeth any idoles or images to bee made or set vp: so doeth hee commaund such as wee finde made and set vp to bee pulled downe, broken, and destroyed.

And it is written in the booke of Numbers, the xxiii. Chapter, that there was no idole in Iacob, nor there was no image seene in Israel, and that the Lord GOD was with the people (Numbers 23.21, ed. note: the Hebrew word 'aven means both trouble/sorrow and idolatry). Where note, that the true Israelites, that is, the people of GOD, haue no images among them, but that GOD was with them, and that therefore their enemies cannot hurt them, as appeareth in the processe of that Chapter. And as concerning Images already set vp, thus saith the Lord in Deuteronomie. Ouerturne their altars, and breake them to pieces, cut downe their groues, burne their images: for thou art an holy people vnto the Lord (Deuteronomy 7.5, 12.2-3). And the same is repeated more vehemently againe in the twelfth Chapter of the same booke. Here not, what the people of GOD ought to doe to images, where they finde them. But lest any priuate persons, vpon colour of destroying images, should make any stirre or disturbance in the common wealth, it must alwayes be remembred, that the redresse of such publique enormities perteineth to the Magistrates, and such as be in authoritie onely, and not to priuate persons, and therefore the good Kings of Iuda, Asa, Ezechias, Iosaphat, and Iosias, are highly commended for the breaking downe and destroying of the altars, idoles, and images. And the Scriptures declare that they, specially in that point, did that which was right before the Lord. And contrariwise, Hieroboam, Achab, Ioas, and other Princes, which either set vp, or suffered such altars or images vndestroyed, are by the word of GOD reported to haue done euill before the Lord (1 Kings 14.9, 2 Kings 13.11, 2 Chro.14, 15.31, 1 Kings 16.32). And if any, contrary to the commaundement of the Lord, will needes set vp such altars or images, or suffer them vndestroyed amongst them, the Lord himselfe threatneth in the first Chapter of the booke of Numbers, and by his holy Prophets, Ezechiel, Micheas, and Abacuc, that he will come himselfe and pull them downe. And how hee will handle, punish, and destroy the people that so set vp, or suffer such altars, images, or idoles vndestroyed, he denounceth by his Prophet Ezechiel on this manner:

and so foorth to the Chapters ende, worthy with diligence to be read: that they that be neare, shall perish with the sword, they that bee farre off, with the pestilence, they that flee into holds or wildernesse, with hunger: and if any be yet left, that they shalbe caryed away prisoners to seruitude and bondage. So that if either the multitude, or plainnesse of the places might make vs to vnderstand, or the earnest charge that GOD giueth in the sayd places mooue vs to regard, or the horrible plagues, punishments, and dreadfull destruction, threatned to such worshippers of images or idoles, setters vp, or maintainers of them, might ingender any feare in our hearts, wee would once leaue and forsake this wickednesse, being in the Lords sight so great an offence and abomination. Infinite places almost might bee brought out of the Scriptures of the olde Testament concerning this matter, but these few at this time shall serue for all.

You will say peraduenture these things pertaine to the Iewes, what haue wee to doe with them? Indeed they pertaine no lesse to vs Christians, then to them. For if we be the people of GOD, how can the Word and Law of GOD not appertaine to vs? Saint Paul alleadging one text out of the old Testament, concludeth generally for other Scriptures of the old Testament as well as that, saying, Whatsoeuer is written before (meaning in the old Testament) is written for our instruction (Romans 15.4): which sentence is most specially true of such writings of the old Testament, as containe the immutable law and ordinances of GOD, in no age or time to be altered, nor of any persons of any nations or age to bee disobeyed, such as the aboue rehearsed places be. Notwithstanding, for your further satisfying herein, according to my promise, I will out of the Scriptures of the new Testament or Gospel of our Sauiour Christ, likewise make a confirmation of the said doctrine against Idoles or Images, and of our duetie concerning the same. First the Scriptures of the new Testament doe in sundry places make mention with reioycing, as for a most excellent benefit and gift of GOD, that they which receiued the Faith of Christ, were turned from their dumbe and dead Images, vnto the true and liuing GOD, who is to be blessed for euer: namely in these places, the xiiii. and xvii. of the Acts of the Apostles, the eleuenth to the Romanes, the first Epistle to the Corinthians, the twelfth Chapter, to the Galathians, the fourth, and the first to the Thessalonians the first Chapter.

And in likewise the said is Idoles, Images, and worshipping of them, are in the Scriptures of the new Testament by the spirit of GOD much abhorred and detested, and earnestly forbidden, as appeareth both in the forenamed places, and also many other besides, as in the seuen, and fifteenth of the Actes of the Apostles, the first to the Romanes, where is set foorth the horrible plague of Idolaters, giuen ouer by GOD into a reprobate sense to worke all wickednes and abominations not to be spoken, as vsually spirituall and carnall Fornication goe together.

In the first Epistle to the Corinthians the fifth Chapter, we are forbidden once to keepe company, or to eate and drinke with such as bee called brethren or Christians that doe worship Images. In Galatians 5.20, the worshipping of Images is numbred amongst the workes of the flesh. and in 1 Corinthians 10.19-20, it is called the seruice of deuils, and that such as vse it, shall be destroyed. And in 1 Corinthians 6.9, and Galatians 5.20-21, is denounced, that such Image worshippers shall neuer come into the inheritance of the Kingdome of heauen. And in sundry other places is threatned, that the wrath of GOD shall come vpon all such. And therefore Saint Iohn in 1 John 5.21 exhorteth vs as his deare children to beware of Images. And Saint Paul warneth vs to flee from the worshipping of them, if we be wise, that is to say, if wee care for health, and feare destruction, if we regard the Kingdome of GOD and life euerlasting, and dread the wrath of GOD, and euerlasting damnation (1 Corinthians 10.14). For it is not possible that wee should be worshippers of Images, and the true seruants of GOD also, as S. Paul teacheth, in 2 Corinthians 6.16, affirming expressely that there can bee no more consent or agreement betweene the Temple of GOD (which all true Christians be) and Images, then betweene righteousnesse and vnrighteousnesse, betweene light and darkenesse, betweene the faithfull and the vnfaithfull, or betweene Christ and the deuill. Which place enforceth both that wee should not worship Images, and that we should not haue Images in the Temple, for feare and occasion of worshipping them, though they be of themselues things indifferent: for the Christian is the holy Temple and liuely Image of GOD, as the place well declareth, to such as will reade and weigh it. And whereas all godly men did euer abhorre that any kneeling and worshipping or offering should bee vsed to themselues when they were aliue (for that it was the honour due to GOD only) as appeareth in the Acts of the Apostles by S. Peter forbidding it to Cornelius (Acts 10.25-26), and by S. Paul and Barnabas forbidding the same to the Citizens in Lystra (Acts 14.14-15): Yet wee like madde men fall downe before the dead idols or images of Peter and Paul, and giue that honour to stockes and stones, which they thought abominable to be giuen to themselues being aliue. And the good Angel of GOD, as appeareth in the booke of S. Iohns Reuelation, refused to bee kneeled vnto, when that honour was offered him of Iohn: Beware (sayth the Angel) that thou doe it not, for I am thy fellow seruant. But the euill angel Satan, desireth nothing so much as to bee kneeled vnto, and thereby at once both to robbe GOD of his due honour, and to worke the damnation of such as make him so low curtesie, as in the story of the Gospel appeareth in sundry places. Yea, and hee offered our Sauiour Christ all earthly goods, on the condition that he would kneele down & worship him (Matthew 4.9, Luke 4.7). But our Sauiour repelleth Satan by the Scriptures, saying, It is written, thou shalt worship thy Lord GOD, and him alone shalt thou serue. But we by not worshipping and seruing GOD alone (as the Scriptures teach vs) and by worshipping of images, contrary to the Scriptures, plucke Satan to vs, and are ready without reward to follow his desire: yea, rather then fayle, wee will offer him gifts and oblations to receiue our seruice. But let vs brethren, rather follow the counsell of the good Angel of GOD, then the suggestion of subtill Satan, that wicked angel and old Serpent: Who according to the pride whereby hee first fell, attempteth alway by such sacriledge to depriue GOD (whom he enuieth) of his due honour: and (because his owne face is horrible and vgly) to conuey it to himselfe by the mediation of gilt stockes and stones, and withall to make vs the enemies of GOD, and his own suppliants and slaues, and in the end to procure vs for a reward, euerlasting destruction and damnation. Therefore aboue all things, if wee take our selues to be Christians indeed (as we be named) let vs credit the word, obey the law, and follow the doctrine and example of our Sauiour and master Christ, repelling Satans suggestion to idolatrie, and worshipping of Images, according to the trueth alleadged and taught out of the Testament and Gospel of our sayd heauenly Doctour and Schoolemaster Iesus Christ, who is GOD to be blessed for euer, AMEN.

YOU haue heard (welbeloued) in the first part of this Homilie, the doctrine of the word of GOD against idols and images, against Idolatrie, and worshipping of images, taken out of the Scriptures of the old Testament & the New, & confirmed by the examples as well of the Apostles as of our Sauiour Christ himselfe. Now although our Sauiour Christ taketh not, or needeth not any testimony of men, and that which is once confirmed by the certainty of his eternall trueth, hath no more need of the confirmation of mans doctrine and writings, then the bright sunne at noonetide hath neede of the light of a little candle to put away darkenesse, and to increase his light: yet for your further contentation, it shall in this second part bee declared (as in the beginning of the first part was promised) that this trueth and doctrine concerning the forbidding of images and worshipping of them, taken out of the holy Scriptures, aswell of the old Testament as the new, was beleeued and taught of the old holy Fathers, and most ancient learned Doctours, and receiued in the old Primitiue Church, which was most vncorrupt and pure. And this declaration shall bee made out of the sayd holy Doctours owne writings, and out of the ancient histories Ecclesiasticall to the same belonging.

S. Ierome, a most ancient Writer and Doctour of the Church, who liued about one hundred and threescore yeeres after the death of our Sauiour Christ, both in sundry other places of his workes, and specially in his booke written against the maner of crowning, and in another little treatise entituled, Of the souldiers crowne or garland, doth most sharply and vehemently write and inueygh against images or idols (S. Ierome, Liber contra Coronandi Morem). And vpon S. Iohns words, the first Epistle and fifth Chapter, sayth thus, S. Iohn (sayth hee) deepely considering the matter, sayth: My little children, keepe your selues from images or idols (1 John 5.21). Hee sayth not now, keepe your selues from idolatrie, as it were from the seruice and worshipping of them: but from the images or idols themselues, that is, from the very shape and likenesse of them. For it were an vnworthy thing, that the image of the liuing GOD should become the image of a dead idoll. Doe you not thinke those persons which place images and idols in Churches and Temples, yea shrine them euen ouer the Lords table, euen as it were of purpose to the worshipping and honoring of them, take good heed to either of S. Iohns counsell, or S. Ieromes? For so to place images and idols is it to keepe themselues from them, or else to receiue and embrace them. Origenes in his booke against Celsus, sayth thus: Christian men and Iewes, when they heare these words of the Law (Thou shalt feare the Lord thy GOD, and shalt not make any image) doe not onely abhorre the Temples, Altars, and Images of the gods, but if need be, will rather die then they should defile themselues with any impiety. And shortly after he sayth: In the common wealth of the Iewes, the caruer of idols and image maker, was cast farre off and forbidden, lest they should haue any occasion to make images, which might plucke certain foolish persons from GOD, and turne the eyes of their soules to the contemplation of earthly things. And in another place of the same booke: It is not onely (sayth he) a mad and franticke part to worship images, but also once to dissemble or winke at it. And a man may know GOD and his onely son, and those which haue had such honour giuen them by GOD, that they be called gods: But it is not possible that any should by worshipping of images get any knowledge of GOD.

Athanasius in his booke against the Gentiles, hath these words: Let them tell, I pray you, how GOD may be knowen by an image. If it be by the matter of an image, then there needeth no shape or forme, seeing that GOD hath appeared in all materiall creatures which do testifie his glory. Now if they say he is knowen by the forme or fashion: Is he not better to be knowen by the liuing things themselues, whose fashions the images expresse? For of surety, the glory of GOD should bee more euidently knowen, if it were declared by reasonable and liuing creatures, rather then by dead and vnmooueable images. Therefore when yee doe graue or paint images, to the end to know GOD thereby, surely ye doe an vnworthy and vnfit thing. And in another place of the same booke he sayth, The inuention of images came of no good, but of euill, and whatsoeuer hath an euill beginning, can neuer in any thing bee iudged good, seeing it is altogether naught. Thus farre Athanasius, a very ancient, holy, and learned Bishop and Doctour, who iudgeth both the first beginning and the end, and altogether of images or idols, to be naught.

Lactantius likewise, an olde and learned writer, in his booke of the Origine of errour, hath these wordes, GOD is aboue man, and is not placed beneath, but is to bee sought in the highest region. Wherefore there is no doubt, but that no religion is in that place wheresoeuer any image is: For if religion stand in godly things, (and there is no godlinesse but in heauenly things) then be images without religion. These be Lactantius wordes, who was aboue xiii. hundred yeeres ago, and within three hundreth yeeres after our Sauiour Christ (Lactantius, Of the Origin of Error, Bk. 2, Chap. 16).

Cyrillus, an old and holy doctour, vpon the Gospel of Saint Iohn hath these wordes, Many haue left the creatour, and haue worshipped the creature, neither haue they beene abashed to say vnto a stocke: Thou art my father, and vnto a stone, Thou begottest me. For many, yea, almost all (alasse for sorrow) are fallen vnto such folly, that they haue giuen the glory of deity or Godhead, to things without sense or feeling.

Epiphanius Bishop of Salamine in Ciprus, a very holy and learned man, who liued in Theodosius the Emperours time, about three hundred and ninetie yeeres after our Sauiour Christs ascension, writeth this to Iohn Patriarch of Hierusalem: I entred (sayth Epiphanius) into a certaine Church to pray: I found there a linnen cloth hanging in the Church doore, paynted, and hauing in it the image of Christ, as it were, or of some other Saint, (for I remember not well whose image it was) therefore when I did see the image of a man hanging in the Church of Christ, contrary to the authoritie of the Scriptures, I did teare it, and gaue counsell to the keepers of the Church, that they should wind a poore man that was dead in the sayd cloth, and to bury him.

And afterwards the same Epiphanius sending another vnpaynted cloth, for that paynted one which hee had torne, to the sayd Patriarch, writeth thus, I pray you will the Elders of that place to receiue this cloth which I haue sent by this bearer, and commaund them that from hencefoorth no such painted clothes contrary to our religion, be hanged in the Church of Christ . For it becommeth your goodnesse rather to haue this care, that you take away such scrupulositie, which is vnfitting for the Church of Christ, and offensiue to the people committed to your charge. And this Epistle, as worthy to be read of many, did S. Ierome himselfe translate into the Latine tongue.

All notable Bishops were then called Popes. And that ye may know that S. Ierome had this holy and learned Bishop Epiphanius in most high estimation, and therefore did translate this Epistle, as a writing of authoritie: heare what a testimonie the said S. Ierome giueth him in another place, in his Treatie against the errours of Iohn Bishop of Hierusalem, where hee hath these wordes: Thou hast (sayth Saint Ierome) Pope Epiphanius, which doeth openly in his letters call thee an heretike. Surely thou art not to be preferred before him, neither for age nor learning, nor godlinesse of life, nor by the testimonie of the whole world. And shortly after in the same treatie saith S. Ierome: Bishop Epiphanius was euer of so great veneration and estimation, that Valens the Emperour, who was a great persecutour, did not once touch him. For heretikes, being princes, thought it their shame if they should persecute such a notable man. And in the tripartite Ecclesiasticall historie, the ninth booke and xlviii. Chapter, is testified, that Epiphanius being yet aliue did worke miracles, and that after his death deuils, being expelled at his graue or tombe, did roare. Thus you see what authoritie S. Ierome and that most ancient historie giue vnto the holy and learned Bishop Epiphanius, whose iudgement of images in Churches and Temples, then beginning by stealth to creepe in, is worthy to be noted.

First, hee iudged it contrary to Christian religion and the authoritie of the Scriptures, to haue any images in Christs Church. Secondly, hee reiected not onely carued, grauen, and moulten images, but also paynted images, out of Christs Church. Thirdly, that hee regarded not whether it were the image of Christ, or of any other Saint, but being an image, would not suffer it in the Church. Fourthly, that hee did not onely remooue it out of the Church, but with a vehement zeale tare it in sunder and exhorted that a corse should bee wrapped and buried in it, iudging it meete for nothing but to rotte in the earth, following herein the example of the good king Ezechias, who brake the brasen Serpent to pieces, and burned it to ashes, for that idolatrie was committed to it. Last of all, that Epiphanius thinketh it the duetie of vigilant Bishops, to bee carefull that no images be permitted in the Church, for that they be occasion of scruple and offence to the people committed to their charge. Now whereas neither S. Ierome, who did translate the same Epistle, nor the authours of that most ancient historie Ecclesiasticall tripartite (who doe most highly commend Epiphanius, as is aforesayd) nor any other godly or learned Bishoppe at that time, or shortly after, haue written any thing against Epiphanius iudgement concerning images: it is an euident proofe, that in those dayes, which were about foure hundred yeeres after our Sauiour Christ, there were no images publiquely vsed and receiued in the Church of Christ, which was then much lesse corrupt, and more pure then now it is.

And whereas Images beganne at that time secretly and by stealth to creepe out of priuate mens houses into the Churches, and that first in paynted clothes and walles, such Byshops as were godly and vigilant, when they spyed them, remooued them away, as vnlawfull and contrary to Christian religion, as did heere Epiphanius, to whose iudgement you haue not onely Saint Ierome the translatour of his Epistle, and the writer of the historie tripartite, but also all the learned and godly Clarkes, yea and the whole Church of that age, and so vpward to our Sauiour Christes time, by the space of about foure hundred yeeres, consenting and agreeing. This is written the more largely of Epiphanius, for that our image maynteiners now a dayes, seeing themselues so pressed with this most plaine and earnest act and writing of Epiphanius, a Bishop and Doctour of such antiquity, and authoritie, labour by all meanes (but in vaine against the trueth) either to proue that this Epistle was neither of Epiphanius writing, nor Saint Ieromes translation: either if it bee, say they, it is of no great force: for this Epiphanius, say they, was a Iew, and being conuerted to the Christian faith, and made a Bishop, reteined the hatred which Iewes haue to images still in his minde, and so did and wrote against them as a Iew, rather then as a Christian. O Iewish impudencie and malice of such deuisers, it would be prooued, and not sayd onely, that Epiphanius was a Iewe. Furthermore, concerning the reason they make, I would admitte it gladly. For if Epiphanius iudgement against Images is not to bee admitted, for that hee was borne of a Iewe an enemie to Images, which bee GODS enemies, conuerted to Christes religion, then likewise followeth it, that no sentence in the olde Doctours and Fathers sounding for Images, ought to be of any authority: for that in the primitiue Church the most part of learned writers, as S. Ierome, Cyprian, Ambrose, Austen, and infinite others more, were of Gentiles (which bee fauourers and worshippers of Images) conuerted to the Christian faith, and so let somewhat slippe out of their pennes, sounding for Images, rather as Gentiles then Christians, as Eusebius in his Historie Ecclesiasticall, and Saint Ierome sayth plainely, that Images came first from the Gentiles to vs Christians. And much more doeth it follow, that the opinion of all the rablement of the Popish Church, maintaining Images, ought to be esteemed of small or no authority, for that it is no maruell that they which haue from their childhoode beene brought vp amongest Images and Idoles, and haue drunke in idolatry almost with their mothers milke, hold with Images and Idols, and speake and write for them. But in deede it would not bee so much marked whether hee were of a Iewe or a Gentile conuerted vnto Christes Religion, that writeth, as how agreeable or contrarie to GODS word hee doeth write, and so to credite or discredite him. Now what GODS worde sayth of Idoles and Images, and the worshipping of them, you heard at large in the first part of this Homilie.

Saint Ambrose in his treatie of the death of Theodosius the Emperour, saith, Helene found the Crosse and the title on it. Shee worshipped the King, and not the wood surely (for that is an heathenish errour, and the vanitie of the wicked) but shee worshipped him that hanged on the Crosse, and whose name was written in the title, and so foorth. See both the godly Empresse fact, and Saint Ambrose iudgement at once: They thought it had beene an heathenish errour and vanitie of the wicked, to haue worshipped the Crosse it selfe which was embrewed with our Sauiour Christs owne pretious blood. And wee fall downe before euery Crosse peece of timber, which is but an Image of that Crosse.

Saint Augustine, the best learned of all ancient doctours, in his xliiii. Epistle to Maximus sayth, know thou that none of the dead, nor anie thing that is made of GOD, is worshipped as GOD of the Catholique Christians, of whom there is a Church also in your Towne. Note that by Saint Augustine, such as worshipped the dead, or creatures, be not Catholique Christians.

The same Saint Augustine teacheth in the xii. booke of the Citie of God, the tenth Chapter, that neither Temples or Churches ought to bee builded or made for Martyrs or Saints, but to GOD alone: and that there ought no Priestes to bee appointed for Martyr or Saint, but to GOD only. The same Saint Augustine in his booke of the maners of the Catholique Church, hath these wordes: I know that many bee worshippers of tombes and pictures, I know that there bee many that banquet most riotously ouer the graus of the dead, and giuing meat to dead carkases, doe burie themselues vpon the buried, and attribute their gluttonie and drunkennesse to religion. See, hee esteemeth worshipping of Saints tombes, and pictures, as good religion as gluttonie and drunkennesse, and no better at all. Saint Augustine greatly alloweth Marcus Varro, affirming that religion is most pure without images, and saith himselfe: images be of more force to crooken an vnhappy soule, then to teach and instruct it. And saith further: Euery childe, yea euery beast knoweth that it is not GOD that they see. Wherefore then doeth the holy Ghost so often monish vs of that which all men know? Whereunto Saint Augustine himselfe answereth thus (Augustine, Liber de Civi. Deim Chap. 43; Psalms 36 and 113). For (saith hee) when images are placed in Temples, and set in honourable sublimity and begin once to bee worshipped, foorthwith breedeth the most vile affection of errour. This is Saint Augustines iudgement of Images in Churches; that by and by they breed errour and idolatrie. It would be tedious to rehearse all other places, which might bee brought out of the ancient Doctours against Images and idolatrie. Wherefore wee shall holde our selues contented with these fewe at this present. Now as concerning histories Ecclesiasticall, touching this matter, that yee may know why and when, and by whom Images were first vsed priuately, and afterwardes not onely receiued into the Christians Churches and Temples, but in conclusion worshipped also, and how the same was gaine-said, resisted, and forbidden, aswell by godly Bishoppes and learned Doctours, as also by sundry Christian Princes: I will briefely collect into a compendious history, that which is at large and in sundry places written by diuerse ancient writers and historiographers concerning this matter.

As the Iewes, hauing most plaine and expresse commaundement of GOD, that they should neither make nor worshippe any Image (as it is at large before declared) did notwithstanding, by the example of the Gentiles or Heathen people that dwelt about them, fall to the making of Images, and worshipping of them, and so to the committing of most abominable idolatrie, for the which GOD by his holy Prophets doeth most sharpely reprooue and threaten them, and afterwarde did accomplish his sayd threatnings by extreame punishing of them (as is also aboue specified: ) Euen so some of the Christians in olde time, which were conuerted from worshipping of Idoles and false Gods, vnto the true liuing GOD, and to our Sauiour Iesus Christ, did of a certaine blinde zeale (as men long accustomed to Images) paynt or carue Images of our Sauiour Christ, his Mother Marie, and of the Apostles, thinking that this was a point of gratitude and kindnesse towards those, by whom they had receiued the true knowledge of GOD, and the doctrine of the Gospell. But these pictures or Images came not yet into Churches, nor were not yet worshipped of a long time after. And lest you should thinke that I doe say this of mine owne head onely without authoritie, I alleadge for mee Eusebius Bishoppe of Cesarea, and the most ancient Authour of the Ecclesiasticall historie, who liued about the three hundred and thirtieth yeere of our Lord in Constantinus Magnus dayes, and his sonne Constantius Emperours, in the seuenth booke of his history Ecclesiasticall, the xiiii Chapter, and Saint Ierome vpon the tenth Chapter of the Prophet Ieremie: who both expresly say, that the errours of Images (for so Saint Ierome calleth it) hath come in and passed to the Christians from the Gentiles, by an Heathenish vse and custome. The cause and meanes Eusebius sheweth, saying, It is no maruell if they which being Gentiles before, and did beleeue, seemed to offer this, as a gift to our Sauiour, for the benefites which they had receiued of him, Yea and wee doe see now that Images of Peter and Paul, and of our Sauiour himselfe be made, and tables to bee painted, which me thinke to haue beene obserued and kept indifferently by an Heathenish custome. For the Heathen are wont so to honour them whom they iudged honour worthy, for that some tokens of old men should bee kept. For the remembrance of posterity is a token of their honour that were before, and the loue of those that come after.

Thus farre I haue rehearsed Eusebius words. Where note ye, that both Saint Ierome and hee agreeth heerein, that these Images came in amongst Christian men by such as were Gentiles, and accustomed to idols, and being conuerted to the fayth of Christ, reteyned yet some remnants of Gentility not throughly purged: for Saint Ierome calleth it an errour manifestly. And the like example wee see in the Actes of the Apostles, of the Iewes, who when they were conuerted to Christ, would haue brought in their circumcision (whereunto they were so long accustomed) with them, into Christs Religion. With whom the Apostles (namely Saint Paul) had much adoe for the staying of that matter (Acts 15.5). But of Circumcision was lesse maruell, for that it came first in by GODS ordinance and commandement. A man may most iustly wonder of Images so directly against GODS holy word and straite commandement, how they should enter in. But Images were not yet worshipped in Eusebius time, nor publikely set vp in Churches and Temples, and they who priuately had them, did erre of a certaine zeale, and not by malice: but afterwards they crept out of priuate houses into Churches, and so bredde first superstition, and last of all Idolatrie amongst Christians, as heereafter shall appeare.

In the time of Theodosius and Martian, Emperours, who reigned about the yeere of our Lord 460, and 1117. yeeres agoe, when the people of the citie of Nola once a yeere did celebrate the birth day of Saint Felix in the Temple, and vsed to banquet there sumptuously, Pontius Paulinus Bishop of Nola caused the walles of the Temple to be painted with stories taken out of the old Testament, that the people beholding and considering those pictures, might the better abstaine from too much surfetting and riot. And about the same time Aurelius Prudentius, a very learned and Christian Poet, declareth how he did see painted in a Church, the history of the passion of Saint Cassian, a Schoolemaster and Martyr, whom his owne schollers at the commandement of the tyrant, tormented with the pricking or stabbing in front of their pointells or brasen pennes into his body, and so by a thousand wounds and moe (as sayth Prudentius) most cruelly slew him. And these were the first paintings in Churches that were notable of antiquity. And so by this example came in painting, and afterward Images of Timber and Stone, and other matter, into the Churches of Christians. Now and ye well consider this beginning, men are not so ready to worship a picture on a wall, or in a window, as an imbossed and gilt Image, set with pearle and stone. And a processe of a story, painted with the gestures and actions of many persons, and commonly the sum of the story written withall, hath another vse in it, then one dumbe idoll or image standing by it selfe. But from learning by painted stories, it came by little and little to idolatry. Which when godly men (aswell Emperours and learned Bishops as others) perceiued, they commanded that such pictures, images, or idols, should be vsed no more. And I will for a declaration thereof, begin with the decree of the ancient Christian Emperours, Valens and Theodosius the second, who raigned about foure hundred yeeres after our Sauiour Christs ascension, who forbad that any Images should be made or painted priuately: for certaine it is, that there was none in Temples publikely in their time. These Emperours did write vnto the captaine of the armie attending on the Emperours, after this sort, Valens and Theodosius Emperours, vnto the captaine of the armie: Whereas we haue a diligent care to maintaine the religion of GOD aboue, in all things, wee will grant to no man to set foorth, graue, carue, or paint the image of our Sauiour Christ in colours, stone, or any other matter, but in what place soeuer it shall be found, wee command that it be taken away, and that all such as shall attempt any thing contrary to our decrees or commandement heerein, shall bee most sharply punished. This decree is written in the bookes named Libri Augustales, the Emperiall bookes, gathered by Tribonianus, Basilides, Theophilus, Dioscorus, and Satira, men of great authority and learning, at the commandement of the Emperour Iustinian, and is alleadged by Petrus Crinitus, a notable learned man, in the ix. booke and ix. Chapter of his worke, intituled, De honesta disciplina, that is to say, of honest learning. Heere you see what Christian Princes of most ancient times decreed against images, which then began to creepe in amongst the Christians. For it is certaine that by the space of three hundred yeeres and more, after the death of our Sauiour Christ, and before these godly Emperours raigned, there were no images publikely in Churches or Temples. How would the idolaters glory, if they had so much antiquity and authority for them, as is heere against them?

Now shortly after these dayes, the Gothes, Vandales, Hunnes, and other barbarous and wicked nations, burst into Italy, and all partes of the West countries of Europe, with huge and mighty armies, spoyled all places, destroyed Cities, and burned Libraries, so that learning and true Religion went to wracke, and decayed incrediblie. And so the Bishops of those latter dayes, being of lesse learning, and in the middest of the warres, taking lesse heede also then did the Bishops afore, by ignorance of GODS word, and negligence of Bishops, and specially barbarous Princes, not rightly instructed in true Religion bearing the rule, images came into the Church of Christ in the sayd West parts, where these barbarous people ruled, not now in painted clothes onely, but embossed in stone, timber, mettall, and other like matter, and were not only set vp, but began to be worshipped also. And therefore Serenus Bishop of Massile, the head Towne of Gallia Nabonensis (now called the Prouince) a godly and learned man, who was about sixe hundred yeeres after our Sauiour Christ, seeing the people by occasion of images fall to most abominable idolatrie, brake to pieces all the images of Christ and Saints which were in that City, and was therefore complayned vpon to Gregorie, the first of that name, Bishop of Rome, who was the first learned Bishop that did allow the open hauing of Images in Churches, that can be known by any writing or history of antiquity. And vpon this Gregorie doe all image-worshippers at this day ground their defence. But as all things that be amisse, haue from a tolerable beginning growen worse and worse, till they at the last became vntolerable: so did this matter of images. First, men vsed priuately stories painted in tables, clothes, and walles. Afterwards, grosse and embossed images priuately in their owne houses. Then afterwards, pictures first, and after them embossed images began to creepe into Churches, learned and godly men euer speaking against them. Then by vse it was openly maintayned that they might be in Churches, but yet forbidden that they should be worshipped. Of which opinion was Gregorie, as by the sayd Gregories Epistle to the forenamed Serenus Bishop of Massile, plainely appeareth. Which Epistle is to be found in the booke of Epistles of Gregorie, or Register, in the tenth part of the fourth Epistle, where hee hath these wordes: That thou didst forbid images to be worshipped, we prayse altogether, but that thou didst breake them, we blame. For it is one thing to worship the picture, and another thing by the picture of the story, to learne what is to be worshipped. For that which Scripture is to them that reade, the same doth picture performe vnto idiots or the vnlearned beholding, and so foorth. And after a few wordes: therefore it should not haue beene broken, which was set vp, not to be worshipped in Churches, but only to instruct the mindes of the ignorant. And a little after, thus thou shouldest haue sayd, If you will haue images in the Church for that instruction wherefore they were made in old time, I doe permit that they may bee made, and that you may haue them, and shew them, that not the sight of the story, which is opened by the picture: but that worshipping which was inconueniently giuen to the pictures, did mislike you. And if any would make images, not to forbid them, but auoyd by all meanes to worship any image. By these sentences taken heere and there out of Gregories Epistle to Serenus (for it were too long to rehearse the whole) ye may vnderstand whereunto the matter was now come sixe hundred yeeres after Christ : that the hauing of Images or pictures in the Churches, were then maintayned in the West part of the world (for they were not so forward yet in the East Church) but the worshipping of them was vtterly forbidden. And you may withall note, that seeing there is no ground for worshipping of Images in Gregories writing, but a plaine condemnation thereof, that such as doe worship Images, doe vniustly alleadge Gregorie for them. And further, if Images in the Church doe not teach men according to Gregories minde, but rather blinde them: it followeth, that Images should not be in the Church by his sentence, who onely would they should be placed there, to the end that they might teach the ignorant. Wherefore, if it bee declared that Images haue beene and be worshipped, and also that they teach nothing but errours and lies (which shall by GODS grace heereafter be done) I trust that then by Gregories owne determination, all images and image worshippers shall bee ouerthrowen. But in the meane season, Gregories authority was so great in all the West Church, that by his incouragement men set vp images in all places: but their iudgement was not so good to consider why hee would haue them set vp, but they fell all on heapes to manifest idolatrie by worshipping of them, which Bishop Serenus (not without iust cause) feared would come to passe. Now if Serenus his iudgement, thinking it meete that images, whereunto Idolatrie was committed, should be destroyed, had taken place, idolatrie had bin ouerthrowen: For to that which is not, no man committeth idolatrie. But of Gregories opinion, thinking that images might bee suffered in Churches, so it were taught that they should not bee worshipped: what ruine of religion, and what mischiefe ensued afterward to all Christendome, experience hath to our great hurt and sorrow proued. First, by the schisme rising betweene the East and the West Church about the sayd images. Next, by the deuision of the Empire into two partes by the same occasion of images, to the great weakening of all Christendome, whereby last of all, hath followed the vtter ouerthrow of the Christian religion and noble Empire in Greece and all the East partes of the world, and the encrease of Mahomets false religion, and the cruell dominion and tyranny of the Saracens and Turkes, who doe now hang ouer our neckes also & that; dwell in the West partes of the world, ready at all occasions to ouerrunne vs. And all this doe we owe vnto our idolles and images, and our idolatry in worshipping of them.

But now giue you eare a little to the processe of the history, wherein I doe much follow the histories of Paulus Diaconus, and others ioyned with Eutropius an olde writer (Eutropius, Liber de Rebus Rom., 23). For though some of the authours were fauourers of images: yet do they most plainely and at large prosecute the histories of those times whom Baptist Platina also in his historie of Popes (Baptist Platina, Lives of Constantine and Gregory II), as in the liues of Constantine, and Gregorie the second, Bishoppes of Rome, and other places (where hee intreateth of this matter) doeth chiefely follow. After Gregories time, Constantine Bishoppe of Rome assembled a councell of Bishoppes in the West Church, and did condemne Philippicus then Emperour, and Iohn Bishoppe of Constantinople of the heresie of the Monothelites, not without a cause in deede, but very iustly. When hee had so done, by the consent of the learned about him, the said Constantine Bishoppe of Rome, caused the images of the ancient fathers, which had beene at those sixe councels which were allowed and receiued of all men, to bee painted in the entrie of Saint Peters Church at Rome. When the Greekes had knowledge hereof, they beganne to dispute and reason the matter of images with the Latines, and held this opinion, that images could haue no place in Christes Church, and the Latines held the contrarie, and tooke part with the images. So the East and West Churches which agreed euill before, vpon this contention about images fell to vtter enmity, which was neuer well reconciled yet. But in the meane season Philippicus and Arthemius, or Anastatius, Emperours, commanded images and pictures to bee pulled downe, and rased out in euery place of their dominion. After them came Theodosius the third, hee commanded the defaced images to bee painted againe in their places: but this Theodosius raigned but one yeere. Leo the third of that name succeeded him, who was a Syrian borne, a very wise, godly, mercifull, and valiant prince. This Leo by proclamation commanded, that all images set vp in Churches to bee worshipped, should bee plucked downe and defaced: and required specially the Bishop of Romethat hee should doe the same, and himselfe in the meane season caused all images that were in the imperiall citie Constantinople, to be gathered on an heape in the middest of the citie, and there publiquely burned them to ashes, and whited ouer, and rased out all pictures painted vpon the walles of the Temples, and punished sharpely diuers maintainers of images. And when some did therefore report him to bee a tyrant, hee answered, that such of all other were most iustly punished, which neither worshipped GOD aright, nor regarded the imperiall Maiestie and authority, but maliciously rebelled against wholsome and profitable lawes. When Gregorius, the third of that name, Bishop of Rome, heard of the Emperours doings in Greece concerning the images, hee assembled a councell of Italian Bishoppes against him, and there made decrees for images, and that more reuerence and honour should yet be giuen to them then was before, and stirred vp the Italians against the Emperour, first at Rauenna, and moued them to rebellion.

Treason and rebellion for the defence of images. And as Vspurgensis and Anthonius Bishoppe of Florence testifie in their Chronicles, he caused Rome and all Italie, at the least to refuse their obedience and the payment of any more tribute to the Emperour: and so by treason and rebellion maintained their idolatry. Which example, other Bishops of Rome haue continually followed, and gone through withall most stoutly.

After this Leo, who raigned xxxiiii. yeeres, succeeded his sonne Constantine the fifth, who after his fathers example, kept images out of the Temples, and being moued with the councell which Gregorie had assembled in Italie for images against his father: he also assembled a councel of all the learned men and Bishops of Asia and Greece, although some writers place this Councell in Leo Isauricus his fathers latter dayes.

A councell against images. In this great assembly they sate in councell from the fourth of & the; Idus of February, to the sixt of the Idus of August, and made concerning the vse of images this decree. It is not lawfull for them that beleeue in GOD through Iesus Christ, to haue any images, neither of the creator, nor of any creatures, set vp in Temples to bee worshipped: but rather & that; all things by the Law of GOD, and for the auoyding of offence, ought to bee taken out of the Churches. And this decree was executed in all places where any images were found in Asia or Greece. And the Emperour sent the determination of this councell holden at Constantinople, to Paul then Bishop of Rome, and commanded him to cast all images out of the Churches: which hee (trusting in the friendship of Pipine a mighty prince) refused to doe. And both hee and his successour Stephanus the third (who assembled another councell in Italie for images) condemned the Emperour and the councell of Constantinople of heresie, and made a decree that the holy images (for so they called them) of Christ the blessed Virgine, and other Saints, were in deede worthy honour and worshipping.

Or Eirene. When Constantine was dead, Leo the fourth his sonne raigned after him, who maried a woman of the citie of Athens, named Theodora, who also was called Irene, by whom hee had a sonne, named Constantine the sixt, and dying whilest his sonne was yet young, left the regiment of the Empire and gouernance of his yong sonne to his wife Irene. These things were done in the Church about the yeere of our Lord 760. Note here I pray you in this processe of the story, that in the Churches of Asia and Greece, there were no images publiquely by the space of almost seuen hundred yeeres. And there is no doubt but the primitiue Church next the Apostles time was most pure. Note also, that when the contention beganne about images, how of sixe Christian Emperours, who were the chiefe Magistrates by GODS law to bee obeyed, only one, which was Theodosius, who raigned but one yeere, held with images. All the other Emperours, and all the learned men and Bishoppes of the East Church, and that in assembled councels condemned them, besides the two Emperours before mentioned, Valence and Theodosius the second, who were long before these times, who straightly forbade that any images should be made. And vniuersally after this time, all the Emperours of Greece (onely Theodosius excepted) destroyed continually all images. Now on the contrary part, note ye, that the Bishoppes of Rome, being no ordinary Magistrates appoynted of GOD, out ot their diocesse, but vsurpers of Princes authority contrary to GODS word, were the maintainers of images against GODS word, and stirrers vp of sedition and rebellion, and workers of continuall treason against their soueraigne Lords, contrary to GODS Law, and the ordinances of all humane lawes, being not onely enemies to GOD, but also rebelles and traitours against their Princes. These bee the first bringers in of images openly into Churches, These bee the mayntayners of them in the Churches, and these bee the meanes whereby they haue mayntayned them: to wit, conspiracie, treason, and rebellion against GOD and their Princes.

Now to proceede in the history, most worthy to bee knowen. In the nonage of Constantine the sixt, the Empresse Irene his mother, in whose handes the regiment of the Empire remained, was gouerned much by the aduise of Theodore Bishoppe, and Tharasius Patriarche of Constantinople, who practised and held with the Bishoppe of Rome in maintaining of images most earnestly. By whose counsell and intreatie, the Empresse first most wickedly digged vp the body of her father in law Constantine the fift, and commanded it to bee openly burned, and the ashes to be throwen into the sea. Which example (as the constant report goeth) had like to haue been put in practise with Princes corses in our dayes, had the authority of the holy father continued but a little longer. The cause why the Empresse Irene thus vsed her father in law, was, for that hee, when hee was aliue, had destroyed images, and had taken away the sumptuous ornaments of Churches, saying that Christ, whose Temples they were, allowed pouerty, and not pearles and pretious stones. Afterward the sayd Irene at the perswasion of Adrian Bishoppe of Rome, and Paul the Patriarch of Constantinople and his successour Tharasius, assembled a councell of the Bishoppes of Asia and Greece, at the Citie Nicea where the Bishop of Romes legates, being presidentes of the councell, and ordering all things as they listed, the councell which were assembled before vnder the Emperour Constantine the fifth, and had decreed that all images should bee destroyed, was condemned as an hereticall councell and assemblie: And a decree was made, that images should bee put vp in all the Churches of Greece, and that honour and worshippe also should bee giuen vnto the said images.

A decree that Images should bee worshipped. And so the Empresse sparing no diligence in setting vp of images, nor cost in decking them in all Churches, made Constantinople within a short time altogether like Rome it selfe. And now you may see that come to passe which Bishoppe Serenus feared, and Gregorie the first forbade in vaine: to wit, that images should in no wise bee worshipped. For now not onely the simple and vnwise (vnto whom images, as the Scriptures teach, bee specially a snare) but the Bishoppes and learned men also, fall to idolatrie by occasion of images, yea and make decrees and lawes for the maintenance of the same. So hard is it, and in deede impossible any long time to haue images publikelie in Churches and Temples without idolatrie, as by the space of little more then one hundred yeeres betwixt Gregory the first, forbidding most straightly the worshipping of images, and Gregory the third, Paul, and Leo the third, Bishoppes of Rome, with this councell commaunding and decreeing that images should bee worshipped, most euidently appeareth.

Now when Constantine the young Emperour came to the age of twentie yeeres, he was dayly in lesse and lesse estimation. For such as were about his mother, perswaded her, that it was GODS determination that she should reigne alone, and not her sonne with her. The ambitious woman beleeuing the same, depriued her sonne of all Imperiall dignitie, and compelled all the men of warre, with their Captaines, to sweare to her that they would not suffer her Sonne Constantine to reigne during her life. With which indignitie the young Prince being mooued, recouered the regiment of the Empire vnto himselfe by force, and being brought vp in true religion in his fathers time, seeing the superstition of his mother Irene, and the Idolatrie committed by images, cast downe, brake, and burned all the idoles and images that his mother had set vp. But within a few yeeres after, Irene the Empresse, taken againe into her sonnes fauour, after shee had perswaded him to put out Nicephorus his vncles eyes, and to cut out the tongues of his foure other vncles, and to forsake his wife, and by such meanes to bring him into hatred with all his subiects; now further to declare that shee was no changeling, but the same woman that had before digged vp and burned her father in lawes body, and that shee would be as naturall a Mother as shee had beene a kinde Daughter, seeing the images, which shee loued so well, and had with so great cost set vp dayly destroyed by her sonne the Emperour, by the helpe of certaine good companions depriued her Sonne of the Empire: And first, like a kinde and louing mother, put out both his eyes, and layd him in prison, where after long and many torments, she at the last most cruelly slew him.

In this historie, ioyned to Eutropius, it is written, that the Sunne was darkened by the space of xvii. dayes most strangely and dreadfully, and that all men sayd, that for the horriblenesse of that cruell and vnnaturall fact of Irene, and the putting out of the Emperours eyes, the Sunne had lost his light. But indeede, GOD would signifie by the darkenesse of the Sunne, into what darkenesse and blindesse of ignorance and idolatrie, Christendome should fall by the occasion of Images. The bright Sunne of his eternall trueth, and light of his holy worde, by the mystes and blacke cloudes of mens traditions being blemished and darkened, as by sundry most terrible earthquakes that happened about the same time, GOD signified, that the quiet estate of true religion, should by such idolatry be most horribly tossed and turmoyled. And here may you see what a gracious and vertuous Lady this Irene was, how louing a neece to her husbands vncles, how kinde a mother in law to her sonnes wife, how louing a daughter to her father in law, how naturall a mother to her owne sonne, and what a stout and valiant Captaine the Bishops of Rome had of her, for the setting vp and maintenance of their idoles or images. Surely, they could not haue found a meeter patrone for the maintenance of such a matter, then this Irene, whose ambition and desire of rule was insatiable, whose treason continually studied and wrought, was most abominable, whose wicked and vnnaturall crueltie passed Medea and Progne, whose detestable paracides haue ministred matter to Poets, to write their horrible tragedies.

And yet certaine Historiographers, who doe put in writing all these her horrible wickednesses, for loue they had to images, which the mainteyned, doe prayse her as a godly Empresse, and as sent from GOD. Such is the blindnesse of false superstition, if it once take possession in a mans minde, that it will both declare the vices of wicked princes, and also commend them. But not long after, the sayd Irene being suspected to the princes and Lords of Greece of treason, in alienating the Empire to Charles king of the Francons, and for practising a secret marriage betweene her selfe and the sayd king, and being conuicted of the same, was by the sayd Lords deposed and depriued againe of the Empire, and caried into exile into the Iland Lesbos, where she ended her lewde life.

Another councell against images. While these tragedies about images were thus working in Greece, the same question of the vse of images in Churches began to bee mooued in Spaine also. And at Eliberi, a notable citie, now called Granate, was a councell of Spanish Bishops and other learned men assembled, and there, after long deliberation and debating of the matter, it was concluded at length by the whole councell, after this sort, in the 36. article.

Doctours of the councell against images. Wee thinke that pictures ought not to bee in Churches, lest that which is honoured or worshipped be painted on walles. And in the xli. Canon of that councel it is thus written: Wee thought good to admonish the faithfull, that as much as in them lieth, they suffer no images to bee in their houses, but if they feare any violence of their seruants, at the lest let them keepe themselues cleane and pure from Images, if they doe not so, let them be accounted as none of the Church. Note here, I pray you, how a whole and great countrey in the West and South parts of Europe, neerer to Rome a greater deale then to Greece in situation of place, doe agree with the Greekes against Images, and doe not onely forbid them in Churches, but also in priuate houses, and doe excommucate them that doe the contrarie.

Yet another councell against images. And an other councell of the learned men of all Spaine also, called Concilium Toletanum Duodecimum, decreed and determined likewise against Images and Image worshippers. But when these decrees of the Spanish councell at Eliberi came to the knowledge of the Bishop of Rome and his adherents, they fearing lest all Germany also would decree against Images, and forsake them, thought to preuent the matter, and by the consent and helpe of the prince of Francons (whose power was then most great in the West parts of the world) assembled a councell of Germanes at Frankford, and there procured the Spanish councell against Images afore mentioned, to bee condemned by the name of the Foelician heresie, (for that Foelix Bishoppe of Aquitania was chiefe in that councell) and obtained that the actes of the second Nicene councell, assembled by Irene (the holy Empresse whom ye heard of before) and the sentence of the Bishop of Rome for images might be receiued. For much after this sort do the Papists report of the history of the councell of Frankford. Notwithstanding the booke of Carolus Magnus his owne writing, as the title sheweth, which is now put in print, and commonly in mens hands, sheweth the iudgement of that Prince, & of the whole councell of Frankford also, to be against Images, and against the second councell of Nice assembled by Irene for Images, and calleth it an arrogant, foolish, and vngodly councell, and declareth the assembly of the councell of Frankford, to haue beene directly made and gathered against that Nicene councell, and the errours of the same. So that it must needs follow, that either there were in one Princes time two councels assembled at Frankford, one contrary to the other, which by no history doth appeare, or els that after their custome, the Popes and Papistes haue most shamefully corrupted the councell, as their maner is to handle, not onely councels, but also all histories and writings of the olde Doctors, falsifying and corrupting them for the maintenance of their wicked and vngodly purposes, as hath in times of late come to light, and doth in our dayes more and more continually appeare most euidently.

The forged gift of Constantine.&c. Let the forged gift of Constantine, and the notable attempt to falsifie the first Nicene councell for the Popes Supremacie, practised by Popes in Saint Augustines time bee a witnesse hereof: which practise in deed had then taken effect, had not the diligence and wisedome of S. Augustine and other learned and godly Bishops in Affrik, by their great labour and charges also, resisted and stopped the same. Now to come towards and end of this history, and to shew you the principall point that came to passe by the maintenance of images.

Nicene councell like to be falsified. Whereas from Constantinus Magnus time, vntill this day, all authority imperiall and princely dominion of the Empire of Rome, remayned continually in the right and possession of the Emperours, who had their continuance and seate Imperiall at Constantinople the Citie royall. Leo the third, then Bishop of Rome, seeing the Greeke Emperours so bent against his gods of golde and siluer, timber and stone, and hauing the king of the Francons or Frenchmen, named Charles, whose power was exceeding great in the West Countreys, very applyable to his minde, for causes hereafter appearing, vnder the pretence that they of Constantinople were for that matter of images vnder the Popes ban and curse, and therefore vnworthy to bee Emperours, or to beare rule, and for that the Emperours of Greece being farre off, were not ready at a becke to defend the Pope against the Lumbardes his enemies, and other with whom hee had variance: this Leo the third, I say, attempted a thing exceeding strange and vnheard of before, and of vncredible boldnesse and presumption: For he by his Papall authoritie doeth translate the gouernement of the Empire, and the crowne and name Imperiall, from the Greekes, and giueth it vnto Charles the great, King of the Francons, not without the consent of the forenamed Irene, Empresse of Greece, who also sought to be ioyned in mariage with the said Charles. For the which cause the said Irene was by the Lords of Greece deposed and banished, as one that had betrayed the Empire, as ye before haue heard.

These things were done about the 803 yeere of our Lord. And the said princes of Greece did, after the depriuation of the said Irene, by common consent, elect and create (as they alwayes had done) an Emperour, named Nicephorus, whom the Bishop of Rome and they of the West would not acknowledge for their Emperour; For they had already created them another: and so there became two Emperours. And the Empire which was before one, was diuided into two parts, vpon occasion of idols and images, and the worshipping of them: euen as the kingdome of the Israelites was in old time for the like cause of idolatrie diuided in King Roboam his time. And so the Bishop of Rome, hauing the fauour of Charles the great by this meanes assured to him, was wondrously enhanced in power and authority, and did in all the West Church (especially in Italy) what he lust, where images were set vp, garnished, and worshipped of all sorts of men.

Or, Stauratius. But Images were not to fast set vp, and so much honoured in Italie and the West: but Nicephorus Emperour of Constantinople, and his successours Scauratius, the two Michaels, Leo, Theophilus, and other Emperours their successours in the Empire of Greece, continually pulled them downe, brake them, burned them, and destroyed them as fast. And when Theodorus Emperour, would at the Councell of Lions haue agreed with the Bishop of Rome, and haue set vp images: he was by the Nobles of the Empire of Greece depriued, and another chosen in his place, and so rose a ielousie, suspicion, grudge, hatred, and enmity betweene the Christians and Empires of the East countries and West, which could neuer be quenched nor pacified. So that when the Saracens first, and afterward the Turkes, inuaded the Christians, the one part of Christendome would not helpe the other. By reason whereof at the last, the noble Empire of Greece, and the city imperiall Constantinople, was lost, and is come into the hands of the Infidels, who now haue ouerrunne almost all Christendome, and possessing past the middle of Hungary, which is part of the West Empire, doe hang ouer all our heads, to the vtter danger of all Christendome.

Thus wee see what a sea of mischiefes the maintenance of Images hath brought with it, what an horrible Schisme betweene the East and the West Church, what an hatred betweene one Christian and another, Councels against Councels, Church against Church, Christians against Christians, Princes against Princes, rebellions, treasons, vnnaturall and most cruell murders, the daughter digging vp & burning her father the Emperours body, the mother for loue of idols most abominably murdering her owne sonne, being an Emperour, at the last, the tearing in sunder of Christendome and the Empire into two pieces, till the Infidels, Saracens, and Turkes, common enemies to both parts, haue most cruelly vanquished, destroyed and subdued the one part, the whole Empire of Greece, Asia the lesse, Thracia, Macedonia, Epirus, and many other great and goodly countreyes and Prouinces, and haue wonne a great piece of the other Empire, and put the whole in dreadfull feare and most horrible danger. For it is not without a iust and great cause to bee dread, left as the Empire of Rome was euen for the like cause of Images and the worshipping of them torne in pieces and diuided, as was for Idolatrie the kingdome of Israel in old time diuided: so like punishment, as for the like offence fell vpon the Iewes, will also light vpon vs: that is, left the cruell tyrant and enemy of our common wealth and Religion the Turke, by GODS iust vengeance, in likewise partly murder, and partly leade away into captiuity vs Christians, as did the Assyrian and Babylonian Kings murder and leade away the Israelites, and left the Empire of Rome and Christian Religion be so vtterly brought vnder foot, as was then the kingdome of Israel and true Religion of GOD, whereunto the matter already (as I haue declared) shrewdly enclineth on our part, the greater part of Christendome within lesse then three hundred yeers space, being brought into captiuity and most miserable thraldome vnder the Turke, and the noble Empire of Greece cleane euerted. Whereas if the Christians, deuided by these Image matters, had holden together, no Infidels and miscreants could thus haue preuayled against Christendome. And all this mischiefe and misery, which we haue hitherto fallen into doe we owe to our mighty gods of gold and siluer, stocke and stone, in whose helpe and defence (where they can not helpe themselues) wee haue trusted so long, vntill our enemies the Infidels haue ouercome and ouerrunne vs almost altogether. A iust reward for those that haue left the mighty liuing GOD, the Lord of hosts, and haue stooped and giuen the honour due to him, to deade blockes and stockes, who haue eyes and see not, feet and cannot goe, and so foorth, and are cursed of GOD, and all they that make them, and put their trust in them. Thus you vnderstand (welbeloued in our Sauiour Christ ) by the iudgement of the old learned and godly Doctours of the Church, and by ancient histories Ecclesiasticall, agreeing to the verity of GODS word, alleaged out of the old Testament and the new, that Images and Image worshipping were in the Primitiue Church (which was most pure and vncorrupt) abhorred and detested, as abominable and contrary to true Christian Religion. And that when Images began to creepe into the Church, they were not onely spoken and written against by godly and learned Bishops, Doctours, and Clarkes, but also condemned by whole Councels of Bishops and learned men assembled together, yea, the sayd Images by many Christian Emperours and Bishops were defaced, broken, and destroyed, and that aboue seuen hundred and eight hundred yeers agoe, and that therefore it is not of late dayes (as some would beare you in hand) that images and image worshipping haue beene spoken and written against. Finally, you haue heard what mischiefe and misery hath by the occasion of the said Images fallen vpon whole Christendome, besides the losse of infinite soules, which is most horrible of all. Wherefore let vs beseech GOD, that we, being warned by his holy word, forbidding all Idolatry, and by the writing of old godly Doctours and Ecclesiasticall histories written, and preserued by GODS ordinance for our admonition and warning, may flee from all Idolatry, and so escape the horrible punishment and plagues, aswell worldly, as euerlasting, threatned for the same, which GOD our heauenly Father graunt vs, for our onely Sauiour and Mediator Iesus Christs sake. Amen.

NOW ye haue heard how plainely, how vehemently, and that in many places, the word of GOD speaketh against not onely idolatrie and worshipping of images, but also against idols and images themselues: (I meane alwaies thus heerein, in that we be stirred and prouoked by them to worship them, and not as though they were simply forbidden by the New Testament, without such occasion and danger.) And ye haue heard likewise out of histories Ecclesiasticall, the beginning, proceeding, and successe of idolatrie by images, and the great contention in the Church of Christ about them: to the great trouble and decay of Christendome: and withall ye haue heard the sentences of old ancient Fathers and godly learned Doctours and Bishops, against images and idolatry, taken out of their owne writings. It remayneth, that such reasons as be made for the maintenance of images, and excessiue 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 alleadged, to their reasons, and partly, by otherwise answering the same. Which part hath the last place in this Treatise, for that it cannot be well vnderstood of the meaner sort, nor the arguments of image maintayners, can without prolixitie too much tedious, bee answered without the knowledge of the Treatise going before. And although diuers things before mentioned, bee heere rehearsed againe: yet this repetition is not superfluous, but in a maner necessary, for that the simple sort cannot else vnderstand how the foresayd places are to be applied to the arguments of such as doe maintaine images, wherewith otherwise they might be abused.

First, it is alleadged by them that maintaine images, that all lawes, prohibitions, and curses, noted by vs out of the holy Scripture, and sentences of the Doctours also by vs alleadged, against images and the worshipping of them, appertaine to the idols of the Gentiles or Pagans, as the idoll of Iupiter, Mars, Mercury, etc. 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 Doctours, and iudgement of the Primitiue Church, that all images, aswell ours, as the idoles of the Gentiles, be forbidden and vnlawfull, namely in Churches and Temples. And first this is to be replied out of GODS word, that the images of GOD the Father, the Sonne, and the holy Ghost, either seuerally, or the images of the Trinitie, which we had in euery Church, be by the Scriptures expressely and directly forbidden, and condemned, as appeareth by these places: The Lord spake vnto you out of the middle of fire, you heard the voyce or sound of his wordes, but you did see no forme or shape at all, lest peraduenture you being deceiued, should make to your selfe any grauen image or likenesse (Deuteronomy 4.12, 16): and so foorth, as is at large rehearsed in the first part of this treatise against images. And therefore in the old Law, the middle of the propitiatorie, which presented GODS seate, was emptie, lest any should take occasion to make any similitude or likenesse of him. Esaias, after he hath set forth the incomprehensible Maiestie of GOD, he asketh, to whom then will ye make GOD like? or what similitude will yee set vp vnto him? Shall the caruer make him a carued image? and shall the goldsmith couer him with golde, or cast him into a forme of siluer plates (Isaiah 40.18-20)? And for the poore man, shall the image maker frame an image of timber, that hee may haue somewhat to set vp also? And after this hee cryeth out: O wretches, heard yee neuer of this? Hath it not beene preached to you since the beginning, how by the creation of the world, and the greatnesse of the worke, they might vnderstand the Maiestie of GOD, the maker and creatour of all, to bee greater then that it could bee 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 thing. And S. Paul in the Acts of the Apostles euidently teacheth the same, that no similitude can be made vnto GOD, in gold, siluer, stone or any other matter (Acts 17.29). By these and many other places of Scripture it is euident, that no image either ought or can be made vnto GOD. For how can GOD, a most pure spirit, whom man neuer saw, be expressed by a grosse, bodily, and visible similitude? How can the infinite Maiestie and greatnesse of GOD, incomprehensible to mans minde, much more not able to be compassed with the sense, be expressed in a small and little image? How can a dead and dumbe image expresse the liuing GOD? What can an image, which when it is fallen, cannot rise vp againe, which can neither helpe his friends, nor hurt his enemies, expresse of the most puissant and mighty GOD, who alone is able to reward his friends, and to destroy his enemies euerlastingly? A man might iustly cry with the Prophet Habacuc, Shall such Images instruct or teach any thing right of GOD? or shall they become doctours? Wherefore men that haue made an image of GOD, whereby to honour him, haue thereby dishonoured him most highly, diminished his Maiestie, blemished his glory, and falsified his trueth (Habakkuk 2.18). And therefore S. Paul sayth, that such as haue framed any similitude or Image of GOD like a mortall man, or any other likenesse, in timber, stone, or other matter, haue changed his trueth into a lie (Romans 1.25). For both they thought it to bee no longer that which it was, a stocke or a stone, and tooke it to be that which it was not, as GOD, or an image of GOD. Wherefore an image of GOD, is not onely a lie, but a double lie also. But the deuill is a lier, and the father of lyes: wherefore the lying Images which bee made of GOD, to his great dishonour, and horrible danger of his people, came from the deuill (John 8.44).

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 bee made, as by the Scriptures and good reason euidently appeareth: yea, and once to desire an image of GOD commeth of infidelitie, thinking not GOD to bee present, except they might see some signe or image of him, as appeareth by the Hebrewes in the wildernesse willing Aaron to make them gods whom they might see goe before them. Where they obiect, that seeing in Esaias and Daniel bee certaine descriptions of GOD, as sitting on a high seate, etc. Why may not a painter likewise set him forth in colours to be seene, as it were a Iudge sitting in a throne, aswell as he is described in writing by 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 vsed of the Prophets, be not all one: neither ought, nor can mans reason (although it shew neuer so goodly) preuaile any thing against GODS expresse worde, and plaine statute Law, as I may well terme it. Furthermore, the Scripture although it haue certaine descriptions of GOD, yet if you reade on forth, it expoundeth it selfe, declaring that GOD is a pure spirit, infinite, who replenisheth heauen and earth, which the picture doeth not, nor expoundeth it selfe, but rather when it hath set GOD foorth in a bodily similitude, leaueth a man there, and will easily bring one into the heresie of the Anthropomorphites, thinking GOD to haue hands and feete, and to sit as a man doeth. which they that doe (saith S. Augustine in his booke de fide & symbolo cap.7.) fall into that sacriledge which the Apostle detesteth, in those, who haue changed the glory of the incorruptible GOD, into the similitude of a corruptible man. For it is wickednesse for a Christian to erect such an image to GOD in a Temple, and much more wickednes to erect such a one in his heart by beleeuing of it. But to this they reply, that this reason notwithstanding, Images of Christ may be made, for that he tooke vpon him flesh, and became man. It were well that they would first graunt, that they haue hitherto done most wickedly in making and mayntayning 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 descend to the triall for other images.

Now concerning their obiection, that an Image of Christ may bee made, the answer is easie. For in GODS word and religion, it is not only required whether a thing may be done or no: but also, whether it be lawfull and agreeable to GODS word to bee done, or no. For all wickednesse may be and is dayly done, which yet ought not to be done. And the words of the reasons aboue alleaged out of the Scriptures are, that Images neither ought, nor can be made vnto GOD. Wherefore to replie that Images of Christ may bee made, except withall it bee prooued, that it is lawfull 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 therefore that for the Godhead, which is the most excellent part, no Images can be made, it is falsly called the image of Christ (Romans 1.23). Wherefore images of Christ be not onely defects, but also lies. Which reason serueth also for the Images of Saints, whose soules, the most excellent partes of them, can by no Images be presented and expressed. Wherefore, they bee no Images of Saints, whose soules reigne in ioy with GOD, but of the bodies of Saints, which as yet lie putrified in the graues. Furthermore, no true image can be made of Christs body, for it is vnknowen now of what forme and countenance he was. And there bee in Greece and at Rome, and in other places, diuers Images of Christ, and none of them like to other, and yet euery of them affirmeth, that theirs is the true and liuely image of Christ, which cannot possible be. Wherefore, as soon as an image of Christ is made, by and by is a lie 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 vnknowen of what forme and countenance they were. Wherefore seeing that Religion ought to be grounded vpon trueth, Images which cannot be without lies, ought not to bee made, or put to any vse of Religion, or to bee placed in Churches and Temples, places peculiarly appointed to true Religion and seruice of GOD. And thus much, that no true image of GOD, our Sauiour Christ, or his Saints can be made: wherewithall is also confuted that their allegation, that Images be the Lay mens bookes. For it is euident by that which is afore rehearsed, that they teach no things of GOD, or our Sauiour Christ, and of his Saints, but lies and errours. Wherefore either they be no bookes, or if they be, they be false and lying bookes, the teachers of all errour.

And now if it should be admitted and granted, that an image of Christ could truely bee made, yet it is vnlawfull that it should bee made, yea, or that the Image of any Saint should bee made, specially to bee set vp in Temples, to the great and vnauoydable danger of Idolatry, as heereafter shall be prooued. And first concerning the Image of Christ ; that though it might be had truely, yet it were vnlawfull to haue it in Churches publikely, is a notable place in Ireneus, who reprooued the Heretikes called Gnostici, for that they carried about the Image of Christ, made truely after his owne proportion in Pilates time (as they sayd) and therefore more to be esteemed, then those lying Images of him which we now haue (Irenaeus, Bk. 1, Chap. 24). The which Gnostici also vsed to set garlands vpon the head of the sayd Image, to shew their affection to it. But to goe to GODS word. Bee not, I pray you, the wordes of the Scripture plaine? Beware lest thou being deceiued, make to thy selfe (to say, to any vse of Religion) any grauen Image, or any similitude of any thing, etc (Leviticus 26.1, Deuteronomy 5.8, Sculptile, ed. note: original text also refers to Fusile and Similitudo). And cursed bee the man that maketh a grauen or molten Image, abomination before the Lord, etc (Deuteronomy 27.15). Be not our Images such? Be not our Images of Christ and his Saints, either carued or molten, or cast, or similitudes of men and women? It is happy that we haue not followed the Gentiles in making of Images of beasts, fishes, and vermines also. Notwithstanding, the Image of an Horse, as also the Image of the Asse that Christ rode on, haue in diuers places beene brought into the Church and Temple of GOD. And is not that which is written in the beginning of the Lords most holy Law, and dayly read vnto you, most euident also? Thou shalt not make any likenesse of any thing in heauen aboue, in earth beneath, or in the water vnder the earth, etc. Could any more bee forbidden, and sayd, then this? either of the kindes of Images, which bee either carued, molten or otherwise similitudes? or of things whereof images are forbidden to be made? Are not all things either in heauen, earth, or water vnder the earth (Exodus 20.4)? And be not our Images of Christ and his Saints, likenesses of things in heauen, earth, or in the water? If they continue in their former answer, that these prohibitions concerne the idols of the Gentiles, and not our Images: First that answer is already confuted, concerning the Images of GOD and the Trinity at large, & concerning the Images of Christ also, by Ireneus. And that the Law of GOD is likewise to bee vnderstood against all our Images, as well of Christ, as his Saints, in Temples and Churches, appeareth further by the iudgement of the old Doctours, and the Primitiue Church. Epiphanius renting a painted cloth, wherein was the picture of Christ, or of some Saint, affirming it to bee against our Religion, that any such image should be had in the Temple or Church (as is before at large declared) iudged that not onely 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 bee certaine that no true Religion can be where any Image or picture is (as is before declared) iudged, that aswell all Images and pictures, as the idols of the Gentiles were forbidden, else would he not so generally haue spoken and pronounced of them. And Saint Augustine (as is before alleaged) greatly alloweth M. Varro, affirming that Religion is most pure without Images: and sayth himselfe, Images be of more force to crooke an vnhappy soule, then to teach and instruct it (Augustine, De Civit. Dei, Bk. 4, Chap. 3, Psalms 36, 113). And hee sayth further, Euery childe, yea euery beast knoweth that it is not GOD that they see. Wherefore then doeth the holy Ghost so often monish vs of that which all men know? Whereunto Saint Augustine answereth thus. For (sayth he) when Images are placed in Temples, and set in honourable sublimity, and begin once to be worshipped, foorthwith breedeth the most vile affection of errour. This is Saint Augustines iudgement of Images in Churches, that by and by they breed errour and Idolatrie. The Christian Emperours, the learned Bishops, all the learned men of Asia, Greece, and Spaine, assembled in Councels at Constantinople and in Spaine, seuen and eight hundred yeeres agoe and more, condemning and destroying all Images, aswell of Christ, as of the Saints, set vp by the Christians (as is before at large declared) testifie, that they vnderstood GODS word so, that it forbad our Images, aswell as the idols of the Gentiles. And as it is written, Sap.14. that images were not from the beginning, neither shall they continue to the end (Apocrypha. Wisdom 14.13): so were they not in the beginning in the Primitiue Church, GOD grant they may in the end bee destroyed. For all Christians in the Primitiue Church, as Origen against Celsus (Origen, `Against Celsus', bks. 4, 8), Cyprian also and Arnobius doe testifie (Cyprian `Against Demetrium'), were sore charged and complayned on, that they had no Altars nor Images. Wherefore did they not (I pray you) conforme themselues to the Gentiles in making of Images, but for lacke of them sustayned their heauy displeasure, if they had taken it to bee lawfull by GODS word to haue Images? It is euident therefore that they tooke all Images to bee vnlawfull in the Church or Temple of GOD, and therefore had none (though the Gentiles there fore were most highly displeased) following this rule, Wee must obey GOD rather then men (Acts 5.29). And Zephirus in his notes vpon the Apologie of S. Ierome, gathereth, that all his vehement perswasion should bee but cold, except we know this once for all, that Christian men in his time did most hate Images, with their ornaments. And Iren'us (as is aboue declared) reprooueth the Heretikes called Gnostici, for that they carried about the image of Christ . And therefore the Primitiue Church, which is specially to be followed as most incorrupt and pure, had publikely in Churches neither idols of the Gentiles, nor any other Images, as things directly forbidden by GODS worde. And thus it is declared by GODS word, the sentences of the Doctours, and the iudgement of the Primitiue Church, which was most pure and syncere, that all Images, aswell ours, as the Idols of the Gentiles, bee by GODS word forbidden, and therefore vnlawfull, specially in Temples and Churches.

Now if they (as their custome is) flee to this answere, that GODS word forbiddeth not absolutely all Images to bee made, but that they should not bee made to bee worshipped, and that therefore wee may haue Images, so wee worship them not, for that they bee things indifferent, which may bee abused, or well vsed. Which seemeth also to be the iudgement of Damascene and Gregorie the first, as is aboue declared (Damascene, `De Fide Orth.', bk. 4, chap. 17, Gregory I, `Epistle to Serenum Massil.'). And this is one of their chiefe allegations for the maintenance of Images, which haue beene alleaged since Gregorie the first his time.

Well, then we bee come to their second allegation, which in part we would not sticke to grant them. For wee are not so superstitious or scrupulous, that wee doe abhorre either flowers wrought in carpets, hanginges, and other arasse, either Images of Princes printed or stamped in their coynes, which when Christ did see in a Romane Coyne, we reade not that hee reprehended it, neither doe wee condemne the artes of paynting and image making, as wicked of themselues. But we would admit and graunt them, that Images vsed for no religion, or superstition rather, we meane Images of none worshipped, nor in danger to bee worshipped of any, may be suffered. But Images placed publikely in Temples, cannot possibly bee without danger of worshipping and idolatrie, wherefore they are not publiquely to bee had or suffered in Temples and Churches. The Iewes, to whom this Law was first giuen (and yet being a morrall commandement, and not ceremoniall, as all Doctours interpret it, bindeth vs aswell as them) the Iewes I say, who should haue the true sense and meaning of GODS Law so peculiarly giuen vnto them, neither had in the beginning any Images publiquely in their Temple (as Origenes and Iosephus at large declareth, Origen `Against Celsus', bk. 4, Josephus, `Antiq.', bk. 17, chap. 8, bk. 18, chaps. 5, 15) neither after the restitution of the Temple, would by any meanes consent to Herode, Pilate or Petronius, that Images should bee placed onely in the Temple at Hierusalem, although no worshipping of Images was required at their hands: but rather offered themselues to the death, than to assent that Images should once bee placed in the Temple of GOD, neither would they suffer any Image-maker among them. And Origen added this cause, lest their mindes should bee plucked from GOD, to the contemplation of earthly things. And they are much commended for this earnest zeale, in maintaining of GODS honour and true religion. And trueth it is, that the Iewes and Turkes, who abhorre Images and Idoles as directly forbidden by GODS word, will neuer come to the trueth of our religion, whiles the stumbling blockes of Images remaine amongst vs, and lie in their way. If they obiect yet the brasen serpent which Moses did set vp, or the Images of the Cherubims, or any other Images which the Iewes had in their Temple, the answere is easie. Wee must in religion obey GODS generall Law, which bindeth all men, and not follow examples of particular dispensation, which bee no warrants for vs: els wee may by the same reason resume circumcision and sacrificing of beastes, and other rites permitted to the Iewes. Neither canne those Images of Cherubim, set in secret where no man might come nor behold, bee any example for our publique setting vp of Images in Churches and Temples. But to let the Iewes goe. Where they say that Images, so they be not worshipped, as things indifferent may bee tolerable in Temples and Churches: Wee inferre and say for the aduersatiue, that all our Images of GOD, our Sauiour Christ, and his Saints, publiquely set vp in Temples and Churches, places peculiarly appointed to the true worshipping of GOD, bee not things indifferent, nor tolerable: but against GODS Lawe and Commandement, taking their owne interpretation and exposition of it. First, for that all Images, so set vp publiquely, haue beene worshipped of the vnlearned and simple sort shortly after they haue beene publiquely so set vp, and in conclusion, of the wise and 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 (especially in Temples and Churches) any while or space, without worshipping of them: and that idolatry, which is most abominable before GOD, cannot possibly bee escaped and auoyded, without the abolishing and destruction of Images and pictures in Temples and Churches, for that idolatrie is to Images, specially in Temples and Churches, an inseparable accident (as they terme it) so that Images in Churches, and idolatrie, go alwayes both together, and that therefore the one cannot bee auoyded, except the other (specially in all publike places) bee destroyed. Wherefore, to make Images, and publikely to set them vp in the Temples and Churches, places appointed peculiarly to the seruice of GOD, is to make Images to the vse of religion, and not onely against this precept, Thou shalt make no maner of Images: but against this also, Thou shalt not bowe downe to them, nor worship them. For they being set vp, haue beene, bee, and euer will bee worshipped. And the full proofe of that which in the begining of the first part of this treatie was touched, is here to bee made and perfourmed: To wit, that our Images, and idoles of the Gentiles bee all one, aswell in the things themselues, as also in that our Images haue beene before, bee now, and euer will bee worshipped, in like fourme and maner, as the idoles of the Gentiles were worshipped, so long as they be suffered in Churches and Tempels. Whereupon it followeth, that our Images in Churches haue bene, be, and euer will be none other but abominable Idols, and bee therefore no things indifferent.

Simulachra gentium Argentum & aurum. Fusile. Similitudo, Sculptilo. Similachrum opera mannum hominum. And euery of these parts shall bee prooued in order, as hereafter followeth. And first, that our Images and the idols of the Gentiles bee all one concerning themselues, is most euident, the matter of them being gold, siluer, or other mettall, stone, wood, clay, or plaster, as were the idoles of the Gentiles, and so being either moulten or cast, either carued, grauen, hewen, or other wise formed and fashioned after the similitude and likenesse of man or woman, be dead and dumbe works of mans handes, hauing mouths and speake not, eyes and see not, handes and feele not, feete and goe not, and so aswell in forme as matter, bee altogether like the idoles of the Gentiles. Insomuch that all the titles which bee giuen to the idoles in the Scriptures, may bee verified of our Images. Wherefore, no doubt but the like curses which are mentioned in the Scriptures, will light vpon the makers and worshippers of them both. Secondly, that they haue beene and bee worshipped in our time, in like forme and manner as were the idoles of the Gentiles, is now to bee prooued.

Dii tutelares (ed. note: image maintainers?). And for that idolatrie standeth chiefely in the minde, it shall in this part first bee prooued, that our Image maintainers haue had, and haue the same opinions and iudgement of Saints, whose Images they haue made and worshipped, as Gentiles idolaters had of their Gods. And afterwards shall be declared, that our Image-maintainers and worshippers, haue vsed, and vse the same outward rites and maner of honouring and worshipping their Images, as the Gentiles did vse before their idoles, and that therefore they commit idolatrie, aswell inwardly and outwardly, as did the wicked Gentiles idolaters.

And concerning the first part of the idolatrous opinions of our Image maintainers. What I pray you bee such Saints with vs, to whom wee attribute the defence of certaine countreys, spoyling GOD of his due honour herein, but Dii tutelares of the Gentiles idolaters? Such as were Belus to the Babilonians and Assyrians, Osiris and Isis to the Egyptians: Vulcane to the Lemnians, and to such other.

Dii praesides (ed. note: image rulers/judges?, perhaps in this context, images considered rulers of a locale). What bee such Saints to whom the sauegard of certaine cities are appointed, but Dii Pr'sides, with the Gentiles idolaters? Such as were at Delphos Apollo, at Athens Minerua, at Carthage Iuno, at Rome Quirinus. & c.

Dij patroni. What be such Saints, to whom, contrary to the vse of the Primitiue Church, Temples and Churches bee builded, and Altars erected, but Dij Patroni, of the Gentiles idolaters? Such as were in the Capitoll Iupiter, in Paphus Temple Venus, in Ephesus Temple Diana, and such like. Alas, wee seeme in thus thinking and doing to haue learned our religion not out of GODS word, but out of the Pagan Poets, who say, Excessere omnes adytis, arisque relictis, Dij quibus imperiu hoc steterat. & c. That is to say, All the gods by whose defence this Empire stood, are gone out of the Temples, and haue forsaken their Altars. And where one Saint hath Images in diuers places, the same saint hath diuers names thereof, most like to the Gentiles. When you heare of our Lady of Walsingham, our Lady of Ipswich, our Lady of Wilsdon, and such other: what is it but an imitation of the Gentiles idolaters? Diana Agrotera, Diana Coriphea, Diana Ephesia. & c. Venus Cypria, Venus Paphia, Venus Gnidia. Whereby is euidently meant, that the Saint for the Image sake, should in those places, yea, in the Images themselues, haue a dwelling, which is the ground of their idolatrie. For where no Images bee, they haue no such meanes. Terentius Varro sheweth, that there were three hundred Iupiters in his time, there were no fewer Veneres and Dian', wee had no fewer Christophers, Ladies, and Marie Magdalenes, and other Saints. Oenomaus, and Hesiodus shew, that in their time there were thirtie thousand gods. I thinke wee had no fewer Saints, to whom wee gaue the honour due to GOD. And they haue not onely spoyled the true liuing GOD of his due honour, in Temples, Cities, Countreys, and lands, by such deuises and inuentions as the Gentiles idolaters haue done before them: but the Sea and waters haue aswell speciall Saints with them, as they had gods with the Gentiles, Neptune, Triton, Nereus, Castor, and Pollux, Venus, and such other. In whose places bee come Saint Christopher, Saint Clement, and diuers other, and specially our Lady, to whom shipmen sing Aue maris stella. Neither hath the fire scaped the idolatrous inuentions. For in stead of Vulcan and Vesta, the Gentiles gods of the fire, our men haue placed Saint Agatha, and make letters on her day for to quench fire with. Euery Artificer and profession hath his special Saint, as a peculiar god. As for example, Schollers haue Saint Nicholas and Saint Gregory, Painters Saint Luke, neither lacke souldiers their Mars, nor louers their Venus, amongst Christians. All diseases haue their speciall Saints, as gods the curers of them. The pockes Saint Roche, the falling euil Saint Cornelis, the tooth ache Saint Appolin, & c. Neither doe beastes and cattell lacke their gods with vs, for Saint Loy is the horseleach, and Saint Anthony the swineherd. &c. Where is GODS prouidence and due honour in the meane season? who sayth, The heauens be mine, and the earth is mine, the whole world and all that in it is, I doe giue victorie, and I put to flight, of mee bee all counsels and helpe.&c. Except I keepe the citie, in vaine doeth he watch that keepeth it, thou Lord shalt saue both men and beastes. But we haue left him neither heauen, nor earth, nor water, nor countrey, nor citie, peace nor warre to rule and gouerne, neither men, nor beastes, nor their diseases to cure, that a godly man might iustly for zealous indignation cry out, O heauen, O earth, and seas, what madnesse and wickednesse against GOD are men fallen into? What dishonour doe the creatures to their Creator and maker? And if we remember GOD sometime, yet because wee doubt of his abilitie or will to helpe, wee ioyne to him another helper, as hee were a nowne adiectiue, vsing these sayings: such as learne, GOD and Saint Nicholas be my speede: such as neese, GOD helpe and Saint Iohn: to the horse, GOD and Saint Loy saue thee. Thus are wee become like horses and Mules, which haue no vnderstanding. For, is there not one GOD onely, who by his power and wisedome made all things, and by his prouidence gouerneth the same? and by his goodnesse mainteineth and saueth them? Bee not all things of him, by him, and through him? Why doest thou turne from the Creatour to the creatures? This is the manner of the Gentiles idolaters: but thou art a Christian, and therefore by Christ alone hast accesse to GOD the Father, and helpe of him onely. These things are not written to any reproch of the Saints themselues, who were the true seruants of GOD, and did giue all honour to him, taking none vnto themselues, and are blessed soules with GOD: but against our foolishnesse and wickednes, making of the true seruants of GOD, false gods, by attributing to them the power and honour which is GODS, and due to him onely. And for that wee haue such opinions of the power and ready helpe of Saints, all our Legends, Hymnes, Sequenses, and Masses, did conteine Stories, Laudes, and Prayses of them, and prayers to them: yea, and Sermons also altogether of them, and to their prayses, GODS word being cleane laid aside. And this wee doe altogether agreeable to the Saints, as did the Gentiles idolaters to their false gods. For these opinions which men haue had of mortall persons, were they neuer so holy, the old most godly & learned Christians haue written against the fained gods of the Gentiles, and Christian Princes haue destroyed their images, who if they were now liuing, would doubtlesse likewise both write against our false opinions of Saints, and also destroy their images. For it is euident, that our Image-mainteiners, haue the same opinion of Saintes, which the Gentiles had of their false gods, and thereby are mooued to make them images as the Gentiles did.

Medioximi Dij. If answere bee made, that they make Saints but intercessours to GOD, and meanes for such things as they would obteine of GOD: that is euen after the Gentiles idolatrous vsage, to make them of Saints, Gods, called Dij Medioximi, to be meane intercessours and helpers to GOD, as though he did not heare, or should bee weary if hee did all alone. So did the Gentiles teach, that there was one chiefe power working by other, as meanes, and so they made all gods subiect to fate or destinie: as Lucian in his dialogues faineth that Neptune made suite to Mercurie, that hee might speake with Iupiter. And therefore in this also, it is most euident that our Image mainteiners be all one in opinion with the Gentiles idolaters.

Now remaineth the third part, that their rites and ceremonies in honouring and worshipping of the Images or Saints bee all one with the rites which the Gentiles idolaters vsed in honouring their idoles. First, what meaneth it, that Christians, after the example of the Gentiles idolaters, goe on pilgrimage to visite Images, where they haue the like at home, but that they haue a more opinion of holinesse and vertue 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, Seeke mee, and yee shall liue, and doe not seeke Bethel, enter not into Gilgal, neither goe to Bersheba (Amos 5.4-5). And against such as had any superstition in holinesse of the place, as though they should bee heard for the places sake, saying, Our fathers worshipped in this mountaine, and yee say, that at Hierusalem is the place where men should worshippe, our Sauiour Christ pronounceth, Beleeue mee, the houre commeth when you shall worship the father neither in this mountaine, nor at Hierusalem, but true worshippers shall worshippe the father in spirit and trueth (John 4.20-21). But it is too well knowen, that by such pilgrimage going, Lady Venus and her sonne Cupide, were rather worshipped wantonly in the fleshe, then God the Father and our Sauiour Christ his Sonne truely worshipped in the spirit.

And it was very agreeable (as Saint Paul teacheth) that they which fell to Idolatry, which is spirituall fornication, should also fall