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THE THIRD PART OF THE HOMILY

AGAINST IMAGES AND THE WORSHIPPING OF THEM,

Containing the Confutation of the Principal Arguments Which are Used to be Made for the Maintenance of Images: Which Part may Serve to Instruct the Curates Themselves, or Men ofa Good Understanding.

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

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a Or Men Of] Or To Be Read In Such Auditories As Be Of 1563 A 1.  b (I meanand danger.)] not in 1563 A 1.  c And ye have] and have 1563 A 1.  d of temples] of the temples from 1563 B.  e well be] be well from 1571.  f understanded] understood 1623.

 

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arguments of such as do maintain images, wherewith otherwise they might be abused.

First, it is alleged by them that maintain images, that all laws, prohibitions, and curses noted by us out of the holy Scripture, and sentences of the doctors also by us alleged, against images and the worshipping of them, appertain to the idols of the Gentiles of Pagans, as the idol of Jupiter, Mars, Mercury, &c., and not to our images of God, of Christ, and his Saints.  But it shall be declared both by Gods word and the sentences of the ancient doctors and judgment of the primitive Church, that all images, as well ours as the idols of the Gentiles, be forbidden and unlawful, namely, in churches and temples.

And first this is to be replied out of Gods word, that the images of God the Father, the Son, and the Holy Ghost, either severally, or the images of the Trinity, which we had in every church, be by the Scriptures expressly and directly forbidden and condemned, as appeareth by these places.  [Deut 4:[12, 16].]  The Lord spake unto you out of the middle of fire: you heard the voice or sound of his words, but you did see no form or shape at all.  Lest peradventure you, being deceived, should make to yourself any graven image or likeness: and so forth, as is at large rehearsed in the first part of this treatyg against images.  And therefore in the old Law the middle of the propitiatory, which representedh Gods seat, was empty; lest any should take occasion to make any similitude or likeness of him. Esay, after he hath set forth the incomprehensible Majesty of God, he asketh [Is. 40:[1821].], To whom then will ye make God like? or what similitude will ye set up unto him?  Shall the carver make him a carveni image?  And shall the goldsmith cover him with gold, or cast him into a form of silver plates?  And for the poor man shall the image maker frame an image of timber, that he may have somewhat to set up also?  And after this he crieth out, O wretches, heard ye never of this?  Hath it not been preached to you sithk the beginning, how by the creation of the world and the greatness of the work they might understand the Majesty of God, the Maker and Creator of all, to be greater than that it could be expressed or set forth in any image or bodily similitude?  Thus far the Prophet Esay; who from the forty-fourth chapter to the forty-ninth intreateth in a manner of no other thing.  And St. Paul in the

[Continued on Page 215]

g treaty] treatise from 1582.  h represented] presented from 1571.  i carven] carved from 1582.  k sith] since from 1571.

 

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Acts of the Apostles [Acts 17:[29].] evidently teacheth the same, that no similitude can be made unto God in gold, silver, stone, or any other matter.  By these and many other places of Scripture it is evident, that no image either ought or can be made unto God. For how can God," a most pure Spirit, whom man never saw, be expressed by a gross, bodily, and visible similitude?  How can the infinite Majesty and greatness of God, incomprehensible to mans mind,$ much more not able to be compassed with the *sense, be expressed in a finitel and little image?  How can a* dead and dumb image express the living God?(  What can an image, which when it is fallen cannot rise up again, which can neither help his friends nor hurt his enemies, express of the most puissant and mighty God, who alone is able to reward his friends and to destroy his enemies everlastingly?  A man might justly cry with the prophet Habacuc,1 [Hab. 2:[19].] Shall such images instruct or teach any thing right of God? or shall they become doctors?  Wherefore men that have made an image of God, whereby to honour him, have thereby dishonoured him most highly, diminished his Majesty, blemished his glory, and falsified his truth.  And therefore St. Paul saith [Rom. 1:[25].] that such as have framed any similitude or image of God like a mortal man or any other likeness, in timber, stone, or other matter, have changed his truth into a lie.  For both they thought it to be no longer that which it was, a stock or a stone, and took it to be that which it was not, as God, or an image of God.  Wherefore an image of God is not only a lie, but a double lie also.  But the devil is a liar, and the father of lies [John 8:[44].]: wherefore the lying images which be made of God, to his great dishonour and horrible danger of his people, came from the devil.  Wherefore they be convict of foolishness and wickedness in making of images of God or the Trinity: for that no image of God ought or can be made, as by the Scriptures and good reason evidently appeareth; yea, and once to desire an image of God cometh of infidelity, thinking not God to be present except they might see some sign or image of him, as appeareth by the Hebrews in the wilderness willing Aaron to make them gods [Exod. 32:1.] whom they might see go before them.

Where they object, that seeing in Esaias and Daniel be certain descriptions of God, as sitting on a high seat, &c., why may not

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*former line 9*

 Margin Notes:  " [John 1:18, 4:24; 1 Tim. 6:16; 1 John 4:12, 20].  $ [Job 11:7].  ( [2 Kings 19:4; Acts 14:15; 1 Cor. 12:2; 2 Cor. 6:16; 1 Thess. 1:9].  Last : [Is. 6:1; Dan. 7:910].

l a finite] an infinite 15701574, a small from 1582.

1 Vae qui dicit ligno, Expergiscere: Surge, lapidi tacenti. Numquid ipse docere poterit?  Vulg.

 

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a painter likewise set him forth in colours to be seen, as it were a judge sitting in a throne, as well as he is described in writing of the Prophets,m seeing that scripture or writing, and picture, differ but a little? first it is to be answered, that things forbidden by Gods word, as painting of images of God, and things permitted of God, as such descriptions used of the Prophets, be not all one; neither ought nor can mans reason (although it shew never so goodly) prevail any thing against Gods express word and plain statute law, as I may well term it. Furthermore the Scripture, although it have certain descriptions of God, yet, if you read on forth, it expoundeth itself, declaring, that God is a pure Spirit, infinite, who replenisheth heaven and earth: which the picture doth not, nor expoundeth not itself,n but rather, when it hath set God forth in a bodily similitude, leaveth a man there, and will easily bring one into the heresy of the Anthropomorphites, thinking God to have hands and feet and to sit as a man doth; which they that do, saith St. Augustine in his book De Fide et Symbolo, cap. vii,2 fall "into that sacrilege which the Apostle [Rom. 1:23.] detesteth in those who have changed the glory of the incorruptible God into the similitude of a corruptible man.  For it is wickedness for a Christian to erect such an image to God in a temple; and much more wickedness to erect such a one in his heart" by believing of it.

But to this they reply, that, this reason notwithstanding, images of Christ may be made, for that he took upon him flesh, and became man.  It were well that they would first grant that they have hitherto done most wickedly in making and maintaining of images of God and of the Trinity in every place, whereof they are by force of Gods word and good reason convicted, and then to descend to the trial for other images.

Now concerning their objection, that an image of Christ may be made, the answer is easy: for in Gods word and religion it is not only inquiredo whether a thing may be done or no, but

[Continued on Page 217]

Margin Note:  , [John 4:24; 1 Kings 8:27; Acts 17:2425; Jer. 23:24].

m of the Prophets] by the Prophets 1623.  n expoundeth not itself] expoundeth itself from 1582.  o inquired] required from 1570.

2 Credimus etiam, quod SEDET AD DEXTERAM PATRIS. Nec ideo tamen quasi humana forma circumscriptum esse Deum Patrem arbitrandum est, ut de illo cogitantibus dextrum aut sinistrum latus animo occurrat, aut idipsum quod sedere Pater dicitur flexis poplitibus fieri putandum est; ne in illud incidamus sacrilegium in quo execratur Apostolus eos qui commutaverunt gloriam incorruptibilis Dei in similitudinem corruptibilis hominis.  Tale enim simulacrum Deo nefas est Christiano in templo collocare; multo magis in corde nefarium est, ubi vere est templum Dei si a terrena cupiditate atque errore mundetur.  Augustin. de Fide et Symb. 14, Opp. VI, 157 C.

 

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also whether it be lawful and agreeable to Gods word to be done or no.  For all wickedness may be and is daily done which yet ought not to be done.  And the words of the reasons above alleged out of the Scriptures are, that images neither ought nor can be made unto God.  Wherefore to reply that images of Christ may be made, except withal it be proved that it is lawful for them to be made, is, rather than 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 of the Godhead,p which is the most excellent part, no imageq can be made, it is falsely called the image of Christ: wherefore images of Christ be not only defects, but also lies.  Which reason serveth also for the images of Saints, whose souls, the morer excellent parts of them, can by no images be representeds and expressed: wherefore they be no images of Saints, whose souls reign in joy with God, but of the bodies of Saints, which as yet lie putrified in the graves.  Furthermore, no true image can be made of Christs body, for it is unknown now of what form and countenance he was.  And there be in Greece and at Rome and in other places divers images of Christ, and none of them like to another,t and yet every of them affirmeth that theirs is the true and lively image of Christ, which cannot possiblyu 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 unknown of what form and countenance they were.  Wherefore, seeing that religion ought to be grounded upon truth, images, which cannot be without lies, ought not to be made or put to any use of religion, or to be placed in churches and temples, places peculiarly appointed to true religion and service of God.  And thus much, that no true image of God, our Saviour Christ, or his Saints can be made: wherewithal is also confuted that their allegation, that images be the laymens books.  For it is evident of thatx which is afore rehearsed, that they teach no things of God, of our Saviour Christ, and of his Saints but lies and errors.  Wherefore either they be no books, or, if they be, they be false and lying books the teachers of all error.

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Margin Note:  . [Jer. 10:14, 51:17]; Rom. 1:[25].

p of the Godhead] for the Godhead from 1567.  q image] images from 1563 G.  r more] most from 1582.  s represented] presented from 1582.  t another] other from 1567.  u possibly] possiblie 1563 A, possible from 1563 B.  x of that] by that 1623.

 

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And now, if it should be admitted and granted that an image of Christ could truly be made, yet is ity unlawful that it should be made, yea, of that the image of any Saint should be made, specially to be set up in temples to the great and unavoidable danger of idolatry, as hereafter shall be proved.  And first concerning the image of Christ, that, though it might be had truly, yet it were unlawful to have it in churches publicly, is a notable place in Ireneus; who reproved the heretics called Gnostici,3 for that they carried about the image of Christ, made truly after his own proportion in Pilates time, as they said, and therefore more to be esteemed than those lying images of him which we now have.  The which Gnostici also used to set garlands upon the head of the said image, to shew their affection to it.  But to go to Gods word.  Be not, I pray you, the words of the Scripture plain?.  Beware lest thou, being deceived, make to thyself to say, to any use of religion, any graven image, or any similitude of any thing, &c.  And, Cursed be the man that maketh a graven or molten image, abomination before the Lord, &c.  Be not our images such?  Be not our images of Christ and his Saints either carved, or molten and cast,z or similitudes of men and women?  It is happy that we have not followed the Gentiles in making of images of beasts, fishes, and vermins also.  Notwithstanding, the image of an horse, as also the image of the ass that Christ rode on,4 have in divers places been 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 daily read unto you, most evident also?  [Exod. 20:[45].]  Thou shalt not make any likeness of any thing in heaven above, in earth beneath, or in the water under the earth, &c.  Could any more be forbidden and said than this, either of the kinds of images, which be either carved, molten, or otherwise similtudes, or of things whereof images are forbidden to be made?  Are not all things either in heaven, earth, or water

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Margin Notes:  By Ireneus: Lib. i, cap. 24.  . Lev. 26:[1]; Deut. 5:[8].  Sculptile, Fusile, Similitudo.  Deut. [4:1518], 27:[15].

y is it] it is from 1582.  z and cast] or cast from 1570.

3 Gnosticos se autem vocant.  Et imagines, quasdam quidem depictas, quasdam autem et de reliqua materia fabricatas, habent, dicentes formam Christi factam a Pilato illo in tempore quo fuit Jesus cum hominibus.  Et has coronant, et proponunt eas cum imaginibus mundi philosophorum, ... et reliquam observationem circa eas, similiter ut gentes, faciunt.  Iren. contra Haeres. I, xxv (al. xxiv), 6; Opp. I, 105, ed. Venet. 1734.

4 See the description of the prcession on Palm Sunday with a wooden ass upon wheels and an image of Christ upon it, in Naogeorgi (Th. Kirchmaiers) Regnum Papisticum, Lib. IV, pp. 146148 ed. 1559, or in Barnabe Googes translation of the poem, fol. 50 ed. 1570.  Both are quoted in Brands Popular Antiquities, "Palm Sunday", vol. I, pp. 68, 73, ed. Ellis 1841.

 

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under the earth?  And be not our images of Christ and his Saints likenesses of things in heaven, earth, or in the water?

If they continue in their former answer, that these prohibitions concern the idols of the Gentiles and not our images, first, that answer is already confuted concerning the images of God and the Trinity at large, and concerning the images of Christ also by Ireneus.  And that the law of God is likewise to be understandeda against all our images, as well of Christ as his Saints, in temples and churches, appeareth further by the judgment of the old doctors and the primitive Church.  Epiphanius renting a painted cloth, wherein was the picture of Christ or of some Saint, affirming it to be against our religion that any such image should be had in the temple or church (as is aforeb at large declared5), judged, that not only idols of the Gentiles, but that all images of Christ and his Saints also, were forbidden by Gods word and our religion.  Lactantius, affirming it to be certain that no true religion can be where an imagec or picture is (as is before declared6), judged, that as well all images and pictures, as the idols of the Gentiles, were forbidden; else would he not so generally have spoken and pronounced of them.  And St. Augustine (as is before alleged7) greatly alloweth M. Varro affirming that religion is most pure without images; and saith himself, "Images be of more force to crook an unhappy soul than to teach and instruct it."  And he saith further: "Every child, yea, every beast knoweth that it is not God that they see.  Wherefore then doth the Holy Ghost so oftend monish us of that which all men know?"  Whereunto St. Augustine answereth thus: "For," saith he, "when images are placed in temples, and set in honourable sublimity, and begin once to be worshipped, forthwith breedeth the most vile affection of error."  This is St. Augustines judgment of images in churches, that by and by they breed error and idolatry.  The Christian emperors, the learned bishops, all the learned men of Asia, Greece, and Spain, assembled in Councils at Constantinople and in Spain, seven and eight hundred years ago and more, condemning and destroying all images, as well of Christ as of the Saints, set up by the Christians, (as is before at large declared,8) testify that they understood Gods word so, that it forbad our images as well as

[Continued on Page 220]

Margin Notes:  By Varro: Lib iv, cap 31, de Civ. Dei. In Psalm 36, et 113.

a understanded] understood 1587, 1595, 1623.  b afore] before from 1567.  c an image] any image from 1582.  d often] oft 1563 B1574.

5 See p. 183, note 11.

6 See p. 183, note 9.

7 See pp. 188189, notes 2022.

8 See pp. 192209.

 

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the idols of the Gent[i]les.  And, as it is written (Sap. xiv) that images were not from the beginning, neither shall they continue to the end [Wisd. 14:[13].], so were they not in the beginning in the primitive Church: God grant they may in the end be destroyed!  For all Christians in the primitive Church, as Origen against Celsus, Cyprian also, and Arnobius do testify,9 were sore charged and complained on, that they had no altars nor images.  Wherefore did they not, I pray you, conform themselves to the Gentiles in making of images, but for lack of them sustained their heavy displeasure, if they had taken it to be lawful by Gods word to have images?  It is evident therefore that they took all images to be unlawful in the church or temple of God, and therefore had none, though the Gentiles therefore were most highly displeased following this rule [Acts 5:[29].], We must obey God rather than men.  And Zephyruse in his notes upon the Apology of Tertullian gathereth, that all his vehement persuasion10 "should be but cold, except we know this once for all, that Christian men in his time did most hate images with their ornaments."  And Ireneus (as is above declared11) reproveth the heretics called Gnostici, for that they carried about the image of Christ.  And therefore the primitive Church, which is specially to be followed as most incorrupt and pure, had publicly in churches neither idols of the Gentiles nor any other images, as things directly forbidden by Gods word.

And thus it is declared by Gods word, the sentences of the doctors, and the judgment of the primitive Church, which was most pure and sincere, that all images, as well ours as the idols of the Gentiles, be by Gods word forbidden, and therefore unlawful, specially in temples and churches.

Now if they, as their custom is, flee to this answer, that Gods word forbiddeth not absolutely all images to be made, but that

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Margin Note:  3d sentence: Orig. contr. Cels. Lib. 4 et 8. Cypr. contr. Demetr.

e Zephyrus] Zephyrius till 1582.

9 See Orig. c. Cels VII, 62, and VIII, 17; Opp. I, 738, 754: and Arnob. Disputatt. adv. Gentes VI, 1, p. 202 ed. Orell. 1816.  Cyprians Liber ad Demetrianum, cited in the margin, states that the Christians were complained of for not worshipping the gods of the Gentiles, quod dii vestri a nobis non colantur, not specifically for having "no altars nor images."

10 Qui locus persuadendi frigeret penitus hoc tempore, quanquam ex abundantia haec ad plebem dicta sunt, nisi perpetuo illud teneamus, Christianos tunc temporis odisse maxime statuas cum suis ornamentis, et in fundendis precibus quemlibet sibi angulum ut in coelum suspicerent satis esse putasse.  Zephyrus in Tertull. Apolog. p. 867, ed. Basil. 1562; vol. II, p. 674, ed. Paris. 1566, 8vo; p. 145, ed. Colon. 1622.  This sentence, which is the last but one of the Comment or Paraphrase on cap. 29, coming in between "expilantur." and "Praeterea", is tacitly omitted in all the editions of Tertullian by Pamelius.

11 See p. 218, note 3.

 

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they should not be made to be worshipped; and that therefore we may have images, so we worship them not, for that they be things indifferent, which may be abused, or well used: (which seemeth also to be the judgment of Damascene,12 and Gregory the First as is beforef declared;13 and this is one of their chief allegations for the maintenance of images, which hathg been alleged sithh Gregory the Firstsi time:) well, then we be come to their second allegation, which in part we would not stick to grant them.  For we are not so superstitious or scrupulous, that we do abhor either flowers wrought in carpets, hangings, and other arras, either the imagesj of princes printed or stamped in their coins, which when Christ did see in a Roman coin, we read not that he reprehended it; neither do we condemn the arts of painting and image making, as wicked of themselves.  But we would admit and grant them, that images used for no religion, or superstition rather, we mean images of none worshipped, nor in danger to be worshipped of any, may be suffered.  But images placed publicly in temples cannot possibly be without danger of worshipping and idolatry: wherefore they are not publicly to be had or suffered in temples and churches.

The Jews, to whom this law was first given, (and yet, being a moral commandment, and not ceremonial, as all doctors interpret it, bindeth us as well as them;) the Jews, I say, who should have the true sense and meaning of Gods law, so peculiarly given unto them, neither had in the beginning any images publicly in their temple (as Origenes14 and Josephus15 at large declareth), neither after the restitution of the temple would by any means consent to Herod, Pilate, or Petronius, that images should be placed only in the temple at Hierusalem, although no worshipping of images was required at their hands, but rather

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Margin Notes:  3d line: Damasc. Lib. iv de Fide Orth. cap. 17. Gregor. in Epist. ad Seren. Massil.  Bottom lines: Orig. contr. Cels. Lib. iv. Joseph. Ant. Lib. 17, cap. 8; Lib. 18, cap. 5; Lib. 18, cap. 15.

f as is before] as is above from 1567.  g hath] have from 1570.   h sith] since from 1571.  i Firsts] First his from 1563 B.  j either the images] either images 1623.

12 z+B, * @ BV<J,l F"F4 (DV::"J", @* J <"(<fF,4 FP@8V.@LF4<, @ B"JXD,l FL<,*@< FB,D J4<Vl D4FJ,\"l < ,6`F4 J"J" (DVN,F2"4 ,l B`:<0F4< Fb<J@:@<. :X8,4 B@88V64l : 6"J <@< P@<J,l J J@ 5LD\@L BV2@l, J< ,6`<" Jl OD4FJ@ FJ"LDfF,Tl *`<J,l, J@ FTJ0D\@L BV2@Ll ,l B`:<0F4< 82`<J,l, B,F`<J,l BD@F6L<@:,<, @ J 8, 88 J ,6@<4.@:X<q FB,D @* J 8 J@ ,"((,8\@L, @* J J@ FJ"<D@ 8 BD@F6L<@:,<, 88 J 6JLBf:"J4q J\ (D *4"NXD,4 FJ"LDl : PT< J J@ 5LD\@L 6JbBT:" J@ P@<J@l; F"bJTl 6" B Jl 2,@:ZJ@D@lq (D ,l "J< J4: ,l J< > "Jl F"D6T2X<J" <V(,J"4. :@\Tl * 6" J J< (\T< <*D< <*D"("2Z:"J", B"8,\N@<J" :l BDl <*D,\"< 6" .8@< 6" :\:0F4< Jl "J< D,Jl 6" *`>"< 1,@. l (D N0:,<, BDl J@l ,(<f:@<"l J< :@*@b8T< J4: B`*,4>4< P,4 Jl BDl J< 6@4<< ),FB`J0< ,<@\"lq 6" Jl ,6`<@l J4: BDl J BDTJ`JLB@< *4"$"\<,4. Joan. Damascen. De Fide Orthod. IV, 16 (17 edd. vett.); Opp. I, 281 A, ed. Lequien 1712.

13 See p. 195, note 30.

14 See before, p. 181, note. 4.

15 Joseph. Antiqq. XVII, vi (al. viii), 2, 3; XVIII, iii (al. iv), 1; viii, 2, 3 (al. xi).

 

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offered themselves to the death than to assent that images should once be placed in the temple of God.  Neither would they suffer any image maker among them: and Origen addethk this cause,16 lest their minds should be plucked from God to the contemplation of earthly things.  And they are much commended for this earnest zeal in maintaining of Gods honour and true religion.  And truth it is that the Jews and Turks, who abhor images and idols as directly forbidden by Gods word, will never come to the truth of our religion, whiles thesel stumblingblocks of images remain amongst us, and lie in their way.  If they object yet the brazen serpent which Moses did set up, or the images of the cherubins,m or any other images which the Jews had in their temple, the answer is easy.  We must in religion obey Gods general law, which bindeth all men, and not follow examples of particular dispensation, which be no warrants for us; else we may by the same reason resume circumcision and sacrificing of beasts and other rites permitted to the Jews.  Neither can those images of cherubin,n set in secret where no man might come nor behold, be any example for our public setting up of images in churches and temples.

But to let the Jews go.  Where they say that images, so they be not worshipped, as things indifferent may be toleratedo in temples and churches; we infer and say for the adversative, that all our images of God, our Saviour Christ, and his Saints, publicly set up in churches and temples,p places peculiarly appointed to the true worshipping of God, be not things indifferent nor tolerable, but against Gods law and commandment, taking their own interpretation and exposition of it.  First, for that all images so set up publicly have been worshipped of the unlearned and simple sort shortly after they have been publicly so set up, 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, speciallyq in temples and churches, any while or space without worshipping of them; and that idolatry, which is most abominable before God, cannot possiblyr be escaped and avoided without the abolishing and destruction of images and pictures in temples and churches; for that idolatry is to images, specially in temples and churches,

[Continued on Page 223]

k addeth] added 1623.  l these] the from 1574.  m cherubins] cherubims from 1571.  n cherubin] cherubim from 1571.  o tolerated] tolerable from 1574.  p churches and temples] temples and churches 1623.  q specially] especially 1623.  r possibly] possiblie 1563 A, possible 1563 B1567.

16 See before, p. 182, note 5.

 

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an inseparable accident (as they term it); so that images in churches and idolatry go always both together, and that therefore the one cannot be avoided except the other, specially in all public places, be destroyed.  Wherefore, to make images and publicly to set them up in templess and churches, places appointed peculiarly to the service of God, is to make images to the use of religion, and not only against this precept [Exod. 20:45.], Thou shalt make no manner of image,t but against this also, Thou shalt not bow down to them, nor worship them: for they being so setu up have been, be, and ever will be worshipped.

And the full proof of that which in the beginning of the first part of this treaty was touched is here to be made and performed, to wit, that our images and idols of the Gentiles be all one, as well in the things themselves, as also in that our images have been before, be now, and ever will be worshipped in like form and manner as the idols of the Gentiles were worshipped, so long as they be suffered in churches and temples.  Whereupon it followeth, that our images in churches have been, be, and ever will be none other but abominable idols, and be therefore no things indifferent.  And every of these parts shall be proved in order, as hereafter followeth.

And first, that our images and the idols of the Gentiles be all one concerning themselves is most evident, the matter of them being gold, silver, or other metal, stone, wood, clay, or plaster, as were the idols of the Gentiles; and so, being either molten or cast, either carved, graven, hewed,x or otherwise formed and fashioned, after the similitude and likeness of man or woman, be dead and dumb works of mans hands, having mouthy and speak not, eyes and see not, hands and feel not, feet and go not; and so as well in form as matter, be altogether like the idols of the Gentiles: insomuch that all the titles which be given to the idols in the Scriptures may be verified in our images.  Wherefore no doubt but the like curses which are mentioned in the Scriptures will light upon the makers and worshippers of them both.

Secondly, that they have been and be worshipped in our time in like form and manner as were the idols of the Gentiles is *now to be proved.  And, for that idolatry standeth chiefly in the mind, it shall in this part first be proved, that our image-maintainers have had and have the same opinions and judgment

[Continued on Page 224]

*begin line 38; reference continues to next page.

 Margin Note:  2d : Simulacra gentium, argentum et aurum.  Fasile, Sculptile.  Similitudo.  Simulacrum.  Opera manuum hominum.  [Ps. 113 (al. 115): 45, 7; Deut. 4:16, 27:15].

s up in temples] up in the temples 1623.  t image] images from 1582.  u being so set] being set from 1563 G.  x hewed] hewen 1623.  y mouth] mouths 1623.

 

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of Saints, whose images they have made and worshipped, as the Gentiles idolaters had of their gods.  And afterwardz shall be declared, that our image maintainers and worshippers have used and use the same outward rites and manner of honouring and worshipping their images as the Gentiles did use before their idols, and that therefore they commit idolatry as well inwardly and outwardly as did the wicked Gentiles idolaters.

And concerning the first part, of the idolatriousa opinions of our image maintainers.  What, I pray you, be such Saints* with us to whom we attribute the defence of certain countries, spoiling God of his due honour herein but Dii Tutelares of the Gentiles idolaters; such as were Belus to the Babylonians and Assyrians, Osiris and Isis to the Egyptians, Vulcan to the Lemnians,b and suchc other?  What be such Saints to whom the safeguard of certain cities are appointed, but Dii Praesides with the Gentiles idolaters; such as were at Delphos Apollo, at Athens Minerva, at Carthage Juno, at Rome Quirinus, &c?  What be such Saints to whom, contrary to the use of the primitive Church, temples and churches be builded and altars erected but Dii Patroni of the Gentiles idolaters; such as were in the Capitol Jupiter, in Paphus temple Venus, in Ephesus temple Diana, and such like?  Alas, we seem in this thinking and doing to have learned our religion, not out of Gods word, but out of the pagan poets; who say,17

Excessere omnes adytis arisque relictis

Di quibus imperium hoc steterat, &c.

that is to say, "All the gods by whose defence this empire stood are gone out of the temples, and have forsaken their altars."

And where one Saint hath images in divers places, the same Saint hath divers names thereof, most like to the Gentiles. When you hear of our Lady of Walsingham,18 our Lady of

[Continued on Page 225]

end line 9*, reference continued from previous page.

Margin Notes:  By their respective lines of mention: Dii Tuletares.  Dii Praesides.  Dii Patroni.

z afterward] afterwards 1623.  a idolatrious] idolatrous from 1582.  b Lemnians] Lennians till 1570.  c and such] and to such from 1582.

17 Virgil. Aen. II, 351.

18 "The people in speaking of our lady: Of al our Ladies, saith one, I love best our Lady of Walsingam.  And I, saith the other, our Lady of Ippiswitch. In whiche woordes what meneth she but her love and her affection to the stocke that standeth in the chapel of Walsingam or Ippiswiche?  What say you whan the people speke of this fashion in theyr paines and perils: Helpe, holy cross of Bradman; Helpe, our dere lady of Walsingam?  Doth it not plainly appeare that either thei trust in the images in Christes stede and our Ladies, letting Christ and oure Lady go, or take at the lest wise those ymages that thei wene thei were verely the one Christ, the other our Lady her self." Sir Thomas Mores Dialogue concerning Heresies, I, 17, Works, p. 140 C, quoted (in part) in Wordsworths Ecclesiastical Biography, vol I, p. 160, note 8, ed. 1810.  Pilgrimages "to Wyllesdon" are mentioned in the same chapter of the Dialogue.  It is a village in Middlesex, a little to the westward of Hampstead.

 

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Ipswich, our Lady of Wilsdon, and such other, what is it but an imitation of the Gentiles idolaters Diana Agrotera, Diana Coryphea, Diana Ephesia, &c., Venus Cypria, Venus Paphia, Venus Gnidia?  Whereby is evidently meant, that the Saint for the image sake should in those places, yea, in the images themselves, have a dwelling: which is the ground of their idolatry; for where no images be they have no such means.d Terentius Varro sheweth that there were three hundred Jupiters in his time:19 there were no fewer Veneres and Dianae: we had no fewer Christophers, Ladies, and Mary Magdalenes, and other Saints.  Oenomaus and Hesiodus shew that in their time there were thirty thousand gods:20 I think we had no fewer Saints, to whom we gave the honour due to God.

And they have not only spoiled the true living God of his due honour in temples, cities, countries, and lands by such devices and inventions, as the Gentiles idolaters have done before them, but the sea and waters have as well special Saints with them as they had gods with the Gentiles, Neptune, Triton, Nereus, Castor and Pollux, Venus, and such other; in whose places be come St. Christopher, St. Clement, and divers other, and specially our Lady, to whom shipmen sing, Ave, maris stella.21  Neither hath the fire scaped theire idolatriousf inventions: for instead of Vulcan and Vesta, the Gentiles gods of the fire, our men have placed St. Agatha, and make letters on her day for to quench fire with.22  Every artificer and profession hath his spe-

[Continued on Page 226]

d means] so in all.  But did not the author write names?  e scaped their] scaped the 1623.  f idolatrious] idolatrous from 1574.

19 Romanus Cynicus Varro trecentos Joves, sive Jupitros dicendos, sine capitibus introducit.  Tertull. Apolog. XIV, Opp. I, 170.  The passage in Varro is not extant.

20 IDl (D :bD4@\ ,F4< B P2@< B@L8L$@J,\D

2`<"J@4 -0<l, Nb8"6,l 2<0J< <2DfBT<. Hes.    Opera et Dies, 250.

1b@LF4 (D " B`8,4l ... 88@4l B":B`88@4l {/F4@*,\@4l 2,@l.  IDl (D l 802l :bD4@\ ,F4< B P2@< B@L8L$@J,\D, @6 2V<"J@4, 88 8\24<@4 6" >b84<@4, *,FB`J"4 <2DfBT<.  From the '@ZJT< MTD of Oenomaus, preserved in Euseb. Praepar. Evang. V, 36.

21 The hymn beginning, Ave, maris stella, is to be found in most editions of the Breviary.  It contains the famous stanza in which the Virgin is desired to shew that she still has maternal authority over our Blessed Lord:

Monstra te esse matrem:

Sumat per te preces

Qui pro nobis natus

Tulit esse tuus.

22 On St. Agathas letters see before, p. 62, note 20.

 

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cial Saint, as a peculiar god: as, for example, scholars23 have St. Nicholas and St. Gregory, painters St. Luke; neither lack soldiers their Mars nor lovers their Venus amongst Christians.  All diseases have their special Saints, as gods, the curers of them; the pocks St. Roch, the falling evil St. Cornelis,24 the toothache St. Appoline,25 &c.  Neither do beasts and cattle lack their gods with us: for St. Loy26 in the horseleach, and St. Anthony the swineherd, &c.

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23 Gregorius curat pueros, elementaque tradit

Prima, deinde etiam studiorum instillat amorem.

Naogeorg. (or Kirchmaier) Regn. Papist. Lib. III, p. 115, ed. 1559.

Thus rendered by Barnabe Googe, fol. 38 b:

Saint Gregorie lookes to little boyes, to teache their a, b, c,

And makes them for to love their bookes, and schollers good to be.

24 St. Cornelis was the name commonly used in England for St. Cornelius, Bishop of Rome, contemporary with St. Cyprian.  He is the patron of those who suffer from epilepsy or the falling sickness.

25 Appoline was the usual name in England, as Apolline is in France, for Apollonia, a martyr at Alexandria, who, among other tortures, is said to have had all her teeth beaten out.

Culta putres sanat Diva Appollonia dentes.  Neogeorg. ibid. p. 114.

Saint Appolin the rotten teeth doth help when sore they ache.  Barnabe Googe, ibid. f. 38 a.

In the Horae beatae Mariae Virginis ad usum Sarum the following anthem or short hymn occurs:

Virgo Christi egregia,

Pro nobis, Apollonia,

Funde preces ad Dominum,

Ut tollat omne noxium;

Ne pro reatu criminum

Morbo vexemur dentium

Vel capitis torquentium.

26 "Saint Loy we make our horseleche, and must let our horse rather renne unshod and marre his hoofe, than to shooe him on his daye."  Sir Thomas Mores Dialogue concerning Heresies, II, 10, Works, p. 194 F.  To which More in his own character answers, "And peradventure, sith saint Loy was a ferrour, it is no great faute to praye to him for the helpe of our horse:" adding however, "Me seemeth the devocion to ronne somwhat to far, if the smithes will not for any necessite set on a show upon saint Loyes day, and yet lefull ynough to praye for the helpe of a pore mans horse."  Ibid. chap. II, p. 197 D, F.  Bishop Voysey of Exeter cautioned his diocese against the same superstitious worship of St. Loy in his Admonition of October 17, 1539; but Wilkins has printed "saint Lewiss day" for saint Loys day" in Concilia III, 846, the name in the Bishops Register, vol. II, for. 83, being "looys".

Loye or Loy is the English name for Eloy, Eligius, Bishop of Noyon in the seventh century.  He was well skilled in the goldsmiths craft, and is therefore usually represented with a hammer as well as a crosier; whence later legends have made him a blacksmith and (as Sir Thomas More says) a farrier.  His chief day is the first of December: but the Feast of his Translation is kept on the twenty-fifth of June, and it is on this day that the Company of Smiths at Newcastle on Tyne hold their annual meeting in pursuance of an ordinance made in 1677, which enjoins them to choose their officers yearly on St. Loy Day.

Bullinger, it is true, cap. 34, assigns the patronage of horses and of smiths to a St. Eulogius; and for this reason among others it has been questioned whether St. Loy and St. Eligius are one and the same.  See Sir Henry Ellis on Brands Popular Antiquities, I, 203, note f, ed. 1841.  But Kirchmaier, although he uses the name Eulogius, (perhaps taking it from Bullinger,) yet gives the description which belongs to Eligius:

Curat equos faber Eulogius, tutatur et omnes

Fabros, seu ferrum tractent, seu pulchrius aurum.    Naogeorg. ibid. p. 116.

And Caxton in his translation of the Legenda Aurea, ff. 189, 190, ed. 1483, uniformly renders Eligius by "Saint Loye."

 

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Where is Gods providence and due honour in the mean season? who saith,0 The heavens be mine, and the earth is mine, the whole world and all that in it is: I do give victory, and I put to flight: Of me be all counsels and help, &c.: Except I keep the city, in vain doth he watch that keepeth it: Thou, Lord, shalt save both men and beasts.  But we have left him neither heaven, nor earth, nor water, nor country, nor city, peace neg war, to rule and govern, neither men, nor beasts, nor their diseases to cure; that a godly man might justly for zealous indignation cry out, O heaven, O earth and seas, what madness and wickedness against God are men fallen into! what dishonour do the creatures to their Creator and Maker!  And, if we remember God sometime, yet, because we doubt of his ability or will to help, we join to him another helper, as he were a noun adjective, using these sayings: such as learn, God and St. Nicholas be my speed; such as neese,27 God help and St. John; to the horse, God and St. Loy save thee.28  Thus are we become like horses2 and moyles,h which have no understanding.  For is there not one God only, who by his power and wisdom made all things, and by his providence governeth the same, and by his goodness maintaineth and saveth them?  Be not all things of him,4 by him, and through him?  Why dost thou turn from the Creator to the creatures?  This is the maner of the Gentiles idolaters: but thou art a Christian, and therefore by Christ6 alone hast access to God the Father, and help of him only.

These things are not written to any reproach of the Saints themselves, who were the true servants of God, and did give all honour to him, taking none unto themselves, and are blessed souls with God; but against our foolishness and wickedness, making of the true servants of God false gods by attributing to them the power and honour which is Gods, and due to him only.  And, for that we have such opinions of the power and

[Continued on Page 228]

Margin Notes:  0 [Ps. 89:11, 50:12, 144:10, 21:12, 74:12 al. 13, 127:1, 36:6].  2 [Ps. 32:9].  4 [Rom. 11:36].  6 [Eph. 2:18; 1 Tim. 2:5].

g ne] nor 1623.  h moyles] mules from 1582.

27 neese: now written sneeze.  "The child neesed seven times." 2 Kings 4:35, where however sneezed is now printed.  "By his neesings a light doth shine." Job 41:18, of Leviathan. Sternutatio ejus splendor ignis.  Vulg.

28 In Chaucer a carter says to his tolling horse,

I pray God save thy body and Seint Loy.    The Freres Tale, v. 7146.

 

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ready help of Saints, all our Legends, Hymns, Sequences,29 and Masses did contain stories, lauds, and praises of them, and prayers to them, yea, and sermons also altogether of them and to their praises, Gods word being clean laid aside.  And this we do altogether agreeable to the Saints as did the Gentiles idolaters to their false gods.  For these opinions which men have had of mortal persons, were they never so holy, the old most godly and learned Christians have written against the feignedi gods of the Gentiles; and Christian princes have destroyed their images: who, if they were now living, would doubtless likewise both write against our false opinions of Saints, and also destroy their images.  For it is evident that our image maintainers have the same opinion of Saints which the Gentiles had of their false gods, and thereby are moved to make them images, as the Gentiles did.

If answer be made, that they make Saints but intercessors to God, and means for such things as they would obtain of God; that is even, after the Gentiles idolatriousk usage, to make them, of Saints, gods called Dii Medioximi [Medioximi Dii.], to be mean30 intercessors and helpers to God, as though he did not hear, or should be weary if he did all alone.  So did the Gentiles teach that there was one chief power working by other as means; and so they made all gods subject to fate or destiny: as Lucian in his Dialogues feigneth that Neptune made suit to Mercury, that he might speak with Jupiter.31  And therefore in this also it is most evident that our image maintainers be all one in opinion with the Gentiles idolaters.

Now remaineth the thirdl part, that their rites and ceremo-

[Continued on Page 229]

i against the feigned[ so in all.  But did not the author write against of the feigned?  k idolatrious] idolatrous from 1582.  l third] so in all.  But id not the author write other or second?  See p. 223 line 38p. 224, line 9, "And, for that idolatryof our image maintainers."

29 Sequences are short anthems of praise or jubilation chanted in the service of the Mass immediately before the Gospel.  In the preface to an Expositio Sequentiarum secundum usum Sarum, printed in 8vo. at Paris in February 150, they are described as Dei Sanctorumque ejus laudationes, quas alii Sequentias, alii Prosas vocant.  Dr. Rock in his Church of our Fathers, Vol. III, Part ii, p. 21, says that in early times it was usual, in singing "Alleluia" at that part of the service, to dwell on the last syllable of the word even for several minutes together; and that the name Sequentia, originally given to that wordless prolongation of the chant, was continued to the anthems which were substituted for it, and of which he thinks Alcuin was the inventor.  The name Prosa seems to signify the absence of metre, by which such anthems were for the most part distinguished from hymns.

30 mean: intermediate.  In our ancient feodal tenures a mesne lord was one who held all his land of the king, but had tenants under himself.

31 Lucian. Deor. Dialog. IX.

 

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nies in honouring or worshipping of the images or Saintsm be all one with the rites which the Gentiles idolaters used in honouring their idols.

First, what meaneth it, that Christians, after the example of the Gentiles idolaters, go on pilgrimage to visit images, where they have the like at home, but that they have a more opinion of holiness and virtue in some images than 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 [Amos 5:[45].], who saith, Seek me, and ye shall live; and do not seek Bethel, neither entern not into Gilgal, neither go to Bersaba.  And against such as had any superstition in the holinesso of the place, as though they should be heard for the place sake,p saying [John 4:[2023].], Our fathers worshipped in this mountain, and ye say that at Hierusalem is the place where men should worship, our Saviour Christ pronounceth: Believe me, the hour cometh, when you shall worship the Father neither in this mountain nor at Hierusalem, but true worshippers shall worship the Father in spirit and truth.  But it is too well known, that by such pilgrimage going Lady Venus and her son Cupid were rather worshipped wantonly in the flesh, than God the Father and our Saviour Christ his Son truly worshipped in the spirit.  And it was very agreeable (as St. Paul teacheth [Rom. 1:[2329].]) that they which fell to idolatry, which is spiritual fornication, should also fall into carnal fornication and all uncleanlinessq by the just judgments of God delivering them over to abominable concupiscences.

What meaneth it, that Christian men, after the use of the Gentiles idolaters, cap and kneel before images?  Which, if they had any sense and gratitude, would kneel before men, carpenters, masons, plasterers, founders, and goldsmiths, their makers and framers, by whose means they have attained this honour, which else should have been evil favoured and rude lumps of clay or plaster, pieces of timber, stone, or metal, without shape or fashion, and so without all estimation and honour; as that idol in the pagan poet [Horatius.] confesseth, saying,32 "I was once a vile block, but now I am become a god," &c.  What a fond

[Continued on Page 230]

m images or Saints] so in all.  But did not the author write images of Saints?  n Bethel, neither enter] Bethel, enter from 1582.  o in the holiness] in holiness 1623.  p place sake] places sake from 1570.  q uncleanliness] uncleanness from 1571.

32 Olim truncus eram ficulnus, inutile lignum,

Quum faber, incertus scamnum faceretne Priapum,

Maluit esse Deum. Deus inde ego.    Horat. Sat. I, viii, 1.

 

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thing is it for man, who hath life and reason, to bow himself to a dead and unsensible image, the work of his own hand!  Is not this stooping and kneeling before them adoration of them, which is forbidden so earnestly by Gods word?  Let such as so fall down before images of Saints know and confess that they exhibit that honour to dead stocks and stones which the Saints themselves,8 Peter, Paul, and Barnabas, would not to be given them being alive, which the angel of God forbiddeth to be given to him.

And, if they say they exhibit such honour not to the image, but to the Saint whom it representeth, they are convicted of folly, to believe that they please Saints with that honour which they abhor as a spoil of Gods honour: for they be no changelings, but now both, having greater understanding and more fervent love of God, do more abhor to deprive him of his due honour, and, being now like unto the angels of God, do with angels flee to take unto them by sacrilege the honour due to God.  And herewithal is confuted their lewd distinction of Latria and Dulia:35 where it is evident that the Saints of God cannot abide that as much as any outward worshipping be done or exhibited to them.  But Satan, Gods enemy, desiring to rob God of his honour, desireth [Matt. 4:[9].] exceedingly that such honour might be given to him.  Wherefore those which give the honour due to the Creator to any creature do service acceptable to no Saints, who be the friends of God, but unto Satan, Godsr and mans mortal and sworn enemy.  And to attribute such desire of divine honour to Saints is to blot them with a most odious and devilish ignominy and villany, and indeed of Saints to make them Satans and very devils, whose property is to challenge to themselves the honour which is due to God only.

And furthermore, in that they say that they do not worship the images, as the Gentiles did their idols, but God and the Saints, whom the images do represent, and therefore that their doings before images be not like the idolatry of the Gentiles before their idols, St. Augustine, Lactantius, and Clemens do prove evidently that by this their answer they be all one with

[Continued on Page 231]

Margin Notes:  2d line: Adorare.  Gen. 23:[7, 12] and 33:[3]; 1 Kings 1:[16, 23].33  8 Acts 10:[2526] and 14:[1318]; Rev. 19:[10, 22:89].34

r Gods] God from 1582.

33 In these passages the verb Adorare is used in the Vulgate of the bowing down of Abraham before the children of Heth, of Jacob before Esau, of Bathsheba and Nathan before David.

34 In Acts 10:25, Rev. 19:10, and 22:8, Adorare is used in the Vulgate of the worship tendered by Cornelius to Peter and by John to the angel.

35 See Jewels Reply to Harding, Art. XIV "Of Adoration of Images," Div. xii "Latria, Doulia."

 

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the Gentiles idolaters.  "The Gentiles," saith St. Augustine,36 "which seem to be of the purer religion say, We worship not the images, but by the corporal image we do behold the signs of the things which we ought to worship."  And Lactantius saith:37 "The Gentiles say, We fear not the images, but them after whose likeness the images be made, and to whose names they be consecrate."s  Thus far Lactantius.  And Clemens saith:38 "That serpent the devil uttereth these words by the mouth of certain men, We to the honour of the invisible God worship visible images: which surely is most false."  See how, in using the same excuses which the Gentiles idolaters pretended, they shew themselves to be all onet with them in idolatry.  For, notwithstanding this excuse, St. Augustine,39 Clemens, and Lactantius prove them idolaters.  And Clemens saith40 that the serpent, the devil, putteth such excuses in the mouth of idolaters.  And the Scriptures saithu they worshippedx the stocks and stones,< notwithstanding this excuse, even as our image maintainers do.  And Ezechiely therefore calleth the gods of the Assyrians stocks and stones,> 41 although they were but images of their gods.  So are our images of God and the Saints named by the names of God and his Saints, after the use of the Gentiles.  And the same Clemens saith thus in the same book:42 "They dare not give the name of the Emperor to any other, for he punisheth his offender and traitor by and by; but they dare give the name of God to other, because he for repentance suffereth his offenders."  And even

[Continued on Page 232]

Margin Notes:  From top: Augustine Psal. 113.  Lactantius. Lib. ii Instit.  By first "Clemens": Lib. v ad Jacobum Domini Fratrem.  < [Deut. 4:28, 28:36; Ezek. 20:32].  > [2 Kings 19:18].

s consecrate] consecrated 1623.  t be all one] join 1623.  u Scriptures saith] Scriptures say from 1582.  x worshipped] worship from 1563 G.  y Ezechiel] so in all.  See note 41.

36 Videntur autem sibi purgatioris esse religionis qui dicunt, Nec simulacrum nec daemonium colo, sed effigiem corporalem ejus rei signum intueor quam colere debeo.  Augustin. Enarr. In Psalm. 113, 4; Opp. IV 1261 F.

37 Non ipsa, inquiunt, timemus, sed eos ad quorum imaginem ficta et quorum nominibus consecrata sunt.  Lactant. Divin. Institutt. II, 2.

38 Per alios item serpens ille proferre verba hujuscemodi solet: Nos ad honorem invisibilis Dei imagines visibiles adoramus: quod certissime falsum est.  Recognitt. S. Clement. V, 23, vol. I, 552.  See more of the context cited below in note 108.

39 Augustin, ibid. 5, col. 1262.

40 Intelligite ergo quia latentis intrinsecus serpentis est ista suggestio, quae persuadet pios vos videri posse, cum insensibilia colitis.  Recognitt. ibid.

41 The Homilist mistook Hezekiah for Ezekiel in the passage which he is here translating from Bullinger: Et cum hanc ob rem constaret idola aliud jam non esse quam lignum, lapidem, vel metallum, Ezechias deos Assyriorum lapides et ligna appellat, et Scriptura non semel dicit Gentes ipsas ligna et lapides adorare ac colere.  Cap. 29, fol. 145 a ed. 1539, fol. 80 a ed. 1568.  It was Bullingers mistake to say that Hezekiah was speaking of "the gods of the Assyrians."

42 Sed Caesaris quidem nomen nulli alii audetis imponere, quia reum suum statim punit; Dei vero audetis, quia reum suum punire propter poenitentiam differt.  Recognitt. ibid. c. 22.

 

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so do our image worshippers give both names of God and the Saints, and also the honour due to God, to their images, even as did the Gentiles idolaters to their idols.

What should it mean, that they, according as did the Gentiles idolaters, light candles at noon timez or at midnight before them, but therewith to honour them?  For other use is there none in so doing.  For in the day it needeth not, but was ever a proverb of foolishness, to light a candle at noon time;a and in the night it availeth not to light a candle before the blind; and God hath neither use nor honour thereof.  And concerning this candle lighting, it is notable that Lactantius above a thousand years ago hath written after this manner:43 "If they would behold the heavenly light of the sun, then should they perceive that God hathb no need of their candles, who for the use of man hath made so goodly a light.  And wheras in so little a circle of the sun, which for the great distance seemeth to be no greater than a mans head, there is so great brightness, that the sight of mans eye is not able to behold it, but, if one steadfastly look upon it a while, his eyes will be dulled and blinded with darkness; how great light, how great clearness, may we think to be with God, with whom is no night nor darkness?" and so forth.  And by and by he saith: "Seemeth he therefore to be in his right mind, which offerethc up to the Giver of all lightd the light of a wax candle for a gift?  He requireth another light of us, which is not smoky, but bright and clear, even the light of the mind and understanding."  And shortly after he saith: "But their gods, because they be earthly, have need of light,

[Continued on Page 233]

Margin Note:  By "... Lactantius ...": Lib. vi Instit. cap. 2.

z a noon time] none time till 1567.  b hath] had till 1563 G.  c which offereth] who offereth 1623.  d of all light] of light from 1567.

43 Vel si coeleste lumen, quod dicimus solem, contemplari velint, jam sentient quam non indigeat lucernis eorum Deus, qui ipse in usum hominis tam claram, tam candidam, lucem dedit.  Et tamen cum in tam parvo circulo, qui propter longinquitatem non amplius quam humani capitis videtur habere mensuram, tantum sit fulgoris, ut eum mortalium liminum acies non queat contueri, et si paulisper intenderis hebetatos oculos caligo ac tenebrae consequantur; quid tandem luminis, quid claritatis, apud ipsum Deum, penes quem nulla nox est, esse arbitremur?.... Num igitur mentis suae compos putandus est, qui Autori et Datori luminis candelarum ac cerarum lumen offert pro munere?  Aliud vero ille a nobis exigit lumen, et quidem non fumidum, sed (ut ait poeta [sc. Lucret. V, 282]) liquidum atque clarum, mentis scilicet.... Illorum autem dii, quia terreni sunt, egent luminibus, ne in tenebris sint.  Quorum cultores, quia coeleste nihil sapiunt, etiam religiones quibus deserviunt ad terram revocant. In ea enim lumine opus est, quia ratio ejus et natura tenebrosa est.  Itaque diis non coelestem sensum, sed humanum potius attribuunt: ideoque illis necessaria et grata credunt esse, quae nobis; quibus aut esurientibus opus est cibo, aut sitientibus potu, aut veste algentibus, aut, cum sol decesserit, lumine, ut videre possimus.  Lactant. Divin. Institutt. VI, 2.

 

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lest they remain in darkness.  Whose worshippers, because they understand no heavenly thing, do draw the religione which they use down to the earth; in the which, being dark of nature, is need of light.  Wherefore they give to their gods no heavenly, but the earthly understanding of mortal men.  And therefore they believe those things to be necessary and pleasant unto them which are so to us; who have need either of meat when we be hungry, or drink when we be thirsty, or clothing when we be acold, or, when the sun is set, candle light, that we may see."  Thus far Lactantius, and much more, too long here to write, of candle lighting in temples before images and idols for religion: whereby appeareth both the foolishness thereof, and also that in opinion and act we do agree altogether in our candle religion with the Gentiles idolaters.

What meaneth it, that they, after the example of the Gentiles idolaters, burn incense, offer up gold to images, hang up crutches, chains, and ships, legs, arms, and whole men and women of wax before images, as though by them or Saints (as they say) they were delivered from lameness, sickness, captivity, or shipwrack?  Is not this Colere imagines, to worship images, [Colere.] so earnestly forbidden in Gods word?  If they deny it, let them read the eleventh chapter of Daniel the Prophet; who saith of Antichrist [Dan. 11:38], He shall worship god whom his fathers knew not with gold, silver, and with precious stone, and other things of pleasure: in which place the Latin word is Colet.  And in the second of Paralipomenon, [2 Chron. 29:11, 35] the twenty-ninth chapter, all the outward rites and ceremonies, as burning of incense and such other, wherewith God in the temple was honoured, is called Cultus, [Cultus.] to say worshipping; which is forbidden straitly by Gods word to be given to images.  Do not all stories ecclesiastical declare, that our holy Martyrs, rather than they would bow and kneel or offer up one crumb of incense before an image or idol, have suffered a thousand kinds of most horrible and dreadful death?  And, what excusef soever they make, yet, that all this running on pilgrimage, burning of incense and candles, hanging up of crutches, chains, ships, arms, legs, and whole men and women of wax, kneeling, and holding up of hands, is done to the images, appeareth by this, that where no images be, or where they have been and be taken away, they do no such things at all; but theg places frequented when the images were there, now they

[Continued on Page 234]

e draw the religion] draw religion from 1563 B.  f excuse] excuses from 1582.  g but the] but all the from 1574.

 

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be taken away, be forsaken and left desert; nay, now they hate and abhor the place deadly: which is an evident proof, that that which they did before was done in respect of the images.

Wherefore, when we see men and women on heaps to go on pilgrimage to images, kneel before them, hold up their hands before them, set up candles, burn incense before them, offer up gold and silver unto them, hang up ships, crutches, chains, men and women of wax before them, attributing health and safeguard, the gifts of God, to them or the Saints whom they represent (as they rather would have it); who, I say, who can doubt, but that our image maintainers, agreeing in all idolatrioush opinions, outward rites and ceremonies, with the Gentiles idolaters, agree also with them in committing most abominable idolatry?

And, to increase this madness, wicked men, which have the keeping of such images, for their more lucre and advantage, after the example of the Gentiles idolaters, have reported and spread abroad, as well by lying tales as written fables, divers miracles of images: as that such an image miraculously was sent from heaven, even like Palladium or Magna Diana Ephesiorum; [Acts 19:28, 3435.] such another was as miraculously found in the earth, as the mans head was in Capitol44 or the horse head in Capua.45  Such an image was brought by angels; such an one came itself far from the East to the West, as dame Fortune fliti to Rome.46  Such an image of our Lady was painted by St. Luke, whom of a physician they have made a painter for that purpose.  Such an one a hundredk yokes of oxen could not move; like Bona Dea, whom the ship could not carry;47 or Jupiter Olympius, which laughed the artificers to scorn that went about to remove him to Rome.  Some images, though they were hard and stony, yet for tender heart and pity wept.  Some, like Castor and Pollux,49 helping their friends in bettle, sweat, as marble pillars do in dankish weather.  Some spake more monstruouslyl than ever did Balaams ass, who had life and breath in him.  Such a creplem came and saluted this Saint of oak, and by and

[Continued on Page 235]

h idolatrious] idolatrous from 1582.  i flit] fled 1623.  k a hundred] an hundred from 1582.  l monstruously] monsterously 1587, 1595; monstrously 1623.  m creple] criple or cripple from 1582.

44 See Varro de Ling. Lat. V, 41, ed. Mller: Liv. I, 55.

45 Perhaps the Homilist should have written "Carthage" instead of "Capua."  See Virg. Aen. I, 443445.

46 Perhaps the writer had in his mind Plutarchs figurative description of Fortunes passage to Rome.  De Fortuna Romanorum, Opp. II, 317 E, 318 A, ed. 1599.

47 See Ov. Fast. IV, 300328: Sueton. Tiber. 2: Lactant. Divin. Institutt. II, 8.

49 See Val. Max. I, viii, 1.

 

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by he was made whole; and lo, here hangeth his crutch. Such an one in a vowed to St. Christopher, and scaped; and behold, here is his ship of wax.  Such an one by St. Leonards help brake out of prison; and see where his fetters hang.  And infinite thousands mo miracles by like or more shameless lies were reported.  Thus do our image maintainers in earnest apply to their images all such miracles as the Gentiles have feigned of their idols.  And, if it were to be admitted that some miraculous acts were by illusion of the devil done where images be, (for it is evident that the most part were feigned lies and crafty jugglings of men,) yet followeth it not therefore, that such images are either to be honoured, or suffered to remain; no more than Ezechias left the brazen serpent undestroyedB when it was worshipped, although it were both set up by Gods commandment, and also approved by a great and true miracle, for as many as beheld it were by and by healed: neither ought miracles to persuaden us to do contrary to Gods word.  For the Scriptures have, for a warning hereof, foreshewedD that the kingdom of Antichrist shall be mighty in miracles and wonders to the strong illusion of all the reprobate.

But in this they pass the folly and wickedness of the Gentiles, that they honour and worship the reliques and bones of our Saints, which prove that they be mortal men and dead, and therefore no gods to be worshipped; which the Gentiles would never confess of their gods for very shame.  But the reliques we must kiss and offer unto, specially on Relique Sunday.50  And while we offer, that we should not be weary or repent us of our cost, the music and minstrelsy goeth merrily all the offertory time with praising and calling upon those Saints whose reliques be then in presence.  Yea, and the water also wherein those reliques have been dipped must with great reverence be reserved, as very holy and effectuous.o  Is this agreeable to St. Chrysostom, who writeth thus of reliques?51  "Do not regard

[Continued on Page 236]

Margin Notes:  B [2 Kings 18:4; Numb. 21:89].  D [Matt. 24:24; 2 Thess. 2:912; Rev. 13:1314].  Last line: Homilia de septem Macchabaeis.

n miracles to persuade] miracles persuade from 1582.  o effectuous] effectual 1623.

50 The Festum Reliquiarum was not, and perhaps still is not, kept on the same day every where.  From the Calendar and from the rubric before the office of the day in an edition of the Salisbury Breviary printed in 1516 it appears that in England at that time it was celebrated on the first Sunday after the feast of the Translation of "St. Thomas the Martyr," that is, after July 7, but that at some previous time it had been kept on the octave of the Nativity of the Virgin, that is, on September 15.  The first Lection there appointed for the day begins thus: Hodie, dilectisimi, omnium Sanctorum quorum reliquiae in hac continentur ecclesia sub una solemnitatis laetitia celebramus festivitatem.

51 9 (D :@4 J< 6`<4< ,Bl, :0* J< JXND"< 8@(\.@L, :0* J PD`< *"B"<02X<J" FJq 88z <@4>@< Jl B\FJ,Tl J@l N2"8:@l, 6" $8XB, B"D"6"20:X<0< "J@l J@ 1,@ J< *b<":4<, B,D4$,$80:X<0< "J@l J@ A<,b:"J@l J< PVD4<, B,D4FJX88@LF"< "J@l J@ @D"<\@L NTJl J< *`>"<.  Chrysost. in Maccab. Hom. I, Opp. II, 622 B.

 

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the ashes of the Saints bodies, nor the reliques of their flesh and bones, consumed with time; but open the eyes of thy faith, and behold them clothed with heavenly virtue and the grace of the Holy Ghost, and shining with the brightness of the heavenly light."  But our idolaters found too much vantage of reliques and relique water to follow St. Chrysostoms counsel.  And, because reliques were so gainful, few places were there but they had reliques provided for them.  And, for more plenty of reliques, some one Saint had many heads, one in one place, and another in another place.  Some had six arms and twenty sixp fingers.  And, where our Lord bare his cross alone, if all the pieces of the reliques thereof were gathered together, the greatest ship in England would scarcely bear them: and yet the greatest part of it, they say, doth yet remain in the hands of the infidels; for the which they pray in their beads bidding, that they may get it also into their hands for such godly use and purpose.52  And not only the bones of the Saints, but every thing appertaining to them was an holy relique.  In some place they offer a sword, in some the scabbard, in some a shoe, in some a saddle that had been set upon some holy horse, in some the coals wherewith St. Laurence was roasted, in some place the tail of the ass which our Lord Jesus Christ sat on, to be kissed and offered toq for a relique.  For, rather than they would lack a relique, they would offer you a horse bone instead of a virgins arm, or the tail of the ass, to be kissed and offered unto for reliques.  O wicked, impudent, and most shameless men, the devisers of these things!  O seely,53 foolish, and dastardly daws,54 and more beastly55 than the ass whose tail they kissed, that believe such things.  Now

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p twenty six] xxvi in all.  q offered to] offered unto from 1563 H, except 1574.

52 "Also ye shal pray for the holy lande, and for the holy crosse that Jhesu Crist deyed on for redempcion of mannys sowle, that it may come into the power of cristen men, the more to be honoured for our prayers."  Liber Festivalis, ed. Caxton, 1483, "The bedes on the Sonday."  This is printed in Coxs Forms of Bidding Prayer, p. 29; and other examples occur at pp. 11, 40, and 54 of the same volume.

53 seely: simple, artless, unsuspicious.  Spenser uses also the modern form of the word, silly, in the same sense.  In 2 Tim. 3:6, "silly women" is the rendering of (L<"46VD4", mulierculae.

54 daws: stupid birds.

"SERV. Where dwellest thou?

Cor.     I the city of kites and crows.

Serv.     I the city of kites and crows?

What an ass it is! Then thou dwellest with daws too?"

Shakesepare, Coriol. IV, 5.

Dullard is given as a synonyme for "dastard" in the Promptorium Parvulorum edited by Mr. Albert Way for the Camden Society.

 

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God be merciful to such miserable and seely Christians, who by the fraud and falsehood of those which should have taught them the way of truth and life have been made, not only more wicked than the Gentiles idolaters, but also no wiser than asses, horses, and mules,r which have no unterstanding!  [Ps. 32:9]

Of these things already rehearsed it is evident, that our image maintainers have not only made images and set them up in temples, as did the Gentiles idolaters their idols, but also that they have had the same idolatriouss opinions of the Saints, to whom they have made images, which the Gentiles idolaters had of their false gods; and have not only worshipped their images with the same rites, ceremonies, superstition, and all circumstances, as did the Gentiles idolaters their idols, but in many points also have far exceeded them in all wickedness, foolishness, and madness.  And, if this be not sufficient to prove them image worshippers, that is to say, idolaters, lo, you shall hear their own open confession.  I mean not only the decrees of the second Nicene Council under Hirene, the Roman Council under Gregory the Third; in which, as they teach that images are to be honoured and worshipped (as is before declared56), so yet do they it warily and fearfully, in comparison to the blasphemous bold blazing of manifest idolatry to be done to images set forth of late, even in these our days, the light of Gods truth so shining that, above other their abominablet doings and writings, a man would marvel most at their impudent, shameless, and most shameful blustering boldness, who would not at the least have chosen them a time of more darkness as meeter to utter their horrible blasphemies in, but have now taken an harlots face, not purposed to blush, in the setting abroad the furniture of their spiritual wheredom.  And here the plain blasphemy of the reverend father in God, James Naclantus, Bishop of Clugium, written in his exposition of St. Pauls Epistle to the Romans, and the first chapter, and put in print now of late at Venice, may stand instead of all: whose words of image worshipping be these in Latin, as he did write them, not one syllable altered.57

*Ergo non solum fatendum est, fideles in Ecclesia adorare co-*

[Continued on Page 238]

*former line 36*

r mules] moyles 1563 B1574.  s idolatrious] idolatrous from 1582.  t other their abominable] other abominable from 1571.

55 beastly: brutish, irrational.  Compare bte and btise in French.

56 See p. 198, line 15, and p. 202, note 49.

57 Naclant. Enarratt. in Epist. ad Rom. cap. I, fol. 42 a, ed. 1557; Opp. I, 204, ed. 1567.  The author was Episcopus Clugiensis, Bishop of Chiozza or Chioggia near Venice, anciently Fossa Clodia, afterwards Clugia.

 

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ram imagine, ut nonnulli ad cautelam forte loquuntur, sed et adorare imaginem, sine quo volueris scrupulo: quin et eo illam venerantur cultu, quo et prototypon ejus.  Propter quod, si illud habet adorari latria, et illa latria: si dulia vel hyperdulia, et illa pariter ejusmodi cultu adoranda est.

The sense whereof in English is this: "therefore it is not only to be confessed, that the faithful in the Church do worship before an image, (as some peradventure do warily speak,) but also dou worship the image itself, without any scruple of doubt at all: yea, and they worship the image with the same kind of worship wherewith they worship the copy of the image" (or the thing whereafter the image is made).  "Wherefore, if the copy itself is to be worshipped with divine honour," (as is God the Father, Christ, and the Holy Ghost,) "the image of them is also to be worshipped with divine honour; if the copy ought to be worshipped with inferior honour or higher worship, the image also is to be worshipped with the same honour or worship."

Thus far hat Naclantus: whose blasphemies let Pope Gregorius the First confute, and by his authority damn them to hell, as his successors have horribly thundered.  For, although Gregory permitteth images to be had, yet he forbiddeth them by any means to be worshipped, and praiseth much Bishop Serenus for the forbidding the worshipv of them, and willeth him to teach the people to avoid by all means to worship any image.58  But Naclantus bloweth forth his blasphemous idolatry, willing images to be worshipped with the highest kind of adoration and worship.  And, lest such wholesome doctrine should lack authority, he groundeth it upon Aristotle in his book De Somno et Vigilia, that is, Of Sleeping and Waking, as by his printed book noted so inw the margent,x is to be seen.59  Whose impudent

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Margin Note:  By "... Gregory ...": Gregor. Epist. ad Seren. Masail.

u also do] also to till 1571.  v the worship] the worshipping from 1582.  w noted so in] noted in 1623.  x margent] margin 1623.

58 See before, p. 195, note 30.

59 The sentence in Naclantus next before the passage quoted by our Homilist is this: Tradunt [sc. philosophi] unum eundemque motum ad imaginem et ad rem cujus imago est terminari: eo quod et unum ratio est alteri, ut unus integerque constituatur terminus; a quo et unus demoninatur motus.  And it has the reference, Aristo. de Som. et Vig., set against it in the margin.  But this proposition, thus stated, is not to be found either in that treatise or any where else in Aristotle.  No doubt the passage intended is one in his next preceding treatise.  De Memoria et Reminiscentia, I, 15, 16, ?@< (D J < J B\<"64 6. J. 8. It is to that treatise that Aquinas, who repeatedly uses the proposition in proof of the same conclusion, refers for it in Sum. Th. III, xxv, 3; from which place indeed, and from Cardinal Caietans (or some similar) commentary upon it, Naclantus appears to have taken his argument.

 

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wickedness and idolatriousy judgment I have therefore more largely set forth, that ye may (as Virgil speaketh of Sinonz) "of one know all"60 these image worshippers and idolaters, and understand to what point in conclusion the public having of images in temples and churches hath brought us, comparing the times and writings of Gregory the First with our days and thea blasphemies of such idolaters as this beastb of Belial, named Naclantus, is.

Wherefore now it is by the testimony of the old godly fathers and doctors, by the open confession of bishops assembled in Councils, by most evident signs and arguments, opinions, idolatrious acts,c deeds, and worshipping done to ourd images, and by their own open confession and doctrine set forth in their books, declared and shewed that oure images have been and be commonly worshipped, yea, and that they ought so to be; I will out of Gods word make this general argument against all such makers, setters up, and maintainers of images in public places.  And first of all I will begin with the words of our Saviour Christ: Woe be to that man by whom an offence is given.  Woe be to him that offendeth one of these little ones, or weak ones.  Better were it for him that a millstone were hanged about his neck, and he cast into the middle of the sea and drowned, than he should offend one of these little ones, or weak ones.  And in Deuteronomy [Deut. 27:[18].]  God himself denounceth him accursed that maketh the blind to wander in his way.  And in Leviticus [Lev. 19:[14].]: Thou shalt not lay a stumblingblock, or stone, before the blind.  But images in churches and temples have been, and be, and (as afterward shall be proved) ever will be offences or stumblingblocks,f specially to the weak, simple, and common people, deceiving their hearts by the cunning of the artificer, as the Scripture expressly in sundry places doth testify,F and so bringing them to idolatry.  Therefore woe be to the erecter, setter up, and maintainer of images in churches and temples; for a greater penalty remaineth for him than the death of the body.

If answer be yet made, that this offence may be taken away by diligent and sincere doctrine and preaching of Gods word, as by other means; and that images in churches and temples therefore be not things absolutely evil to all men, although dan-

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Margin Notes:  1st indent: Of image worshipping.  By italics: Matt. 18:[67; Luke 17:12].  F Wisd. 13:[10], 14:[1821].

y idolatrious] idolatrous from 1582.  z Sinon] Simon in all.  a days and the] days the 1623.  b beast] instrument 1623.  c idolatrious acts] idolatrous acts from 1574.  d to our] to their 1623.  e that our] that their 1623.  f or stumblingblocks] and stumblingblocks from 1567.

60 Crimine ab uno 

Disce omnes.        Virg. Aen. II, 65.

 

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gerous to some; and therefore that it were to be holden, that the public having of them in churches and temples is not expedient, as a thing perilous, rather than unlawful, asg a thing utterly wicked; then followeth the third article to be proved, which is this, that it is not possible, if images be suffered in churches and temples, either by preaching of Gods word, or by any other means, to keep the people from worshipping of them, and so to avoid idolatry.

And first concerning preaching.  If it should be admitted, that, although images were suffered in churches, yet might idolatry by diligent and sincere preaching of Gods word be avoided; it should follow of necessity, that sincere doctrine might always be had and continue as well as images, and so, that, wheresoever to offence were erected an image, there also of reason a godly and sincere preacher should and might be continually maintained.  For it is reason, that the warning be as common as the stumblingblock, the remedy as large as is the offence, the medicine as general as the poison.  But that is not possible, as both reason and experience teacheth.  Wherefore preaching cannot stay idolatry, images being publicly suffered.

For an image, which will last for many hundred years, may for a little be bought; but a good preacher cannot be with muchh continually maintained.

Item, if the prince will suffer it, there will be by and by many, yea, infinite images; but sincere preachers were, and ever shall be, but a few in respect of the multitude to be taught.  For our Saviour Christ saith [Matt. 9:37], The harvest is plentiful, but the workmen be but a few: whichi hath been hitherto continually true, and will be to the worlds end; and in our time and here in our country so true, that every shire should scarcely have one good preacher, if they were divided.

Now images will continually to the beholders preach their doctrine, that is, the worshipping of images and idolatry; to the which preaching mankind is exceeding prone and enclined to give ear and credit, as experience of all nations and ages doth too much prove.  But a true preacher, to stay this mischief, is in very many places scarcely heard once in an wholej year, and somewheresk not once in seven years, as is evident to be proved.  And that evil opinion which hath been long rooted in mens hearts cannot suddenly by one sermon be rooted out clean.l

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g unlawful, as] unlawful, and 1623.  h be with much] without much be from 1582.  i but a few: which] but few: which from 1582.  j an whole] a whole from 1563 B.  k somewheres] somewhere from 1574.  l clean] clear till 1571.

 

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And as few are inclined to credit sound doctrine, as many, and almost all, be prone to superstition and idolatry.  So that herein appeareth not only a difficulty, but also an impossibility, of the remedy.

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