An
Homilie
against
perill
of
idolatrie
,
and
superfluous
decking
of
Churches
.
The
first
part
.
IN
what
poyntes
the
true
ornamentes
of
the
Church
or
temple
of
GOD
do
consiste
and
stand
,
hath
ben
declared
in
the
two
last
Homilies
,
intreating
of
the
right
vse
of
the
temple
or
house
of
god
,
&
of
the
due
reuerence
that
all
true
Christian
people
are
bound
to
geue
vnto
the
same
.
The
summe
wherof
,
is
that
the
Churche
or
house
of
God
,
is
a
place
appoynted
by
the
holy
scriptures
,
where
the
lyuely
word
of
God
ought
to
be
read
,
taught
,
&
hearde
,
the
Lordes
holy
name
called
vpon
by
publique
prayer
,
heartie
thankes
geuen
to
his
maiestie
for
his
infinite
and
vnspeakeable
benefits
bestowed
vpon
vs
,
his
holy
Sacramentes
duely
and
reuerently
ministred
,
&
that
therfore
all
that
be
godly
in
deede
,
ought
both
with
diligence
at
times
appoynted
,
to
repayre
together
to
the
said
Church
,
and
there
with
all
reuerence
to
vse
and
behaue
them selues
before
the
Lorde
.
And
that
the
sayde
Church
thus
godly
vsed
by
the
seruauntes
of
the
Lorde
,
in
the
Lordes
true
seruice
,
for
the
effectuous
presence
of
Gods
grace
,
wherewith
he
doth
by
his
holy
word
and
promises
,
endue
his
people
there
present
and
assembled
,
to
the
attaynement
aswell
of
commodities
worldly
,
necessary
for
vs
,
as
also
of
all
heauenly
gyftes
,
&
lyfe
euerlastyng
;
is
called
by
the
worde
of
GOD
(
as
it
is
in
deede
)
the
temple
of
the
Lorde
,
and
the
house
of
God
,
and
that
therefore
the
due
reuerence
thereof
,
is
stirred
vp
in
the
heartes
of
the
godly
,
by
the
consyderation
of
these
true
ornamentes
of
the
sayde
house
of
God
,
and
not
by
any
outwarde
ceremonies
,
or
costly
and
glorious
deckyng
of
the
sayde
house
or
temple
of
the
Lorde
,
contrarie
to
the
which
most
manyfest
doctrine
of
the
scriptures
,
&
contrary
to
the
vsage
of
the
primitiue
Church
,
whiche
was
most
pure
and
vncorrupt
,
and
contrary
to
the
sentences
and
iudgementes
of
the
most
auncient
learned
and
godly
doctours
of
the
Churche
(
as
hereafter
shall
appeare
)
the
corruption
of
these
latter
dayes
,
hath
brought
into
the
Churche
infinite
multitudes
of
images
,
and
the
same
,
with
other
partes
of
the
temple
also
,
haue
decked
with
golde
and
siluer
,
paynted
with
colours
,
set
them
with
stone
&
pearle
,
clothed
them
with
silkes
and
pretious
vestures
,
phantasyng
vntruely
that
to
be
the
cheefe
deckyng
&
adournyng
of
the
temple
or
house
of
God
,
and
that
all
people
should
be
the
more
moued
to
the
due
reuerence
of
the
same
,
if
all
corners
thereof
were
glorious
,
and
glisteryng
with
golde
and
pretious
stones
.
Whereas
in
deede
they
,
by
the
sayde
images
,
and
suche
glorious
deckyng
of
the
temple
,
haue
nothing
at
all
profited
suche
as
were
wyse
and
of
vnderstandyng
:
but
haue
thereby
greatly
hurt
the
simple
and
vnwyse
,
occasionyng
them
thereby
to
commit
most
horrible
idolatrie
.
And
the
couetous
persons
,
by
the
same
occasion
,
seemyng
to
worshyp
,
&
peraduenture
worshippyng
in
deede
,
not
onely
the
images
,
but
also
the
matter
of
them
,
golde
and
siluer
,
as
that
vice
is
of
all
others
in
the
scriptures
peculierly
called
idolatry
or
worshipping
of
images
.
Against
the
which
And
first
of
all
,
the
scriptures
of
the
olde
Testament
,
condemnyng
and
abhorring
aswell
all
idolatrie
or
worshyppyng
of
images
,
as
also
the
very
idols
or
images
them selues
,
speciallye
in
temples
,
are
so
many
and
plentiful
,
that
it
were
almoste
an
infinite
worke
,
and
to
be
conteyned
in
no
small
volume
,
to
recorde
all
the
places
concerning
the
same
.
For
when
God
had
chosen
to
him selfe
a
peculier
and
speciall
people
from
amongst
all
other
nations
that
knewe
not
God
,
but
worshypped
idols
and
false
gods
:
he
gaue
vnto
them
certayne
ordinaunces
and
lawes
,
to
be
kept
and
obserued
of
his
sayde
people
.
But
concerning
none
other
matter
did
he
geue
either
mo
,
or
more
earnest
and
expresse
lawes
to
his
sayde
people
,
then
those
that
concerned
the
true
worshyppyng
of
hym
,
and
the
auoyding
and
fleeyng
of
idols
and
images
,
and
idolatrie
:
for
that
,
that
both
the
sayde
idolatrie
is
moste
repugnaunt
to
the
ryght
worshipping
of
him
and
his
true
glorye
aboue
all
other
vices
,
and
that
he
knewe
the
pronenesse
and
inclination
of
mans
corrupt
kynde
and
nature
,
to
that
most
odious
and
abominable
vice
.
Of
the
whiche
ordinaunces
and
lawes
so
geuen
by
the
Lorde
to
his
people
concerning
that
matter
,
I
wyll
rehearse
and
alleage
some
that
be
moste
speciall
for
this
purpose
,
that
you
by
them
may
iudge
of
the
rest
.
In
the
fourth
Chapter
of
the
booke
named
Deuteronomie
,
is
a
notable
place
,
and
most
worthy
with
all
diligence
to
be
marked
,
whiche
begynneth
Reade
the
,
xiii
.
and.
xiiii
.
Chapters
of
the
booke
of
wysedome
,
concernyng
idols
or
images
,
howe
they
be
made
,
set
vp
,
called
vppon
,
and
offered
vnto
,
and
how
he
prayseth
the
tree
whereof
the
gybbet
is
made
,
as
happye
,
in
comparison
to
the
tree
that
an
image
or
idoll
is
made
of
,
euen
by
these
very
wordes
,
Happie
is
the
tree
wherethrough
ryghteousnesse
commeth
,
(
meaning
the
gybbet
)
but
cursed
is
the
idoll
that
is
made
with
handes
:
yea
,
both
it
,
and
he
that
made
it
,
and
so
foorth
.
And
by
and
by
he
sheweth
how
that
the
thynges
whiche
were
the
good
creatures
of
God
before
(
as
trees
or
stones
)
when
they
be
once
altered
and
fashioned
into
images
to
be
worshypped
,
become
abhomination
,
a
temptation
vnto
the
soules
of
men
,
and
a
snare
for
the
feete
of
the
vnwyse
.
And
why
?
the
seekyng
out
of
images
,
is
the
begynnyng
of
whoredome
(
sayth
he
)
and
the
bryngyng
vp
of
them
,
is
the
destruction
of
lyfe
:
for
they
were
not
from
the
begynnyng
,
neyther
shall
they
contynue
for
euer
.
The
welthy
idlenesse
of
men
hath
founde
them
out
vppon
earth
,
therefore
shall
they
come
shortlye
to
an
ende
,
and
so
foorth
to
the
ende
of
the
Chapter
,
conteynyng
these
poyntes
:
Howe
idols
or
images
were
fyrste
inuented
,
and
offered
vnto
,
how
by
an
vngratious
custome
they
were
establyshed
,
how
tyrauntes
compell
men
to
worshyppe
them
,
how
the
ignoraunt
and
the
common
people
are
deceaued
by
the
cunnyng
of
the
workeman
,
and
the
beawty
of
the
image
,
to
do
honour
vnto
it
,
and
so
to
erre
from
the
knowledge
of
God
,
and
of
other
great
and
many
mischefes
that
come
by
images
.
And
for
a
conclusion
he
sayth
,
that
the
honouring
of
abhominable
images
,
is
the
cause
,
the
begynnyng
,
and
ende
of
all
euyll
,
and
that
the
worshippers
of
them
be
either
mad
,
or
most
wycked
.
See
and
view
the
whole
Chapter
with
diligence
,
for
it
is
worthy
to
be
well
consydered
,
speciallie
that
is
wrytten
of
the
deceauing
of
the
simple
and
vnwyse
common
people
by
idols
and
images
,
and
repeated
twyse
or
thrise
least
it
shoulde
be
forgotten
.
And
in
the
Chapter
In
the
booke
of
Psalmes
,
the
Prophet
curseth
And
in
the
Prophete
Esai
,
sayth
the
Lorde
:
Euen
I
am
the
Lorde
,
and
this
is
my
name
,
And
it
is
wrytten
in
the
booke
of
Numbers
,
You
wyll
say
peraduenture
these
thinges
parteyne
to
the
Jewes
,
what
haue
we
to
do
with
them
?
Indeede
they
parteyne
no
lesse
to
vs
Christians
,
then
to
them
.
For
if
we
be
the
people
of
God
,
how
can
the
worde
and
lawe
of
GOD
not
apparteyne
to
vs
?
Saint
Paul
alleaging
one
texte
out
of
the
olde
Testamente
,
concludeth
generallye
for
other
scriptures
of
the
olde
Testamente
First
the
Scriptures
of
the
new
Testament
do
in
sundry
places
make
mention
with
reioycing
,
as
for
a
moste
excellent
benefite
and
gyft
of
God
,
that
they
whiche
receaued
the
fayth
of
Christe
,
were
turned
from
their
dumbe
,
&
dead
images
,
vnto
the
true
&
lyuyng
God
,
who
is
to
be
blessed
for
euer
:
namely
in
these
places
,
the.
xiiii
.
&
.
xvii
.
of
the
Actes
of
the
Apostles
,
the.
xi
.
to
the
Romanes
,
the
fyrste
Epistle
to
the
Corinthians
the
xii
.
Chapter
,
to
the
Galathians
the.
iiii
.
and
the
first
to
the
Thessalonians
,
the
first
Chapter
.
And
in
lyke
wyse
the
sayd
idols
or
images
,
and
worshyppyng
of
them
,
are
in
the
Scriptures
of
the
newe
Testament
by
the
spirite
of
God
much
abhorred
and
detested
,
and
earnestly
forbydden
,
as
appeareth
both
in
the
forenamed
places
,
and
also
manye
others
besydes
,
as
in
the.
vii
.
and.
xv
.
of
the
Actes
of
the
Apostles
,
the
fyrste
to
the
Romanes
,
where
is
set
foorth
the
horrible
plague
of
idolaters
,
geuen
ouer
by
God
into
a
reprobate
sense
,
to
worke
all
wyckednesse
and
abhominations
not
to
be
spoken
,
as
vsuallye
spirituall
and
carnall
fornication
go
together
.
In
the
first
Epistle
to
the
Corinthians
the
fifth
Chapter
,
we
are
forbidden
once
to
keepe
company
,
or
to
eate
and
drynke
with
suche
as
be
called
brethren
or
Christians
that
do
worshyp
images
.
In
the
fifth
to
the
Galathians
,
the
worshippyng
of
images
is
numbred
amongst
the
workes
of
the
fleshe
.
And
in
the
firste
to
the
Corinthians
the
tenth
,
it
is
called
the
seruice
of
deuilles
,
&
that
such
as
vse
it
shal
be
destroyed
.
And
in
the.
vi
.
Chapter
of
the
said
Epistle
,
&
the
fifth
to
the
Galathians
,
is
denounced
,
that
suche
image
worshyppers
shall
neuer
come
into
the
inheritaunce
of
the
kingdome
of
heauen
.
And
in
sundry
other
places
is
threatned
,
that
the
wrath
of
God
shall
come
vpon
al
such
.
And
therfore
.
S.
John
in
his
Amen
.
¶
The
seconde
part
of
the
Homilee
agaynst
perill
of
Idolatrie
.
YOu
haue
hearde
(
welbeloued
)
in
the
fyrst
parte
of
this
Homilee
,
the
doctrine
of
the
word
of
God
against
idols
&
images
,
agaynste
idolatrie
and
worshipping
of
images
,
taken
out
of
the
scriptures
of
the
olde
Testament
&
the
newe
,
and
confirmed
by
the
examples
as
well
of
the
Apostles
,
as
of
our
Sauiour
Christ
him selfe
.
Nowe
although
our
Sauiour
Christe
taketh
not
,
or
needeth
not
anye
testimonie
of
men
,
and
that
whiche
is
once
confirmed
by
the
certaintie
of
his
eternall
trueth
,
hath
no
more
neede
of
the
confirmation
of
mans
doctrine
and
wrytinges
,
then
the
bryght
sunne
at
noone
tyde
hath
neede
of
the
light
of
a
litle
candle
to
put
away
darknes
,
and
to
encrease
his
lyght
:
yet
for
your
further
contentation
,
it
shall
in
this
second
part
be
declared
(
as
in
the
begynnyng
of
the
firste
parte
was
promised
)
that
this
trueth
and
doctrine
concernyng
the
forbidding
of
images
and
worshipping
of
them
,
taken
out
of
the
holy
Scriptures
aswell
of
the
olde
Testament
as
the
newe
,
was
beleued
and
taught
of
the
olde
holy
fathers
and
most
ancient
learned
Doctours
,
and
receaued
in
the
olde
primatiue
Churche
,
which
was
most
vncorrupt
and
pure
.
And
this
declaration
shal
be
made
out
of
the
sayd
holy
Doctours
owne
wrytynges
,
and
out
of
the
auncient
histories
ecclesiasticall
to
the
same
belongyng
.
Tertullian
,
a
most
auncient
wryter
and
Doctor
of
the
Churche
,
who
lyued
about
one
hundreth
Clemens
in
his
booke
to
James
brother
of
the
Origenes
in
his
booke
agaynste
Celsus
,
sayth
thus
:
Christian
men
and
Jewes
,
when
they
heare
these
wordes
of
the
lawe
(
Thou
shalt
feare
the
Lorde
thy
God
,
&
shalt
not
make
any
image
)
do
not
onlye
abhorre
the
Temples
,
aulters
,
and
images
of
the
gods
,
but
if
neede
be
,
wyll
rather
dye
then
they
shoulde
defyle
them selues
with
anye
impietie
.
And
shortlye
after
he
sayth
:
In
the
common
wealth
of
the
Jewes
,
the
caruer
of
idols
and
image
maker
,
was
cast
farre
of
and
forbidden
,
least
they
shoulde
haue
any
occasion
to
make
images
,
whiche
myght
plucke
certayne
foolishe
persons
from
God
,
and
turne
the
eyes
of
their
soules
to
the
contemplation
of
earthly
thynges
.
And
in
an
other
place
of
the
same
booke
:
It
is
not
only
(
sayth
he
)
a
mad
and
●rantike
parte
to
worshyp
images
,
but
also
once
to
dissemble
or
wynk
at
it
.
And
a
man
may
know
God
and
his
onely
sonne
,
and
those
whiche
haue
had
suche
honour
geuen
them
by
God
,
that
they
be
called
Gods
:
But
it
is
not
possible
that
anye
should
by
worshypping
of
images
get
any
knowledge
of
God.
Athanasius
in
his
booke
agaynst
the
Gentiles
,
hath
these
wordes
:
Let
them
tell
I
pray
you
,
how
God
maye
be
knowen
by
an
image
.
If
it
be
by
the
matter
of
an
image
,
then
there
needeth
no
shape
or
fourme
,
seeyng
that
God
hath
appeared
in
all
materiall
creatures
whiche
do
testifie
his
glorye
.
Nowe
if
they
say
he
is
knowen
by
the
fourme
or
fashion
:
is
he
not
better
to
be
knowen
by
the
lyuyng
thynges
themselues
,
whose
fashions
the
images
expresse
?
For
of
suretie
,
the
glorye
of
God
shoulde
be
more
euidentlye
knowen
,
if
it
were
declared
by
reasonable
and
lyuyng
creatures
,
rather
then
by
dead
and
vnmoueable
images
.
Therefore
when
ye
do
graue
or
paynte
images
,
to
the
ende
to
knowe
God
thereby
,
surelye
ye
do
an
vnworthye
and
vnfitte
thyng
.
And
in
an
other
place
of
the
same
booke
he
sayth
:
The
inuention
of
images
came
of
no
good
,
but
of
euil
,
and
whatsoeuer
hath
an
euyll
begynnyng
,
can
neuer
in
any
thyng
be
iudged
good
,
seeyng
it
is
altogether
naught
.
Thus
far
Athanasius
,
a
very
auncient
,
holy
,
and
learned
Byshop
and
Doctor
,
who
iudgeth
both
the
first
beginnyng
&
the
end
,
and
altogether
of
images
or
idols
,
to
be
naught
.
Lactantius
likewise
an
old
and
learned
wryter
in
his
booke
of
the
Origine
of
errour
,
hath
these
words
:
God
is
aboue
man
,
and
is
not
placed
beneath
,
but
is
to
be
sought
in
the
hyghest
region
.
Wherfore
there
is
no
doubt
,
but
that
no
religion
is
in
that
place
wheresoeuer
any
image
is
.
For
if
religion
stande
in
godly
thinges
(
and
there
is
no
godlynesse
but
in
heauenly
thynges
)
then
be
images
without
religion
.
These
be
Lactantius
Cirillus
an
olde
&
holy
doctour
,
vpon
the
Gospell
of
Saint
Iohn
hath
these
wordes
:
Many
haue
left
the
creatour
,
and
haue
worshypped
the
creature
,
neyther
haue
they
ben
abashed
to
say
vnto
a
stocke
:
thou
art
my
father
,
&
vnto
a
stone
:
thou
begottest
me
.
For
many
,
yea
almost
all
(
alas
for
sorowe
)
are
fallen
vnto
suche
folly
,
that
they
haue
geuen
the
glorie
of
deitie
or
God
head
,
to
thinges
without
sense
or
feelyng
.
Epiphanius
Byshop
of
Salamine
in
Cipres
,
a
verye
holye
and
learned
man
,
who
lyued
in
Theodosius
the
Emperours
tyme
,
about
three
hundreth
and
ninetie
yeres
after
our
Sauiour
Christes
ascention
,
writeth
this
to
Iohn
Patriarke
of
Hierusalem
:
I
entred
(
sayth
Epiphanius
)
into
a
certayne
Churche
to
pray
,
I
founde
there
a
lynnen
cloth
hangyng
in
the
Churche
doore
,
paynted
,
and
hauyng
in
it
the
image
of
Christe
,
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
Churche
of
Christ
,
contrary
to
th
auethoritie
of
the
scriptures
,
I
did
teare
it
,
and
gaue
councell
to
the
kepers
of
the
Churche
,
that
they
shoulde
winde
a
poore
man
that
was
dead
in
the
sayde
cloth
,
and
so
bury
hym
.
And
afterwardes
the
same
Epiphanius
sendyng
another
vnpaynted
cloth
for
that
paynted
one
whiche
he
had
torne
,
to
the
sayde
Patriarche
,
wryteth
thus
,
I
pray
you
wyll
the
elders
of
that
place
to
receaue
this
clothe
whiche
I
haue
sent
by
this
bearer
,
and
commaunde
them
that
from
hencefoorth
no
suche
paynted
clothes
,
contrary
to
our
religion
,
be
hanged
in
the
Churche
of
Christe
.
For
it
becommeth
your
goodnes
rather
to
haue
this
care
,
that
you
take
away
such
scrupulositie
,
which
is
vnfitting
for
the
Churche
of
Christe
,
and
offensiue
to
the
people
committed
to
your
charge
.
And
this
Epistle
,
as
worthy
to
be
read
of
many
,
dyd
saint
Ierome
hym selfe
translate
into
the
Latine
tongue
.
And
that
ye
may
knowe
that
saint
Ierome
had
this
holy
and
learned
Bishop
Epiphanius
in
most
high
estimation
,
and
therfore
dyd
translate
this
Epistle
,
as
a
wrytyng
of
aucthoritie
:
heare
what
a
testimonie
the
sayde
saint
Ierome
geueth
him
in
another
place
in
this
treatie
agaynst
the
errours
of
Iohn
Byshop
of
Hierusalem
,
where
he
hath
these
wordes
:
Thou
hast
First
,
he
iudged
it
contrary
to
Christian
religion
and
the
aucthoritie
of
the
scriptures
,
to
haue
any
images
in
Christes
Churche
.
Secondly
,
he
reiected
not
only
carued
,
grauen
,
and
moulten
images
,
but
also
painted
images
out
of
Christes
Churche
.
Thirdly
,
that
he
regarded
not
whether
it
were
the
image
of
Christe
,
or
of
any
other
saint
,
but
beyng
an
image
,
woulde
not
suffer
it
in
the
Churche
.
Fourthlye
,
that
he
dyd
not
onlye
remoue
it
out
of
the
Churche
,
but
with
a
vehement
zeale
tare
it
a
sunder
,
and
exhorted
that
a
corse
shoulde
be
wrapped
and
buryed
in
it
,
iudgyng
it
meete
for
nothyng
but
to
rotte
in
the
earth
,
folowyng
herein
the
example
of
the
good
kyng
Ezechias
,
who
brake
the
brasen
serpent
to
peeces
,
and
burned
it
to
ashes
,
for
that
idolatrie
was
committed
to
it
.
Last
of
al
,
that
Epiphanius
thinketh
it
the
duetie
of
vigilant
Byshoppes
,
to
be
carefull
that
no
images
be
permitted
in
the
Churche
,
for
that
they
be
occasion
of
scruple
and
offence
to
the
people
committed
to
theyr
charge
.
Nowe
wheras
neyther
saint
Hierome
,
who
did
translate
the
sayde
Epistle
,
nor
the
aucthours
of
that
most
auncient
historie
ecclesiasticall
trypartite
(
who
do
most
highly
commende
Epiphanius
as
is
aforesaid
)
nor
no
other
godly
or
learned
Bishop
at
that
time
or
shortly
after
,
haue
wrytten
any
thing
against
Epiphanius
iudgement
concerning
images
:
it
is
an
euident
profe
,
that
in
those
dayes
,
whiche
were
about
foure
hundreth
yeres
after
our
sauiour
Christe
,
there
were
no
images
publiquely
vsed
and
receaued
in
the
Churche
of
Christe
,
whiche
was
then
muche
lesse
corrupt
,
&
more
pure
then
nowe
it
is
.
And
where
as
images
began
at
that
tyme
secretelye
and
by
stealth
to
creepe
out
of
priuate
mens
houses
into
the
Churches
,
and
that
firste
in
paynted
clothes
and
walles
:
such
Byshops
as
were
godlye
and
vigilante
,
when
they
espied
them
,
remoued
them
away
,
as
vnlawfull
&
contrary
to
Christian
religion
,
as
dyd
here
Epiphanius
,
to
whose
iudgement
you
haue
not
onlye
Saint
Ierome
the
translatour
of
his
Epistle
,
and
the
wryter
of
the
Historie
tripartite
,
but
also
all
the
learned
and
godly
Byshops
and
Clarkes
,
yea
and
the
whole
Churche
of
that
age
,
and
so
vpwarde
to
our
sauiour
Christes
tyme
,
by
the
space
of
about
foure
hundreth
yeres
,
consenting
and
agreeyng
.
This
is
written
the
more
largely
of
Epiphanius
,
for
that
our
image
maynteyners
nowe
a
dayes
,
seeing
them selues
so
pressed
with
this
most
playne
and
earnest
act
and
wrytyng
of
Epiphanius
,
a
Byshop
and
doctour
of
suche
antiquitie
,
holynesse
,
and
aucthoritie
,
labour
by
all
meanes
(
but
in
vayne
agaynst
the
trueth
)
eyther
to
proue
that
this
Epistle
was
neyther
of
Epiphanius
wrytyng
,
nor
saint
Ieromes
translation
:
eyther
yf
it
be
,
say
they
,
it
is
of
no
great
forte
,
for
this
Epiphanius
,
say
they
,
was
a
Iew
,
and
beyng
conuerted
to
the
Christian
fayth
,
and
made
a
Byshoppe
,
retayned
the
hatred
whiche
Iewes
haue
to
images
still
in
his
mynde
,
and
so
dyd
and
wrote
agaynst
them
as
a
Iewe
,
rather
then
as
a
Christian.
O
Iewishe
impudencie
and
malice
of
suche
deuisers
,
it
woulde
be
prooued
,
and
not
sayd
only
,
that
Epiphanius
was
a
Iewe
.
Furthermore
concernyng
the
reason
they
make
,
I
would
admit
it
gladly
.
For
if
Epiphanius
iudgement
agaynst
images
is
not
to
be
admitted
,
for
that
he
was
borne
of
a
Iewe
an
enemie
to
images
,
whiche
be
Gods
enemies
,
conuerted
to
Christes
religion
:
then
lykewyse
foloweth
it
,
that
no
sentence
in
the
old
doctours
and
fathers
soundyng
for
images
,
ought
to
be
of
any
aucthoritie
,
for
that
in
the
primitiue
Churche
the
most
part
of
learned
wryters
,
as
Tertulian
,
Cip●ian
,
Ambrose
,
Austen
,
and
infinite
others
,
were
of
Gentiles
(
whiche
be
fauourers
and
worshyppers
if
images
)
conuerted
to
the
Christian
fayth
,
and
so
let
some
what
slyppe
out
of
theyr
pennes
sounding
for
images
,
rather
as
Gentiles
then
Christians
,
as
Eusebius
in
his
History
ecclesiasticall
,
and
saint
Ierome
sayth
playnelye
,
that
images
came
firste
from
the
Gentiles
to
vs
Christians
.
And
much
more
doth
it
folowe
,
that
the
opinion
of
all
the
rablement
of
the
Popyshe
Church
,
mainteyning
images
,
ought
to
be
esteemed
of
small
or
no
aucthoritie
,
for
that
it
is
no
maruell
that
they
whiche
haue
from
their
childhood
ben
brought
vp
amongst
images
&
idolles
,
and
haue
drunke
in
idolatrie
almost
with
theyr
mothers
mylke
,
holde
with
images
and
idolles
,
and
speake
and
wryte
for
them
.
But
in
deede
it
woulde
not
be
so
muche
marked
whether
he
were
of
a
Jewe
or
a
Gentile
conuerted
to
Christes
religion
,
that
wryteth
,
as
howe
agreeably
or
contrarily
to
Gods
worde
he
doth
wryte
,
and
so
to
credite
or
discredite
hym
.
Nowe
what
gods
worde
sayth
of
idols
and
images
,
and
the
worshyppyng
of
them
,
you
hearde
at
large
in
the
first
part
of
this
Homilee
.
Saint
Ambrose
in
his
treatie
of
the
death
of
Theodosius
the
Emperour
,
sayth
,
Helene
founde
the
crosse
and
the
tytle
on
it
.
Shee
worshypped
the
kyng
,
and
not
the
wood
surely
(
for
that
is
an
ethnyshe
errour
,
and
the
vanitie
of
the
wycked
)
but
she
worshypped
hym
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
ben
an
Heathenyshe
errour
and
vanitie
of
the
wycked
,
to
haue
worshypped
the
crosse
it selfe
which
was
embrewed
with
our
sauiour
Christes
owne
precious
blood
.
And
we
fal
downe
before
euery
crosse
peece
of
tymber
,
whiche
is
but
an
image
of
that
crosse
.
Saint
Augustine
,
the
best
learned
of
al
auncient
doctours
,
in
his
.
xliiii
.
Epistle
to
Maximus
sayth
,
Knowe
thou
that
none
of
the
dead
,
nor
any
thing
that
is
made
of
God
,
is
worshipped
as
god
,
of
the
catholique
Christians
,
of
whom
there
is
a
Churche
also
in
your
towne
.
Note
,
that
by
Saint
Augustine
,
suche
as
worshypped
the
dead
or
creatures
,
be
no
catholique
Christians
.
The
same
saint
Augustine
teacheth
in
the.
xxii
.
booke
of
the
citie
of
God
,
the
tenth
Chapter
,
that
neyther
temples
or
Churches
ought
to
be
buylded
or
made
for
martyrs
or
saintes
,
but
to
God
alone
:
and
that
there
ought
no
priestes
to
be
appoynted
for
martyr
or
saint
,
but
to
God
onlye
.
The
same
saint
Augustine
in
his
booke
of
the
maners
of
the
catholique
Churche
,
hath
these
wordes
:
I
knowe
that
many
be
worshippers
of
tombes
and
pictures
,
I
know
that
there
be
manye
that
banquet
moste
ryotously
ouer
the
graues
of
the
dead
,
and
geuyng
meate
to
dead
carkases
,
do
bury
them selues
vppon
the
buried
,
and
attribute
theyr
gluttonye
and
drunkennesse
to
religion
.
See
,
he
esteemeth
worshyppyng
of
saintes
,
tombes
,
and
pictures
,
as
good
religion
as
gluttonie
and
drunkennesse
,
and
no
bettter
at
all
.
Saint
Augustine
greatlye
alloweth
Marcus
As
the
Jewes
,
hauyng
moste
plaine
and
expresse
commaundement
of
God
,
that
they
should
neyther
make
nor
worshyp
any
image
(
as
it
is
at
large
before
declared
)
dyd
notwithstandyng
,
by
the
example
of
the
Gentyles
or
Heathen
people
that
dwelt
about
them
,
fall
to
the
makyng
of
images
,
and
worshyppyng
of
them
,
and
so
to
the
committyng
of
moste
abominable
idolatrie
,
for
the
whiche
God
by
his
holy
prophetes
doth
most
sharpely
reprooue
and
threaten
them
,
and
afterwarde
dyd
accomplyshe
his
sayde
threatnynges
by
extreme
punyshyng
of
them
(
as
is
also
aboue
specified
)
Euen
so
some
of
the
Christians
in
olde
tyme
,
whiche
were
conuerted
from
worshyppyng
of
idols
and
false
Gods
,
vnto
the
true
liuyng
GOD
,
and
to
our
sauiour
Jesus
Christe
,
dyd
of
a
certayne
blynde
zeale
(
and
as
men
long
accustomed
to
images
)
paynt
or
carue
images
of
our
sauiour
Christe
,
his
mother
Marie
,
and
of
the
Apostles
,
thynkyng
that
this
was
a
poynt
of
gratitude
and
kyndenesse
towardes
those
by
whom
they
had
receaued
the
true
knowledge
of
God
,
and
the
doctrine
of
the
Gospell
.
But
these
pictures
or
images
came
not
yet
into
Churches
,
nor
were
not
worshypped
of
a
long
tyme
after
.
And
least
you
shoulde
thynke
that
I
do
say
this
of
myne
owne
head
onlye
without
aucthoritie
,
I
alleage
for
me
Eusebius
Byshop
of
Cesarea
,
and
the
moste
auncient
aucthour
of
the
ecclesiasticall
historie
,
who
lyued
about
the
,
330.
yere
of
our
Lord
in
Constantinus
magnus
dayes
,
and
his
sonne
Constantius
,
Emperours
,
in
the
seuenth
booke
of
his
historie
ecclesiasticall
,
the
xiiii
.
Chapter
,
and
saint
Jerome
vppon
the
,
x.
Chapter
of
the
prophete
Jeremie
:
who
both
expresly
say
,
that
the
errours
of
images
(
for
so
saint
Jerome
calleth
it
)
hath
come
in
and
passed
to
the
Christians
from
the
Gentyles
,
by
an
Heathenyshe
vse
and
custome
.
The
cause
and
meanes
Eusebius
sheweth
,
saying
,
It
is
no
maruell
if
they
whiche
beyng
Gentiles
before
,
and
did
beleue
,
semed
to
offer
this
,
as
a
gyft
vnto
our
sauiour
,
for
the
benefites
whiche
they
had
receaued
of
him
.
Yea
and
we
do
see
no
we
that
images
of
Peter
and
Paul
,
and
of
our
sauiour
hym selfe
be
made
,
and
tables
to
be
paynted
,
whiche
me
thynke
to
haue
ben
obserued
and
kept
indifferently
by
an
Heathenishe
custome
.
For
the
Heathen
are
wont
so
to
honour
them
whom
they
iudged
honour
worthy
,
for
that
some
tokens
of
old
men
should
be
kept
.
For
the
remembraunce
of
posteritie
,
is
a
token
of
theyr
honour
that
were
before
,
and
the
loue
of
those
that
come
after
.
Thus
farre
I
haue
rehearsed
Eusebius
wordes
.
Where
note
ye
,
that
both
saint
Jerome
and
he
agreeth
herein
,
that
these
images
came
in
amongst
Christian
men
by
suche
as
were
Gentyles
,
and
accustomed
to
idols
,
and
beyng
conuerted
to
the
fayth
of
Christe
,
retayned
yet
some
remnauntes
of
gentilitie
not
throughlye
purgeth
:
For
saint
Jerome
calleth
it
an
errour
manifestlye
.
And
the
lyke
example
we
see
in
the
Actes
of
the
Apostles
,
of
the
Jewes
,
who
when
In
the
tyme
of
Theodosius
and
Martian
Emperours
,
who
raigned
about
the
yere
of
our
Lorde
460.
and.
1100.
yeres
ago
,
when
the
people
of
the
citie
of
Nola
once
a
yere
dyd
celebrate
the
byrth
day
of
saint
Felix
in
the
temple
,
and
vsed
to
banquet
there
sumptuouslye
,
Pontius
Paulinus
Byshop
of
Nola
caused
the
walles
of
the
temple
to
be
paynted
with
stories
taken
out
of
the
olde
Testament
,
that
the
people
beholdyng
and
consyderyng
those
pictures
,
might
the
better
abstayne
from
to
muche
surfetting
and
ryot
.
And
about
the
same
time
Aurelius
Prudentius
,
a
very
learned
&
Christian
poet
,
declareth
howe
he
dyd
see
paynted
in
a
Church
,
the
historie
of
the
passion
of
saint
Cassian
,
a
scoolemaister
and
martyr
,
whom
his
owne
scollers
at
the
commaundement
of
the
tyraunt
,
tormented
with
the
pryckyng
or
stabbing
in
of
theyr
poyntelles
or
brasen
pennes
into
his
body
,
and
so
by
a
thousand
wounds
and
mo
(
as
sayth
Prudentius
)
most
cruelly
slew
him
.
And
these
were
the
first
payntings
in
Churches
that
were
notable
of
antiquitie
.
And
so
by
this
example
came
in
painting
,
and
afterwarde
images
of
tymber
and
stone
,
and
other
matter
,
into
the
Churches
of
Christians
.
Nowe
and
ye
wyll
consyder
this
beginning
,
men
are
not
so
redye
to
worshyppe
a
picture
on
a
wal
,
or
in
a
wyndowe
,
as
an
embossed
and
gylte
image
set
with
pearle
and
stone
.
And
a
processe
of
a
storie
,
painted
with
the
gestures
and
actions
of
many
persons
,
and
commonly
the
summe
of
the
storie
written
withall
,
hath
another
vse
in
it
,
then
one
dumbe
idoll
or
image
standing
by
it selfe
.
But
from
learning
by
paynted
stories
,
it
came
by
lytle
and
litle
to
idolatrie
.
Whiche
when
godly
men
(
aswell
Emperours
and
learned
Byshoppes
,
as
others
)
perceaued
,
they
commaunded
that
suche
pyctures
,
images
,
or
idols
,
shoulde
be
vsed
no
more
.
And
I
wyll
for
a
declaration
therof
,
begin
with
the
decree
of
the
auncient
Christian
Emperours
,
Valens
,
and
Theodosius
the
seconde
,
who
raigned
about
foure
hundreth
yeres
after
our
sauiour
Christes
ascention
,
who
forbad
that
anye
images
shoulde
be
made
or
paynted
priuatelye
.
For
certayne
it
is
,
that
there
was
none
in
temples
publiquely
in
theyr
tyme
.
These
Emperours
dyd
write
vnto
the
capitayne
of
the
armie
attendyng
on
the
Emperours
,
after
this
sorte
,
Valens
and
Theodosius
Emperours
,
vnto
the
captayne
of
the
armie
:
Whereas
we
haue
a
diligent
care
to
maynteyne
the
religion
of
GOD
aboue
,
in
all
thynges
:
We
wyll
graunt
to
no
man
to
set
foorth
,
graue
,
carue
,
or
paynt
the
image
of
our
sauiour
Christe
in
colours
,
stone
,
or
any
other
matter
,
but
in
what
place
soeuer
it
shal
be
founde
,
we
commaunde
that
it
be
taken
away
,
and
that
all
suche
as
shall
attempte
any
thyng
contrary
to
our
decrees
or
commaundement
herein
,
shal
be
moste
sharpely
punished
.
This
decree
is
written
in
the
bookes
,
named
Libri
Augustales
,
the
Emperial
bokes
,
gathered
by
Tribunianus
,
Basilides
,
Theophilus
,
Dioscorus
,
&
Satira
,
men
of
great
aucthoritie
and
learnyng
,
at
the
commaundement
of
the
Emperour
Iustiniane
,
and
is
alleaged
by
Petrus
Erinilus
,
a
notable
learned
man
,
in
the.
ix
.
booke
and.
ix
.
Chapter
of
his
worke
,
entituled
,
De
honesta
disciplina
,
that
is
to
say
,
of
honest
learnyng
.
Heare
you
see
what
Christian
princes
of
most
auncient
times
decreed
agaynst
images
,
whiche
then
began
to
creepe
in
amongst
the
Christians
.
For
it
is
certayne
that
by
the
space
of
three
hundreth
yeres
and
more
,
after
the
death
of
our
sauiour
Christe
,
and
before
these
godlye
Emperours
raigne
,
there
were
no
images
publiquely
in
Churches
or
temples
.
Howe
woulde
the
idolaters
glory
,
if
they
had
so
muche
antiquitie
and
aucthoritie
for
them
,
as
is
here
agaynst
them
?
Nowe
shortlye
after
these
dayes
,
the
Gothes
,
Uandales
,
Hunnes
,
and
other
barberous
and
wicked
nations
,
burst
into
Italie
,
and
all
partes
of
the
westcountreyes
of
Europe
,
with
huge
and
mightie
armies
,
spoyled
all
places
,
destroyed
Cities
,
and
burned
Libraries
,
so
that
learning
and
true
religion
went
to
wracke
,
and
decayed
incrediblye
.
And
so
the
Byshops
of
those
latter
dayes
,
beyng
of
lesse
learnyng
,
and
in
the
myddest
of
warres
,
takyng
lesse
heede
also
then
did
the
Byshops
afore
,
by
ignoraunce
of
Gods
worde
,
and
negligence
of
Byshops
,
and
specially
barbarous
princes
,
not
ryghtly
instructed
in
true
religion
,
bearyng
the
rule
,
images
came
into
the
Church
of
Christe
in
the
sayde
west
partes
,
where
these
barbarous
people
ruled
,
not
nowe
in
paynted
clothes
only
,
but
embossed
in
stone
,
tymber
,
mettall
,
and
other
lyke
matter
,
and
were
not
onlye
set
vp
,
but
began
to
be
worshypped
also
.
And
therefore
Serenus
Byshoppe
of
Massile
the
heade
towne
of
Gallia
Narbonensis
(
nowe
called
the
Prouince
)
a
godly
and
learned
man
,
who
was
about
sixe
hundreth
yeres
after
our
sauiour
Christe
,
seeyng
the
people
by
occasion
of
images
fal
to
most
abominable
idolatrie
,
brake
to
peeces
all
the
images
of
Christe
and
saintes
whiche
were
in
that
citie
,
and
was
therfore
complayned
vpon
to
Gregorie
,
the
first
of
that
name
Byshop
of
Rome
,
who
was
the
first
learned
Byshop
that
dyd
alowe
the
open
hauyng
of
images
in
Churches
,
that
can
be
knowen
by
any
wrytyng
or
historie
of
antiquitie
.
And
vpon
this
Gregorie
do
all
image
worshyppers
at
this
day
ground
theyr
defence
.
But
as
all
thinges
that
be
amysse
,
haue
from
a
tollerable
beginning
growen
worse
and
worse
,
tyll
they
at
the
last
became
vntollerable
:
So
dyd
this
matter
of
images
.
Firste
,
men
vsed
priuately
stories
paynted
in
tables
,
clothes
,
and
walles
.
Afterwardes
,
grosse
and
embossed
images
priuately
in
theyr
owne
houses
.
Then
afterwardes
,
pictures
first
,
and
after
them
embossed
images
began
to
creepe
into
Churches
:
learned
and
godly
men
euer
speaking
agaynst
them
.
Then
by
vse
it
was
openly
mayneteyned
that
they
might
be
in
Churches
:
but
yet
forbidden
that
they
shoulde
be
worshypped
.
Of
which
opinion
was
Gregorie
,
as
by
the
sayde
Gregories
Epistle
to
the
forenamed
Serenus
Bishop
of
Massile
,
playnely
appeareth
.
Whiche
Epistle
is
to
be
founde
in
the
booke
of
the
Epistles
of
Gregorye
,
or
Register
,
in
the
tenth
part
of
the
fourth
Epistle
,
where
he
hath
these
wordes
:
That
thou
diddest
forbid
images
to
be
worshipped
,
we
praise
altogether
,
but
that
thou
diddest
breake
them
,
we
blame
.
For
it
is
one
thyng
to
worshyp
the
pycture
,
and
another
thyng
by
the
pycture
of
the
storie
,
to
learne
what
is
to
be
worshypped
.
For
that
whiche
scripture
is
to
them
that
reade
,
the
same
doth
picture
perfourme
vnto
idiottes
or
the
vnlearned
,
beholdyng
,
and
so
foorth
.
And
after
a
fewe
wordes
:
therefore
it
shoulde
not
haue
ben
broken
,
whiche
was
set
vp
,
not
to
be
worshipped
in
Churches
,
but
onlye
to
instruct
the
mindes
of
the
ignoraunt
.
And
a
lytle
after
,
thus
thou
shouldest
haue
sayde
,
If
you
wyll
haue
images
in
the
Churche
for
that
instruction
wherefore
they
were
made
in
olde
tyme
,
I
do
permit
that
they
may
be
made
,
and
that
you
may
haue
them
.
And
shewe
them
,
that
not
the
syght
of
the
storie
,
whiche
is
opened
by
the
picture
:
but
that
worshyppyng
whiche
was
inconueniently
geuen
to
the
pictures
,
did
mistike
you
.
And
if
any
woulde
make
images
,
not
to
forbid
them
:
but
auoide
by
all
meanes
to
worship
any
image
.
By
these
sentences
taken
here
and
there
out
of
Gregories
Epistle
to
Serenus
(
for
it
were
to
long
to
rehearse
the
whole
)
ye
may
vnderstand
wherunto
the
matter
was
now
come
.
vi
.
hundreth
yeres
after
Christe
:
that
the
hauyng
of
images
or
pyctures
in
the
Churches
,
were
then
maynteyned
in
the
west
part
of
the
worlde
(
for
they
were
not
so
frowarde
yet
in
the
easte
Churche
)
but
the
worshyppyng
of
them
was
vtterlye
forbidden
.
And
you
may
withall
note
,
that
seeyng
there
is
no
grounde
for
worshyppyng
of
images
in
Gregories
wrytyng
,
but
a
playne
condemnation
thereof
,
that
suche
as
do
worshyp
images
,
do
vniustly
alleage
Gregorie
for
them
.
And
further
,
if
images
in
the
Churche
do
not
teachemen
accordyng
to
Gregories
mynde
,
but
rather
blynde
them
:
it
foloweth
,
that
images
shoulde
not
be
in
the
Churche
by
his
sentence
,
who
onely
woulde
they
shoulde
be
placed
there
,
to
the
ende
that
they
might
teache
the
ignoraunt
.
Wherefore
,
if
it
be
declared
that
images
haue
ben
and
be
worshypped
,
and
also
that
they
teache
nothyng
but
errours
and
lyes
(
which
shall
by
Gods
grace
hereafter
be
done
)
I
truste
that
then
by
Gregories
owne
determination
,
al
images
and
image
worshippers
shal
be
ouerthrowen
.
But
in
the
meane
season
,
Gregories
aucthoritie
was
so
great
in
all
the
west
Churche
,
that
by
his
incouragement
,
men
set
vp
images
in
all
places
:
but
their
iudgement
was
not
so
good
to
consider
why
he
would
haue
them
set
vp
,
but
they
fell
all
on
heapes
to
manifest
idolatrie
by
worshyppyng
of
them
,
which
Bishop
Serenus
(
not
without
iust
cause
)
feared
woulde
come
to
passe
.
Now
if
Serenus
his
iudgement
,
thinking
it
meete
that
images
whervnto
idolatrie
was
committed
,
should
be
destroied
,
had
taken
place
,
idolatrie
had
ben
ouerthrowen
:
For
to
that
which
is
not
,
no
man
committeth
idolatrie
.
But
of
Gregories
opinion
,
thynkyng
that
images
might
be
suffered
in
churches
.
so
it
were
taught
that
they
should
not
be
worshipped
:
what
ruine
of
religion
,
and
what
myschiefe
insued
afterwarde
to
all
Christendome
,
experience
hath
to
our
great
hurt
and
sorowe
proued
.
First
,
by
the
scisme
rysing
betwene
the
East
and
the
West
Churche
about
the
sayde
images
.
Nexte
,
by
the
diuision
of
the
Empire
into
twoo
partes
by
the
same
occasion
of
images
,
to
the
great
weakening
of
all
Christendome
,
whereby
last
of
all
,
hath
followed
the
vtter
ouerthrowe
of
the
christian
religion
and
noble
empire
in
Grece
and
all
the
east
partes
of
the
worlde
,
and
the
encrease
of
Mahomets
false
religion
,
and
the
cruel
dominion
&
tyrannie
of
the
Sarasens
&
Turks
,
who
do
nowe
hange
ouer
our
neckes
also
that
dwell
in
the
west
partes
of
the
worlde
,
readye
at
all
occasions
to
ouerrunne
vs
.
And
all
thys
do
we
owe
vnto
our
idols
and
images
,
and
our
idolatrie
in
worshipping
of
them
.
But
nowe
geue
you
eare
a
little
to
the
processe
of
the
historie
,
wherin
I
do
much
follow
the
histories
of
Paulus
Diaconus
,
&
others
,
ioyned
with
Eutropius
an
olde
writer
.
For
though
some
of
the
Baptist
Platina
also
After
this
Leo
,
which
raigned
.
xxxiiii
.
yeres
,
succeeded
his
sonne
Constantine
the
fifth
,
who
after
his
fathers
example
,
kept
images
out
of
the
temples
.
And
being
moued
with
the
councell
whiche
Gregorie
had
assembled
in
Italie
for
images
agaynst
his
father
:
he
also
assembled
a
councell
of
all
the
learned
men
and
Bishoppes
of
Asia
&
Grece
,
although
some
writers
place
this
councel
in
Leo
Isauricus
his
fathers
latter
daies
.
In
this
great
assemble
they
sate
in
councel
from
the
fourth
of
the
Idus
of
Februarye
,
to
the
sixth
of
the
Idus
of
August
,
and
made
concerning
the
Asia
or
Grece
.
And
the
Emperour
sent
the
determination
of
this
councel
holden
at
Constantinople
,
to
Paule
then
Bishop
of
Rome
,
and
commaunded
hym
to
cast
all
images
out
of
the
Churches
:
whiche
he
(
trusting
in
the
frendship
of
Pipine
a
mightye
prince
)
refused
to
do
.
And
both
he
and
his
successour
Stephanus
the
third
(
who
assembled
another
councell
in
Italie
for
images
)
condempned
the
Emperour
and
the
councell
of
Constantinople
of
heresie
,
and
made
a
decree
that
the
holye
images
(
for
so
they
called
them
)
of
Christe
,
the
blessed
Uirgin
,
and
other
sayntes
,
were
in
deede
worthy
honour
and
worshipping
.
When
Constantine
was
dead
,
Leo
the
fourth
his
sonne
raigned
after
him
,
who
maried
a
woman
of
the
citie
of
Athens
named
Theodora
,
Nowe
when
Constantine
the
younge
Emperour
came
to
the
age
of
twentie
yeares
,
he
was
dayly
in
lesse
and
lesse
estimation
:
for
suche
as
were
about
his
mother
,
perswaded
her
that
it
was
Gods
determination
that
she
should
raigne
alone
,
and
not
her
sonne
with
her
.
The
ambitious
woman
beleuing
the
same
,
depryued
her
sonne
of
all
imperiall
dignitie
,
and
compelled
all
the
men
of
warre
,
with
their
Capitaynes
,
to
sweare
to
her
that
they
would
not
suffer
her
sonne
Constantine
to
raigne
during
her
lyfe
.
With
which
indignitie
the
young
Prince
being
moued
,
recouered
the
regiment
of
the
Empyre
vnto
him selfe
by
force
,
and
being
brought
vp
in
true
religion
in
his
fathers
tyme
,
seing
the
superstition
of
his
mother
Hyrene
,
and
the
Idolatrie
committed
by
images
,
cast
downe
,
brake
,
and
burned
al
the
idols
and
images
that
his
mother
had
set
vp
.
But
within
a
fewe
yeares
after
,
Hyrene
the
Empresse
,
taken
agayne
into
her
sonnes
fauour
,
after
she
had
perswaded
him
to
put
out
Nycephorus
his
vncles
eyes
,
and
to
cut
out
the
tounges
of
his
fowre
other
vncles
,
&
to
forsake
his
wyfe
,
and
by
suche
meanes
to
bring
him
in
hatred
with
all
his
subiectes
:
nowe
further
to
declare
that
she
was
no
chaungeling
,
but
the
same
woman
that
had
before
digged
vp
and
burned
her
father
in
lawes
bodye
,
and
that
she
would
be
as
naturall
a
mother
as
she
had
bene
kynde
daughter
,
seing
the
images
which
she
loued
so
well
,
&
had
with
so
great
cost
set
vp
,
daily
destroyed
by
her
sonne
the
Emperoure
:
by
the
helpe
of
certaine
good
companions
,
depriued
her
sonne
of
the
Empire
:
And
first
,
lyke
a
kinde
and
louyng
mother
,
put
out
both
his
eyes
,
and
layd
hym
in
prison
,
where
after
long
and
manye
tormentes
,
she
at
the
last
most
cruellie
〈…〉
ue
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
,
&
that
all
men
sayde
,
that
for
the
horriblenes
of
that
cruell
and
vnnaturall
fact
of
Hyrene
,
&
the
putting
out
of
the
Emperours
eyes
,
the
sunne
had
lost
his
light
.
But
in
deede
,
God
would
signifie
by
the
darkenes
of
the
sunne
,
into
what
darkenesse
and
blindenes
of
ignoraunce
and
idolatrie
all
christendom
should
fall
by
the
occasion
of
images
.
The
bright
sunne
of
his
eternall
truth
and
lyght
of
his
holy
word
,
by
the
mistes
and
blacke
cloudes
of
mens
traditions
being
blemished
and
darkened
,
as
by
sundry
most
terrible
earthquakes
that
happened
about
the
same
tyme
,
God
signified
,
that
the
quiet
estate
of
true
religion
,
should
by
such
idolatrie
be
most
horribly
tossed
and
turmoyled
.
And
here
may
you
see
what
a
gratious
and
vertuous
lady
this
Hyrene
was
,
how
louing
a
neece
to
her
husbandes
vncles
,
how
kind
a
mother
in
lawe
to
her
sonnes
wyfe
,
howe
louing
a
daughter
to
her
father
in
lawe
,
how
naturall
a
mother
to
her
owne
sonne
,
and
what
a
stoute
and
valiaunt
Capitaine
the
Bishoppes
of
Rome
had
of
her
,
for
the
setting
vp
and
maintenaunce
of
their
idols
or
images
.
Surely
,
they
coulde
not
haue
founde
a
meeter
patrone
for
the
maintenaunce
of
suche
a
matter
,
then
this
Hyrene
,
whose
ambition
and
desyre
of
rule
was
insatiable
,
whose
treason
continually
studied
and
wrought
was
most
abominable
,
whose
wicked
and
vnnaturall
crueltie
passed
Medea
&
Progne
,
whose
detestable
paricides
haue
ministred
matter
to
Poetes
to
write
their
horrible
tragidies
.
And
yet
certaine
Historiographers
,
who
do
put
in
wryting
all
these
her
horrible
wickednes
,
for
loue
they
had
to
images
,
which
she
mainteined
,
do
prayse
her
as
a
godly
Empresse
,
&
as
sent
from
God
.
Such
is
the
blyndnes
of
false
superstition
,
if
it
once
take
possession
in
a
mans
mynde
,
that
it
will
both
declare
the
vices
of
wicked
princes
,
&
also
commend
them
.
But
not
long
after
,
the
said
Hyrene
being
suspected
to
the
princes
and
lordes
of
Grece
of
treason
,
in
alienating
the
Empire
to
Charles
king
of
the
Francons
,
and
for
practising
a
secrete
mariage
betwene
herselfe
and
the
sayd
kyng
,
and
being
conuicted
of
the
same
,
was
by
the
sayd
Lordes
deposed
and
depriued
againe
of
the
Empire
,
and
caried
into
exile
into
the
Iland
Lesbos
,
where
she
ended
her
leude
lyfe
.
Whyles
these
tragidies
about
Images
were
thus
in
workyng
in
Grece
,
the
same
question
of
the
vse
of
images
in
churches
began
to
be
moued
in
Spaine
also
.
And
at
Eliberi
,
a
noble
citie
,
nowe
called
Granate
,
was
a
councel
of
Spanishe
Byshoppes
We
thinke
that
pictures
ought
not
to
be
in
Churches
,
least
that
which
is
honoured
or
worshipped
Concilium
Toletanum
Carolus
magnus
his
owne
writing
,
as
the
tytle
sheweth
,
whiche
is
nowe
put
in
print
,
and
commonly
in
mens
handes
,
sheweth
the
iudgement
of
that
prince
,
and
of
the
whole
councel
of
Frankforde
also
,
to
be
against
images
,
&
against
the
second
councell
of
Nice
assembled
by
Hyrene
for
images
,
and
calleth
it
an
arrogant
,
foolishe
,
and
vngodly
councel
,
and
declareth
the
assemble
of
the
councell
of
Frankforde
,
to
haue
ben
directly
made
and
gathered
against
that
Nicene
councell
,
&
the
errours
of
the
same
.
So
that
it
must
needes
folow
,
that
either
there
were
in
one
princes
time
two
councels
assembled
at
Frankforde
,
one
contrarie
to
another
,
whiche
by
no
historie
doth
appeare
,
or
els
that
after
their
custome
,
the
Popes
and
Papistes
haue
most
shamefully
corrupted
that
councell
,
as
their
manner
is
to
handle
,
not
onely
councels
,
but
also
all
histories
and
wrytinges
of
the
olde
Doctours
,
falsifiyng
and
corrupting
them
for
the
mayntenaunce
of
their
wicked
and
vngodlie
purposes
,
as
hath
in
tymes
of
late
come
to
lyght
,
and
doeth
in
our
dayes
more
and
more
continuallye
appeare
most
euidentlie
.
Let
the
forged
gyft
of
Constantine
,
Constantinus
Magnus
tyme
vntil
that
day
,
al
aucthoritie
imperiall
&
princely
dominion
of
the
empire
of
Rome
,
remayned
continually
in
the
right
and
possession
of
the
Emperours
,
who
had
their
continuaunce
and
seat
imperiall
at
Constantinople
the
citie
royall
.
Leo
the
third
,
then
Bishop
of
Rome
,
seing
the
Greeke
Emperours
so
vent
agaynst
his
Gods
of
golde
and
syluer
,
tymber
and
stone
,
and
hauyng
the
kyng
of
the
Francons
or
Frenchemen
,
named
Charles
,
whose
power
was
exceeding
great
in
the
west
countries
,
very
appliable
to
his
mynde
,
for
causes
here
after
appearing
:
vnder
the
pretence
that
they
of
Constantinople
were
for
that
matter
of
images
vnder
the
Popes
ban
&
curse
,
and
therefore
vnworthy
to
be
emperours
,
or
to
beare
rule
,
and
for
that
the
emperours
of
Grece
being
farre
of
,
were
not
redye
at
a
beche
to
defende
the
Pope
agaynst
the
Lumbardes
his
enemies
,
and
other
with
whom
he
had
variaunce
:
This
Leo
the
thirde
,
I
saye
,
attempted
a
thyng
exceeding
straunge
and
vnhearde
of
before
,
and
of
incredible
boldnesse
and
presumption
:
For
he
by
his
papall
aucthoritie
,
doth
translate
the
gouernement
of
the
Empire
,
and
the
crowne
and
name
imperiall
from
the
Greekes
,
and
geueth
it
vnto
Charles
the
great
,
kyng
of
the
Francons
,
not
with
out
the
consent
of
the
forenamed
Hyrene
empresse
of
Grece
,
who
also
sought
to
be
ioyned
in
mariage
with
the
said
Charles
.
For
the
which
cause
,
the
sayd
Hyrene
was
by
the
Lordes
of
Grece
deposed
and
banished
,
as
one
that
had
betrayed
the
empire
,
as
ye
before
haue
heard
.
And
the
said
princes
of
Grece
did
,
after
the
depriuation
of
the
sayde
Hyrene
,
by
common
consent
,
elect
and
create
(
as
they
alwayes
had
done
)
an
Emperour
,
named
Nycaephorus
,
whom
the
Bishop
of
Rome
and
they
of
the
west
would
not
acknowledge
for
their
Emperour
,
for
they
had
alredy
created
them
another
:
and
so
there
became
two
Emperours
.
And
the
empire
whiche
was
before
one
,
was
diuided
into
two
partes
,
vppon
occasion
of
idols
&
images
,
and
the
worshipping
Michaels
,
Leo
,
Theophilus
,
and
other
emperours
their
successours
in
Thus
we
see
what
a
sea
of
mischiefes
the
maintenaunce
of
images
hath
brought
with
it
,
what
an
horrible
scisme
betweene
the
east
and
the
west
Churche
,
what
an
hatred
betwene
one
christian
and
another
,
councels
agaynst
councels
,
churche
agaynst
church
,
christians
agaynst
christians
,
princes
against
princes
,
rebellions
,
treasons
,
vnnaturall
and
most
cruell
murders
,
the
daughter
digging
vp
and
burning
her
father
the
Emperours
bodye
,
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
peeces
,
till
the
Infidels
,
Sarasens
,
and
Turkes
,
common
enemies
to
bothe
partes
haue
most
cruellye
vanquished
,
destroyed
,
and
subdued
the
one
parte
,
the
whole
empire
of
Grece
,
Asia
the
lesse
,
Thrasia
,
Macedonia
,
Epirus
,
and
manye
other
great
and
goodlye
countries
and
prouinces
,
and
haue
wonne
a
great
peece
of
the
other
empire
,
and
put
the
whole
in
dreadfull
feare
and
most
horrible
daunger
.
For
it
is
not
without
a
iust
and
great
cause
to
be
dread
,
leaste
as
the
Empire
of
Rome
was
euen
for
the
lyke
cause
of
images
and
the
worshyppyng
of
them
torne
in
peeces
and
diuided
,
as
was
for
Idolatry
the
kyngdome
of
Israel
in
olde
tyme
diuided
:
so
lyke
punyshment
,
as
for
the
lyke
offence
fel
vpon
the
Jewes
,
wyll
also
lighte
vppon
vs
:
That
is
,
least
the
cruel
tyrant
and
enemie
of
our
common
wealth
and
religion
the
Turke
,
by
Gods
iuste
vengeaunce
,
in
lykewise
partly
murder
,
&
partly
leade
awaye
into
captiuitie
vs
christians
,
as
dyd
the
Assyrian
and
Babylonian
kynges
murder
and
leade
away
the
Israelites
:
and
least
the
empire
of
Rome
&
christian
religion
be
so
vtterly
brought
vnder
foote
,
as
was
then
the
kyngdome
of
Israel
and
true
religion
of
God
,
whereunto
the
matter
already
(
as
I
haue
declared
)
shrewdlye
inclyneth
on
our
part
,
the
greater
part
of
christendom
within
lesse
then
three
hundreth
yeares
space
,
beyng
brought
into
captiuitie
and
moste
miserable
thraldome
vnder
the
Turke
,
and
the
noble
empire
of
Grece
cleane
euerted
.
Whereas
yf
the
christians
,
diuided
by
these
image
matters
,
had
holden
together
,
no
Infidels
and
miscreauntes
could
thus
haue
preuayled
against
christendome
.
And
all
this
mischiefe
and
miserie
,
whiche
we
haue
hitherto
fallen
into
,
do
we
owe
to
our
mightie
gods
of
gold
and
siluer
,
stocke
and
stone
,
in
whose
helpe
and
defence
(
where
they
can
not
helpe
them selues
)
we
haue
trusted
so
long
,
vntyl
our
enemies
the
Infidels
haue
ouercome
and
ouer
runne
vs
almost
altogether
.
A
iust
rewarde
for
those
that
haue
left
the
myghtie
lyuyng
God
,
the
Lorde
of
hostes
,
and
haue
stopped
and
geuen
the
honour
due
to
hym
,
to
dead
blockes
&
stockes
,
who
haue
eyes
and
see
not
,
cares
and
heare
not
,
feete
and
can
not
go
,
and
so
foorth
,
and
are
cursed
of
God
,
and
all
they
that
make
them
,
and
that
put
their
trust
in
them
.
Thus
you
vnderstande
(
welbeloued
in
ou●
Sauiour
Christe
)
by
the
iudgemente
of
the
olde
learned
and
godly
Doctours
of
the
Church
,
and
by
auncient
histories
Ecclesiasticall
,
agreeyng
to
the
veritie
of
Gods
worde
,
aleaged
out
of
the
olde
Testament
and
the
newe
,
that
images
and
image
worshyppyng
,
were
in
the
primatiue
Churche
(
whiche
was
most
pure
and
vncorrupt
)
abhorred
and
detested
,
as
abhominable
and
contrary
to
true
Christian
religion
:
And
that
when
images
began
to
creepe
into
the
Churche
,
they
were
not
onlye
spoken
and
wrytten
agaynste
by
godly
and
learned
Byshoppes
,
Doctours
,
and
Clarkes
,
but
also
condemned
by
whole
counselles
of
Byshoppes
and
learned
men
assembled
together
,
yea
,
the
sayde
images
by
many
Christian
Emperours
and
Byshopyes
,
were
defaced
,
broken
,
and
destroyed
,
and
that
aboue
.
vii
.
C.
and
viii
.
C.
yeres
ago
,
and
that
therefore
it
is
not
of
late
bayes
(
as
some
woulde
beare
you
in
hande
)
that
images
and
image
worshyppyng
haue
ben
spoken
and
written
agaynst
.
Finally
you
haue
heard
what
mischeefe
and
miserie
hath
by
the
occasion
of
the
saide
images
,
fallen
vppon
whole
Christendome
,
besides
the
losse
of
infinite
soules
,
which
is
most
horrible
of
all
.
Wherefore
let
vs
beseche
God
that
we
beyng
warned
by
his
holye
worde
,
forbidding
all
idolatrie
,
and
by
the
wrytynges
of
olde
godly
Doctours
and
ecclesiasticall
histories
wrytten
,
and
preserued
by
Gods
ordinaunce
for
our
admonition
and
warnyng
,
may
flee
from
all
idolatrie
,
and
so
escape
the
horrible
punishment
&
plagues
,
as
well
worldly
,
as
euerlastyng
,
threatned
for
the
same
,
whiche
God
our
heauenly
father
graunt
vs
,
for
our
onlye
Sauiour
and
Mediatour
Jesus
Christes
sake
.
Amen
.
¶
The
thirde
parte
of
the
Homilee
against
images
and
the
worshipping
of
them
,
conteyning
the
confutation
of
the
principall
argumentes
whiche
are
vsed
to
be
made
for
the
mayntenaunce
of
images
.
Which
part
may
serue
to
instruct
the
Curates
them selues
,
or
men
of
good
vnderstandyng
.
NOwe
ye
haue
heard
howe
plainelye
,
how
vehementlye
,
and
that
in
manye
places
,
the
worde
of
God
speaketh
agaynste
not
onlye
idolatry
and
worshipping
of
images
,
but
also
agaynste
idols
and
images
them selues
:
(
I
meane
alwayes
thus
herein
,
in
that
we
be
stirred
and
prouoked
by
them
to
worshyp
them
,
and
not
as
though
they
were
simplie
forbidden
by
the
newe
Testament
,
without
suth
occasion
and
daunger
)
And
ye
haue
hearde
lykewyse
out
of
histories
Ecclesiasticall
,
the
begynnyng
,
proceedyng
,
and
successe
of
idolatrie
by
images
,
and
the
greate
contention
in
the
Churche
of
Christ
about
them
,
to
the
great
trouble
and
decay
of
Christendome
:
and
withall
ye
haue
hearde
the
sentences
of
olde
auncient
fathers
and
godly
learned
Doctours
and
Byshoppes
agaynste
images
and
idolatrie
,
taken
out
of
their
owne
wrytynges
.
It
remayneth
,
that
suche
reasons
as
be
made
for
the
maintenaunce
of
images
,
and
excessyue
payntyng
,
gyldyng
,
and
deckyng
,
aswell
of
them
,
as
of
the
Temples
or
Churches
,
also
be
aunswered
and
confuted
,
partly
by
application
of
some
places
before
alleaged
,
to
their
reasons
,
and
partly
by
otherwyse
aunswering
the
same
.
Which
part
hath
the
last
place
in
this
treatise
,
for
that
it
can
not
be
well
vnderstanded
of
the
meaner
sorte
,
nor
the
argumentes
of
image
maynteyners
,
can
without
prolixitie
to
muche
tedious
,
be
aunswered
without
the
knowledge
of
the
treatise
going
before
.
And
although
diuers
thyngs
before
mentioned
,
be
here
rehearsed
agayne
:
yet
this
repetition
is
not
superfluous
,
but
in
a
maner
necessarye
,
for
that
the
simple
sorte
can
notels
vnderstand
how
the
foresayde
places
are
to
be
applied
to
the
argumentes
of
suche
as
do
maynteyne
images
,
wherewith
otherwyse
they
myght
be
abused
.
Firste
,
it
is
alleaged
by
them
that
maynteyne
images
that
all
lawes
,
prohibitions
,
and
curses
,
noted
by
vs
out
of
the
holy
Scripture
,
&
sentences
of
the
Doctours
also
by
vs
alleaged
,
agaynst
images
and
the
worshyppyng
of
them
,
apparteyne
to
the
idolles
of
the
Gentiles
or
Pagans
,
as
the
idoll
of
Iupiter
,
Mars
,
Mercurie
,
&c.
and
not
to
our
images
of
God
,
of
Christe
,
and
his
Saintes
.
But
it
shal
be
declared
both
by
Gods
worde
,
and
the
sentences
of
the
auncient
Doctours
,
and
iudgement
of
the
primatiue
Church
,
that
all
images
,
aswell
ours
,
as
the
idolles
of
the
Gentiles
,
be
forbidden
and
vnlawfull
,
namely
in
Churches
and
temples
.
And
fyrste
this
is
to
be
replyed
out
of
Gods
worde
,
that
the
images
of
God
the
father
,
the
sonne
,
and
the
holy
ghost
,
eyther
seuerally
,
or
the
images
of
the
Trinitie
,
which
we
had
in
euery
Church
,
be
by
the
Scriptures
expresly
and
directly
forbidden
,
and
condemned
,
as
appeareth
by
these
places
:
The
Lorde
spake
vnto
you
out
of
the
middle
of
fyre
,
you
hearde
the
voyce
or
sound
of
his
wordes
,
but
Wherefore
they
be
conuict
of
foolishnesse
and
wickednesse
in
making
of
images
of
God
,
or
the
Trinitie
:
for
that
no
image
of
God
ought
or
can
be
made
,
as
by
the
scriptures
and
good
reason
euidently
appeareth
:
yea
,
and
once
to
desyre
an
image
of
God
,
commeth
of
infidelitie
,
thinking
not
God
to
be
present
,
except
they
myght
see
some
signe
or
image
of
hym
,
as
appeareth
by
the
Hebrues
in
the
wyldernesse
,
wyllyng
Aaron
to
make
them
gods
whom
they
might
see
go
before
them
.
Where
they
obiect
,
that
seeyng
in
Esaias
and
Daniel
be
certayne
descriptions
of
God
,
as
sittyng
on
a
hygh
seate
.
&c.
why
may
not
a
paynter
lykewyse
set
him
foorth
in
colours
to
be
seene
,
as
it
were
a
iudge
syttyng
in
a
throne
,
as
well
as
he
is
described
in
wrytyng
of
the
prophetes
,
seing
that
scripture
or
wrytyng
,
and
picture
,
differ
but
a
litle
?
Firste
,
it
is
to
be
aunswered
,
that
thynges
forbidden
by
Gods
worde
as
payntyng
of
images
of
God
,
and
thynges
permitted
of
God
,
as
such
discriptions
vsed
of
the
prophets
,
be
not
all
one
:
neyther
ought
,
nor
can
mans
reason
(
although
it
shewe
neuer
so
goodly
)
preuayle
anye
thyng
agaynste
Gods
expresse
worde
,
and
playne
statute
lawe
,
as
I
may
well
tearme
it
.
Furthermore
,
the
scripture
although
it
haue
certayne
discriptions
of
God
,
yet
if
you
reade
on
foorth
,
it
expoundeth
it selfe
,
declaring
that
God
is
a
pure
spirite
,
infinite
,
who
replenisheth
heauen
and
earth
,
whiche
the
picture
doth
not
,
nor
expoundeth
not
it selfe
:
but
rather
when
it
hath
set
God
foorth
in
a
bodily
similitude
,
〈◊〉
a
man
there
,
and
wyll
easyly
bryng
one
into
the
heresie
of
the
Anthropomorphites
,
thinking
God
to
haue
handes
and
feete
,
&
to
sit
as
a
man
doth
:
which
they
that
do
(
sayth
saint
Augustine
in
his
booke
de
fide
&
simbolo
cap.
7.
)
fall
into
that
sacriledge
which
the
apostle
〈◊〉
,
in
〈◊〉
who
haue
chaunged
the
glorye
of
the
〈◊〉
God
,
into
the
similitude
of
a
〈◊〉
●●n
.
For
it
is
wyckednesse
for
a
Christian
to
〈◊〉
suche
an
image
to
God
in
a
Temple
,
and
muche
more
wyckednesse
to
erecte
suche
a
one
in
●is
heart
by
〈◊〉
●●yng
of
it
.
But
to
this
〈◊〉
〈◊〉
,
that
this
rea●on
notwithstandyng
,
〈◊〉
of
Christe
may
be
made
,
for
that
he
toke
vppon
him
fleshe
,
and
became
man
.
It
were
well
that
they
woulde
firste
graunt
,
that
they
haue
hytherto
done
moste
wyckedlye
in
makyng
and
maynteyning
of
images
of
God
,
and
of
the
trinitie
in
euery
place
,
whereof
they
are
by
force
of
Gods
word
and
good
reason
conuicted
:
and
then
to
discend
to
the
tryall
for
other
images
.
Nowe
concernyng
their
obiection
,
that
an
image
of
Christe
may
be
made
:
the
aunswere
is
easy
.
For
in
Gods
worde
and
religion
,
it
is
not
onlye
requyred
whether
a
thyng
may
be
done
or
no
:
but
also
,
whether
it
be
lawfull
and
agreeable
to
Gods
worde
to
be
done
,
or
no.
For
al
wyckednesse
may
be
&
is
dayly
done
,
which
yet
ought
not
to
be
done
.
And
the
wordes
of
the
reasons
aboue
alleaged
out
of
the
Scriptures
are
,
that
images
neither
ought
nor
can
be
made
vnto
God
.
Wherefore
to
reply
that
images
of
Christe
maye
be
made
,
excepte
withall
it
be
proued
that
it
is
lawfull
for
them
to
be
made
,
is
,
rather
then
to
holde
ones
peace
,
to
say
somwhat
,
but
nothyng
to
the
purpose
.
And
yet
it
appeareth
,
that
no
image
can
be
made
of
Christe
,
but
a
lying
image
(
as
the
scripture
peculierlye
calleth
images
lyes
)
For
Christ
is
God
and
man
.
Seing
And
nowe
if
it
should
be
admitted
&
graunted
,
that
an
image
of
Christe
could
truely
be
made
,
yet
it
is
vnlawfull
that
it
shoulde
be
made
,
yea
,
or
that
the
image
of
anye
saint
shoulde
be
made
,
speciallye
to
beset
vp
in
Temples
,
to
the
greate
and
vnauoydable
daunger
of
idolatrie
,
as
hereafter
shal
be
proued
.
And
fyrste
concernyng
the
image
of
Christe
,
that
though
it
myght
be
M.
Varro
,
affyrmyng
that
religion
is
moste
pure
without
images
:
and
sayth
hym selfe
,
Images
be
of
more
force
to
crooke
an
vnhappye
soule
,
then
to
teache
and
instruct
it
.
And
he
sayth
further
,
Euery
chyld
,
yea
,
euerye
beast
knoweth
,
that
it
is
not
God
that
they
see
.
Wherefore
Asia
,
Grece
,
and
Spayne
,
assembled
in
counselles
at
Constantinople
and
in
Spayne
.
vii
.
and.
viii
.
C.
yeres
ago
and
more
,
condemnyng
and
destroying
al
images
,
aswell
of
Christ
,
as
of
the
Saintes
,
set
vp
by
the
Christians
(
as
is
before
at
large
declared
)
testifie
,
that
they
vnderstood
Gods
worde
so
,
that
it
forbad
our
images
,
as
well
as
the
idols
of
Sapi.
xiiij
.
that
images
were
not
from
the
beginning
,
neyther
shall
they
continue
to
the
end
:
so
were
they
not
in
the
begynnyng
in
the
primatiue
Churche
,
God
graunt
they
may
in
the
ende
be
destroyed
.
For
all
Christians
in
the
primatiue
Churche
,
as
Origen
agaynste
Celsus
,
Ciprian
also
and
Arnobius
do
testified
,
were
sore
charged
and
complayned
on
,
Nowe
yf
they
(
as
their
custome
is
)
flee
to
this
aunswere
,
that
Gods
worde
forbiddeth
not
absolutely
all
images
to
be
made
,
but
that
they
shoulde
not
be
made
to
be
worshypped
,
and
that
therefore
we
maye
haue
images
,
so
we
worshyp
them
not
,
for
that
they
be
thynges
indifferent
,
which
may
be
abused
,
or
wel
vsed
.
Which
semeth
also
to
be
the
iudgement
of
Damascene
and
Gregorie
Well
,
then
we
be
come
to
their
seconde
allegation
,
whiche
in
parte
we
woulde
not
sticke
to
graunte
them
.
For
we
are
not
so
superstitious
or
scrupulous
,
that
we
do
abhorre
eyther
flowres
wrought
in
Carpettes
,
hangynges
,
and
other
arrasse
,
eyther
the
Images
of
Princes
prynted
or
stamped
in
their
Coynes
,
whiche
when
Christe
did
see
in
a
Romane
Coyne
,
we
reade
not
that
he
reprehended
it
,
neyther
do
we
condemne
the
artes
of
payntyng
and
image
making
,
as
wicked
of
them selues
.
But
we
would
admit
and
graunt
them
,
that
images
vsed
for
no
religion
,
or
superstition
rather
,
we
meane
images
of
none
worshipped
,
nor
in
daunger
to
be
worshypped
of
any
,
may
be
suffred
.
But
images
placed
publiquely
in
Temples
,
can
not
possiblye
be
without
daunger
of
worshyppyng
and
idolatrie
,
wherfore
they
are
not
publiquely
to
be
had
or
suffered
in
Temples
and
Churches
.
The
Jewes
,
to
whom
this
lawe
was
firste
geuen
(
and
yet
beyng
a
morall
commaundement
,
and
not
ceremoniall
,
as
all
Doctours
interpret
it
,
byndeth
vs
aswel
as
them
)
the
Jewes
I
saye
,
who
shoulde
haue
the
true
sense
and
meanyng
of
Gods
lawe
so
peculierly
geuen
vnto
them
,
neyther
had
in
the
begynnyng
anye
images
publiquely
in
their
Temple
(
as
Origines
Herode
,
Pilate
,
or
Petronius
,
that
images
shoulde
be
placed
only
in
the
Temple
at
Hierusalem
,
although
no
worshyppyng
of
images
was
requyred
at
their
handes
:
but
rather
offered
them selues
to
the
death
,
then
to
assent
that
images
shoulde
once
be
placed
in
the
Temple
of
God
,
neyther
woulde
they
suffer
anye
image
maker
among
them
.
And
Origene
addeth
this
cause
,
least
their
myndes
shoulde
be
plucked
from
God
,
to
the
contemplation
of
earthly
thynges
.
And
they
are
muche
commended
for
this
earnest
zeale
,
in
maynteyning
of
Gods
honour
and
true
religion
.
And
trueth
it
is
,
that
the
Jewes
and
Turkes
,
who
abhorre
images
&
idols
as
directly
forbiddenby
Gods
worde
,
wil
neuer
come
to
the
trueth
of
our
religion
,
whiles
these
stumbling
blockes
of
images
remayne
amongest
vs
,
and
lye
in
their
way
.
If
they
obiect
yet
the
brasen
serpent
which
Moyses
dyd
set
vp
,
or
the
images
of
the
Cherubims
,
or
anye
other
Images
whiche
the
Jewes
had
in
their
Temple
,
the
aunswere
is
easy
.
We
must
in
religion
obey
Gods
general
lawe
,
which
bindeth
al
men
,
&
not
folowe
examples
of
particuler
dispensation
,
which
be
no
warrantes
for
vs
:
els
we
may
by
the
same
reason
resume
circumcision
&
sacrifising
of
beastes
,
&
other
rites
permitted
to
the
Jewes
.
Neither
can
those
images
of
cherubim
,
set
in
secret
wher
no
man
might
come
nor
behold
,
be
any
example
for
our
publique
set-vp
of
images
in
Churches
and
Temples
.
But
to
let
the
Jewes
go
.
Where
they
say
that
images
,
so
they
be
not
worshypped
,
as
thynges
indifferent
maye
be
tollerated
in
Temples
and
Churches
:
We
inferre
and
say
for
the
aduersatiue
,
that
all
our
images
of
God
,
our
Sauiour
Christ
,
and
his
Saintes
,
publiquely
set
vp
in
Churches
&
Temples
,
places
peculierlye
appoynted
to
the
true
worshipping
of
God
,
be
not
thynges
indifferent
,
nor
tollerable
:
but
agaynst
Gods
lawe
and
commaundement
,
taking
their
owne
interpretation
and
exposition
of
it
.
Firste
,
for
that
all
images
so
set
vp
publiquely
,
haue
ben
worshipped
of
the
vnlearned
and
simple
sorte
,
shortly
after
they
haue
ben
publiquely
so
set
vp
,
and
in
conclusion
,
of
the
wyse
&
learned
also
.
Secondly
,
for
that
they
are
worshypped
in
sundry
places
now
in
our
time
also
.
And
thirdly
,
for
that
it
is
impossible
that
images
of
God
,
Christe
,
or
his
Saintes
,
can
be
suffered
(
specially
in
Temples
and
Churches
)
anye
while
or
space
without
worshipping
of
them
:
&
that
idolatrie
,
which
is
most
abhominable
before
God
,
can
not
possibly
be
escaped
&
auoyded
,
without
the
abolishing
and
destruction
of
images
&
pictures
in
Temples
and
Churches
,
for
that
idolatrie
is
to
images
,
speciallye
in
Temples
and
Churches
,
an
inseparable
accident
(
as
they
tearme
it
)
so
that
images
in
Churches
,
and
idolatrie
,
go
alwayes
both
together
,
and
that
therefore
the
one
can
not
be
auoyded
,
except
the
other
,
(
specially
in
all
publique
places
)
be
destroyed
.
Wherefore
,
to
make
images
,
and
publiquely
to
set
them
vp
in
Temples
and
Churches
,
places
appoynted
peculierly
to
the
seruice
of
God
,
is
,
to
make
images
to
the
vse
of
religion
,
and
not
onlye
agaynst
this
precept
:
Thou
shalt
make
no
maner
of
image
,
but
agaynst
this
also
:
Thou
shalt
not
bow
downe
to
them
,
nor
worship
them
.
For
they
beyng
set
vp
,
haue
ben
,
be
,
and
euer
will
be
worshipped
.
And
the
full
proofe
of
that
which
in
the
beginning
of
the
first
part
of
this
treatie
was
touched
,
is
here
to
be
made
&
perfourmed
:
To
wit
,
that
our
images
,
and
idols
of
the
Gentiles
be
all
one
,
aswell
in
the
things
them selues
,
as
also
in
that
our
images
haue
ben
before
,
be
now
,
and
euer
wil
be
worshypped
,
in
like
fourme
and
maner
,
as
the
idols
of
the
Gentiles
were
worshipped
,
so
long
as
they
be
suffered
in
Churches
and
temples
.
Whereupon
it
foloweth
,
that
our
images
in
Churches
haue
ben
,
be
,
and
euer
wil
be
none
other
but
abominable
idols
,
and
be
therefore
no
thynges
indifferent
.
And
euerye
of
these
partes
shal
be
proued
in
order
,
as
hereafter
foloweth
.
And
firste
,
that
our
images
and
the
idols
of
And
concerning
the
first
part
of
the
idolatrious
opinions
of
our
image
maynteyners
.
What
I
pray
you
be
suche
saintes
with
vs
,
to
whom
we
attribute
the
defence
of
certayne
countreyes
,
spoylyng
God
of
his
due
honour
herein
,
but
Dij
tutelares
of
the
Gentiles
idolaters
?
Suche
as
were
Belus
to
the
Babylonians
and
Assyrians
,
O
siris
and
Isis
to
the
Egyptians
,
Vulcane
to
the
Lemnians
,
and
such
other
.
What
be
such
saintes
to
whom
the
sauegarde
of
certayne
cities
are
appointed
,
Quirinus
.
&c.
What
be
such
saints
,
to
whom
contrary
to
the
vse
of
the
primitiue
Churche
,
Temples
and
Churches
be
buylded
,
and
aulters
erected
,
but
Dij
patroni
,
of
the
Gentiles
idolaters
.
Diana
Agrotera
,
Diana
Coriphea
,
Diana
Ephesia
,
&c.
Venus
Cipria
,
Venus
Paphia
,
Venus
Gnidia
.
Whereby
is
euidently
meant
,
that
the
saint
for
the
image
sake
,
shoulde
in
those
places
,
yea
in
the
images
them selues
,
haue
a
dwellyng
,
whiche
is
the
grounde
of
theyr
idolatrie
.
For
where
no
images
be
,
they
haue
no
such
meanes
.
Terentius
varro
sheweth
,
that
there
were
three
hundred
Iupiters
in
his
tyme
,
there
were
no
fewer
Veneres
and
Dianae
,
we
had
no
fewer
Christophers
,
Ladies
,
and
Marie
Magdalens
,
and
other
saintes
.
Oenomaus
and
Hesiodus
shewe
,
that
in
theyr
time
there
were
thirtie
thousande
Gods.
I
thinke
we
had
no
fewer
saintes
,
to
whom
we
gaue
the
honour
due
to
God
.
And
they
haue
not
only
spoyled
the
true
liuing
God
of
his
due
honour
,
in
temples
,
cities
,
countreyes
and
landes
,
by
suche
deuises
and
inuentions
,
as
the
Gentiles
idolaters
haue
done
before
them
:
but
the
Sea
and
waters
haue
aswell
speciall
saintes
with
them
,
as
they
had
Gods
with
the
Gentiles
,
Neptune
,
Tritron
,
Nereus
,
Castor
,
&
Pollux
,
Venus
,
and
suche
other
.
In
whose
places
be
come
saint
Christopher
,
saint
Clement
,
and
diuers
other
,
and
specially
our
Lady
,
to
whom
shypmen
syng
Aue
maris
stella
.
Neyther
hath
the
fyre
scaped
theyr
idolatrious
inuentions
.
For
in
steade
of
Vulcane
and
Vesta
,
the
Gentiles
gods
of
the
fyre
,
our
men
haue
placed
saint
Agatha
,
and
make
letters
on
her
day
for
to
quenche
fyre
with
.
Euerye
artificer
and
profession
hath
his
speciall
saint
,
as
a
peculier
God
.
As
for
example
,
scollers
haue
saint
Nicholas
and
saint
Gregorie
,
paynters
saint
Luke
,
neyther
lacke
souldiers
theyr
Mars
,
nor
louers
theyr
Venus
,
amongest
Christians
.
All
diseases
haue
theyr
speciall
saintes
,
as
gods
the
curers
of
them
.
The
pockes
saint
Roche
,
the
fallyng
euyll
saint
Cornelis
,
the
toothe
ache
saint
Appoline
.
&c.
neyther
do
beastes
and
cattell
lacke
theyr
Gods
with
vs
,
for
saint
Loy
is
the
horseleache
,
and
saint
Anthonie
the
swinehearde
.
&c.
Where
is
Gods
prouidence
and
due
honour
in
the
meane
season
?
who
sayth
,
The
heauens
be
myne
,
and
the
earth
is
myne
,
the
whole
worlde
and
al
that
in
it
is
,
I
do
geue
victorie
,
and
I
put
to
flight
,
of
me
be
al
councels
and
helpe
.
&c.
Except
I
kepe
the
citie
,
in
vayne
doth
he
watch
that
kepeth
it
,
thou
Lorde
shalt
saue
both
men
and
beastes
.
But
we
haue
left
hym
neyther
heauen
,
nor
earth
,
nor
water
,
nor
countrey
,
nor
citie
,
peace
no
warre
to
rule
and
gouerne
,
neyther
men
,
nor
beastes
,
nor
theyr
diseases
to
cure
,
that
a
godlye
man
myght
iustlye
for
zelous
indignation
crye
out
,
O
heauen
,
O
earth
,
and
seas
,
what
madnesse
and
wickednesse
agaynst
God
are
men
fallen
into
?
What
dishonour
do
the
creatures
to
theyr
creator
and
maker
?
And
yf
we
remember
God
sometime
,
yet
because
we
doubt
of
his
habilitie
or
will
to
helpe
,
we
ioyne
to
hym
another
helper
,
as
he
were
a
nowne
adiectiue
,
vsyng
these
sayinges
:
suche
as
learne
,
God
and
saint
Nicholas
be
my
speede
:
such
as
neese
,
God
helpe
and
saint
John
:
to
the
horse
,
God
and
saint
Loy
saue
thee
.
Thus
are
we
become
like
horses
and
moyles
,
whiche
haue
no
vnderstandyng
.
For
,
is
there
not
one
God
only
,
who
by
his
power
and
wysdome
made
all
thynges
,
and
by
his
prouidence
gouerneth
the
same
?
and
by
his
goodnes
maynteyneth
and
saueth
them
?
Be
not
all
thynges
of
hym
,
by
hym
,
and
through
hym
?
Why
doest
thou
turne
from
the
creatour
to
the
creatures
?
This
is
the
maner
of
the
Gentiles
idolaters
:
but
thou
art
a
Christian
,
and
therefore
by
Christe
alone
hast
accesse
to
God
the
father
,
and
helpe
of
him
only
.
These
thynges
are
not
wrytten
to
any
reproche
of
the
saintes
them selues
,
who
were
the
true
seruauntes
of
God
,
and
dyd
geue
all
honour
to
him
,
taking
none
vnto
themselues
,
and
are
blessed
soules
with
God
:
but
against
our
foolishnes
and
wickednes
,
makyng
of
the
true
seruauntes
of
God
,
false
gods
,
by
attributyng
to
them
the
power
and
honour
whiche
is
Gods
,
and
due
to
hym
only
.
And
for
that
we
haue
suche
opinions
of
the
power
and
redy
helpe
of
saintes
,
al
our
Legendes
,
Hymnes
,
Sequences
,
and
Masses
,
dyd
conteyne
stories
,
laudes
,
and
prayses
of
them
,
and
prayers
to
them
:
yea
,
and
sermons
also
altogether
of
them
and
to
theyr
prayses
,
Gods
worde
beyng
cleane
layde
asyde
.
And
this
we
do
altogether
agreeable
to
the
saintes
,
as
dyd
the
Gentiles
idolaters
to
theyr
false
gods
.
For
these
opinions
whiche
men
haue
had
of
mortall
persons
,
were
they
neuer
so
holye
,
the
olde
moste
godlye
and
learned
Christians
,
haue
written
agaynst
the
faygned
gods
of
the
Gentiles
,
and
Christian
princes
haue
destroyed
theyr
images
,
who
yf
they
were
nowe
lyuyng
,
woulde
doubtlesse
lykewyse
both
wryte
agaynst
our
false
opinions
of
saintes
,
and
also
destroye
theyr
images
.
For
it
is
euident
,
that
our
image
maynteyners
,
haue
the
same
opinion
of
saintes
,
whiche
the
Gentiles
had
of
theyr
false
gods
,
and
thereby
are
moued
to
make
them
images
as
the
Gentiles
dyd
.
If
aunswere
be
made
,
that
they
make
saintes
but
intercessours
to
God
,
and
meanes
for
suche
thynges
as
they
woulde
obteyne
of
God
:
that
is
euen
after
the
Gentiles
idolatrious
vsage
,
to
make
them
of
saintes
,
gods
,
called
Dij
Medioximi
,
to
be
meane
Nowe
remayneth
the
thirde
parte
,
that
theyr
rites
and
ceremonies
in
honouryng
&
worshipping
of
the
images
or
saintes
,
be
all
one
with
the
rites
whiche
the
Gentiles
idolaters
vsed
in
honouryng
theyr
idols
.
First
,
what
meaneth
it
,
that
Christians
after
the
example
of
the
Gentiles
idolaters
,
go
on
pylgrimage
to
visite
images
,
where
they
haue
the
lyke
at
home
,
but
that
they
haue
a
more
opinion
of
holynesse
and
vertue
in
some
images
,
then
other
some
,
lyke
as
the
Gentiles
idolaters
had
?
whiche
is
the
redyest
way
to
bryng
them
to
idolatrie
by
worshypping
of
them
,
and
directly
against
Gods
worde
,
who
sayth
,
Seeke
me
,
and
ye
shall
lyue
,
and
do
not
And
it
was
verye
agreeable
(
as
saint
Paul
teacheth
)
that
they
which
fell
to
idolatrie
,
which
What
meaneth
it
that
Christian
men
,
after
the
vse
of
the
Gentiles
idolaters
,
cap
and
kneele
before
images
?
whiche
if
they
had
any
sense
and
gratitude
,
woulde
kneele
before
men
,
Carpenters
,
Masons
,
Plasterers
,
Founders
,
and
Goldsmithes
,
theyr
makers
and
framers
,
by
whose
meanes
they
haue
attayned
this
honour
,
which
els
shoulde
haue
ben
euyll
fauoured
and
rude
lumpes
of
claye
,
or
plaster
,
peeces
of
tymber
,
stone
,
or
mettall
,
without
shape
or
fashion
,
and
so
without
all
estimation
and
honour
,
as
that
idol
in
the
Pagane
poete
confesseth
,
saying
,
I
was
Augustine
,
Lactantius
,
and
Clemens
,
do
proue
euidently
,
that
by
this
theyr
aunswere
,
they
be
all
one
with
the
Gentiles
idolaters
.
The
Gentiles
(
sayth
saint
Augustine
)
whiche
seeme
to
Augustine
,
Clemens
,
and
Lactantius
prooue
them
idolaters
.
And
Clemens
sayeth
,
that
the
serpent
the
deuyll
putteth
suche
excuses
in
the
mouth
of
idolaters
.
And
the
Scriptures
sayth
,
they
worshyppe
the
stockes
and
stones
notwithstandyng
this
excuse
)
euen
as
our
image
maynteyners
do
.
And
Ezechiel
therefore
calleth
the
gods
of
the
Assyrians
,
stockes
and
stones
,
although
they
were
but
images
of
theyr
gods
.
So
are
our
images
of
God
and
the
saintes
,
named
by
the
names
of
god
and
his
saintes
,
after
the
vse
of
the
Gentiles
.
And
the
same
Clemens
sayeth
thus
in
Colere
imanines
,
Palladium
,
or
magna
Diana
Ephesiorum
.
Such
another
was
as
miraculously
founde
in
the
earth
,
as
the
mans
head
was
in
Capitol
,
or
the
horse
head
in
Capua
.
Suche
an
image
was
brought
by
angels
.
Suche
an
one
came
it selfe
farre
from
the
east
to
the
west
,
as
Dame
Fortune
flyt
to
Rome
.
Suche
an
image
of
our
Ladie
was
paynted
by
saint
Luke
,
whom
of
a
phisitian
they
haue
made
a
paynter
for
that
purpose
.
Such
an
one
a
hundred
yokes
of
oxen
coulde
not
moue
,
lyke
Bona
Dea
,
whom
the
shyp
coulde
not
carry
,
or
Iupiter
Olympius
,
whiche
laught
the
artificers
to
scorne
that
went
about
to
remoue
him
to
Rome
.
Some
images
,
though
they
were
harde
and
stony
,
yet
for
tender
heart
&
pitie
,
wept
.
Some
like
Castor
and
Pollux
,
helpyng
theyr
freendes
in
battayle
,
swet
,
as
marble
pyllers
do
in
dankyshe
weather
.
Some
spake
more
monstrouslye
then
euer
dyd
Balams
Asse
,
who
had
lyfe
and
breath
in
him
.
Suche
a
creple
came
and
saluted
this
saint
of
oke
,
and
by
and
by
he
was
made
whole
,
and
lo
here
hangeth
his
crouche
.
Suche
an
one
in
a
tempest
vowed
to
saint
Christopher
,
and
scaped
,
and
beholde
here
is
his
shyp
of
waxe
.
Suche
an
one
by
saint
Leonardes
helpe
brake
out
of
pryson
,
and
see
where
his
fetters
hang.
And
infinite
thousandes
mo
miracles
,
by
lyke
o●
more
shamelesse
lyes
were
reported
.
Thus
do
our
image
maynteyners
,
in
earnest
applye
to
theyr
images
,
all
suche
miracles
as
the
Gentiles
haue
fayned
of
theyr
idolles
.
And
yf
it
were
to
be
admitted
,
that
some
miraculous
actes
were
by
illusion
of
the
deuill
done
where
images
be
:
(
For
it
is
euident
that
the
moste
part
were
fayned
lyes
,
and
craftie
iuglynges
of
men
)
yet
foloweth
it
not
therefore
,
that
suche
images
are
eyther
to
be
honoured
,
or
suffred
to
remayne
,
no
more
then
Ezechias
lefte
the
brasen
serpent
vndestroyed
,
when
it
was
worshipped
,
although
it
were
both
set
vp
by
Gods
commaundement
,
and
also
approued
by
a
great
and
true
miracle
,
for
as
many
as
beheld
it
,
were
by
and
by
healed
:
neyther
ought
miracles
to
perswade
vs
to
do
contrarye
to
Gods
worde
.
For
the
Scriptures
haue
for
a
warnyng
hereof
foreshewed
,
that
the
kyngdome
of
Antechriste
shal
be
myghtie
in
miracles
and
wonders
,
to
the
strong
illusion
of
all
the
rebrobate
.
But
in
this
they
passe
the
follye
and
wyckednesse
of
the
Gentiles
,
that
they
honour
and
worship
the
reliques
and
bones
of
our
saintes
,
whiche
proue
that
they
be
mortall
men
and
dead
,
&
therefore
no
gods
to
be
worshypped
,
whiche
the
Gentiles
woulde
neuer
confesse
of
their
gods
for
very
shame
.
But
the
reliques
we
must
kisse
and
offer
vnto
,
speciallye
on
relique
Sunday
.
And
whyle
we
offer
(
that
we
shoulde
not
be
weery
or
repent
vs
of
our
cost
)
the
musicke
and
mynstrelsie
goeth
merylye
all
the
offertorie
tyme
,
with
praysyng
and
callyng
vpon
those
saintes
whose
reliques
be
then
in
presence
.
Yea
,
and
the
water
also
wherein
those
reliques
haue
ben
dipped
,
must
with
great
reuerence
be
reserued
,
as
very
holy
and
effectuous
.
Is
this
agreeable
to
saint
Chrisostome
,
who
wryteth
Of
these
thynges
alredy
rehearsed
,
it
is
euident
,
that
our
image
maynteyners
haue
not
only
made
images
and
set
them
vp
in
Temples
,
as
dyd
the
Gentyles
idolaters
their
idols
:
but
also
that
they
haue
had
the
same
idolatrious
opinions
of
the
saintes
,
to
whom
they
haue
made
images
,
whiche
the
Gentyles
idolatours
had
of
their
false
Gods
,
and
haue
not
onlye
worshypped
their
images
with
the
same
rites
,
ceremonies
,
superstition
,
and
all
circumstaunces
,
as
dyd
the
Gentyles
idolatours
their
idols
:
but
in
manye
poyntes
also
,
haue
farre
exceeded
them
in
al
wyckednes
,
foolyshnesse
,
and
madnesse
.
And
if
this
be
not
sufficient
to
proue
them
image
worshyppers
,
that
is
to
saye
,
idolaters
:
Lo
you
shall
here
their
owne
open
confession
,
I
meane
,
not
onlye
the
decrees
of
the
seconde
Nicene
counsell
vnder
Hirene
,
the
Romane
counsell
vnder
Gregorie
the
thirde
,
in
the
which
as
they
teache
that
images
are
to
be
honoured
and
worshipped
,
as
is
before
declared
:
so
yet
do
they
it
warelye
and
fearefullye
,
in
comparison
to
the
blasphenious
bolde
blasyng
of
manyfest
idolatrie
to
be
done
to
images
,
set
foorth
of
late
,
euen
in
these
our
dayes
,
the
lyght
of
Gods
trueth
so
shynyng
,
that
aboue
other
abhominable
doynges
,
and
wrytynges
,
a
man
would
maruaile
moste
at
their
impudent
,
shamelesse
,
and
most
shameful
blusteryng
boldenesse
,
who
woulde
not
at
the
least
haue
chosen
them
a
tyme
of
more
darkenesse
,
as
meeter
to
veter
their
horrible
blasphemies
in
:
But
haue
now
taken
an
harlottes
face
,
not
purposed
to
blushe
,
in
settyng
abroade
the
furniture
of
their
spirituall
whordome
.
And
here
the
playne
blasphemie
of
the
reuerend
father
in
GOD
,
Iames
Naclantus
byshop
of
Clugium
,
wrytten
in
his
exposition
of
saint
Paules
Epistle
to
the
Romanes
,
and
the
fyrste
Chapter
,
and
put
in
prynte
nowe
of
late
as
Venice
,
may
stand
in
steade
of
all
,
whose
wordes
of
image
worshyppyng
be
these
in
Latin
,
as
he
dyd
wryte
them
,
not
one
silable
altered
.
Ergo
non
solum
fatendum
est
,
fideles
in
Ecclesia
adorare
coram
imagine
(
vt
nonnulli
ad
cautelam
forté
loquuntur
)
sed
&
adorare
imagine
,
sine
quo
volueris
scrupulo
,
quin
&
eo
illam
venerantur
cultu
,
quo
&
prototypon
eius
,
propter
quod
si
illud
habet
adorare
latria
,
&
illa
latria
:
si
dulia
,
vel
hiperdulia
,
&
illa
pariter
eiusmodi
cultu
adoranda
est
.
The
sense
wherof
in
English
is
this
:
Therfore
it
is
not
only
to
be
confessed
,
that
the
faythfull
in
the
Churche
do
worshippe
before
an
image
(
as
some
peraduenture
do
warely
speake
)
but
also
do
worshyp
the
image
it selfe
,
without
anye
scruple
or
doubt
at
al
:
Yea
,
and
they
worshyp
the
image
with
the
same
kynde
of
worshyp
,
wherwith
they
worship
the
copy
of
the
image
,
or
the
thing
wher
after
the
image
is
made
.
Wherefore
if
the
copy
it selfe
is
to
be
worshypped
with
diuine
honour
(
as
is
God
the
father
,
Christe
,
and
the
holye
ghoste
)
the
image
of
them
is
also
to
be
worshypped
with
diuine
honour
.
If
the
copye
ought
to
be
worshypped
with
inferiour
honour
,
or
hygher
worshyp
:
the
image
also
is
to
be
worshypped
with
the
same
honour
or
worshyp
.
Thus
farre
hath
Naclantus
,
whose
blasphemies
let
pope
Gregorius
the
first
confute
,
&
by
his
aucthority
dam●n●
them
to
hell
,
as
his
successours
haue
horribly
thundred
.
For
although
Gregorie
permitteth
images
to
be
had
,
yet
he
forbiddeth
them
by
any
de
somno
&
vigilia
,
that
is
,
of
sleeping
and
waking
,
as
by
his
printed
booke
,
noted
so
in
the
margent
,
is
to
be
seene
,
whose
impudent
wyckednesse
and
idolatrious
iudgemente
,
I
haue
therefore
more
larglye
set
foorth
,
Jf
aunswere
be
yet
made
,
that
this
offence
may
be
taken
away
by
diligent
and
sincere
doctrine
&
preachyng
of
Gods
word
,
as
by
other
meanes
:
And
that
images
in
Churches
and
Temples
therefore
,
be
not
thynges
absolutely
euyll
to
all
men
,
although
daungerous
to
some
:
And
therefore
that
it
were
to
be
holden
,
that
the
publique
hauyng
of
them
in
Churches
and
Temples
,
is
not
expedient
,
as
a
thyng
perilous
,
rather
then
vnlawfull
,
as
a
thyng
vtterly
wycked
.
Then
foloweth
the
thirde
article
to
be
prouen
,
whiche
is
this
:
That
it
is
not
possible
,
if
images
be
suffered
in
Churches
and
Temples
,
either
by
preachyng
of
Gods
worde
,
or
by
any
other
meanes
,
to
keepe
the
people
from
worshyppyng
of
them
,
&
so
to
auoyde
idolatrie
.
And
firste
concernyng
preachyng
,
if
it
shoulde
be
admitted
,
that
although
images
were
suffred
in
Churches
,
yet
might
idolatrie
by
diligent
and
sincere
preachyng
of
Gods
worde
be
auoyded
:
it
shoulde
folowe
of
necessitie
,
that
sincere
doctrine
myght
alwayes
be
had
and
continue
,
〈◊〉
as
images
.
And
so
that
wheresoeuer
,
to
offence
,
were
erected
an
image
,
there
also
of
reason
,
a
godly
and
sincere
preacher
shoulde
and
myght
be
continually
maynteyned
.
For
it
in
reason
,
that
the
warnyng
be
as
common
as
the
stumblyng
blocke
:
the
remedie
as
large
as
is
the
offence
:
the
medicine
as
generall
as
the
poyson
,
but
that
is
not
possible
,
as
both
reason
and
experience
teacheth
.
Wherefore
preachyng
cannot
stay
idolatrie
,
images
beyng
publiquely
suffered
.
For
an
image
whiche
will
last
for
many
hundred
yeres
,
may
for
a
litle
be
bought
:
but
a
good
preacher
can
not
be
with
muche
contynually
maynteyned
.
Item
if
the
prince
wil
suffer
it
,
there
wil
be
by
and
by
many
,
yea
,
infinite
images
:
But
sincere
preachers
were
and
euer
shal
be
but
a
fewe
,
in
respect
of
the
multitude
to
be
taught
.
For
our
sauiour
Christe
sayth
,
the
haruest
is
plentifull
,
but
the
workemen
be
but
a
fewe
:
whiche
hath
ben
hitherto
continually
true
,
and
wyl
be
to
the
worldes
ende
.
And
in
our
tyme
,
and
here
in
our
countrey
so
true
,
that
euery
shyre
shoulde
scarsly
haue
one
good
preacher
,
if
they
were
diuided
.
Nowe
images
wyl
continually
to
the
beholders
preache
their
doctrine
,
that
is
,
the
worshipping
of
images
and
idolatrie
,
to
the
whiche
preaching
mankynde
is
exceedyng
prone
,
and
enclined
to
geue
eare
and
credite
:
as
experience
of
all
nations
and
ages
doth
to
muche
proue
.
But
a
true
preacher
to
stay
this
mischeefe
,
is
in
very
manye
places
scarsly
heard
once
in
a
whole
yere
,
and
some wheres
not
once
in
seuen
yeres
,
as
is
euident
to
be
proued
.
And
that
euyll
opinion
whiche
hath
ben
long
rooted
in
mens
heartes
,
can
not
sodenly
by
one
sermon
be
rooted
out
cleare
.
And
as
fewe
are
inclined
to
credite
sounde
doctrine
:
as
many
,
and
almost
all
,
be
prone
to
superstition
and
idolatrie
.
So
that
herein
appeareth
not
only
a
difficultie
,
but
also
an
impossibilitie
of
the
remedie
.
Further
,
it
appeareth
not
by
any
storie
of
credite
,
that
true
and
sincere
preachyng
hath
endured
in
anye
one
place
aboue
one
hundred
yeres
:
But
it
is
euident
,
that
images
,
superstition
,
and
worshyppyng
of
images
and
idolatrie
,
haue
continued
manye
hundred
yeres
.
For
all
wrytynges
and
experience
do
testifie
,
that
good
thynges
do
by
litle
and
litle
euer
decaye
,
vntyll
they
be
cleane
banished
:
and
contrarywyse
,
euyll
thynges
do
more
and
more
encrease
,
tyll
they
come
to
a
full
perfection
of
wyckednesse
.
Neyther
neede
we
to
seeke
examples
farre
of
for
a
proofe
hereof
,
our
present
matter
is
and
example
.
For
preachyng
of
Gods
worde
(
moste
sincere
in
the
begynnyng
)
by
processe
of
tyme
,
waxed
lesse
and
lesse
pure
,
and
after
corrupt
,
and
last
of
all
,
altogether
layde
downe
and
left
of
,
and
other
inuentions
of
men
crept
in
place
of
it
.
And
on
the
other
parte
,
images
among
Christian
men
were
firste
paynted
,
and
that
in
whole
stories
together
,
whiche
had
some
signification
in
them
:
Afterwardes
,
they
were
imbossed
,
and
made
of
tymber
,
stone
,
playster
,
and
mettall
.
And
firste
they
were
only
kepte
pryuately
in
pryuate
mens
houses
:
And
then
after
,
they
crepte
into
Churches
and
Temples
,
but
fyrst
by
payntyng
,
and
after
by
embossyng
:
And
yet
were
they
no
where
at
the
fyrst
worshypped
.
But
shortlye
after
,
they
began
to
be
worshypped
of
the
ignoraunte
sorte
of
men
:
as
appeareth
by
the
Epistle
that
Gregorie
the
firste
of
that
name
Byshop
of
Rome
,
dyd
wryte
to
Serenus
Byshop
of
Marcelles
.
Of
the
whiche
two
Byshoppes
,
Serenus
for
idolatrie
committed
to
images
,
brake
them
,
and
burned
them
,
Gregorie
although
he
thought
it
tollerable
to
let
them
stande
:
yet
he
iudged
it
abhominable
that
they
shoulde
be
worshypped
,
and
thought
(
as
is
nowe
alleaged
)
that
the
worshyppyng
of
them
myght
be
stayed
,
by
teachyng
of
Gods
worde
,
accordyng
as
he
exhorteth
Serenus
to
teache
the
people
,
as
in
the
same
Epistle
appeareth
.
But
whether
Gregories
opinion
,
or
Serenus
iudgement
,
were
better
herein
consyder
ye
I
pray
you
,
for
experience
by
and
by
confuteth
Gregories
opinion
.
For
notwithstandyng
Gregories
wrytyng
,
and
the
preachyng
of
others
,
images
beyng
once
publiquely
set
vp
in
Temples
and
Churches
,
simple
men
and
women
shortly
after
fell
on
heapes
to
worshyppyng
of
them
:
And
at
the
last
,
the
learned
also
were
caryed
away
with
the
publique
errour
,
as
with
a
violent
streame
or
fludde
.
And
at
the
seconde
counsell
Nicene
,
the
Byshoppes
and
Cleargie
decreed
,
that
images
shoulde
be
worshypped
:
and
so
by
occasion
of
these
stumblyng
blockes
,
not
onlye
the
vnlearned
and
simple
,
but
the
learned
and
wyse
,
not
the
people
onlye
,
but
the
Byshoppes
,
not
the
sheepe
,
but
also
the
shepheardes
them selues
(
who
shoulde
haue
ben
guydes
in
the
ryght
way
,
and
lyght
to
shyne
in
darkenesse
)
beyng
blynded
by
the
be
witching
of
images
,
as
blynde
guydes
of
the
blynde
,
fell
both
into
the
pitte
of
damnable
idolatrie
.
In
the
whiche
all
the
worlde
,
as
it
were
drowned
,
contynued
,
vntylourage
,
by
the
space
of
aboue
eight
hundred
yeres
,
vnspoken
agaynst
in
a
maner
.
And
this
successe
had
Gregories
order
:
whiche
mischeefe
had
neuer
come
to
passe
,
had
Byshoppe
Serenus
way
ben
taken
,
and
all
idols
and
images
ben
vtterly
destroyed
and
abolished
:
for
no
man
worshippeth
that
that
is
not
.
And
thus
you
see
,
how
from
hauing
of
images
priuately
,
it
came
to
publique
settyng
of
them
vp
in
Churches
and
Temples
,
although
without
harme
at
the
fyrste
,
as
was
then
of
some
wyse
and
learned
men
iudged
:
and
from
simple
,
hauing
them
there
,
it
came
at
the
last
to
worshippyng
of
them
.
Firste
,
by
the
rude
people
,
who
specially
(
as
the
Wherefore
I
make
a
generall
conclusion
of
all
that
I
haue
hitherto
sayde
:
yf
the
stumblyng
blockes
,
and
poysons
of
mens
soules
,
by
settyng
vp
of
images
,
wyl
be
many
,
yea
,
infinite
yf
they
be
suffered
,
and
the
warnynges
of
the
same
stumblyng
blockes
,
and
remedies
for
the
sayde
poysons
by
preachyng
,
but
fewe
,
as
is
alredy
declared
:
yf
the
stumblyng
blockes
be
easy
to
be
layde
,
the
poysons
soone
prouided
,
and
the
warnynges
and
remedies
harde
to
knowe
or
come
by
:
yf
the
stumblyng
blockes
lye
continuallye
in
the
way
,
and
poyson
be
redye
at
hand
euery
where
,
and
warnynges
and
remedies
but
seldome
geuen
:
and
if
all
men
be
more
redy
of
them selues
to
stumble
and
be
offended
,
then
to
be
warned
,
all
men
more
redie
to
drynke
of
the
poyson
,
then
to
taste
of
the
remedie
(
as
is
before
partly
,
and
shall
hereafter
more
fully
be
declared
)
and
so
in
fine
,
the
poyson
continually
and
deepely
drunke
of
many
,
the
remedie
seldome
and
fayntly
tasted
of
a
fewe
:
Howe
can
it
be
but
infinite
of
the
weake
and
infirme
shal
be
offended
,
infinite
by
ruine
shall
breake
their
neckes
,
infinite
by
deadly
v●nome
be
poysoned
in
their
soules
?
And
howe
is
the
charitie
of
God
,
or
loue
of
our
neyghbour
in
our
heartes
then
,
if
when
we
may
remoue
suche
daungerous
stumbling
blockes
,
suche
pestilent
poysons
,
we
wyll
not
remoue
them
?
What
shall
I
saye
of
them
whiche
wyll
laye
stumbling
blockes
,
where
before
was
none
,
and
set
snares
for
the
feete
,
nay
,
for
the
soules
of
weake
and
simple
ones
,
and
worke
the
daunger
of
their
eternal
ruine
,
for
whom
our
Sauiour
Christe
shed
his
precious
blood
,
where
better
it
were
that
the
artes
of
painting
,
playstering
,
caruing
,
grauing
,
and
foundyng
,
had
neuer
ben
founde
nor
vsed
,
then
one
of
them
,
whose
soules
in
the
syght
of
God
are
so
precious
,
should
by
occasion
of
image
or
picture
perishe
and
be
loste
.
And
thus
is
it
declared
that
preachyng
can
not
possiblye
stay
idolatrie
,
if
images
be
set
vp
publiquely
in
Temples
and
Churches
.
And
as
true
is
it
,
that
no
other
remedye
,
as
wrytyng
agaynst
idolatrie
,
counsels
assembled
,
decrees
made
agaynste
it
,
seuere
lawes
lykewyse
and
proclamations
of
princes
and
Emperours
,
neyther
extreame
punyshmentes
and
penalties
,
nor
anye
other
remedye
coulde
or
can
be
possiblie
deuised
for
the
auoydyng
of
idolatrie
,
if
images
be
publiquely
set
vp
and
suffered
.
For
concernyng
wrytyng
agaynste
images
,
and
idolatrie
to
them
committed
,
there
hath
ben
alleaged
vnto
you
in
the
second
part
of
this
treatise
a
great
manye
of
places
,
out
of
Tertulian
,
Origene
,
Lactantius
,
S.
Augustine
,
Epiphanius
,
S.
Ambrose
,
Clemens
,
and
diuers
other
learned
&
holy
byshops
and
doctours
of
the
Churche
.
And
besides
these
,
all
histories
ecclesiasticall
,
and
bookes
of
other
godlye
and
learned
byshoppes
and
Doctours
are
full
of
notable
examples
and
sentences
agaynst
images
and
the
worshyppyng
of
them
.
And
as
they
haue
moste
earnestly
wrytten
,
so
dyd
they
sincerely
and
most
diligently
in
their
time
teache
and
preache
,
accordyng
to
their
wrytynges
and
examples
.
For
they
were
then
preachyng
Byshops
,
and
more
often
seene
in
pulpittes
,
then
in
prynces
palaces
,
more
often
occupyed
in
his
legacie
,
who
sayde
,
go
ye
into
the
whole
world
,
and
preache
the
Gospell
to
all
men
:
then
in
imbassages
and
affayres
of
princes
of
this
worlde
.
And
as
they
were
moste
zealous
and
diligent
,
so
were
they
of
excellent
learnyng
and
godlynes
of
lyse
,
and
by
both
of
great
aucthoritie
and
credite
with
the
people
,
and
so
of
more
force
and
lykelyhood
to
perswade
the
people
,
and
the
people
more
lyke
to
beleue
and
folowe
their
doctrine
.
But
if
their
preachynges
coulde
not
helpe
,
muche
lesse
could
their
writynges
,
which
do
but
come
to
the
knowledge
of
a
fewe
that
be
learned
,
in
comparison
to
continuall
preachyng
,
whereof
the
whole
multitude
is
partaker
.
Neyther
dyd
the
old
fathers
,
Byshoppes
,
&
Doctours
,
seuerallye
onlye
by
preachyng
and
wrytyng
,
but
also
together
,
great
numbers
of
them
assembled
in
synodes
and
counsels
make
decrees
and
ecclesiasticall
lawes
agaynst
images
,
and
the
worshipping
of
them
:
neyther
dyd
they
so
once
or
twyse
,
but
diuers
times
,
and
in
diuers
ages
and
countreys
,
assemble
synodes
and
counsels
,
and
made
seuere
decrees
agaynst
images
and
worshyppyng
of
them
,
as
hath
ben
at
large
in
the
seconde
parte
of
this
Nomilee
before
declared
.
But
all
their
wrytyng
,
preachyng
,
assemblyng
in
counselles
,
decreeyng
,
and
makyng
of
lawes
ecclesiasticall
,
coulde
nothyng
helpe
eyther
to
pull
downe
images
to
whom
idolatrie
was
committed
,
or
agaynst
idolatrie
whilest
images
stood
.
For
those
blynde
bookes
and
dumbe
Scholemaisters
,
I
meane
images
and
idols
(
for
they
call
them
laye
mens
bookes
,
and
Scholemaisters
)
by
their
carued
and
paynted
wrytynges
,
teachyng
and
preachyng
idolatrie
,
preuayled
agaynst
all
their
wrytten
bookes
,
and
preachyng
with
lyuely
voyce
,
as
they
call
it
.
Well
,
if
preachyng
and
wrytyng
could
not
keepe
men
from
worshyppyng
of
images
and
idolatrie
,
if
pennes
and
wordes
coulde
not
do
it
,
you
woulde
thynke
that
penaltie
and
swordes
myght
do
it
,
I
meane
,
that
prynces
by
seuere
lawes
and
punishmentes
,
myght
stay
this
vnbridled
affection
of
al
men
to
idolatrie
,
though
images
were
set
vp
and
suffered
.
But
experience
proueth
,
that
this
can
no
more
help
agaynst
idolatrie
,
then
wrytyng
and
preachyng
.
For
Christian
Emperours
(
whose
aucthoritie
ought
of
reason
,
and
by
Gods
law
,
to
be
greatest
)
aboue
eight
in
number
,
and
sixe
of
them
successiuelye
raigning
one
after
another
(
as
is
in
the
histories
before
rehearsed
)
makyng
moste
seuere
lawes
and
proclamations
agaynst
idols
and
idolatrie
,
images
,
and
the
worshipping
of
images
,
and
executing
most
greeuous
punishmentes
,
yea
,
the
penaltie
of
death
,
vpon
the
mainteiners
of
images
,
and
vppon
idolaters
and
image
worshyppers
:
could
not
bryng
to
passe
,
that
either
images
once
set
vp
,
myght
throughly
be
destroyed
,
or
that
men
shoulde
refrayne
from
the
worshyppyng
of
them
,
beyng
set
vp
.
And
what
thynke
you
then
wyll
come
to
passe
,
yf
men
of
learnyng
shoulde
teache
the
people
to
make
them
,
and
shoulde
maynteyne
the
settyng
vp
of
them
,
as
thynges
necessarie
in
religion
?
To
conclude
,
it
appeareth
euidently
by
all
stories
and
wrytynges
,
and
experience
of
tymes
past
,
that
neither
preaching
,
neyther
wrytyng
,
neyther
the
consent
of
the
learned
,
nor
aucthoritie
of
the
godly
,
nor
the
decrees
of
counsels
,
neyther
the
lawes
of
prynces
,
nor
extreame
punyshmentes
of
the
offendours
in
that
behalfe
,
nor
no
other
remedy
or
meanes
,
can
help
agaynst
idolatrie
,
if
images
be
suffered
publiquelye
.
And
it
is
truely
sayde
,
that
tymes
past
are
scholemaisters
of
wysedome
to
vs
that
folow
and
lyue
after
.
Therefore
in
tymes
past
,
the
vertuest
and
best
learned
,
the
moste
diligent
also
,
and
in
number
almoste
infinite
auncient
fathers
,
Byshops
,
and
Doctours
,
with
their
wrytyng
,
preachyng
,
industrie
,
earnestnes
,
aucthoritie
,
assembles
,
and
counselles
,
coulde
do
nothyng
agaynst
images
&
idolatrie
,
to
images
once
set
vp
:
What
can
we
,
neyther
in
learning
,
nor
holinesse
of
lyfe
,
neither
in
diligence
,
neither
aucthoritie
to
be
compared
with
them
,
but
men
in
contempt
,
and
of
no
estimation
(
as
the
world
goeth
now
)
a
fewe
also
in
number
,
in
so
great
a
multitude
&
malice
of
men
:
What
can
we
do
I
say
,
or
bryng
to
passe
,
to
the
stay
of
idolatrie
or
worshippyng
of
images
,
if
they
be
alowed
to
stand
publiquely
in
temples
and
Churches
?
And
if
so
many
,
so
mightie
Emperours
,
by
so
seuere
lawes
and
proclamations
,
so
rigorous
and
extreame
punishmentes
and
executions
,
coulde
not
stay
the
people
from
settyng
vp
and
worshypppng
of
images
:
what
wyll
ensue
thynke
you
,
when
men
shall
commend
them
as
necessarie
bookes
of
the
lay
men
?
Let
vs
therefore
of
these
latter
dayes
learne
this
lessen
of
the
experience
of
the
auncient
antiquitie
,
that
idolatrie
can
not
possiblie
be
separated
from
images
anye
long
tyme
:
but
that
as
an
vnseparable
accident
,
or
as
a
shadowe
foloweth
the
body
when
the
sunne
shyneth
,
so
idolatrie
foloweth
and
cleaueth
to
the
publique
hauing
of
images
in
Temples
and
Churches
.
And
finally
,
as
idolatrie
is
to
be
abhorred
and
auoyded
,
so
are
images
(
whiche
can
not
be
long
without
idolatrie
)
to
be
put
away
and
destroyed
.
Besides
the
whiche
experimentes
and
proofes
of
tymes
before
,
the
very
nature
and
origine
of
images
them selues
draweth
to
idolatrie
most
violently
,
and
mans
nature
and
inclination
also
is
bent
to
idolatrie
so
vehemently
,
that
it
is
not
possible
to
seuer
or
parte
images
,
nor
to
kepe
men
from
idolatrie
,
if
images
be
suffred
publiquely
.
That
I
speake
of
the
nature
and
origin
of
images
,
is
this
:
Euen
as
the
fyrste
intention
of
them
is
naught
,
&
no
good
can
come
of
that
whiche
had
an
euyll
begynnyng
,
for
they
be
altogether
naught
,
as
Athanasius
in
his
boke
against
the
gentiles
declareth
,
and
saint
Jerome
also
vppon
the
prophet
Jeremie
the.
vi
.
Chapter
,
and
Eusebius
the
seuenth
booke
of
his
ecclesiasticall
historie
the.
xviii
.
Chapter
testifieth
,
that
as
they
first
came
from
the
Gentiles
,
which
were
idolaters
and
worshippers
of
images
,
vnto
vs
,
and
as
the
inuention
of
them
was
the
beginning
of
spirituall
fornication
,
as
the
worde
of
God
testifieth
,
Sap.
14.
So
will
they
naturally
(
as
it
were
,
and
of
necessitie
)
turne
to
their
origine
from
whence
they
came
,
and
draw
vs
with
them
most
violently
to
idolatrie
,
abominable
to
God
and
all
godly
men
.
For
if
the
origine
of
images
,
and
worshipping
of
them
,
as
it
is
recorded
in
the
eight
chapter
of
the
booke
of
wysedome
,
began
of
a
blynde
loue
of
a
fonde
father
,
framing
for
his
comfort
an
image
of
his
sonne
,
being
dead
,
and
so
at
the
last
men
fel
to
the
worshiping
of
the
image
of
him
whom
they
did
know
to
be
deade
:
Howe
much
more
will
men
&
women
fall
to
the
worshipping
of
the
images
of
God
,
our
sauiour
Christ
,
&
his
saintes
,
if
they
be
suffered
to
stande
in
churches
&
temples
publiquely
?
For
the
greater
th
oppinion
is
of
the
maiestie
&
holines
of
the
person
to
whom
an
image
is
made
,
the
sooner
will
the
people
fall
to
the
worshipping
of
the
sayd
images
.
Wherfore
the
images
of
God
,
our
sauiour
Christ
,
the
blessed
virgin
Mary
,
the
apostels
,
martirs
,
and
other
of
notable
holinesse
,
are
of
all
other
images
most
daungerous
for
the
peril
of
idolatrie
,
and
therefore
greatest
heede
to
be
taken
that
none
of
them
be
suffered
to
stande
publiquely
in
Churches
and
temples
.
For
there
is
no
great
dread
least
any
should
fall
to
the
worshipping
of
the
images
of
Annas
,
Cayphas
,
Pilat
,
or
Iudas
the
traytour
,
if
they
were
set
vp
.
But
to
the
other
,
it
is
alredy
at
full
proued
,
that
idolatrie
hath
ben●
is
,
and
is
most
lyke
continually
to
be
committed
.
Nowe
as
was
before
touched
,
and
is
here
more
largely
to
be
declared
,
the
nature
of
man
is
none
otherwyse
bent
to
worshipping
of
images
(
if
he
maye
haue
them
and
see
them
)
then
it
is
bent
to
whoredome
and
adultrie
in
●he
company
of
harlots
.
And
as
vnto
a
man
geuen
to
the
lust
of
the
fleshe
,
seyng
a
wanton
harlot
,
sitting
by
her
,
and
imbracing
her
,
it
profiteth
little
for
one
to
saye
be
ware
of
fornication
,
God
will
condempne
fornicatours
and
adulterers
:
Compostile
,
Rome
,
Hierusalem
,
and
other
farre
countries
,
to
visite
dumbe
and
dead
stockes
and
stones
,
doth
sufficiently
proue
the
pronenesse
of
mans
corrupt
nature
to
the
seeking
of
idolles
once
set
vp
,
and
the
worshipping
of
them
.
And
thus
aswell
by
the
origin
and
nature
of
Idolles
and
Images
them selues
,
as
by
the
prouenesse
and
inclination
of
mans
corrupt
nature
to
idolatrie
,
it
is
euident
,
that
neither
images
,
if
they
be
publiquely
set
vp
,
can
be
separated
,
nor
men
,
if
they
see
images
in
Temples
and
Churches
,
can
be
stayd
and
kept
from
idolatrie
.
Nowe
where
as
they
yet
alleage
,
that
howsoeuer
the
people
,
princes
,
learned
,
and
wyse
of
olde
tyme
,
haue
fallen
into
idolatrie
by
occasion
of
images
,
that
yet
in
our
tyme
the
most
part
,
specially
the
learned
,
wyse
,
and
of
any
aucthoritie
,
take
no
hurt
nor
offence
by
idolles
and
images
,
neyther
do
runne
into
farre
countreyes
to
them
and
worshippe
them
:
And
that
they
knowe
well
what
an
idoll
or
Jmage
is
,
and
howe
to
be
vsed
,
and
that
therefore
it
foloweth
,
images
in
Churches
and
temples
to
be
an
indifferent
thing
,
as
the
whiche
of
some
is
not
abused
:
and
that
therefore
they
may
iustly
holde
(
as
was
in
the
beginning
of
this
part
by
them
alleaged
)
that
it
is
not
vnlawfull
or
wicked
absolutelye
to
haue
images
in
Churches
and
temples
,
though
it
maye
for
the
daunger
of
the
simple
sorte
seeme
to
be
not
altogether
expedient
.
Whereunto
maye
be
well
replied
,
that
Salomon
also
the
wysest
of
all
men
,
did
well
knowe
what
an
idoll
or
image
was
,
and
neyther
tooke
any
harme
thereof
a
great
whyle
himselfe
,
and
also
with
his
godlye
Wrytinges
armed
others
agaynst
He
that
loueth
daunger
shall
perishe
therein
:
and
,
let
him
that
standeth
,
beware
least
he
fal
,
rather
then
wittyngly
and
willingly
to
laye
suche
a
stumblyng
blocke
for
his
owne
feete
and
others
,
that
maye
perhappes
bring
at
last
to
breakenecke
.
The
good
Kyng
Ezechias
dyd
know
well
enough
,
It
is
lawfull
to
haue
images
publiquely
,
though
it
be
not
expedient
,
what
maner
of
pastours
shew
they
them selues
to
be
to
their
flocke
,
which
thrust
vnto
them
that
,
which
they
them selues
confesse
not
to
be
expedient
for
them
,
but
to
the
vtter
ruyne
of
the
soules
committed
to
their
charge
,
for
whom
they
shall
geue
a
strayte
accompt
before
the
prince
of
pastours
at
the
last
daye
?
For
in
deede
,
to
obiecte
to
the
weake
and
redy
to
fall
of
them selues
such
stumbling
blockes
,
is
a
thing
not
onely
not
expedient
,
but
vnlawful
,
yea
,
and
most
wicked
also
.
Wherefore
it
is
to
be
wondered
how
they
can
cal
images
,
set
vp
in
churches
and
temples
to
no
profite
or
benefite
of
any
,
and
to
so
great
peril
and
daunger
,
yea
,
hurt
and
destruction
of
manye
,
or
rather
infinite
,
thinges
indifferent
.
Is
not
the
publique
setting
vp
of
them
rather
a
snare
for
all
men
,
and
the
tempting
of
God
?
I
beseche
these
reasoners
to
call
to
mynd
their
owne
accustomed
ordinaunce
and
decree
,
whereby
they
determined
that
the
Scripture
,
though
by
GOD
him selfe
commaunded
to
be
knowen
of
all
men
,
women
,
and
children
,
should
not
be
read
of
the
simple
,
nor
had
in
the
vulgare
Nowe
it
remayneth
for
the
conclusion
of
this
treatie
,
to
declare
aswell
the
abuse
of
churches
&
temples
,
by
to
costely
and
sumptuous
deckyng
and
adourning
of
them
,
as
also
the
leude
paintyng
,
gylding
,
and
clothing
of
idols
and
images
,
and
so
to
conclude
the
whole
treatie
.
In
Tertulians
tyme
,
an
hundred
and
threescore
yeares
after
Christe
,
Christians
had
none
other
temples
but
common
houses
,
whyther
they
for
the
most
part
secretely
resorted
.
And
so
farre
of
was
it
that
they
had
before
his
tyme
any
goodly
or
gorgious
declied
temples
,
that
lawes
were
made
in
Antonius
Verus
and
Commodus
the
Emperours
times
,
that
no
christians
should
dwell
in
houses
,
come
in
publique
bathes
,
or
be
Linus
,
Cletus
,
and
those
thirtie
Bishoppes
their
successours
had
at
Rome
,
vntill
the
time
of
the
Emperour
Constantine
,
and
whiche
saint
Policarpe
should
haue
in
Asia
,
or
Ireneus
in
Fraunce
,
by
suche
lyes
,
contrarie
to
all
true
Histories
,
to
maynteyne
the
superfluous
gylding
and
decking
of
Temples
now
a
dayes
,
wherein
they
put
almost
the
whole
summe
and
pith
of
our
religion
.
But
in
those
tymes
the
worlde
was
wonne
to
Christendome
,
not
by
gorgious
,
gylted
,
and
paynted
temples
of
christians
,
which
had
scarsely
houses
to
dwell
in
:
but
by
the
godly
,
and
as
it
were
golden
mynds
,
and
fyrine
fayth
of
suche
as
in
al
aduersitie
&
persecution
professed
the
trueth
of
our
religion
.
And
after
these
tymes
,
in
Maximian
Galerius
Maximinus
the
Emperors
Epistle
,
they
are
called
Oratories
and
Dominica
,
to
saye
,
places
dedicate
to
the
seruice
of
the
Lorde
.
And
here
by
the
waye
it
is
to
be
noted
,
that
at
that
tyme
there
were
no
Churches
or
temples
erected
vnto
any
saint
,
but
to
God
onely
,
as
Saint
Augustine
And
the
same
Saint
Jerome
toucheth
the
same
matter
some
what
more
freelye
in
his
treatie
of
the
lyfe
of
Clarkes
to
Nepotian
,
saying
thus
:
Many
buylde
walles
,
and
erect
pyllers
of
Churches
,
the
smoothe
marbles
do
glister
,
the
roofe
shyneth
with
Golde
,
the
aulter
is
set
with
precious
stone
:
But
of
the
ministers
of
Christe
,
there
is
no
election
or
choyce
.
Neither
let
any
man
obiecte
and
aleage
agaynst
me
the
ryche
temple
that
was
in
Jurie
,
the
table
,
candlestickes
,
incense
,
shippes
,
platters
,
cuppes
,
morters
,
and
other
thinges
all
of
golde
.
Then
were
these
thinges
allowed
of
the
Lorde
,
when
the
Priestes
offered
sacrifices
,
and
the
blood
of
beastes
was
accompted
the
redemption
of
sinnes
.
Howbeit
,
all
these
thinges
went
before
in
figure
,
and
they
were
written
for
vs
,
vppon
whom
the
ende
of
the
worlde
is
come
.
And
nowe
when
that
our
Lorde
beyng
poore
,
hath
dedicate
the
pouertie
of
his
house
,
let
vs
remember
his
crosse
,
and
we
shall
esteeme
ryches
as
myre
ordongue
.
What
do
wee
maruell
at
that
whiche
Christe
calleth
wicked
Mammon
?
Whereto
do
we
so
hyghlye
esteeme
and
loue
that
,
whiche
saint
Peter
doth
for
a
glorie
testifie
that
he
had
not
.
Nytherto
saint
Jerome
.
Thus
you
see
how
saint
Jerome
teacheth
the
sumptuousnes
amongst
the
Jewes
to
be
a
figure
to
signifie
,
and
not
an
example
to
follow
,
&
that
those
outward
thinges
were
suffered
for
a
tyme
,
vntill
Christ
our
Lorde
came
,
who
turned
all
those
outwarde
thinges
into
spirite
,
fayth
,
and
trueth
.
And
the
same
saynt
Jerome
vpon
the
seuenth
chapter
of
Jeremy
saith
:
God
commaunded
both
the
Jewes
at
that
time
,
and
nowe
vs
who
are
placed
in
the
Churche
,
that
we
haue
no
trust
in
the
goodlinesse
of
building
and
gylte
rooffes
,
and
in
walles
couered
with
tables
of
marble
,
and
say
:
the
temple
of
the
Lord
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
.
For
that
is
the
temple
of
the
lorde
wherein
dwelleth
true
fayth
,
godly
conuersation
,
and
the
company
of
all
vertues
.
And
vppon
the
Prophet
Agge
,
he
descrybeth
the
true
and
ryght
decking
of
ornamentes
of
the
Temple
after
this
sorte
:
I
(
sayth
Saint
Jerome
)
do
thinke
the
siluer
wherewith
the
house
of
God
is
decked
,
to
be
the
doctrine
of
the
scriptures
,
of
the
whiche
it
is
spoken
:
The
doctrine
of
the
Lorde
is
a
pure
doctrine
,
siluer
tryed
in
fyre
,
purged
from
drosse
,
purified
seuen
tymes
.
And
I
do
take
golde
to
be
that
which
remayneth
in
the
hid
sense
of
the
saintes
,
and
the
secrete
of
the
heart
,
and
shyneth
with
the
true
lyght
of
God
.
Which
is
euident
that
the
Apostle
also
meant
of
the
saintes
that
buylde
vppon
the
foundation
of
Christ
,
some
siluer
,
some
golde
,
some
precious
stones
:
that
by
the
Golde
,
the
hid
sense
,
by
siluer
,
godlye
vtteraunce
,
by
precious
stones
,
workes
whiche
please
God
,
myght
be
signified
.
With
these
mettals
,
the
Churche
of
our
sauiour
is
made
more
goodly
and
gorgeous
,
then
was
the
synagogue
in
olde
tyme
.
With
these
liuely
stones
,
is
the
Churche
and
house
of
Christ
builded
,
and
peace
is
geuen
to
it
for
euer
.
All
these
be
saint
Hieromes
sayinges
.
No
more
dyd
the
olde
godly
Bishops
and
doctours
of
the
Churche
,
allowe
the
outragious
furniture
of
Temples
and
Churches
,
with
plate
,
vesselles
of
golde
,
siluer
,
and
precious
vestures
.
Saint
Chrisostome
sayth
,
In
the
ministerie
of
the
holy
Sacramentes
,
there
is
no
neede
of
golden
vesselles
,
but
of
golden
mindes
.
And
saint
Ambrose
saith
,
Saint
Hierome
commendeth
Exuperius
Byshop
of
Tolose
,
that
he
caryed
the
Sacrament
of
the
Lordes
bodye
in
a
wycker
basket
,
and
the
Sacrament
of
his
blood
in
a
glasse
,
and
so
caste
couetousnes
out
of
the
Churche
.
And
Bonifacius
Nowe
concernyng
outragious
deckyng
of
images
and
idolles
,
with
paynting
,
gyldyng
,
adournyng
with
precious
vestures
,
pearle
,
and
stone
,
what
is
it
els
,
but
for
the
further
prouocation
and
intisement
to
spirituall
fornication
,
to
decke
spirituall
harlottes
moste
costly
and
wantonlye
:
which
the
idolatrious
Churche
vnderstandeth
wel
enough
.
For
shee
beyng
in
deede
not
only
an
harlot
(
as
the
scriptures
calleth
her
)
but
also
a
foule
,
fylthye
,
olde
,
withered
harlot
(
for
she
is
in
deede
of
auncient
yeres
)
and
vnderstandyng
her
lacke
of
naturall
and
true
beawtie
,
and
great
lothsomenesse
,
whiche
of
her selfe
she
hath
,
doth
(
after
the
custome
of
suche
harlottes
)
paynte
her selfe
,
and
decke
&
tire
her selfe
with
golde
,
pearle
,
stone
,
and
all
kinde
of
precious
iewels
,
that
she
shyning
with
the
outward
beawtie
and
glory
of
them
,
may
please
the
foolyshe
fantasie
of
fonde
louers
,
and
so
entice
them
to
spirituall
fornication
with
her
:
Who
,
yf
they
sawe
her
(
I
wyll
not
say
naked
)
but
in
simple
apparell
,
woulde
abhorre
her
,
as
the
fowlest
and
fylthyest
harlot
that
euer
was
seene
:
Accordyng
as
appeareth
by
the
discription
of
the
garnyshyng
of
the
great
strumpette
of
all
strumpettes
,
the
mother
of
whoredome
,
set
foorth
by
saint
John
in
his
Thus
farre
of
faint
Hieromes
wordes
.
Wherevpon
you
may
note
aswell
his
iudgement
of
images
them selues
,
as
also
of
the
paynting
,
gildyng
,
and
deckyng
of
them
:
that
it
is
an
errour
whiche
came
from
the
Gentiles
,
that
it
perswadeth
religion
to
remayne
in
richesse
,
that
it
amaseth
&
deceaueth
the
simple
and
vnlearned
,
with
golden
senses
and
syluer
shinyng
eloquence
,
and
that
it
apparteyneth
properlye
to
the
Gentiles
and
Heathens
,
and
suche
as
knowe
not
GOD
.
Wherefore
the
hauyng
,
payntyng
,
gyldyng
,
and
deckyng
of
images
by
S.
Hieromes
iudgement
,
is
erronious
,
seducing
and
bringing
into
errour
(
specially
the
simple
and
vnlearned
)
heathenish
,
and
voyde
of
the
knowledge
of
God.
Surely
the
prophete
Daniel
in
the.
xi
.
Chapter
declareth
such
sumptuous
decking
of
images
with
golde
,
syluer
,
and
pretious
stones
,
to
be
a
token
of
antechristes
kingdome
,
who
(
as
the
prophete
foresheweth
)
shall
worship
God
with
suche
gorgeous
thynges
.
Nowe
vsuallye
suche
outragious
adorning
&
deckyng
of
images
,
hath
rysen
and
ben
maynteyned
,
eyther
of
offrings
prouoked
by
superstition
and
geuen
in
idolatrie
,
or
of
spoyles
,
robberies
,
vsurye
,
or
goodes
otherwyse
vniustly
gotten
,
whereof
wicked
men
haue
geuen
parte
to
the
images
or
saintes
,
(
as
they
call
them
)
that
they
myght
be
pardoned
of
the
whole
:
as
of
diuers
writings
&
old
monuments
,
concerning
the
cause
and
ende
of
certayne
great
gyftes
,
may
well
appeare
.
And
in
deede
suche
money
so
wyckedly
gotten
,
is
moste
meete
to
be
put
to
so
wycked
a
vse
.
And
that
whiche
they
take
to
be
amendes
for
the
whole
before
God
,
is
more
abominable
in
his
syght
,
then
both
the
wycked
gettyng
,
and
the
more
wycked
spendyng
of
all
the
reste
.
For
howe
the
Lorde
aloweth
suche
gyftes
,
he
declareth
euidentlye
in
the
prophete
Esaias
,
saying
,
I
(
sayth
the
Lord
)
do
loue
iudgement
,
and
I
hate
spoile
and
rauenie
offred
(
Seneca
)
be
not
twyse
children
(
as
the
common
saying
is
)
but
alwaies
children
:
but
this
is
the
difference
,
that
we
beyng
elder
,
play
the
children
,
and
in
these
playes
they
bryng
in
before
,
great
and
well
decked
puppettes
(
for
so
he
calleth
images
)
oyntmentes
,
incense
,
and
odours
.
To
these
puppettes
they
offer
vp
sacrifice
,
whiche
haue
a
mouth
,
but
not
the
vse
of
teethe
.
Uppon
these
they
put
attyryng
and
precious
apparell
,
whiche
haue
no
vse
of
clothes
.
To
these
they
geue
golde
and
syluer
,
whiche
they
who
receaue
it
(
meanyng
the
images
)
lacke
,
aswell
as
they
that
haue
geuen
it
from
them
.
And
Seneca
muche
commendeth
Dionisius
kyng
of
Sicile
,
for
his
merrye
robbyng
of
suche
decked
and
iewelled
puppettes
.
But
you
wyll
aske
,
what
doth
this
apparteyne
to
our
images
,
whiche
is
wrytten
agaynst
the
idols
of
the
Gentiles
?
Altogether
surelye
.
For
what
vse
or
pleasure
hath
our
images
of
theyr
deckyng
and
precious
ornamentes
?
Dyd
our
images
vnderstande
when
they
were
made
?
or
know
when
they
be
so
trimmed
and
decked
?
Be
not
these
thinges
bestowed
vpon
them
,
as
much
in
vaine
,
as
vpon
dead
men
which
haue
no
sense
?
Wherefore
it
foloweth
,
that
there
is
like
foolishnesse
and
lewdenesse
in
deckyng
of
our
images
,
as
great
puppettes
for
olde
fooles
,
like
children
,
to
playe
the
wycked
play
of
idolatrie
before
,
as
was
among
the
Ethnikes
and
Gentiles
.
Our
Churches
stande
full
of
suche
great
puppettes
,
wonderously
decked
and
adourned
,
Garlandes
,
and
Coronettes
be
set
on
theyr
heades
,
precious
pearles
hangyng
about
theyr
neckes
,
theyr
fyngers
shyne
with
rynges
,
set
with
precious
stones
,
theyr
dead
and
styffe
bodyes
,
are
clothed
with
garmentes
styffe
with
golde
.
You
woulde
beleue
that
the
images
of
our
men
saintes
,
were
some
Princes
of
Persie
lande
with
theyr
proude
apparell
,
and
the
idolles
of
our
women
saintes
,
were
nice
&
well
trimmed
harlottes
,
temptyng
theyr
paramours
to
wantonnesse
:
Whereby
the
saintes
of
God
are
not
honoured
,
but
most
dishonoured
,
and
theyr
godlynesse
,
sobernesse
,
chastitie
,
contempt
of
riches
and
of
the
vanitie
of
the
worlde
,
defaced
and
brought
in
doubt
,
by
suche
monstrous
deckyng
,
moste
differyng
from
theyr
sober
and
godlye
lyues
.
And
because
the
whole
Pageaunt
muste
throughly
be
playde
,
it
is
not
enough
thus
to
decke
idols
,
but
at
the
last
come
in
the
Priestes
them selues
,
lykewyse
decked
with
golde
and
pearle
,
that
they
may
be
meete
seruauntes
for
suche
Lordes
and
ladies
,
and
fyt
worshyppers
of
suche
gods
and
goddesses
.
And
with
a
solemne
pace
they
passe
foorth
before
these
golden
puppets
,
and
downe
to
the
ground
on
theyr
marybones
before
these
honourable
idols
,
and
then
rising
vp
againe
,
offer
vp
odours
and
incense
vnto
them
,
to
geue
the
people
an
example
of
double
idolatrie
,
by
worshyppyng
not
only
the
idoll
,
but
the
golde
also
,
and
rychesse
wherewith
it
is
garnished
.
Which
thinges
,
the
most
part
of
our
olde
martyrs
rather
then
they
would
do
,
or
once
kneele
,
or
offer
vp
one
crumbe
of
incense
before
an
image
,
suffered
moste
cruell
and
terrible
deathes
,
as
the
histories
of
them
at
large
do
declare
.
And
here
agayne
theyr
allegatian
out
of
Gregorie
the
first
and
Damassen
,
that
Venus
Gnidia
a
lesson
,
to
abominable
here
to
be
remembred
.
Be
not
these
thynke
you
pretye
bookes
and
scriptures
for
simple
people
,
and
specially
for
wyues
and
young
maydens
to
looke
in
,
reade
on
,
and
learne
suche
lessons
of
?
What
wyll
they
thinke
eyther
of
the
preacher
,
who
taught
them
contrarye
lessons
of
the
saintes
,
and
therefore
by
these
caruen
doctours
,
are
charged
with
a
lye
,
or
of
the
saintes
them selues
,
yf
they
beleue
these
grauen
bookes
and
paynted
scriptures
of
them
,
who
make
the
saintes
nowe
raignyng
in
heauen
with
God
,
to
theyr
great
dishonour
,
scoolemaisters
of
suche
vanitie
,
which
they
in
theyr
lyfe
tyme
moste
abhorred
?
For
what
lessons
of
contempte
of
rychesse
and
vanitie
of
this
worlde
,
can
such
bookes
so
besmeared
with
golde
,
set
with
stone
,
couered
with
silkes
,
teache
?
What
lessons
of
sobernesse
and
chastitie
,
can
our
women
learne
of
these
pyctured
scriptures
,
with
theyr
nice
apparell
and
wanton
lookes
?
But
away
for
shame
with
these
coloured
clokes
of
idolatrie
,
of
the
bookes
and
scriptures
of
images
and
pictures
,
to
teache
idiottes
,
nay
to
make
idiotes
and
starke
fooles
&
beastes
of
Christians
.
Do
men
,
I
pray
you
,
when
they
haue
the
same
bookes
at
home
with
them
,
runne
on
pylgrymage
to
seeke
like
bookes
at
Rome
,
Compostella
,
or
Hierusalem
,
to
be
taught
by
them
,
when
they
haue
the
lyke
to
learne
of
at
home
?
Do
men
reuerence
some
bookes
,
and
despyse
and
set
lyght
by
other
of
the
same
sorte
?
Do
men
kneele
before
theyr
bookes
,
light
candels
at
noone
time
,
burne
incense
,
offer
vp
gold
and
siluer
,
and
other
giftes
to
theyr
bookes
?
Do
men
eyther
fayne
or
beleue
miracles
to
be
wrought
by
theyr
bookes
?
I
am
sure
that
the
newe
Testament
of
our
sauiour
Jesus
Christe
,
conteynyng
the
worde
of
lyfe
,
is
a
more
lyuely
,
expresse
,
and
true
image
of
our
sauiour
,
then
all
carued
,
grauen
,
moulten
,
and
paynted
images
in
the
worlde
be
,
and
yet
none
of
all
these
thynges
be
done
to
that
booke
or
scripture
of
the
Gospell
of
our
sauiour
,
which
be
done
to
images
&
pictures
,
the
bookes
and
scriptures
of
lay
men
and
idiotes
,
as
they
call
them
.
Wherfore
call
them
what
they
list
,
it
is
most
euident
by
theyr
deedes
,
that
they
make
of
them
no
other
bookes
nor
scriptures
then
suche
as
teache
most
fylthye
and
horrible
idolatrie
,
as
the
vsers
of
such
bookes
dayly
proue
by
continuall
practisyng
the
same
.
O
bookes
and
scriptures
,
in
the
whiche
the
deuilyshe
scoolemaister
satan
,
hath
penned
the
lewde
lessons
of
wicked
idolatrie
,
for
his
dastardelye
disciples
and
scollers
to
beholde
,
reade
,
and
learne
,
to
Gods
most
hygh
dishonour
,
and
theyr
moste
horrible
damnation
.
Haue
not
we
ben
muche
bounde
,
thinke
you
,
to
those
whiche
shoulde
haue
taught
vs
the
trueth
out
of
Gods
booke
and
his
holye
scripture
,
that
they
haue
shut
vp
that
booke
and
scripture
from
vs
,
and
none
of
vs
so
bolde
as
once
to
open
it
,
or
reade
on
it
?
and
in
steade
thereof
,
to
spreade
vs
abroade
these
goodly
caruen
and
gylted
bookes
and
paynted
scriptures
,
to
teache
vs
suche
good
and
godly
lessons
?
Haue
not
they
done
wel
,
after
they
ceassed
to
stande
in
pulpittes
them selues
,
and
to
teache
the
people
committed
to
theyr
instruction
,
kepyng
scilence
of
Gods
worde
and
become
dumbe
dogges
(
as
the
prophete
calleth
them
)
to
set
vp
in
theyr
steade
,
on
euery
pyller
and
corner
of
the
Church
,
such
goodly
doctours
,
as
dumbe
,
but
more
wicked
then
them selues
be
?
We
neede
not
to
complayne
of
the
lacke
of
one
dumbe
Parson
,
hauing
so
many
dumbe
deuelish
Uicars
(
I
meane
these
idols
&
painted
puppets
)
to
teache
in
theyr
steade
.
Nowe
in
the
meane
season
,
whilest
the
dumbe
and
dead
idols
stand
thus
decked
&
clothed
,
contrary
to
gods
law
and
commaundement
,
the
poore
christian
people
,
the
liuely
images
of
God
,
commended
to
vs
so
tenderly
by
our
sauiour
Christe
as
moste
deare
to
him
,
stand
naked
,
shyneryng
for
colde
,
and
theyr
teeth
chatteryng
in
theyr
heades
,
and
no
man
couereth
them
,
are
pyned
with
hunger
and
thirste
,
and
no
man
geueth
them
a
peny
to
refresh
them
,
where
as
poundes
be
redye
at
all
tymes
(
contrarye
to
Gods
worde
and
will
)
to
decke
and
trymme
dead
stockes
and
stones
,
whiche
neyther
feele
colde
,
hunger
,
ne
thirst
.
Clemens
hath
a
notable
sentence
concernyng
this
matter
,
saying
thus
,
That
serpent
the
deuyll
Note
I
pray
you
,
howe
this
most
auncient
and
learned
doctour
,
within
one
hundred
yeres
of
our
sauiour
Christes
tyme
,
moste
playnely
teacheth
,
that
no
seruice
of
God
,
or
religion
acceptable
to
him
,
can
be
in
honouryng
of
dead
images
:
but
in
succouring
of
the
poore
,
the
liuely
images
of
God
,
according
to
saint
James
,
who
sayth
,
This
is
the
pure
and
true
religion
before
God
the
father
,
to
succour
fatherlesse
and
motherlesse
chyldren
and
wyddowes
in
theyr
affliction
,
and
to
hepe
hym selfe
vndefyled
from
this
worlde
.
True
religion
then
and
pleasing
of
god
,
standeth
not
in
makyng
,
settyng
vp
,
payntyng
,
gylding
,
clothing
,
&
decking
of
dumbe
and
dead
images
(
which
be
but
great
puppettes
and
mawmettes
for
old
fooles
in
dotage
,
and
wicked
idolatrie
,
to
dally
and
play
with
)
nor
in
kyssyng
of
them
,
cappyng
,
kneelyng
,
offeryng
to
them
,
in
sensyng
of
them
,
setting
vp
of
candels
,
hanging
vp
of
legges
,
armes
,
or
whole
bodies
of
waxe
before
them
,
or
praying
,
&
askyng
of
them
or
of
saintes
,
thynges
belongyng
onlye
to
God
to
geue
.
But
al
these
thynges
be
vayne
and
abominable
,
and
moste
damnable
before
God
.
Wherefore
all
suche
do
not
only
bestowe
theyr
money
and
labour
in
vayne
:
but
with
theyr
paynes
and
coste
,
purchase
to
them selues
gods
wrath
&
vtter
indignation
,
and
euerlasting
damnation
both
of
bodye
and
soule
.
For
ye
haue
hearde
it
euidently
proued
in
these
Homilees
against
idolatrie
,
by
Gods
word
,
the
doctours
of
the
Churche
,
ecclesiasticall
histories
,
reason
,
and
experience
,
that
images
haue
ben
and
be
worshypped
,
and
so
idolatrie
committed
to
them
by
infinite
multitudes
,
to
the
great
offence
of
Gods
maiestie
,
and
daunger
of
infinite
soules
,
and
that
idolatrie
can
not
possiblye
be
separated
from
images
set
vp
in
Churches
and
Temples
,
gylded
and
decked
gorgeouslye
,
and
that
therfore
our
images
be
in
deede
verye
idols
,
and
so
all
the
prohibitions
,
lawes
,
curses
,
threatnynges
of
horrible
plagues
,
as
well
temporall
as
eternall
,
conteyned
in
the
holy
scripture
,
concerning
idols
,
and
the
makers
,
mainteyners
,
and
worshyppers
of
them
,
apparteyne
also
to
our
images
set
vp
in
Churches
and
Temples
,
to
the
makers
,
maynteyners
,
and
worshyppers
of
them
.
And
all
those
names
of
abomination
,
which
Gods
word
in
the
holy
scriptures
geueth
to
the
idols
of
the
Gentiles
,
apparteyne
to
our
images
,
beyng
idolles
like
to
them
,
and
hauyng
lyke
idolatrie
committed
vnto
them
.
And
Gods
owne
mouth
in
the
holye
scriptures
calleth
them
vanities
,
lyes
,
deceyptes
,
vncleanlynesse
,
fylthynesse
,
dounge
,
mischeefe
,
and
abomination
before
the
Lorde
.
Wherefore
Gods
horrible
wrath
,
and
our
moste
dreadfull
daunger
,
can
not
be
auoyded
,
without
the
destruction
and
vtter
abolishing
of
all
suche
images
and
idols
out
of
the
Churche
and
Temple
of
God
,
whiche
to
accomplyshe
,
GOD
put
in
the
myndes
of
all
Christian
princes
.
And
in
the
meane
tyme
,
let
vs
take
heede
and
be
wyse
,
O
ye
beloued
of
the
Lord
,
and
let
vs
haue
no
straunge
gods
,
but
one
only
god
,
who
made
vs
when
we
were
nothing
,
the
father
of
our
Lord
Jesus
Christe
,
who
redeemed
vs
when
we
were
lost
,
and
with
his
holye
Amen
.