IF neyther experience of elder age , nor present authoritie of Scripture were , to put vs in minde of the sleyghtes of Sathan , howe he continuallie doth bend his force , against the forte of our afflicted soules : yet the subtile conspiracies of these yonger dayes , the practise of the Papist , that Martials now the Diuels hoste , and marcheth forward with a forged Ensigne , appearing outwardly to be the frend of Christ , whose fayth & religion he vtterly subuerteth , may serue as a warning piece out of the watch tower , to make vs runne to the walles of fayth , betaking our selues eche man to his defence , in the certaine truth of Gods eternal testament . For if the groundwork be shaken once , whervpon we builde our health and saluation ( which is the affiaunce in Christ our God , and credite to his worde ) then enters our ennimy with banner displayed , and beateth vs downe to the pit of damnation . Wherefore he séeking to supplant Christ , and pul our hearts from seruice of him : compasseth by al meanes to winne him selfe some credite with vs : and the knowledge of God , reuealed in his worde , by a little and a little to be taken from vs . But he hath of him selfe to ill a name to be estéemed so : and therefore vnder viser of that that he is not , he winnes men to yelde to that that they should not . He becommeth therefore in all his workes an Ape of God , to imitate and resemble after his hellish maner , to the vtter ouerthrowe and destruction of our soules , that which our heauenly father hath prouided for our health , saluation and blysse . Herein hath he handled himself so workmanly , that he lokes very narrowly that can discerne the difference . Yea the eyes of his heart must be better cleared , than by the light of reason , or else he shal be blinded in the myst . We sée that euen from the beginning , after Gods spirit had moued Abell , and the holy Patriarks , to offer sacrifice vnto him , that should be figures all of that one sacrifice , which Christ according to the prefixed pleasure of the eterne Deitie , should at his time on the Crosse perfourme : The Diuel in worshipping of his Idols did come so néere the same , that the self same did séeme to be doone in both . Yea generally in all the superstitions and detestable rytes of the heathen folke , he toke his paterne out of the ordinaunce of the Hebrewes and maners of the Christians . Which thing Tertulian among the Latin writers the most auncient and chiefe right well declareth : De Prescriptionibus ad uers . Heret . Ipsas quoque res Sacramentorum diuinorum in Idolorum mysterijs emulatur . &c. Yea the very matter and substance of the diuine Sacraments he counterfeyts in his Idol seruice . He hath his baptisme whereby such as do beleue in him , haue forgiuenesse promised them : He marketh his men with signes in the forehead : he hath his offrings , his sacrificers , his virgins , and his votaries . That if we loke on the supersticions of Numa Pompilius , the badges , the priuileges , the offices of his priestes , the vessels , the ceremonies , the furniture of his sacrifices , we shal sée how the Diuell Morositatem illam , as Tertullian termeth it , Iudeae gentis imitatus est : did imitate the fansies and selfe wilnesse of the Iewes . As Moses went vp into the mount Syna and there receyued the Law tables , whereof the author God him self should be : So Minos afterward among the Grecians hyding him selfe a while , in Iupiters caue , came forth at length , and gaue them lawes , from mighty Ioue , as he pretended . And to the ende , the people might the more be bounde in obedience , the lyke practise had the Romaine King , of whom I spake before , saying : that in the night time he had secrete conference with Aegeria , and she deliuered him such holesome lawes as the mighty Gods had decréed on . Whereby what other thing was attempted of the Diuell , but that all credite should be denied to Moses , in asmuch as Minos and Numa to , did alleage the like authoritie for themselues , & yet it was euident they were but fables . Will ye go to the circumstances of place and persons ? Then as God ordayned his seruice to be had first in the tabernacle , then in the temple at Hierusalem , so would the Diuell haue his hilles and groues . As God did raise vp his holy men and Prophetes , that being inspired with the holy Ghost might declare his will , and by force of miracles winne the more credite : So hath the Diuell his coniurers , his witches , his figure flingers and his sorcerers , with the spirite of illusion to worke straunge effectes . As we haue a place of eternall rest , so haue they their heauen . Elisios campos et amaena vireta fortunatorum nemorum , the swéete pleasant Paradise and places of good hap : As we haue hell : euen so haue they : that if we preach the blessednesse of the faythful by the merits and mercies of Christ our Sauiour , then step the godlesse out , & take it as a tale of the Poets Paradise . If we threaten vengeance to the misbeleuers , and extreme torment of hell fier , the Diuels limmes laugh vs to scorne againe , and doe resemble it to Plato his Purgatorie , or to the scalding of Pyriphlegeton , a riuer so deuised by the heathen folke , to burne in hell wyth flames vnquenchable . Such sleights hath Sathan to put vs in securitie of any further payne : to pull vs from the hope of perfecter estate , that here we may liue , as the Diuell would haue vs : in the ende to receiue as the Diuel can rewarde vs . And he hath not wanted his instrumentes of olde . He hath made himself ministers from time to time , that in the worlds eye were most worthy reuerence , and likelier than the rest to compasse his desire . Among them all to the Diuels behoofe neuer so faythfull seruaunts , to the destruction of the people neuer so pestilent instruments , as the Papists are : for what haue they not done , to the vtter subuersion of al true religion ? As Christ commaunded the beleuers in his name to be baptised : So they in the Diuels name haue baptised Bels , with the same ceremonies & solemnities , that they would vse in Infants christening : saue that the Diuel would haue in his sacrament , a certaine more Maiesty , than God in his . Therfore the Papistes by the spirite of the Diuel , ordained that a byshop must needes christen a Bell , where as euery poore priest may christen a childe . And bycause that through water consecrated by the word of God , sinnes are remitted , not by the force of water , but power of the spirit : therefore the Diuell would haue his consecration of water and of salt , De Consecr. Dist. 3. qua cuncti sanctificentur ac purificentur aspersi : as it is written in the Popes decrées , that whosoeuer are sprinkled therewith , are by and by sanctified , purified , made cleane and holy : go no further than to their Portesses , and you shal sée how they approue it . Aqua benedicta , deleantur tua delicta . Aqua benedicta , sit tibi salus & vita . By the holy water so , be thy offences put the fro . Let the holy water be , saluation and life to thee . These words were in their daily seruice . But O blasphemous mouthes to attribute that to their inuentions , which is the work of God alone , the price of the bloud of Christ our sauiour . Yet wil they haue as their father had , when he came forth with Scriptum est , the Scripture for them : applied I promise you , to as good a purpose , as when the Witch by hir Pater noster made hir payle goe a milking . For why should I not compare the Priests , ( that consecrate Crosses and ashes , water and salte , oyle and creame , bowes and bones , stockes and stones , that christen bels that hang in the stéeple , that coniure wormes that créepe in the fielde , that giue S. Iohns gospels to hang about mens neckes ) to the vilest Witches and Sorcerers of the earth . Eche Prince hath his people : & deliuereth his lawes to be obserued of them : which if they kepe , they shew they are his . And God ( that his seruants might be knowen to the world , by walking according to his wil ) ordayned some works , wherin he would haue vs to exercise our selues : As the feare , the faith , the loue to Godwarde , the repentance of our euils , the profession of the Gospel , the furtherance of the same , praier , thankesgiuing , & praise of God , pacience , perseuerance , iustice , charity , and such other like . What doth the diuell now ? To seale his seruants into league with him , he deuiseth ordinaunces to make them to be knowen by : As , strange attire , difference of meates , refusal of mariage , rising at midnight , shutting vp in a cloyster , erecting of Images , worshipping of saincts , seruice in latin , gadding on Pilgrimage , making of vowes , most wilful beggery , most vile hipocrisy . Hereby the simple haue bene so deluded , that they thought gods seruice to consist herein : and so , the diuel for God was honored . Hereby the diuels children haue so magnified themselues , that ( Gods law neglected ) their beastly fansies haue ben had in reuerence . For proufe whereof , go no further than to this . Sole life is not by God commaunded : The diuel doth exact it in his ministers . Genes. 26. Exod. 20. 1. Cor. 6. Heb. 13 Adultry is by god condemned : The diuell in his ministers makes a trifle of it . That filthy vice which by the testimony of the Apostle Paule doth quite exclude vs from the kingdome of heauen , they make but a game of , or a sinne veniall . If ye credit me not , read the the decrée , of Alexander the .iij. of the name : Cap. At si Clerici . paragra . de Adult . there he affirmeth that as for adultery & such other faults , which he accompteth by expresse word , crimina leuiora , trifling offences , the bishop may dispense with . And yet some good fellowes , wil say that we preach liberty . We , or the Papists ? Iudge ye . Dist. 24. cap. Fraternitatis Pelagius the Pope as we read in a certain decretal of his ( & when I speake of decrees & decretals , think that I speake of no other matter , than that which the papists haue in as souerain a price as the bible ) giues a worthy censure in the like case . A man that had ben maried , wold nedes after the decease of his wife become a priest : & sued for his orders . The Prelates fell of examining the matter whether he were Bigamus or no : that is to say , whether his wife was a maid when he maried hir , or whether he himselfe had maried a second wyfe . For if eyther of these had bene found in hym , he had bene vnméete to enter into orders . But found he was to be an adulterer , who after his wiues death , had a childe by an other woman . Nowe what sayth the holy father . In as much as he is not found to be Bigamus , but yet proued incontinent , we hope wel of him : let him haue his orders . As for his lechery , we beare with him , in respect of the weaknesse of this our age . Sée the religion of Poperie . If it had bene his hap to haue maried a wydowe , or the second time to haue entred into the holy state of matrimonie , this man shuld haue had no orders : Nowe that he is become a whoremaster , he hath them . Here commes in place , the famous iudgement of him that makes the gloze , not in mockery , but in good earnest . Ecce casus , vbi plus valet Luxuria quam Castitas Beholde a case , where Incontinence hath a more priuilege , than Chastitie . Thus I suppose ye sée how the Diuel doth aduaunce his workes , and by the ministerie of the Papists set vp himselfe in place of God . Nowe that his religion should in all points , to the worldes eye , be as perfect as Gods , and the men should not want helpes ynowe to hel : As God appointed the prayers vnto him to be made through Christ our mediatour : So when the Diuell will be serued best , he deputeth sainctes to be intercessors , and euery one of them hath his charge lymitted . One to deliuer vs from the feuer Quartane , another to preserue vs from the daunger of the sea . One to restore the goods that we haue lost , another to defend our foldes from the Fox . One for the plague , another for the purse . One for our selues , another for our swyne . And is not this mere Gentilitie ? Yet is it right Poperie . As they had Iuno for women in childbed , so we the blessed virgin in hir place with vs . As they had Esculapius to saue them from diseases : so had we S. Roke to supply that rome . As they had Mars to help them in warfare : so had we S. George to make vs win the fielde . Finally , least there should want any thing to please the wanton world : As God of his mercy did make man , after the image and likenesse of himselfe : so the Diuel hath put in the minde of man , to make Images after the likenesse of God , and so to transferre his honor vnto creatures . The blockish Images , the dead crosses , haue bene crept to , bene worshipped . The liuely Images of Christ himselfe , haue bene brought to the crosse , and burned cruelly . May I not therefore wyth Clement the Apostles successor say . Quis est iste honor dei , per lapideas & ligneas formas discurrere , atque exanimes figuras venerari , Recog. li. 5. & hominem in quo vera Dei Imago est spernere ? What honor of God is this , to runne about the counterfets of tymber and of stone , & to worship the shapes that are without soule , and despise man , in whome the true shape of God is ? Yet haue we often heard and sometime to our griefe haue séene , that for the quarrell of stocks and stones , many learned men haue lost their liues : and where the learned and godly bookes , contayning Gods vndoubted worde , haue bene torne in pieces and despitefully burned : these Lay mennes bookes haue with no griefe at al bene suffered to stand , but for the pulling downe haue procured the death and destruction of many . Thus for the Idol sake the true Image of Christ hath bene defaced , and painted Images bene suffered to the abuse : the thing taken from vs that should teach vs the right vse . It is not vnknowen to all the world , with what crueltie & rage , Sathan hath vpholden & maintayned his deuise , by executing of thousands , for contempt of an Image : But for the contempt of God and murthering of his saincts , what conscience was there euer in Papiste ? When the people of Antioch , Theodoret. lib. 5. Cap. 19. & . 20. had in despite pulled downe the brasen Image of Theodosius his wife , ( who then was Emperour ) for this their outrage and disobedience , they were threatned ( as they well deserued ) to lose their liberties , & be committed to the sword . But when the men of warre approched , a silly man whose name was Macedonius , deuoid of learning & great skyll , but vertuous otherwise , did stay their rage with this kinde of oration . Tel the Emperor ( my frends ) that he is not only an Emperor , but a man to : Therefore he ought not onely to respecte his Empire and rule , but also his owne condition and nature . For wheras he is a man , he hath subiectes of the like estate with himselfe : and the nature of man , is made after the Image and likenesse of God . Wherefore he ought not so cruelly & outragiously to slay the image of god , least the maker of that image shuld be incensed therby to wrath . He should rather consider that this extremitie is vsed only for an image of brasse : and none there is , vnlesse he be mad , but can tel the difference betwene a dead & senslesse thing , and that which hath both life and soule . Let him also remember this , that it is easy for vs , for one Image of brasse to restore many . But he for al his power , is not able to make one heare of them that shal be destroyed for it . With reporte hereof , the good Emperor was quieted , & in steade of crueltie extended curtesie . But since Idolatrie hath taken roote , howe many thousand christians haue without redemption bene burned and hanged , only for disprouing the abuse of Imagry ? And with them that be wedded to their owne wills , yet to this day a greater fault it is , to speake against an Image of any kinde of metall , than doing of a trespasse against the maiestie of God . And therefore we sée that pictures and Images which partly of Gentilitie , partly of a blinde and foolish zeale , were receiued at the first to be signes of good wil , & prouocations to vertue , haue bene in processe , the destruction of Religion , and maintenance of grosse Idolatrie . I omit the offence and cause of stumbling vnto the weake , Deut. 20. Leuit. 19. Math. 18. which in the scripture is oft accursed . Iustinus in his boke de Monarchia , sheweth how mannes nature had vnderstanding at the first graunted , to the end that the trueth might be learned of them , & the true worship of the one God , the only maker and Lord of all . But the Diuels malice craftely came in place , and caused men to forget their owne estate , and the maisty of God , for their owne imaginations . Which thing , experience it self hath taught vs , that the flesh deliting in hir owne deuises , hath made vs prone aboue al other faults , to supersticion & wicked worshippings . Esay sayth , Cap. 2. Their land was full of Idols and they worshipped the worke of their owne handes . Wherin , the order of words is to be noted , howe first the Prophet doth name the matter , be it siluer or golde : then afterward he commes to the vse , which consequently alwayes doth follow . For it can not be chosen , but with the Idol must go the abuse : as of the fier if ye lay on wood , ariseth flame . Nor onely in our dayes this vile corruption hath had the vpper hand , but by the same deceitful traine , euer from the beginning , Sathan hath inuegled the harts of the simple . Ezechiell affirmeth , Cap. 20. that when the Israelites were yet in Egipt , they had rebelled against the Lord , they had not cast away the abhominations of their eyes , nor yet forsaken the Idols of the countrey : wherefore God intending to weane them from the breast of fornication , to leaue the sucking of such dregs of Idolatry , for this only respect , deliuered vnto them most parte of his ceremonies . Yet all they were not able to kepe them within the compasse of Gods true seruice , but that they would fall to their owne inuentions . We sée how they forced Aaron , Exod. 32. afore his brother Moses could descend from the mount , to make them a golden Calfe , to fal downe & do worship to it . We sée how when they were in the land of promise , vnder their Iudges & their Kings , they went a madding after their Idols . We sée that after the zelous kings Ezechias & Iosias had reformed religion , 2. Reg. 21. & .23 . the people were so prone to the contrary , that immediatly vpon their deceasse , they returned again to their old vomit . Yea when the ten tribes were brought to captiuity , for seruing God otherwise than he would , the tribe of Iuda , was not by this their brethrens plague amended : nor when they were brought vnder yoke themselues , they considered any whit the cause of their distresse , which was the forsaking of their Lord and God . For being in Babilon , they went as nere as they could to the rytes of Gentilitie : & restored agayne vnto the land of promise , vnder Antiochus they fell agayne . Such is the violent persuasion of error , such is the force of supersticion , that assone as euer occasion is ministred , our corrupt nature enclineth to it . Wherof we néede to fetch no further proufe , than our owne dayes . That Idol of Winchester Stephen Gardyner , subscribed in king Edwardes raigne agaynst the vse of Images , comparing them to a childes booke , that ought to be taken from him if he onely delited in the golden couer : Yet in Quéene Maries dayes , he forgat himselfe , and commaunded them euery where to be erected . For .xiiij. yeare together , as by good depositions it is to be séene , he preached against the Popes supremacie , vehemently , pythily , earnestly , very earnestly , forwardly : but as sone as euer oportunitie serued him , he brought ( in the Diuels name ) the Idol in agayne . What shall I speake of mens priuate doings ? generally we heard in our Iosias raigne , when he had pulled downe the hie places , that our affections had bene layd to lowe , that we had bene deceiued . And as for Pilgrimages , pardons , and suche ydle toyes , who would defende them ? who would not confesse , that they had bene abused by them ? yet in that terrible Interraigne of Antichrist , a Pilgrimage in Wales was straight erected . Faire fruite followed . Much resort vnto it : & neuer any of the learned fathers opened once his mouth against it . Such is the trust to men : So ready and apt we are , to followe ( as the Prophet sayth , & as I did alleage before ) the abhominations of our owne eies , attempering Gods seruice vnto our outward senses . Whereby it commes to passe , as Lactantius doth say , vt Relligio nulla sit , De fal . Rel 1.2 . Cap. 19. vbi simulachrum est , that no Relligion is there , where an Image is . And since ( to come néere to our present purpose ) Crosses in market places , and not in Churches , are ( as by good proufe we finde ) great stumbling stones not onely to the simple , but also to such as wil séeme to be wyser : impossible me think , it is , a Crosse to be erected , in place of Gods seruice , and him , that hanged on the Crosse , to be honored as he ought . For the minde is rapt from heauenly consideration , to the earthly creature : from the soule , to the substance : from the heart , to the eye . Cause we can assigne none other , but as the same Lactantius , doth say . Esse aliquam peruersam potestatem , De fal . Rel. li. 2. Cap. 1. qua veritatis sit semper inimica : quae humanis erroribus gaudeat : cui vnicum ac perpetuum sit opus , offundere tenebras , & hominum caecare mentes , ne lucem videant , ne denique in caelum aspiciant , ac naturam corporis sui seruent . There is a certaine peruerse power , which alwayes is enimie vnto the truth : which taketh pleasure in mans error : whose only and continuall work it is , to ouercast cloudes and mistes of darkenesse , to blinde the mindes of men that they sée not the light : that they loke not vp into heauen , and kepe the nature of their owne body . For where as other liuing creatures , in that they haue not receiued wit and reason , bende groueling to the grounde , but we haue an vpright state , a countenaunce aloft , from God our maker giuen vs : it appeareth that the religion , and seruice of God accordeth not vnto mens reason , which bends and bowes the heauenly creature , to worship , to knéele , to knocke to the earthly . God would haue vs to loke vpon the heauens , to séeke for our religion there , in that place , which is the seate of his glory : to beholde him in heart , whome , with our eye we can neuer sée . And is not this an extreme folly , yea a mere madnesse , to aduaunce the metal which is but corruptible , to abase the minde which is eterne ? where as the shape and proportion of oure bodies , doe teache vs no lesse , but that our mindes should be lifted thither , whetherward ye sée our heads erected ? yet hath our enimy so enchaunted vs , that we haue for his sake forsaken our frend : forgotten God and our selues to . But he hath not done this at once and altogether : by a lyttle and a lyttle he hath crept in vpon vs , til at the length he hath wholly possessed vs . At the firste , Images among Christen men , were only kept in priuate houses : paynted or grauen in story wise : which had some meaning and signification in them . Afterward they crept into the Church , by a zeale not according to knowledge , as by Paulinus at Nola : yet nothing lesse was meant , than worship of them . So that at the firste , they séemed in some respecte to be tollerable , as meanes to excite men to thankfulnesse and deuotion : vntil the Diuel shewed himselfe in his likenesse , and turned the glory of the immortall God , to the seruice of a vile and earthly creature . Yet if we had not séene that effect follow , which in dede we haue , to lamentably , to the desperate destruction of many christen soules , we might notwithstanding iustly condemne the whole faithlesse and fond inuention . For it was but a wilworship , a naughty seruice , hauing no ground of the worde of God , and onely spring of error and Gentilitie . For according to the commaundement of the Almighty . Deut. 12. Euery man must not do , what soeuer seemeth good in his own eyes . What soeuer God hath commaunded vs , we must take heede to it : neyther adding any thing vnto it , nor taking any thing away from it . Lykewise the Prophet Ieremie Ierem. 23. doth aduise vs : Not to hearken to them that speake the vision of their owne heart , and not out of the mouth of the Lorde . For what is chaffe to wheate ? And the Apostle to the same effect , Rom. 14. What soeuer is not of faith , is sinne : faith is by hearing , and hearing by the word of God . Wherefore Tertullian doth well affirme . quod nobis nihil licet de nostro arbitrio indulgere , De pres . aduers . Heret . sed nec eligere quod aliquis de arbitrio suo induxerit . Apostolos domini habemus authores , qui nec ipsi quidque de suo arbitrio quod inducerent , elegerunt , sed acceptam a Christo disciplinam , fideliter nationibus assignarunt . That it is not lawfull for vs , to flatter our selues with any thing of our own iudgement and discretion : nor to chose that , which any man hath brought in of hys owne head , we haue the paterne of the Apostles for vs : which toke nothing to bring in after their own pleasure , but faythfully assigned to the nations , the doctrine that they had receiued of Christ . Ciprian also . Cecilio fratri . Epis. 6 8. Non hominis consuetudinem sequi oportet , sed Dei veritatem : cum per Esaiam Prophetam Deus loquatur & dicat : Sine causa autem colunt me , mandata et doctrinas hominum docentes : Et iterum , Dominus in Euangelio hoc idem repetat , dicens : Reijcitis mandatum Dei , vt traditionem vestram statuatis . We muste not followe the custome of man , but the truth of God : in asmuch as he speaketh by his Prophet Esay and sayth : They honor me in vayne , teaching the doctrines and preceptes of men . And agayne in the Gospel , Christ himselfe repeateth the same , saying : Ye refuse the commaundement of God , to establish your owne tradition . And learned Austin doth teache vs no lesse , wryting on this sorte . Extat authoritas diuinarum Scripturarum , De Trinita . lib. 3. Cap. 11. vnde mens nostra deuiare non debet , nec relicto solidamento diuini eloquij : per suspicionum suarum abrupta praecipitari , vbi nec sensus corporis regit , nec perspicua ratio veritatis elucet . There is extant wyth vs the authoritie of holy Scripture , from the whiche our minde oughte not to swarue : nor leauing the substantiall ground of Gods word , runne hedlong on the perilles of our owne surmises , where we neyther haue sense of body to rule vs , nor apparant reason of truth to directe vs . Wherefore syth the scripture hath taught , and Fathers confirmed , that onely God is sufficient scholemaster : and his worde prescribeth vs one certayne order , Eche man by preaching to be instructed in the truthe , What should we runne to dumbe Doctors , which take out nothing else , but lessons of lies ? For as Hieremie sayth , Cap. 10. Eruditio vanitatum , lignum . The stocke is a doctrine of vanitie . And Abakuk . An Image is the teacher of lies . Cap. 2. Ioan. 5. Shall we then discredite the counsel of our God , saying : Scrutamini scripturas : Search ye the Scriptures : and followe the deuise of the Diuell , teaching Contemplamini picturas : Loke vpon pictures ? Let men bring in , what pretence they lust , that Images doe serue for mennes instruction : yet euident it is , that they came from Gentilitie , Eccl. hist. li. 7. Cap. 18. and that doth Eusebius proue . For he reporteth , that he sawe in the City of Caesarea , a certayne Image . But where ? Ante domus illius fores . Before the doore in the streate , not in the Church : which olde men sayd was made as like to Iesus as it could . Another Image there was made like a woman knéeling afore Christ , holding vp hir handes , contayning the historie of hir , Math. 9. that was diseased with the issue of bloud . Nowe come to the iudgement of the ecclesiasticall writer on it . Nec mirum videri debet , eos qui ex gentibus olim a seruatore nostro curati sunt , ista fecisse : quando et Apostolorum illius imagines , Pauli videlicet et Petri , demque et ipsius Christi , in tabulis coloribus depictas asseruari vidimus : quod veteres ex gentili consuetudine , eos quos seruatores putarunt , ad hunc modum honorare soliti fuerint . that is to say . Nor it ought to séeme any maruel , that they which from among the Gentiles were cured of our Sauiour , did these things : where as we haue séene the pictures of his Apostles , of Paule and Peter , of Christ himselfe , reserued in tables , set forth with coloures , bycause men of olde time ( by custome that came from the Gentiles ) were wonte to honour on this sorte them , that they thought to be the helpers and preseruers of them . In which wordes .ij. things are especially to be obserued . First that erecting of Images came from Paganisme , when such as were newly conuerted to the christianitie , could not clearly be weaned from all their Gentilitie : no more than we returning from popery , can willingly leaue the rags of Rome . And surely many things might be borne withall in them , which being farre stepte in yeares , came at length to the truth , and hardly forsoke that , that all their liues they had bene inured to . And therfore as in Paganisme they made Images of them that had well deserued : so in Christianitie , they did the like obseruaunce to Christ and his Apostles . Furthermore by the testimony of Eusebius it appeareth , that in his time ( which was thrée hundred and .xxv. yeare after Christ , ) neyther Images nor pictures , nor any such counterfets , were brought into the Churches : nor yet receyued of all Christians , ( for he made a wonder and straunge sight , of that that he there saw ) but onely priuately some toke it vp : not for religion , not for Gods seruice , but for a wytnesse of their owne good wils : as we in our houses haue the pictures of them whome we holde dearest , and doe loue beste . The first that euer we do reade of , to haue brought in Imagry into the Church , was Pontius Paulinus a byshop of Nola , which liued in the raigne of Theodosius & Martian Emperours , foure hundred and thrée score yeare after Christ . The occasion of his inconsiderate zeale was this . The people were accustomed euery yeare once , to celebrate the feaste of Faelix the martir : and in the church to banquet & make good chéere . The byshop seing some abuse therein , to the end he might kepe them from surfetting and riot , caused the walles of the temple to be painted with stories , taken out of the olde testament : that they beholding and considering the pictures , might giue themselues the more to temperance and sobrietie . About the same time , Prudentius reporteth , how he saw paynted & portrayed in the Church , the historie of S. Cassian . Thus Imagry came from priuate houses , to publique places : from paynting also , to embossing : yet neyther priuately nor openly , paynted or embossed , we reade that they were honored : Vntil it was about six hundreth yeare after Christ , when through barbaritie , of Gothes and Vandales ( which burst into Italy , spoyled all places , and burned libraries ) vertue decayed , learning went to wreck , Religion was little séene vnto : Then by commen ignoraunce of Gods worde , negligence of the byshops , and vnruly raigne of barbarous aliens , Images were not onely set vp , but began to be worshipped . Therfore Serenus byshop of Massile the head towne of Gallia Narbonensis , now called the Prouince , séeing the people by occasion of Images , fal to Idolatry , brake al that were in that City , to pieces : were they either of Christ , or of his saincts . And was therfore complained vpon , to Gregory the first of that name then byshop of Rome . And as this was the first learned byshop , that did allow the open hauing of Images in Churches : so vpon him , doe all image worshippers at this day ground their defence . Epist. libr 7 Indict . 2. Cap. 109. He reproued Serenus , for breaking downe of them : he commended the hauing of them , but the worshipping of them , he vtterly condemned . He would not haue had it to be abolished , which was set vp not to be worshipped , but onely to instruct the mindes of the ignorant . He would haue had the sight of the Storie , but the seruice and honor to the thing that was séene , he willed by all meanes to be auoyded . How wel this doctrine toke place afterward , how sone the thing wherein he minded best , came to wickedest ende , the horrible mischieues that in the East & Weast Churches insued , are a lamentable example to vs . For although the Images taught not the people , but blinded them in dede : though contrary to Gregories determination , they were abused to most damnable Idolatry : yet haue they had , and yet haue , their defenders , yea wyth such zeale , such earnest affection this quarell of Images hath bene maintayned , Fruites of Images . that it bred a schisme betwene the East & the Weast Churches : that it engendred hatred betwene one christian and another : set Counsel against counsel : Church against Church : Prince against Prince . Hence rose rebellions , treasons , vnnaturall and cruell murders : the daughter digging vppe , and burning hir father the Emperor his bones : the mother murdering hir own sonne , being an Emperor . At the last the tearing in sunder of Christendome and the Empire , into two pieces : till the Infidels , the Turkes , ( the common enimies to both partes ) haue most cruelly vanquished , destroyed and subdued , the one whole parte , all the Empire of Grece : and haue wonne a great piece of the other Empire , and put all Christendome in most dreadfull feare & horrible daunger . Al which matters are in the discourse more at large opened . Gregory therefore , if he had liued but a while longer , & séene the least parte of al the miseries , which all the worlde hath felt since , onely for maintenance of those Mammots : he would , and well might haue cursed himselfe , for leauing behinde him so leude a President . But by the way , to prosecute a little the two poyntes of Gregories determination . First , that they teach not according to his wil : then , that they be worshipped contrary to his wil : If any instruction might be taken of them , and there were no peril annexed to them , God that omitted nothing , necessary for our saluation and comforte , would not so earnestly in scripture haue forbidden them . I referre you to the places themselues , most manifest in that behalf , to many to be rehearsed . But I haue quoted the Boke , the Chapter and the sentence , that you may easily finde them , and I exhort you to reading of them . Exod. 20.4 . Leuit. 19.4 . Numer. 23.23 . Deut. 4. from the first sentence to the .48 . Psal. 115.4 . and so forth . Psal. 135.15 . Sap. 13.14.15 . Esay . 40.18 . and forward . Esay . 42.8 . Esay . 44.9 Ezechiel . 6. Baruch . 6. Act. 7.48 . Act. 15.28 . Rom. 1. 1. Cor. 5.10 . 1. Cor. 10.14 . 2. Cor. 6.14 . Gal. 5.20 . 1. Iohn . 5.21 . And although there be none that thinke the golde and syluer , the stocke or the stone , to be God himselfe : yet is it great preiudice , great derogation from the glory of God , to séeke so great a God after so base a sorte . Yet seking it is not , but rather forsaking : whatsoeuer pretext , or good intent go with it . Iud. 17. Michah when he had stolne the .xj. C. Sicles of syluer from his mother : being somewhat religious otherwise , and fearing the curse that she layd vpon the théefe , confessed the fact , and brought the goods home agayne . His mother was glad , and as the story witnesseth , did dedicate straight the syluer for hir sonne : not to any idoll , but to God himself , & made an image of it . When this was don , Michah set it vp in his own house , builded a chapel , made an altare , prepared furniture , appointed seruice for it , the Ephod , the Teraphin , the Albe , & the Vestement , the Leuite of Bethlehem , the Priest deputed for it . And say not here that I thinke Ephod to be Latin for an Albe , and Teraphin for a Vestement . But I know that by the names of Ephod & Teraphin , all superstitious attire is signified . Thus they pretended to serue God with an Image . Thus theft gaue occasion of superstitions . Thus Idols brought in Oratories , chapels and altares , sacrifices , vestementes and suche lyke , which al be vtterly condemned of the Lord . For it followeth in the historie . In those dayes there was no King in Israell : but euery man did that , which was good in his owne eyes . But in the lawe we reade , commaunded the directe contrary . No man shal doe that , Deut. 12. which semeth good in his own eyes . Wherfore in the same chapter a certaine place is prescribed , where Gods seruice should be . And afterward to the same intent , first the tabernacle & the one onely altare , then the temple it selfe was builded by Salomon . Nor the temple was soner reared , than a certaine & due forme of Gods seruice was appoynted : from which if the people any deale swarued , it was holden fornication . And the Prophetes cryed out : Dereliquistis dominum & seruijstis Dijs alienis . Iere. 2.5.11.13 . Ye haue forsaken the Lord and serued strange Gods . This as Michah did for deuotion , Ieroboam afterward did for policy . For when the kingdome of Israell was pityfully diuided , by the worke of God , for Idolatry sake : and that onely the tribe of Iuda , with a fewe of the Beniamites , cleaued to the house of Dauid : the rest of the ten tribes followed this wicked tirant . He , fearing greatly least by the doctrine of the Leuits , the kingdome might growe agayne into one body , if the people according to their auncient order , went vp to Hierusalem to serue God : to the ende he might estraunge the people both from the temple and discipline of the lawe , partly for feare , partly for ambition , instituted a newe religion , different from that which they had receyued : another than that which God appoynted . Wherefore he made them two golden Calues , 1. Regum . 12. not to be Idols , but to represent the true God vnto them , and this in effecte he sayd . Ye haue long taken paynes to trauayle to Hierusalem , I pity your wery iourneyes , I haue compassion of your great expenses : I haue prouided therefore , that ye may serue God neerer home , that at your own dores , ye may haue the religion , which is as acceptable vnto God , as that . Wel did the wise worldling foresee , that without religion no pollicy could stande : and therefore he would haue a cloke of that to couer his shame withall . He bringeth forth Images . He doth not vse any new sacrifice or solemnities vnto them . But as the Israelites in the wildernesse cryed to their one Calfe . These are thy Gods O Israell , Exod. 32. that brought thee out of the land of Egipt , So doe they now cry out to their two Calues , These are thy Gods O Israell , that brought thee out of the land of Egipt . But as they before were not so diuelishe and beastly , to think that Aarons Calfe , deliuered them from Pharao his bondage ( for Aaron himself at that time sayde , Festum domini cras est , To morrowe is the feaste of the Lorde , not the feaste of the Calfe or of the Oxe ) so nowe Ieroboam taught not , the people beléeued not , that those molten thinges were Gods in déede , but attributed to the signe , the name peculiar to the thing that was signified : & although they directed their words to the Images , yet they erected their hearts vnto God . Nothwithstanding Abiah the Prophet sayd thus to Ieroboam . Thou hast done euill , aboue all that were before thee : 1. Regum . 14. for thou hast gone , and made thee other Gods , and molten images to prouoke me , and hast cast me behinde thy backe . For Augustine sayth . Quisquis talem cogitat deum , qualis non est deus , Quest sup. Ios. lib. 6. Cap. 29. alienum deum vtique & falsum in cogitatione portat . Whosoeuer ymagineth God to be suche a one as he is not , carieth in hys thought a strange and a false God . True godlinesse telleth vs , that we ought not otherwise to déeme of him , than in hys worde he hath set forth vnto vs . Socrates was wonte to say , Vnumquemque Deum sic coli oportere , August de Cō . Euan li. 1. cap. 18. quomodo seipsum colendum esse praecepisset . Euery God was so to be honored , as he him selfe had giuen in commaundement . Wherefore as Michah and Ieroboam grieuously offended : so who soeuer brings into Gods seruice any thing of his owne deuise , he sinneth deadly : But Images , Crosses , and Crucifixes , are mennes deuises , whereby they flatter themselues in pleasing God : they ought therefore to be abhorred . Erasmus Erasmus . sayth in Cathechesi . Vt imagines in templu sint , nulla praecipit vel humana constitutio . He maketh an argument from the lesse to the more : saying , that not so much as mans constitution , doth binde that Images should be in Churches : therefore much lesse the lawe of God . For God seing the inconuenience that should by them aryse vnto vs , vtterly forbad them : as the places aboue rehearsed , proue . Let not therefore the disguising cloke of a good intent , make vs shake of the true garment of God , to transgresse his commaundement , and derogate from his glorie . Who soeuer leade vs but a little awry , from the path that Christ hath willed vs to treade in , leade vs the right way to the Diuell of hell . Beware ye therefore of these Syrene times , these enchaunting charmes , that wise men of the worlde are wont to vse , saying : Beare for a time . Vse discretion . Be not to rash in reformation . We ought rather to hearken to Christ himself , Iean . 12. which willes vs To walke whilest we haue the light . If we suffer mistes to be ouercaste the cleare shyning sunne , darkenesse shall soner ouertake vs than we woulde . There is but one gate whereby we muste enter into eternall life . There is but one way to bring vs to our iourneyes end . The least strayning in the world , shall make vs come neuer thyther . And yet not onely for our owne sakes , but also for Christes cause , we must take a wise way herein . For they that goe about to bereue vs of our life ( which is hydden in Christ ) would as well that God should be disgraced in vs . Wherefore in controuersies of our religion , we should not onely haue respecte to this , howe deare our own saluation is to vs , but also how farre , we further and aduaunce the glorie of our God . Then if it were so , that Images were commaunded ( as they are not ) and had their ende to teach ( as they doe not ) both our owne profite , & honour of our God , might make vs the willinger to embrace them . But as they are not commaunded , but accursed : so bring they no knowledge , but blind in ignoraunce . For if they do teach , it is for the shape and not for the substance . Otherwise , the trées in the woode , & siluer in the shop , might teach as well as they . If the shape do worke an vnderstanding in vs , bycause it is made , as the Image of a man , or of a woman : then why not one Image teach as well as another ? Shall the gayer coate , which maketh vs peraduenture more couetously disposed , or more wantonly affected , strike a more zeale of deuotion into vs ? We haue séene Images in euery Church : specially of Ladies , and of the Crosse : then , why did they gadde from London , to Wilsdon , from Wilsdon to Walsingham , to séeke for other Ladies ? Coulde not the one teache as muche as the other ? Their eloquence , their voyce , and diligence , was all alyke . Why did my countrey men , from their own parishes , where they had crosses ynowe , come on pilgrimage so oft , to the very Crosse of Ludlowe ? Why did they runne from euery corner of their owne countrey , to the Roode of Chester ? Vnlesse ye will say ( as many thought in déede ) that the yron chayne , of that sturdy champion , put about the necke , might saue them from the hempen halter : which other could not doe . Then must it néedes be somewhat else than teaching , that maketh this people , to giue vnequal honor , to signes of equal saincts . Alexander the Coppersmyth will come in with his band , and there will be a styrre , which shall be the dearest Diana to them . Otherwise , they woulde no more crouche to this Image or that , than they do to the Bible , which teacheth ( me thinke ) as much as they . Agayne if they teach , let me aske them , whom ? Learned ? or vnlearned ? If they teache the vnlearned , howe can they knowe the picture of Christ , from the picture of Peter ? Bycause of the Crosse ? Why , both were crucified . But not after one sorte . Howe knowe they that ? They haue learned it of other . But here they haue loste the state that they were in , for they are nowe become to be learned . Of other also they might haue learned moe lessons than that , and of more certaynty . But the crowne of Thorne , the wound in the syde , doe make the matter playne . Alas howe shall the simple knowe , that Christ was crowned , was wounded for vs ? They haue hearde it of M. Parson : let M. Parson then preache it to them . If he preache not a truthe with his tong , the picture by and by will teache a lye . I remember howe Stephen Gardiner Stephen Gardiner ( whose authoritie I vse in aunswering of him who was Vsher of the schoole where he was Byshoppe of the Sée ) was fowly once abused by an Image . Where as the King in his great seale was set on both sydes , on the one syde as in warre the chiefe captaine , on the other syde as in peace the liege soueraine : that famous byshop had found out there S. George on horsebacke , which the grauer neuer made in it , nor the Sealer neuer sealed with it . Yet in his letters to M. Vaugham of Portesmouth , aunswered afterward by the Counsell , concerning the same matter which we haue now in hand : He vseth these words . He that can not reade the scripture about the Kings broade seale , eyther bycause he can not reade it at all , or bycause the way doth not expresse it , yet he can reade S. George on horsebacke on the one syde . If his learned Lordshippe , could not reade aright such a common Image , if the inscription could escape his eyes : no maruell if the lay people were deceyued in the like . I will tell you what these bokes doe teach them . Carnall and grosse ymaginations of God : and giue further occasion to féede their owne wicked humour . When Amadys Amadys . a Goldsmith of London , lay at the poynt of death , his Parson presented him with the Crosse , to put him at the least , in remembraunce of his maker . But what his remembrance was helped thereby , his answere declares . For he raised himself in his bed & said , What is the price of an ownce ? Such is the fruite that the vnlearned receiue by Images , yea , though they be of the best sorte . As for the learned , they haue better bokes : they nede not to be warned with such ydle workemanship . A liuely Image is more to purpose than a deade . And if the proportion and shape of a man , may moue vs , then why not of the lyuing , rather than the deade ? If I sée a poore man stretched on the Crosse in déede , enimies scorning him , power oppressing him : & death aflicting him : he may for the remembrance doe me more good , and for perill lesse harme . For I néede not to doubt Idolatrie to him . But if I nayle a dead picture , on the materiall Crosse , and set it vp in the Church , my memorie is little mended . I may peraduenture , and not like to the contrary but I shal be misse led by it . Now suppose it were so , that a Crucifixe in the Church did tel me in déede in most significant and plaine letters , that Christ on the Crosse died ? what am I the better for that , vnlesse I knowe that he dyed for me , and the meane how his death may be applyed to me ? But thys by no picture can be expressed . The promises in the worde must declare me that , without the which nothing is the image , yea , worse than nothing . Will ye then haue vs to be put in minde of our estate and condition , of oure redemption in Christ ? No picture can represent it , no piece of metall can set out that , which all the preaching , all the wryting in the worlde , is not able sufficiently to beate into oure dull and forgetfull heades . Obiection . But ofte we sée that by the Image or Storie , our memorie is holpen . Hereto I aunswere , fyrste , that it is an extraordinarie , and therefore an vnlawfull meane : condemning the negligence of them that should be perfecter and liuely remembrauncers : and excluding ( as it were ) the worde of God , from his proper function . Then also there ought not any such forgetfulnesse to reste in vs : Christ hath willed vs thereof to be mindefull euer : we should not stand in néede of more outwarde helpes , than he ( expert of our infirmities ) hath of his mercy prouided for vs . Consider this with your selues , that if an Image be put , it is an Image of God , or an Image of man . God is inuisible , & hath no body : how can he then be portrayed ? Shal we giue a shape to him , that hath no shape ? The Lorde spake vnto you ( sayth Moses ) out of the middle of fier . Deut. 4. You heard the voice or sound of his words , but you did see no form or shape at al. And by & by followeth . Take heede therefore diligently vnto your soules . You sawe no maner of Image , in the day in the which the Lorde spake vnto you in Horeb , out of the middest of the fier : least peraduenture you being deceiued , should make to your selues any grauen Image , or likenesse of man or woman . And agayne in the same chapter . Beware that thou forgette not the couenaunt of the Lorde thy God , which he made with them , and so make to thy self any carued Image , which the Lord hath forbidden to be made . For the Lord thy God is a consuming fier , & a ielous God . Thus God doth earnestly and ofte call vpon vs , to marke , and take héede , and that vppon the perill of our soules , to the charge that he giueth vs . Then by a solemne and long rehearsall of all things in heauen , in earth , and in the water , he forbiddeth any Image or likenesse of any thing to be made . There followeth also the penalty : the horrible destruction , with a solemne inuocation of heauen and earth to recorde , denounced and threatned to all transgressours of this commaundement . Therefore in the olde lawe , the myddle of the propitiatorie ( which represented Gods seate ) was empty : least any should take occasion to make any similitude or likenesse of him . Esay after he hath set forth the incomprehensible Maiestie of God , he asketh : Esay . 40. To whom then wil ye make God like , or what similitude wil ye set vp vnto him ? Shall the caruer make him a carued image , and shall the goldesmith couer it with golde , or cast him into a forme of siluer plates ? And for the poore man , shall the Image maker frame an Image of tymber , that he may haue somewhat to set vp also ? And after this he cryeth out . O wretches , heard ye neuer of this ? hath it not bene preached to you sith the beginning , howe by the creation of the world , and the greatnesse of the work , they might vnderstande the maiestie of God , the maker and creator of all , to be greater than that it could be expressed or set forth in any Image or bodyly similitude ? Thus farre the Prophet Esay , who from the .44 . Chapter to the .45 . entreateth in a maner of no other thing . Act. 17. And S. Paule euidently teacheth the same , that no similitude can be made vnto God , in gold , siluer , stone , or any other matter . By these and many other places of scripture , it is euident , that no Image eyther ought , or can be made vnto God . For howe can God a most pure spirit , whome man neuer sawe , Ioan. 1. be expressed by a grosse , bodyly and visible similitude ? Howe can the infinite maiestie and greatnesse of God , incomprehensible to mannes minde , much more not able to be compassed with the sense , be expressed in a finite and little Image ? How can a deade and a dumbe Image , expresse the liuing God ? What can an Image , which , when it is fallen , can not rise vp agayne , which can neyther help his frends , nor hurt his enimies , expresse of the most puissant and mighty God , who alone is able to rewarde his frends , and destroy his enimies euerlastingly ? S. Paul sayth : that such as haue framed any similitude of god , Rom. 1. like a mortall man , or any other Image of him in tymber , stone , or other matter , haue chaunged his truthe into a lye . Wherefore they that make any Image of God , are playnly conuicte to be godlesse persons . I may reason with them as Arnobius doth with the Gentiles . Si certum est , Lib. 6. paulo post princip. apud vos Deos esse quos remini , atque in summis caeli regionibus degere , quae causa , quae ratio est , vt simulachra ista fingantur a vobis , cum habeatis res certas , quibus preces possitis effundere , & auxilium rebus in exigentibus postulare ? If you be assured ( sayeth he ) that they which you thinke be Goddes in déede , and dwell in the high regions of Heauen : what cause , what reason is there , that you make these Images , whereas ye haue sure and certayne thinges , whereto ye maye poure out your prayers , and craue helpe when your néede requireth ? So if we haue a God in déede , Obiection . what doe we with his Image ? Forsoth bicause we can not see God any otherwise : we must both see him and serue him , on this sorte . So sayde the Heathen and Idolaters . Arn obius lib. 6. Quia Deos videre datum non est , eos per simulachra colimus , & munia officiosa prestamus . Bycause it is not graunted vs to sée the Goddes ( ꝙ they ) therefore we honoure them by their Images , and doe our dueties towardes them . But what doth this aunciente father aunswere them ? The same that I doe to all our Imagemongers . Hoc qui dicit & asserit , Deos esse non credit , nec hahere conuincitur suis religionibus fidem : cui opus est videre quod teneat , ne inane forte sit , quod obscurum non videtur . He that sayth and affirmeth this , beleueth that there is no God at all , and is conuinced , that he gyueth no credite to his owne religion : in as muche as hée muste néedes sée that , that hée must holde : leaste happyly it fall out to be nothing , which is not apparant to the eye to be something . And leaste peraduenture ye saye , that these wordes of Arnobius , can not be applyed vnto our age , bycause he speaketh of Goddes , and wée acknowledge but one God ( althoughe I mighte aunswere that we hauing for the Image of our one GOD in specialtie , the same excuse , whiche they in generaltye , had for all their Gods , are proued to be in the same fault with them , and being in the same faulte , muste be partakers of the like shame ) yet let vs sée whether his owne Scholler , whiche knewe hys masters meaning beste , dyd not apply the pretensed reason , to oure one God , and Image of him . Lactantius de falsa Relligione . Li. 2. cap. 2. Verentur ne omnis illorum religio , inanis sit & vacua , si nihil in presenti videant quod adorent : & ideo simulachra constituunt , quae quia mortuorum sunt Imagines , similia mortuis sunt , omni enim sensu carent . Dei autem in aeternum viuentis , viuum & sensibile debet esse simulachrum . That is to say : they are afrayde leaste their religion be voyde , and to no purpose , if they sée nothing presentlie that they may worshippe : and therefore they make counterfets , which bycause they are Images of the deade , are like to the deade , for they be without sense : But the Image of God who liueth for euer , muste be lyuely and sensible . So farre Lactantius . Wherefore synce God is not like vnto these , for he is lyuing , but these are deade : hée hath neyther hande nor foote , but these haue both , though they neyther strike , nor stande of them selues : he is neyther olde nor yong , but these are paynted , some gracious , some grisley , some lustye , some rustye : it followeth that they are not the Images of God , which are made by the hand of man . For as Lactantius sayth : Simulachrum a similitudine nomen accepit . An Image , hath taken his name of lykenesse .