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

Screen design: Sian Meikle
Text input: Claire Smith

UTEL Home Page.

<ttdv1 n="2" t="sermon">

<img src=" " alt="*" align="inline">
<ttdv4 n="II.2.1-1"><bkdv3 n="6009"><f t="rl">AN HOMILIE AGAINST<f t="r">
<ttdv4 n="II.2.1-2"><bkdv3 n="6010">perill of Idolatrie, and superfluous decking
<ttdv4 n="II.2.1-3"><bkdv3 n="6011">of Churches.

<ttdv3 n="1" t="part">

<ttdv4 n="II.2.1-4"><bkdv3 n="6012"><f t="i">The first part. <f t="bk">
<ttdv4 n="II.2.1-5"><bkdv3 n="6013">I<f t="bl">N what points the true ornaments of
<ttdv4 n="II.2.1-6"><bkdv3 n="6014">the Church or Temple of <f t="bll">GOD<f t="bl"> do con{\-}
<ttdv4 n="II.2.1-7"><bkdv3 n="6015">sist and stand, hath beene declared in the
<ttdv4 n="II.2.1-8"><bkdv3 n="6016">two last Homilies, entreating of the
<ttdv4 n="II.2.1-9"><bkdv3 n="6017">right vse of the Temple or house of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.1-10"><bkdv3 n="6018">and of the due reuerence that all true
<ttdv4 n="II.2.1-11"><bkdv3 n="6019">Christian people are bound to giue vnto
<ttdv4 n="II.2.1-12"><bkdv3 n="6020">the same. The su&mmacron;e whereof is, that
<ttdv4 n="II.2.1-13"><bkdv3 n="6021">the Church or house of <f t="bll">GOD<f t="bl">, is a place
<ttdv4 n="II.2.1-14"><bkdv3 n="6022">appointed by the holy Scriptures, where
<ttdv4 n="II.2.1-15"><bkdv3 n="6023">the liuely word of <f t="bll">GOD<f t="bl"> ought to bee
<ttdv4 n="II.2.1-16"><bkdv3 n="6024">read, taught, and heard, the Lords holy
<ttdv4 n="II.2.1-17"><bkdv3 n="6025">name called vpon by publike prayer,
<ttdv4 n="II.2.1-18"><bkdv3 n="6026">hearty thankes giuen to his Maiestie for his infinite and vnspeakable
<ttdv4 n="II.2.1-19"><bkdv3 n="6027">benefits bestowed vpon vs, his holy Sacraments duely and reuerently
<ttdv4 n="II.2.1-20"><bkdv3 n="6028">ministred, and that therefore all that be godly indeed, ought both with
<ttdv4 n="II.2.1-21"><bkdv3 n="6029">diligence at times appointed, to repayre together to the sayd Church, and
<ttdv4 n="II.2.1-22"><bkdv3 n="6030">there with all reuerence to vse and behaue themselues before the Lord.
<ttdv4 n="II.2.1-23"><bkdv3 n="6031">And that the sayd Church thus godly vsed by the seruants of the Lord, in
<ttdv4 n="II.2.1-24"><bkdv3 n="6032">the Lords true seruice, for the effectuall presence of <f t="bll">GODS<f t="bl"> grace,
<ttdv4 n="II.2.1-25"><bkdv3 n="6033">wherewith he doeth by his holy word and promises, endue his people
<ttdv4 n="II.2.1-26"><bkdv3 n="6034">there present and assembled, to the attainement, aswell of commodities
<ttdv4 n="II.2.1-27"><bkdv3 n="6035">worldly, necessary for vs, as also of all heauenly gifts, and life euerlasting,
<ttdv4 n="II.2.1-28"><bkdv3 n="6036">is called by the word of <f t="bll">GOD<f t="bl"> (as it is indeed) the Temple of the Lord,
<ttdv4 n="II.2.1-29"><bkdv3 n="6037">and the house of <f t="bll">GOD<f t="bl">, and that therefore the due reuerence thereof, is
<ttdv4 n="II.2.1-30"><bkdv3 n="6038">stirred vp in the hearts of the godly, by the consideration of these true or{\-}
<ttdv4 n="II.2.1-31"><bkdv3 n="6039">naments of the sayd house of <f t="bll">GOD<f t="bl">, and not by any outward ceremo{\-}
<ttdv4 n="II.2.1-32"><bkdv3 n="6040">nies or costly and glorious decking of the sayd house or Temple of the

<bkdv3 n="6041"><fw t="catch">Lord</fw>

<bkdv2 type="page" n="12" sig="Aa6v" side="outer" forme="1">

<bkdv3 n="6042"><f t="r"><fw t="pag">12</fw> <fw t="header">The I. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.1-33"><bkdv3 n="6043">Lord, contrary to the which most manifest doctrine of the Scriptures,
<ttdv4 n="II.2.1-34"><bkdv3 n="6044">and contrary to the vsage of the Primitiue Church, which was most pure
<ttdv4 n="II.2.1-35"><bkdv3 n="6045">and vncorrupt, and contrary to the sentences and iudgements of the most
<ttdv4 n="II.2.1-36"><bkdv3 n="6046">ancient, learned and godly Doctours of the Church (as heereafter shall
<ttdv4 n="II.2.1-37"><bkdv3 n="6047">appeare) the corruption of these latter dayes, hath brought into the
<ttdv4 n="II.2.1-38"><bkdv3 n="6048">Church infinite multitudes of images, and the same, with other parts of
<ttdv4 n="II.2.1-39"><bkdv3 n="6049">the Temple also, haue decked with gold and siluer, painted with colours,
<ttdv4 n="II.2.1-40"><bkdv3 n="6050">set them with stone and pearle, clothed them with silkes and precious ve{\-}
<ttdv4 n="II.2.1-41"><bkdv3 n="6051">stures, fancying vntruely that to be the chiefe decking and adorning of
<ttdv4 n="II.2.1-42"><bkdv3 n="6052">the Temple or house of <f t="bll">GOD<f t="bl">, and that all people should bee the more
<ttdv4 n="II.2.1-43"><bkdv3 n="6053">mooued to the due reuerence of the same, if all corners thereof were glo{\-}
<ttdv4 n="II.2.1-44"><bkdv3 n="6054">rious, and glistering with gold and precious stones. Whereas indeed they
<ttdv4 n="II.2.1-45"><bkdv3 n="6055">by the sayd images, and such glorious decking of the Temple, haue no{\-}
<ttdv4 n="II.2.1-46"><bkdv3 n="6056">thing at all profited such as were wise and of vnderstanding: but haue
<ttdv4 n="II.2.1-47"><bkdv3 n="6057">thereby greatly hurt the simple and vnwise, occasioning them thereby to
<ttdv4 n="II.2.1-48"><bkdv3 n="6058">commit most horrible idolatrie. And the couetous persons, by the same
<ttdv4 n="II.2.1-49"><bkdv3 n="6059">occasion, seeming to worship, and peraduenture worshipping indeed, not
<ttdv4 n="II.2.1-50"><bkdv3 n="6060">onely the images, but also the matter of them, gold and siluer, as that

<note place="lmargin">
<bkdv3 n="6061"><cit work="NT. Ephesians 55"><f t="r">Ephes. 5.</cit>
<bkdv3 n="6062"><cit work="NT. Colossians 3.5">Coloss. 3.<f t="bl"></cit>

<ttdv4 n="II.2.1-51"><bkdv3 n="6063">vice is of all others in the Scriptures peculiarly called idolatrie or wor{\-}
<ttdv4 n="II.2.1-52"><bkdv3 n="6064">shipping of images. Against the which foule abuses and great enormi{\-}
<ttdv4 n="II.2.1-53"><bkdv3 n="6065">ties shall be alleadged vnto you: First, the authority of <f t="bll">GODS<f t="bl"> holy
<ttdv4 n="II.2.1-54"><bkdv3 n="6066">word, aswell out of the old Testament, as of the new. And secondly, the
<ttdv4 n="II.2.1-55"><bkdv3 n="6067">testimonies of the holy and ancient learned Fathers and Doctours, out
<ttdv4 n="II.2.1-56"><bkdv3 n="6068">of their owne workes and ancient histories Ecclesiasticall, both that you
<ttdv4 n="II.2.1-57"><bkdv3 n="6069">may at once know their iudgements, and withall vnderstand what ma{\-}
<ttdv4 n="II.2.1-58"><bkdv3 n="6070">ner of ornaments were in the Temples in the Primitiue Church in those
<ttdv4 n="II.2.1-59"><bkdv3 n="6071">times, which were most pure and syncere. Thirdly, the reasons and ar{\-}
<ttdv4 n="II.2.1-60"><bkdv3 n="6072">guments made for the defence of images or idols, and the outragious dec{\-}
<ttdv4 n="II.2.1-61"><bkdv3 n="6073">king of Temples and Churches, with gold, siluer, pearle, and precious
<ttdv4 n="II.2.1-62"><bkdv3 n="6074">stone, shall be confuted, and so this whole matter concluded. But lest
<ttdv4 n="II.2.1-63"><bkdv3 n="6075">any should take occasion by the way, of doubting by wordes or names, it
<ttdv4 n="II.2.1-64"><bkdv3 n="6076">is thought good heere to note first of all, that although in common speech
<ttdv4 n="II.2.1-65"><bkdv3 n="6077">we vse to call the likenesse or similitudes of men or other things images,
<ttdv4 n="II.2.1-66"><bkdv3 n="6078">and not idols: yet the Scriptures vse the sayd two words (idols and ima{\-}
<ttdv4 n="II.2.1-67"><bkdv3 n="6079">ges) indifferently for one thing alway. They be words of diuers tongues
<ttdv4 n="II.2.1-68"><bkdv3 n="6080">and sounds, but one in sense and signification in the Scriptures. The
<ttdv4 n="II.2.1-69"><bkdv3 n="6081">one is taken of the Greeke word <lang t="gr">??????<lang t="e> an Idol, and the other of the La{\-}
<ttdv4 n="II.2.1-70"><bkdv3 n="6082">tine word <lang t="l">Imago<lang t="e>, and Image, and so both vsed as English termes in the
<ttdv4 n="II.2:1;71><bkdv3 n="6083">translating of Scriptures indifferently, according as the <f t="r"><cit work=""Septuaginta">Septuaginta</cit><f t="bl"> haue
<ttdv4 n="II.2.1-72"><bkdv3 n="6084">in their translation in Greeke, <lang t="gr">??????<lang t="e>, and <f t="r"><name t="ps">S. Ierome</name> <f t="bl"> in his translation of the
<ttdv4 n="II.2.1-73"><bkdv3 n="6085">same places in Latin hath <lang t="l"><f t="i">Simulachra<f t="bl"><lang t="e>, in English, Images. And in the

<note place="lmargin">
<bkdv3 n="6086"><cit work="NT. 1 John 5.21"><f t="r">1.Iohn 5.<f t="bl"></cit>

<ttdv4 n="II.2.1-74"><bkdv3 n="6087">new Testament, that which <f t="r"><name t="ps">S. Iohn</name> <f t="bl"> calleth <lang t="gr">??????<lang t="e>, <f t="r"><name t="ps">S. Ierome</name> <f t="bl"> likewise trans{\-}
<ttdv4 n="II.2.1-75"><bkdv3 n="6088">lateth <f t="i">Simulachrum<f t="bl">, as in all other like places of Scripture vsually hee
<ttdv4 n="II.2.1-76"><bkdv3 n="6089">doeth so translate. And <f t="r"><name t="ps">Tertullian</name> <f t="bl">, a most ancient Doctor, and well lear{\-}
<ttdv4 n="II.2.1-77"><bkdv3 n="6090">ned in both the tongues, Greeke and Latine, interpreting this place of <f t="r"><name t="ps">S.</name> <f t="bl">

<note place="lmargin">
<bkdv3 n="6091"><lang t=l"><cit work="Tertullian, Liber de Corona Militis><f t="i">Lib. de coro{\-}
<bkdv3 n="6092">nis militis.</cit><lang t="e"><f t="bl">

<ttdv4 n="II.2.1-78"><bkdv3 n="6093"><f t="r"><name t="ps">Iohn</name> <f t="bl">, Beware of Idols, that is to say (sayth <f t="r"><name t="ps">Tertullian</name> <f t="bl">) of the images
<ttdv4 n="II.2.1-79"><bkdv3 n="6094">themselues: the Latin words which he vseth, be <f t="i">Effigies<f t="bl"> and <f t="i">Imago<f t="bl">, to say,

<bkdv3 n="6095"><fw t="catch">an</fw>


<bkdv1 type="gathering" n="12" format="folio" in="6s">
<bkdv2 type="page" n="13" sig="Bb1r" side="outer" forme="1">

<bkdv3 n="6096"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">13</fw><f t="bl">

<ttdv4 n="II.2.1-80"><bkdv3 n="6097">an Image. And therefore it skilleth not, whether in this processe wee
<ttdv4 n="II.2.1-81"><bkdv3 n="6098">vse the one terme or the other, or both together, seeing they both
<ttdv4 n="II.2.1-82"><bkdv3 n="6099">(though not in common English speech, yet in Scripture) signifie
<ttdv4 n="II.2.1-83"><bkdv3 n="6100">one thing. And though some to blinde mens eyes, haue heretofore
<ttdv4 n="II.2.1-84"><bkdv3 n="6101">craftily gone about to make them to be taken for words of diuers sig{\-}
<ttdv4 n="II.2.1-85"><bkdv3 n="6102">nification in matters of Religion, and haue therefore vsually named
<ttdv4 n="II.2.1-86"><bkdv3 n="6103">the likenesse or similitude of a thing set vp amongst the Heathen in
<ttdv4 n="II.2.1-87"><bkdv3 n="6104">their Temples or other places to bee worshipped, an Idoll. But the
<ttdv4 n="II.2.1-88"><bkdv3 n="6105">like similitude with vs, set vp in the Church, the place of worshipping,
<ttdv4 n="II.2.1-89"><bkdv3 n="6106">they call an Image, as though these two words (Idoll and Image)
<ttdv4 n="II.2.1-90"><bkdv3 n="6107">in Scripture, did differ in proprietie and sense, which as is afore{\-}
<ttdv4 n="II.2.1-91"><bkdv3 n="6108">said) differ onely in sound and language, and in meaning bee in deed
<ttdv4 n="II.2.1-92"><bkdv3 n="6109">all one, specially in the Scriptures and matters of Religion. And
<ttdv4 n="II.2.1-93"><bkdv3 n="6110">our Images also haue beene, and bee, and if they bee publikely suffe{\-}
<ttdv4 n="II.2.1-94"><bkdv3 n="6111">red in Churches and Temples, euer will bee also worshipped, and so
<ttdv4 n="II.2.1-95"><bkdv3 n="6112">Idolatrie committed to them, as in the last part of this Homilie shall
<ttdv4 n="II.2.1-96"><bkdv3 n="6113">at large bee declared and prooued. Wherefore our Images in Tem{\-}
<ttdv4 n="II.2.1-97"><bkdv3 n="6114">ples and Churches, bee in deed none other but Idoles, as vnto the
<ttdv4 n="II.2.1-98"><bkdv3 n="6115">which Idolatrie hath beene, is, and euer will be committed.
<ttdv4 n="II.2.1-99"><bkdv3 n="6116">And first of all, the Scriptures of the olde Testament, condemning
<ttdv4 n="II.2.1-100"><bkdv3 n="6117">and abhorring aswell all Idolatrie or worshipping of Images, as also
<ttdv4 n="II.2.1-101"><bkdv3 n="6118">the very Idoles or Images themselues, specially in Temples, are so ma{\-}
<ttdv4 n="II.2.1-102"><bkdv3 n="6119">ny and plentifull; that it weere almost an infinite worke, and to bee
<ttdv4 n="II.2.1-103"><bkdv3 n="6120">conteined in no small volume, to record all the places concerning the
<ttdv4 n="II.2.1-104"><bkdv3 n="6121">same. For when <f t="bll">GOD<f t="bl"> had chosen to himselfe a peculiar and speciall
<ttdv4 n="II.2.1-105"><bkdv3 n="6122">people from amongst all other Nations that knew not <f t="bll">GOD<f t="bl">, but wor{\-}
<ttdv4 n="II.2.1-106"><bkdv3 n="6123">shipped Idols and false gods, he gaue vnto them certaine ordinances and
<ttdv4 n="II.2.1-107"><bkdv3 n="6124">Lawes to bee kept and obserued of his said people. But concerning
<ttdv4 n="II.2.1-108"><bkdv3 n="6125">none other matter did hee giue either moe, or more earnest and ex{\-}
<ttdv4 n="II.2.1-109"><bkdv3 n="6126">presse Lawes to his said people, then those that concerned the true
<ttdv4 n="II.2.1-110"><bkdv3 n="6127">worshipping of him, and the auoyding and fleeing of Idols and Ima{\-}
<ttdv4 n="II.2.1-111"><bkdv3 n="6128">ges, and Idolatrie: for that, both the said Idolatrie is most repugnant
<ttdv4 n="II.2.1-112"><bkdv3 n="6129">to the right worshipping of him and his true glorie, aboue all other vi{\-}
<ttdv4 n="II.2.1-113"><bkdv3 n="6130">ces, and that hee knew the pronenesse and inclination of mans cor{\-}
<ttdv4 n="II.2.1-114"><bkdv3 n="6131">rupt kinde and nature, to that most odious and abominable vice. Of
<ttdv4 n="II.2.1-115"><bkdv3 n="6132">the which ordinances and Lawes, so giuen by the Lord to his peo{\-}
<ttdv4 n="II.2.1-116"><bkdv3 n="6133">ple concerning that matter, I will rehearse and alleadge some that
<ttdv4 n="II.2.1-117"><bkdv3 n="6134">bee most speciall for this purpose, that you by them may iudge of
<ttdv4 n="II.2.1-118"><bkdv3 n="6135">the rest.
<ttdv4 n="II.2:1;119><bkdv3 n="6136">In <cit work="OT. Deuteronomy 4.1-2>the fourth Chapter of the Booke named <f t="r">Deuteronomie<f t="bl"></cit>, is a nota{\-}

<note place="rmargin">
<bkdv3 n="6137"><cit work="OT. Deuteronomy 4.1-2"><f t="r">Deut. 4.</cit>
<bkdv3 n="6138"><cit work="OT. Numbers 22.18, 35, 38">Numb.22.<f t="bl"></cit>

<ttdv4 n="II.2.1-120"><bkdv3 n="6139">ble place, and most worthy with all diligence to be marked, which begin{\-}
<ttdv4 n="II.2.1-121"><bkdv3 n="6140">neth thus: And now Israel heare the Commandements and Iudge{\-}
<ttdv4 n="II.2.1-122"><bkdv3 n="6141">ments which I teach thee (saith the Lord) that thou doing them, maist
<ttdv4 n="II.2.1-123"><bkdv3 n="6142">liue, and enter and possesse the land which the Lord <f t="bll">GOD<f t="bl"> of your Fa{\-}
<ttdv4 n="II.2.1-124"><bkdv3 n="6143">thers will giue you. Yee shall put nothing to the word which I speake
<ttdv4 n="II.2.1-125"><bkdv3 n="6144">to you, neither shall ye take any thing from it. Keepe yee the Comman{\-}
<ttdv4 n="II.2.1-126"><bkdv3 n="6145">dements of the Lord your <f t="bll">GOD<f t="bl">, which I commaund you. And by

<bkdv3 n="6146"><fw t="sig">B b</fw><fw t="catch">and</fw>

<bkdv2 type="page" n="14" sig="Bb1v" side="inner" forme="1">

<bkdv3 n="6147"><fw t="header"><f t="r">The I. part of the Sermon</fw><f t="bl"><fw t="pag">14</fw><f t="bl">

<ttdv4 n="II.2.1-127"><bkdv3 n="6148">and by after hee repeateth the same sentence three or foure times,
<ttdv4 n="II.2.1-128"><bkdv3 n="6149">before hee come to the matter that hee would speacially warne them of,
<ttdv4 n="II.2.1-129"><bkdv3 n="6150">as it were for a Preface, to make them to take the better heed vnto it.
<ttdv4 n="II.2.1-130"><bkdv3 n="6151">Take heed to thy selfe (saith he) and to thy soule, with all carefulnesse,
<ttdv4 n="II.2.1-131"><bkdv3 n="6152">lest thou forgettest the things which thine eyes haue seene, and that they
<ttdv4 n="II.2.1-132"><bkdv3 n="6153">goe not out of thine heart all the dayes of thy life, thou shalt teach them
<ttdv4 n="II.2.1-133"><bkdv3 n="6154">to thy children and nephewes, or posteritie. And shortly after, The Lord
<ttdv4 n="II.2.1-134"><bkdv3 n="6155">spake vnto you out of the middle of fire, but you heard the voyce or
<ttdv4 n="II.2.1-135"><bkdv3 n="6156">sound of his words, but you did see no forme or shape at all. And by
<ttdv4 n="II.2.1-136"><bkdv3 n="6157">and by followeth, Take heed therefore diligently vnto your soules,
<ttdv4 n="II.2.1-137"><bkdv3 n="6158">you saw no manner of Image in the day in the which the Lord spake
<ttdv4 n="II.2.1-138"><bkdv3 n="6159">vnto you in <name t="ps">Horeb</name> , out of the middest of the fire, lest peraduenture,
<ttdv4 n="II.2.1-139"><bkdv3 n="6160">you being deceiued, should make to your selues any grauen Image, or
<ttdv4 n="II.2.1-140"><bkdv3 n="6161">likenesse of man or woman, or the likenesse of any beast which is vpon
<ttdv4 n="II.2.1-141"><bkdv3 n="6162">the earth, or of the birds that flee vnder heauen, or of any creeping thing
<ttdv4 n="II.2.1-142"><bkdv3 n="6163">that is mooued on the earth, or of the fishes that doe continue in the wa{\-}
<ttdv4 n="II.2.1-143"><bkdv3 n="6164">ters: least peraduenture thou lifting vp thine eyes to heauen, doe see the
<ttdv4 n="II.2.1-144"><bkdv3 n="6165">Sunne and the Moone, and the Starres of heauen, and so thou, being
<ttdv4 n="II.2.1-145"><bkdv3 n="6166">deceiued by errour, shouldest honour, and worship them which the Lord
<ttdv4 n="II.2.1-146"><bkdv3 n="6167">thy <f t="bll">GOD<f t="bl"> hath created to serue all Nations that be vnder heauen. And
<ttdv4 n="II.2.1-147"><bkdv3 n="6168">againe: Beware that thou forget not the couenant of the Lord thy <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.1-148"><bkdv3 n="6169">which hee made with thee, and so make to thy selfe any carued Image
<ttdv4 n="II.2.1-149"><bkdv3 n="6170">of them which the Lord hath forbidden to bee made: for the Lord thy
<ttdv4 n="II.2.1-150"><bkdv3 n="6171"><f t="bll">GOD<f t="bl"> is a consuming fire, and a iealous <f t="bll">GOD<f t="bl">. If thou haue children
<ttdv4 n="II.2.1-151"><bkdv3 n="6172">and nephewes, and doe tarry in the land, and being deceiued doe make to
<ttdv4 n="II.2.1-152"><bkdv3 n="6173">your selues and similitude, doing euill before the Lord your <f t="bll">GOD<f t="bl">, and
<ttdv4 n="II.2.1-153"><bkdv3 n="6174">prouoke him to anger: I doe this day call vpon heauen and earth to wit{\-}
<ttdv4 n="II.2.1-154"><bkdv3 n="6175">nesse, that ye shall quickly perish out of hte land which you shall possesse,
<ttdv4 n="II.2.1-155"><bkdv3 n="6176">you shall not dwell in it any long time, but the Lord will destroy you, and
<ttdv4 n="II.2.1-156"><bkdv3 n="6177">will scatter you amongst all Nations, and ye shall remaine but a very few
<ttdv4 n="II.2.1-157"><bkdv3 n="6178">amongst the Nations, whither the Lord will leade you away, and then
<ttdv4 n="II.2.1-158"><bkdv3 n="6179">shall you serue gods which are made with mans hands, of wood and
<ttdv4 n="II.2.1-159"><bkdv3 n="6180">stone, which see not, and heare not, neither eat nor smell, and so foorth.
<ttdv4 n="II.2.1-160"><bkdv3 n="6181">This is a notable chapter, and entreateth almost altogether of this mat{\-}
<ttdv4 n="II.2.1-161"><bkdv3 n="6182">ter. But because it is too long to write out the whole, I haue noted you
<ttdv4 n="II.2.1-162"><bkdv3 n="6183">certaine principall points out of it. First, how earnestly and oft he calleth
<ttdv4 n="II.2.1-163"><bkdv3 n="6184">vpon them to marke and to take heed, and that vpon the perill of their
<ttdv4 n="II.2.1-164"><bkdv3 n="6185">soules, to the charge which he giueth them. Then how he forbiddeth by a
<ttdv4 n="II.2.1-165"><bkdv3 n="6186">solemne and long rehearsall of all things in heauen, in earth, and in the
<ttdv4 n="II.2.1-166"><bkdv3 n="6187">water, any Image or likenesse of any thing at all to be made. Thirdly,
<ttdv4 n="II.2.1-167"><bkdv3 n="6188">what penaltie and horrible destruction, he solemnely, with inuocation of
<ttdv4 n="II.2.1-168"><bkdv3 n="6189">heauen and earth, for record, denounceth and threatneth to them, their
<ttdv4 n="II.2.1-169"><bkdv3 n="6190">children and posteritie, if they contrary to this Commandement, do make
<ttdv4 n="II.2.1-170"><bkdv3 n="6191">or worship any Images or similitude, which he so straightly hath forbid{\-}
<ttdv4 n="II.2.1-171"><bkdv3 n="6192">den. And when they, this notwithstanding, partly by inclination of
<ttdv4 n="II.2.1-172"><bkdv3 n="6193">mans corrupt nature most prone to Idolatry, and partly occasioned by the
<ttdv4 n="II.2.1-173"><bkdv3 n="6194">Gentiles and heathen people dwelling about them, who were Idolaters,

<bkdv3 n="6195"><fw t="catch">did</fw>

<bkdv2 type="page" n="15" sig="Bb2r" side="outer" forme="2">

<bkdv3 n="6196"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">15</fw><f t="bl">

<ttdv4 n="II.2.1-174"><bkdv3 n="6197">did fall to the making and worshipping of Images: <f t="bll">GOD<f t="bl"> according
<ttdv4 n="II.2.1-175"><bkdv3 n="6198">to his word, brought vpon them all those plagues which hee threatned
<ttdv4 n="II.2:1;176><bkdv3 n="6199">them with, as appeareth in the bookes of the <f t="r"><cit work=""???">Kings</cit><f t="bl"> and the <f t="r"><cit work="???">Chronicles</cit><f t="bl">, in
<ttdv4 n="II.2.1-177"><bkdv3 n="6200">sundry places at large. And agreeable hereunto are many other notable
<ttdv4 n="II.2:1;178><bkdv3 n="6201">places in the old Testament, <f t="r"><cit work=""Deuteronomy 27">Deuteronomie 27.</cit><f t="bl"> Cursed be he that maketh
<ttdv4 n="II.2.1-179"><bkdv3 n="6202">a carued Image, or a cast or molten Image, which is abomination be{\-}
<ttdv4 n="II.2.1-180"><bkdv3 n="6203">fore the Lord, the worke of the artificers hand, and setteth it vp in a secret
<ttdv4 n="II.2.1-181"><bkdv3 n="6204">corner, and all the people shall say, Amen.
<ttdv4 n="II.2:1;182><bkdv3 n="6205">Read <cit work="Apocrypha. Wisdom 14.7-8>the thirteene and fourteene Chapters of the booke of <f t="r">Wisedome<f t="bl"></cit>,
<ttdv4 n="II.2.1-183"><bkdv3 n="6206">concerning Idoles or Images, how they be made, set vp, called vpon, and
<ttdv4 n="II.2.1-184"><bkdv3 n="6207">offered vnto, and how he praiseth the tree whereof the gibbet is made, as
<ttdv4 n="II.2.1-185"><bkdv3 n="6208">happy, in comparison to the tree that an Image or Idoll is made of, euen
<ttdv4 n="II.2.1-186"><bkdv3 n="6209">by these very words, Happy is the tree wherethrough righteousnesse
<ttdv4 n="II.2.1-187"><bkdv3 n="6210">commeth, (meaning the gibbet) but cursed is the Idoll that is made
<ttdv4 n="II.2.1-188"><bkdv3 n="6211">with hands, yea, both it, and hee that made it, and so foorth. And by
<ttdv4 n="II.2.1-189"><bkdv3 n="6212">and by hee sheweth how that the things which were the good crea{\-}
<ttdv4 n="II.2.1-190"><bkdv3 n="6213">tures of <f t="bll">GOD<f t="bl"> before (as Trees or Stones) when they be once altered
<ttdv4 n="II.2.1-191"><bkdv3 n="6214">and fashioned into Images to bee worshipped, become abomination,
<ttdv4 n="II.2.1-192"><bkdv3 n="6215">a temptation vnto the soules of men, and a snare for the feet of the
<ttdv4 n="II.2.1-193"><bkdv3 n="6216">vnwise. And why? the seeking out of Images, is the beginning of
<ttdv4 n="II.2.1-194"><bkdv3 n="6217">whoredome (sayth hee) and the bringing vp of them, is the destruc{\-}
<ttdv4 n="II.2.1-195"><bkdv3 n="6218">tion of life: for they were not from the beginning, neither shall they
<ttdv4 n="II.2.1-196"><bkdv3 n="6219">continue for euer. The wealthy idlenes of men hath found them out
<ttdv4 n="II.2.1-197"><bkdv3 n="6220">vpon earth, therefore shall they come shortly to an end: and so foorth
<ttdv4 n="II.2.1-198"><bkdv3 n="6221">to the end of the Chapter, conteining these points, Now Idoles or
<ttdv4 n="II.2.1-199"><bkdv3 n="6222">Images were first inuented, and offered vnto, how by an vngracious
<ttdv4 n="II.2.1-200"><bkdv3 n="6223">custome they were established, how tyrants compell men to worship
<ttdv4 n="II.2.1-201"><bkdv3 n="6224">them, how the ignorant and the common people are deceiued by the cun{\-}
<ttdv4 n="II.2.1-202"><bkdv3 n="6225">ning of the workeman, and the beautie of the Image, to doe honour vnto
<ttdv4 n="II.2.1-203"><bkdv3 n="6226">it, and so to erre from the knowledge of <f t="bll">GOD<f t="bl">, and of other great and
<ttdv4 n="II.2.1-204"><bkdv3 n="6227">many mischiefes that come by Images. And for a conclusion hee saith,
<ttdv4 n="II.2.1-205"><bkdv3 n="6228">that the honouring of abominable Images, is the cause, the begin{\-}
<ttdv4 n="II.2.1-206"><bkdv3 n="6229">ning, and end of all euill, and that the worshippers of them be either
<ttdv4 n="II.2.1-207"><bkdv3 n="6230">mad, or most wicked. See and view the whole Chapter with diligence,
<ttdv4 n="II.2.1-208"><bkdv3 n="6231">for it is worthy to be well considered, specially that is written of the de{\-}
<ttdv4 n="II.2.1-209"><bkdv3 n="6232">ceauing of the simple and vnwise common people by Idols and Images,
<ttdv4 n="II.2.1-210"><bkdv3 n="6233">and repeated twise or thrise lest it should be forgotten. And in the Chap{\-}
<ttdv4 n="II.2.1-211"><bkdv3 n="6234">ter following be these words: The painting of the picture and carued

<note place="rmargin">
<bkdv3 n="6235"><cit work="Apocrypha. Wisdom 15.4-5"><f t="r">Sapi. 15.<f t="bl"></cit>

<ttdv4 n="II.2.1-212"><bkdv3 n="6236">Image with diuers colours, entiseth the ignorant so, that he honoureth
<ttdv4 n="II.2.1-213"><bkdv3 n="6237">and loueth the picture of a dead image that hath no soule. Neuerthelesse,
<ttdv4 n="II.2.1-214"><bkdv3 n="6238">they that loue such euill things, they that trust in them, they that make
<ttdv4 n="II.2.1-215"><bkdv3 n="6239">them, they that fauour them, and they that honour them, are all worthy
<ttdv4 n="II.2.1-216"><bkdv3 n="6240">of death, and so foorth.
<ttdv4 n="II.2.1-217"><bkdv3 n="6241">In the booke of Psalmes, the Prophet curseth the Image honourers,
<ttdv4 n="II.2.1-218"><bkdv3 n="6242">in diuers places. Confounded be all they that worship carued Images,

<note place="rmargin">
<bkdv3 n="6243"><cit work="OT. Psalms 97.7, 96.5, 115.8"><f t="r">Psal.115.<f t="bl"></cit>

<ttdv4 n="II.2.1-219"><bkdv3 n="6244">and that delight or glory in them. Like bee they vnto the Images that

<note place="rmargin">
<bkdv3 n="6245"><cit work="OT. Psalms 135.15, 18"><f t="r">Psal. 135.<f t="bl"></cit>

<ttdv4 n="II.2.1-220"><bkdv3 n="6246">make them, and all they that put their trust in them.

<bkdv3 n="6247"><fw t="sig">Bb 2</fw><fw t="catch">And</fw>

<bkdv2 type="page" n="16" sig="Bb2v" side="inner" forme="2">

<bkdv3 n="6248"><fw t="header"><f t="r">The I. part of the Sermon</fw><f t="bl"><fw t="pag">16</fw>

<note place="lmargin">
<bkdv3 n="6249"><cit work="OT. Isaiah 42.8"><f t="r">Esay.42.<f t="bl"></cit>

<ttdv4 n="II.2.1-221"><bkdv3 n="6250">And in the Prophet <f t="r"><name t="ps">Esai</name> <f t="bl">, sayth the Lord: Euen I am the Lord, and
<ttdv4 n="II.2.1-222"><bkdv3 n="6251">this is my Name, and my glory will I giue to none other, neither my
<ttdv4 n="II.2.1-223"><bkdv3 n="6252">honour to grauen Images. And by and by: Let them bee confounded
<ttdv4 n="II.2.1-224"><bkdv3 n="6253">with shame that trust in Idoles or Images, or say to them, you are our

<note place="lmargin">
<bkdv3 n="6254"><cit work="OT. Isaiah 40.18"><f t="r">Esay.40.<f t="bl"></cit>

<ttdv4 n="II.2.1-225"><bkdv3 n="6255"><f t="bll">GODS<f t="bl">, And in the xl. Chapter after he hath set foorth the incompre{\-}
<ttdv4 n="II.2.1-226"><bkdv3 n="6256">hensible Maiestie of <f t="bll">GOD<f t="bl">, he asketh, To whom then will yee make
<ttdv4 n="II.2.1-227"><bkdv3 n="6257"><f t="bll">GOD<f t="bl"> like? Or what similitude will yee set vp vnto him? Shall the
<ttdv4 n="II.2.1-228"><bkdv3 n="6258">caruer make him a carued Image? and shall the Goldsmith couer him
<ttdv4 n="II.2.1-229"><bkdv3 n="6259">with gold, and cast him into a forme of siluer plates? And for the poore
<ttdv4 n="II.2.1-230"><bkdv3 n="6260">man, shall the Image maker frame an Image of timber, that hee may
<ttdv4 n="II.2.1-231"><bkdv3 n="6261">haue somewhat to set vp also? And after this he cryeth out: O wretches,
<ttdv4 n="II.2.1-232"><bkdv3 n="6262">heard ye neuer of this? Hath it not beene preached vnto you since the be{\-}
<ttdv4 n="II.2.1-233"><bkdv3 n="6263">ginning, and so foorth, how by the Creation of the world, and the great{\-}
<ttdv4 n="II.2.1-234"><bkdv3 n="6264">nesse of the worke, they might vnderstand the Maiestie of <f t="bll">GOD<f t="bl">, the
<ttdv4 n="II.2.1-235"><bkdv3 n="6265">the Creatour and maker of all, to be greater then that it should be expres{\-}
<ttdv4 n="II.2.1-236"><bkdv3 n="6266">sed, or set forth in any Image or bodily similitude? And besides this prea{\-}
<ttdv4 n="II.2.1-237"><bkdv3 n="6267">ching, euen in the law of <f t="bll">GOD<f t="bl"> written with his owne finger (as the

<note place="lmargin">
<bkdv3 n="6268"><cit work="OT. Exodus 20.4"><f t="r">Exod.20.<f t="bl"></cit>

<ttdv4 n="II.2.1-238"><bkdv3 n="6269">Scripture speaketh) and that in the first Table, and the beginning there{\-}
<ttdv4 n="II.2.1-239"><bkdv3 n="6270">of, is this doctrine aforesaid against Images (not briefly touched) but at
<ttdv4 n="II.2.1-240"><bkdv3 n="6271">large set foorth and preached, and that with denunciation of destruction
<ttdv4 n="II.2.1-241"><bkdv3 n="6272">to the contemners and breakers of this Law, and their posteritie after
<ttdv4 n="II.2.1-242"><bkdv3 n="6273">them. And lest it should yet not be marked or not remembred, the same
<ttdv4 n="II.2.1-243"><bkdv3 n="6274">is written and reported not in one, but in sundry places of the Word of
<ttdv4 n="II.2.1-244"><bkdv3 n="6275"><f t="bll">GOD<f t="bl">, that by oft reading and hearing of it, wee might once learne and

<note place="lmargin">
<bkdv3 n="6276"><cit work="OT. Exodus 20.1-6"><f t="r">Exod. 20.</cit>
<bkdv3 n="6277"><cit work="OT. Leviticus 26.13">Leuit. 26.</cit>
<bkdv3 n="6278"><cit work="OT. Deuteronomy 5.6-10">Deut. 5.<f t="bl"></cit>

<ttdv4 n="II.2.1-245"><bkdv3 n="6279">remember it, as you also heare daily read in the Church, <f t="bll">GOD<f t="bl"> spake
<ttdv4 n="II.2.1-246"><bkdv3 n="6280">these words, and said, I am the Lord thy <f t="bll">GOD<f t="bl">. Thou shalt haue
<ttdv4 n="II.2.1-247"><bkdv3 n="6281">none other <f t="bll">GODS<f t="bl"> but me. Thou shalt not make to thy selfe any grauen
<ttdv4 n="II.2.1-248"><bkdv3 n="6282">Image, nor the likenesse of any thing that is in Heauen aboue, nor in the
<ttdv4 n="II.2.1-249"><bkdv3 n="6283">Earth beneath, nor in the water vnder the Earth, Thou shalt not bowe
<ttdv4 n="II.2.1-250"><bkdv3 n="6284">downe to them, nor worship them: For I the Lord thy <f t="bll">GOD<f t="bl"> am a iea{\-}
<ttdv4 n="II.2.1-251"><bkdv3 n="6285">lous <f t="bll">GOD<f t="bl">, and visit the sinne of the fathers vpon the children, vnto the
<ttdv4 n="II.2.1-252"><bkdv3 n="6286">third and fourth generation of them that hate mee, and shew mercie vnto
<ttdv4 n="II.2.1-253"><bkdv3 n="6287">thousands in them that loue mee, and keepe my Commandements. All
<ttdv4 n="II.2.1-254"><bkdv3 n="6288">this notwithstanding, neither could the <app>notablensse <rdg resp="IL">notablenesse</rdg></app> of the place, being
<ttdv4 n="II.2.1-255"><bkdv3 n="6289">the very beginning of the very louing Lords Law, make vs to marke it,
<ttdv4 n="II.2.1-256"><bkdv3 n="6290">nor the plaine declaration by recounting of all kind of similitudes, cause
<ttdv4 n="II.2.1-257"><bkdv3 n="6291">vs to vnderstand it, nor the oft repeating and reporting of it in diuers
<ttdv4 n="II.2.1-258"><bkdv3 n="6292">and sundry places, the oft reading and hearing of it, could cause vs to re{\-}
<ttdv4 n="II.2.1-259"><bkdv3 n="6293">member it, nor the dread of the horrible penaltie to our selues, our chil{\-}
<ttdv4 n="II.2.1-260"><bkdv3 n="6294">dren, and posterity after vs, feare vs from transgressing of it, nor the great{\-}
<ttdv4 n="II.2.1-261"><bkdv3 n="6295">nesse of the rewarde to vs and our children after vs, mooue vs any
<ttdv4 n="II.2.1-262"><bkdv3 n="6296">thing to obedience, and the obseruing of this the Lords great Law:
<ttdv4 n="II.2.1-263"><bkdv3 n="6297">But as though it had beene written in some corner, and not at large
<ttdv4 n="II.2.1-264"><bkdv3 n="6298">expressed, but briefely and obscurely touched, as though no penalty
<ttdv4 n="II.2.1-265"><bkdv3 n="6299">to the transgressours, nor reward to the obedient, had beene adioy{\-}
<ttdv4 n="II.2.1-266"><bkdv3 n="6300">ned vnto it, like blind men without all knowledge and vnderstanding,
<ttdv4 n="II.2.1-267"><bkdv3 n="6301">like vnreasonable beastes, without dread of punishment or respect of re{\-}

<bkdv3 n="6302"><fw t="catch">ward,</fw>

<bkdv2 type="page" n="17" sig="Bb3r" side="outer" forme="3">

<bkdv3 n="6303"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">17</fw><f t="bl">5

<ttdv4 n="II.2.1-268"><bkdv3 n="6304">ward, haue diminished and dishonoured the high Maiestie of the liuing
<ttdv4 n="II.2.1-269"><bkdv3 n="6305"><f t="bll">GOD<f t="bl">, by the basenesse and vilenesse of sundry and diuers images of
<ttdv4 n="II.2.1-270"><bkdv3 n="6306">dead stockes, stones, and metals. And as the Maiestie of <f t="bll">GOD<f t="bl">, whom
<ttdv4 n="II.2.1-271"><bkdv3 n="6307">we haue left, forsaken, and dishonoured, and therefore the greatnesse of
<ttdv4 n="II.2.1-272"><bkdv3 n="6308">our sinne and offence against his Maiestie, cannot bee expressed: So is
<ttdv4 n="II.2.1-273"><bkdv3 n="6309">the weakenesse, vilenesse, and foolishnesse, in deuice of the images (where{\-}
<ttdv4 n="II.2.1-274"><bkdv3 n="6310">by wee haue dishonoured him) expressed at large in the Scriptures,
<ttdv4 n="II.2:1;275><bkdv3 n="6311">namely the <cit work=""Psalms">Psalmes,</cit><cit work="Wisdom">the booke of Wisedome,</cit> the Prophet <cit work="Isaiah">Esaias</cit>, <cit work="Ezekiel">Ezeki{\-}

<note place="rmargin">
<bkdv3 n="6312"><f t="i">Places of the
<bkdv3 n="6313">Scripture a{\-}
<bkdv3 n="6314">gainst idoles
<bkdv3 n="6315">or images. <f t="bl">

<ttdv4 n="II.2:1;276><bkdv3 n="6316">el</cit>, and <cit work="Apocrypha. Baruch>Baruch</cit>, specially in these places and Chapters of them: <cit work="OT: Psalms 115.8, 135.15>Psalme
<ttdv4 n="II.2:1;277><bkdv3 n="6317">Cxv. and Cxxxiiii.</cit> <cit work="OT. Isaiah 40.18, 44.9>Esai.xl. and xliiii.</cit> <cit work="OT: Ezekiel 6.13>Ezekiel the vi.</cit><cit work="Apocrypha: Wisdom 13, 14, 15>Wisedome xiii. xiiii.
<ttdv4 n="II.2:1;278><bkdv3 n="6318">xv.</cit><cit work="Apocrypha. Baruch 6>Baruch.vi.</cit> The which places, as I exhort you often and diligently
<ttdv4 n="II.2.1-279"><bkdv3 n="6319">to reade, so are they too long at this present to be rehearsed in an Homilie.
<ttdv4 n="II.2.1-280"><bkdv3 n="6320">Notwithstanding, I will make you certaine briefe or short notes out of
<ttdv4 n="II.2.1-281"><bkdv3 n="6321">them, what they say of these idoles or images. First, that they bee made
<ttdv4 n="II.2.1-282"><bkdv3 n="6322">but of small pieces of wood, stone, or mettall, and therefore they cannot be
<ttdv4 n="II.2.1-283"><bkdv3 n="6323">any similitudes of the great Maiestie of <f t="bll">GOD<f t="bl">, whose seate is heauen,
<ttdv4 n="II.2.1-284"><bkdv3 n="6324">and the earth his footestoole. Secondarily, that they bee dead, haue eyes
<ttdv4 n="II.2.1-285"><bkdv3 n="6325">and see not, hands and feele not, feete and cannot goe, |&| c. and therefore
<ttdv4 n="II.2.1-286"><bkdv3 n="6326">they cannot be fit similitudes of the liuing <f t="bll">GOD<f t="bl">. Thirdly, that they
<ttdv4 n="II.2.1-287"><bkdv3 n="6327">haue no power to doe good nor harme to others, though some of them
<ttdv4 n="II.2.1-288"><bkdv3 n="6328">haue an axe, some a sword, some a speare in their hands, yet doe theeues
<ttdv4 n="II.2.1-289"><bkdv3 n="6329">come into their Temples and robbe them, and they cannot once sturre to
<ttdv4 n="II.2.1-290"><bkdv3 n="6330">defend themselues from the thieues: nay, if the Temple or Church bee
<ttdv4 n="II.2.1-291"><bkdv3 n="6331">set afire, that their Priests can run away and saue themselues, but they
<ttdv4 n="II.2.1-292"><bkdv3 n="6332">cannot once mooue, but tary still like blockes as they are, and be burned,
<ttdv4 n="II.2.1-293"><bkdv3 n="6333">and therefore they can bee no meete figures of the puissant and mighty
<ttdv4 n="II.2.1-294"><bkdv3 n="6334"><f t="bll">GOD<f t="bl">, who alone is able both to saue his seruants, and to destroy his
<ttdv4 n="II.2.1-295"><bkdv3 n="6335">enemies euerlastingly. They bee trimly deckt in Golde, Siluer, and
<ttdv4 n="II.2.1-296"><bkdv3 n="6336">Stone, aswell the images of men, as of women, like wanton wenches

<note place="rmargin">
<bkdv3 n="6337"><cit work="Apocrypha. Baruch 6.11"><f t="r">Baruch 6.<f t="bl"></cit>

<ttdv4 n="II.2.1-297"><bkdv3 n="6338">(sayth the Prophet <f t="r"><name t="ps">Baruch</name> <f t="bl">) that loue paramours, and therefore can they
<ttdv4 n="II.2.1-298"><bkdv3 n="6339">not teach vs, nor our wiues and daughters any sobernesse, modestie, and
<ttdv4 n="II.2.1-299"><bkdv3 n="6340">chastitie. And therefore although it is now commonly sayd that they be
<ttdv4 n="II.2.1-300"><bkdv3 n="6341">the lay mens bookes, yet wee see they teach no good lesson, neither of
<ttdv4 n="II.2.1-301"><bkdv3 n="6342"><f t="bll">GOD<f t="bl">, nor godlinesse, but all errour and wickednesse. Therefore <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.1-302"><bkdv3 n="6343">by his word, as he forbiddeth any idoles or images to bee made or set vp:
<ttdv4 n="II.2.1-303"><bkdv3 n="6344">so doeth hee commaund such as wee finde made and set vp to bee pulled
<ttdv4 n="II.2.1-304"><bkdv3 n="6345">downe, broken, and destroyed.
<ttdv4 n="II.2:1;305><bkdv3 n="6346">And it is written in the booke of <cit work=""Numbers 23">Numbers, the xxiii. Chapter</cit>, that

<note place="rmargin">
<bkdv3 n="6347"><cit work="OT. Numbers 23.21"><f t="r">Num.23.<f t="bl"></cit>

<ttdv4 n="II.2.1-306"><bkdv3 n="6348">there was no idole in <f t="r"><name t="ps">Iacob</name> <f t="bl">, nor there was no image seene in Israel, and
<ttdv4 n="II.2.1-307"><bkdv3 n="6349">that the Lord <f t="bll">GOD<f t="bl"> was with the people. Where note, that the true
<ttdv4 n="II.2.1-308"><bkdv3 n="6350">Israelites, that is, the people of <f t="bll">GOD<f t="bl">, haue no images among them,
<ttdv4 n="II.2.1-309"><bkdv3 n="6351">but that <f t="bll">GOD<f t="bl"> was with them, and that therefore their enemies can{\-}
<ttdv4 n="II.2.1-310"><bkdv3 n="6352">not hurt them, as appeareth in the processe of that Chapter. And as con{\-}
<ttdv4 n="II.2:1;311><bkdv3 n="6353">cerning Images already set vp, thus saith the Lord in <cit work=""Deuteronomy">Deuteronomie</cit>.

<note place="rmargin">
<bkdv3 n="6354"><cit work="OT. Deuteronomy 7.5, 12.2-3"><f t="r">Deut.7.
<bkdv3 n="6355">and 12.<f t="bl"></cit>

<ttdv4 n="II.2.1-312"><bkdv3 n="6356">Ouerturne their altars, and breake them to pieces, cut downe their
<ttdv4 n="II.2.1-313"><bkdv3 n="6357">groues, burne their images: for thou art an holy people vnto the Lord.
<ttdv4 n="II.2.1-314"><bkdv3 n="6358">And the same is repeated more vehemently againe in the twelfth Chap{\-}

<bkdv3 n="6359"><fw t="sig">B b3</fw><fw t="catch">ter of</fw>

<bkdv2 type="page" n="18" sig="Bb3v" side="inner" forme="3">

<bkdv3 n="6360"><f t="r"><fw t="pag">18</fw> <fw t="header"><f t="r">The I. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.1-315"><bkdv3 n="6361">ter of the same booke. Here not, what the people of <f t="bll">GOD<f t="bl"> ought to doe
<ttdv4 n="II.2.1-316"><bkdv3 n="6362">to images, where they finde them. But lest any priuate persons, vpon
<ttdv4 n="II.2.1-317"><bkdv3 n="6363">colour of destroying images, should make any stirre or disturbance in the
<ttdv4 n="II.2.1-318"><bkdv3 n="6364">common wealth, it must alwayes be remembred, that the redresse of such
<ttdv4 n="II.2.1-319"><bkdv3 n="6365">publique enormities perteineth to the Magistrates, and such as be in au{\-}
<ttdv4 n="II.2.1-320"><bkdv3 n="6366">thoritie onely, and not to priuate persons, and therefore the good Kings
<ttdv4 n="II.2.1-321"><bkdv3 n="6367">of <f t="r"><name t="pl">Iuda</name><f t="bl">, <f t="r"><name t="ps">Asa</name><f t="bl">, <f t="r"><name t="ps">Ezechias</name>
<f t="bl">, <f t="r"><name t="ps">Iosaphat</name><f t="bl">, and <f t="r"><name t=ti>Iosias</name><f t="bl">, are highly commended for the
<ttdv4 n="II.2.1-322"><bkdv3 n="6368">breaking downe and destroying of the altars, idoles, and images. And the
<ttdv4 n="II.2.1-323"><bkdv3 n="6369">Scriptures declare that they, specially in that point, did that which was
<ttdv4 n="II.2.1-324"><bkdv3 n="6370">right before the Lord. And contrariwise, <f t="r"><name t="ps"> Hieroboam, Achab, Ioas,</name> <f t="bl"> and o{\-}

<note place="lmargin">
<bkdv3 n="6371"><cit work="OT. 1 Kings 16.32"><f t="r">1. King.16.<f t="bl"></cit>

<ttdv4 n="II.2.1-325"><bkdv3 n="6372">ther Princes, which either set vp, or suffered such altars or images vnde{\-}

<note place="lmargin">
<bkdv3 n="6373"><cit work="OT. 1 Kings 14.9, 2 Kings 13.11"><f t="r">2 Chro.14.
<bkdv3 n="6374">15.31.<f t="bl"></cit>

<ttdv4 n="II.2.1-326"><bkdv3 n="6375">stroyed, are by the word of <f t="bll">GOD<f t="bl"> reported to haue done euill before the
<ttdv4 n="II.2.1-327"><bkdv3 n="6376">Lord. And if any, contrary to the commaundement of the Lord, will
<ttdv4 n="II.2.1-328"><bkdv3 n="6377">needes set vp such altars or images, or suffer them vndestroyed amongst
<ttdv4 n="II.2.1-329"><bkdv3 n="6378">them, the Lord himselfe threatneth in the first Chapter of the booke of

<note place="lmargin">
<bkdv3 n="6379"><cit work="OT. Numbers 1"><f t="r">Numb.1.<f t="bl"></cit>

<ttdv4 n="II.2.1-330"><bkdv3 n="6380">Numbers, and by his holy Prophets, <f t="r"><name t="ps">Ezechiel, Micheas,</name> <f t="bl"> and <f t="r"><name t="ps">Abacuc</name> <f t="bl">, that he
<ttdv4 n="II.2.1-331"><bkdv3 n="6381">will come himselfe and pull them downe. And how hee will handle, pu{\-}
<ttdv4 n="II.2.1-332"><bkdv3 n="6382">nish, and destroy the people that so set vp, or suffer such altars, images, or
<ttdv4 n="II.2.1-333"><bkdv3 n="6383">idoles vndestroyed, he denounceth by his Prophet <f t="r"><name t="ps">Ezechiel</name> <f t="bl"> on this man{\-}

<note place="lmargin">
<bkdv3 n="6384"><cit work="OT. Ezekiel 6.3-7"><f t="r">Ezech.6.<f t="bl"></cit>

<ttdv4 n="II.2.1-334"><bkdv3 n="6385">ner: I my selfe (sayth the Lord) will bring a sward ouer you, to destroy
<ttdv4 n="II.2.1-335"><bkdv3 n="6386">your high places, I will cast downe your altars, and breake downe your
<ttdv4 n="II.2.1-336"><bkdv3 n="6387">images, your slaine men will I lay before your gods, and the dead car{\-}
<ttdv4 n="II.2.1-337"><bkdv3 n="6388">kases of the children of Israel will I cast before their idoles, your bones
<ttdv4 n="II.2.1-338"><bkdv3 n="6389">will I straw round about your altars and dwelling places, your Cities
<ttdv4 n="II.2.1-339"><bkdv3 n="6390">shall bee desolate, the hill Chappels layd waste, your altars destroyed
<ttdv4 n="II.2.1-340"><bkdv3 n="6391">and broken, your gods cast downe and taken away, your Temples layd
<ttdv4 n="II.2.1-341"><bkdv3 n="6392">euen with the ground, your owne workes cleane rooted out, your slayne
<ttdv4 n="II.2.1-342"><bkdv3 n="6393">men shall lye amongst you, that yee may learne to know how that I am
<ttdv4 n="II.2.1-343"><bkdv3 n="6394">the Lord, and so foorth to the Chapters ende, worthy with diligence to
<ttdv4 n="II.2.1-344"><bkdv3 n="6395">be read: that they that be neare, shall perish with the sword, they that bee
<ttdv4 n="II.2.1-345"><bkdv3 n="6396">farre off, with the pestilence, they that flee into holds or wildernesse, with
<ttdv4 n="II.2.1-346"><bkdv3 n="6397">hunger: and if any be yet left, that they shalbe caryed away prisoners to
<ttdv4 n="II.2.1-347"><bkdv3 n="6398">seruitude and bondage. So that if either the multitude, or plainnesse of
<ttdv4 n="II.2.1-348"><bkdv3 n="6399">the places might make vs to vnderstand, or the earnest charge that <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.1-349"><bkdv3 n="6400">giueth in the sayd places mooue vs to regard, or the horrible plagues, pu{\-}
<ttdv4 n="II.2.1-350"><bkdv3 n="6401">nishments, and dreadfull destruction, threatned to such worshippers of
<ttdv4 n="II.2.1-351"><bkdv3 n="6402">images or idoles, setters vp, or maintainers of them, might ingender any
<ttdv4 n="II.2.1-352"><bkdv3 n="6403">feare in our hearts, wee would once leaue and forsake this wickednesse,
<ttdv4 n="II.2.1-353"><bkdv3 n="6404">being in the Lords sight so great an offence and abomination. Infinite
<ttdv4 n="II.2.1-354"><bkdv3 n="6405">places almost might bee brought out of the Scriptures of the olde Testa{\-}
<ttdv4 n="II.2.1-355"><bkdv3 n="6406">ment concerning this matter, but these few at this time shall serue for all.
<ttdv4 n="II.2.1-356"><bkdv3 n="6407">You will say peraduenture these things pertaine to the Iewes, what
<ttdv4 n="II.2.1-357"><bkdv3 n="6408">haue wee to doe with them? Indeed they pertaine no lesse to vs Christi{\-}
<ttdv4 n="II.2.1-358"><bkdv3 n="6409">ans, then to them. For if we be the people of <f t="bll">GOD<f t="bl">, how can the Word
<ttdv4 n="II.2.1-359"><bkdv3 n="6410">and Law of <f t="bll">GOD<f t="bl"> not appertaine to vs? Saint <f t="r"><name t="ps">Paul</name> <f t="bl"> alleadging one
<ttdv4 n="II.2.1-360"><bkdv3 n="6411">text out of the old Testament, concludeth generally for other Scriptures

<note place="lmargin">
<bkdv3 n="6412"><cit work="NT. Romans 15.4"><f t="r">Rom 15.<f t="bl"></cit>

<ttdv4 n="II.2.1-361"><bkdv3 n="6413">of the old Testament as well as that, saying, Whatsoeuer is written be{\-}

<bkdv3 n="6414"><fw t="catch">fore</fw>

<bkdv2 type="page" n="19" sig="Bb4r" side="inner" forme="3">

<bkdv3 n="6415"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">19</fw><f t="bl">

<ttdv4 n="II.2.1-362"><bkdv3 n="6416">fore (meaning in the old Testament) is written for our instruction: which
<ttdv4 n="II.2.1-363"><bkdv3 n="6417">sentence is most specially true of such writings of the old Testament, as
<ttdv4 n="II.2.1-364"><bkdv3 n="6418">containe the immutable law and ordinances of <f t="bll">GOD<f t="bl">, in no age or time
<ttdv4 n="II.2.1-365"><bkdv3 n="6419">to be altered, nor of any persons of any nations or age to bee disobeyed,
<ttdv4 n="II.2.1-366"><bkdv3 n="6420">such as the aboue rehearsed places be. Notwithstanding, for your fur{\-}
<ttdv4 n="II.2.1-367"><bkdv3 n="6421">ther satisfying herein, according to my promise, I will out of the Scrip{\-}
<ttdv4 n="II.2.1-368"><bkdv3 n="6422">tures of the new Testament or Gospel of our Sauiour <name t="ps">Christ</name> , likewise
<ttdv4 n="II.2.1-369"><bkdv3 n="6423">make a confirmation of the said doctrine against Idoles or Images, and
<ttdv4 n="II.2.1-370"><bkdv3 n="6424">of our duetie concerning the same. First the Scriptures of the new Te{\-}
<ttdv4 n="II.2.1-371"><bkdv3 n="6425">stament doe in sundry places make mention with reioycing, as for a most
<ttdv4 n="II.2.1-372"><bkdv3 n="6426">excellent benefit and gift of <f t="bll">GOD<f t="bl">, that they which receiued the Faith of
<ttdv4 n="II.2.1-373"><bkdv3 n="6427"><name t="ps">Christ</name> , were turned from their dumbe and dead Images, vnto the true
<ttdv4 n="II.2.1-374"><bkdv3 n="6428">and liuing <f t="bll">GOD<f t="bl">, who is to be blessed for euer: namely in these places,
<ttdv4 n="II.2:1;375><bkdv3 n="6429"><cit work=""Acts 14, 17">the xiiii. and xvii. of the <f t="r">Acts<f t="bl"> of the Apostles</cit>, <cit work="Romans 11">the eleuenth to the <f t="r">Romanes<f t="bl"></cit>,
<ttdv4 n="II.2:1;376><bkdv3 n="6430"><cit work=""1 Corinthians 12">the first Epistle to the <f t="r">Corinthians<f t="bl">, the twelfth Chapter</cit>, to the <cit work="Galatians 4"><f t="r">Galathians<f t="bl">,
<ttdv4 n="II.2:1;377><bkdv3 n="6431">the fourth</cit>, and <cit work=""1 Thessalonians 1">the first to the <f t="r">Thessalonians<f t="bl"> the first Chapter</cit>.
<ttdv4 n="II.2.1-378"><bkdv3 n="6432">And in likewise the said is Idoles, Images, and worshipping of them,
<ttdv4 n="II.2.1-379"><bkdv3 n="6433">are in the Scriptures of the new Testament by the spirit of <f t="bll">GOD<f t="bl"> much
<ttdv4 n="II.2.1-380"><bkdv3 n="6434">abhorred and detested, and earnestly forbidden, as appeareth both in the
<ttdv4 n="II.2:1;381><bkdv3 n="6435">forenamed places, and also many other besides, as in <cit work=""Acts 7, 15">the seuen, and fif{\-}
<ttdv4 n="II.2:1;382><bkdv3 n="6436">teenth of the <f t="r">Actes<f t="bl"> of the Apostles</cit>, <cit work=""Romans 1">the first to the <f t="r">Romanes<f t="bl"></cit>, where is set
<ttdv4 n="II.2.1-383"><bkdv3 n="6437">foorth the horrible plague of Idolaters, giuen ouer by <f t="bll">GOD<f t="bl"> into a re{\-}
<ttdv4 n="II.2.1-384"><bkdv3 n="6438">probate sense to worke all wickednes and abominations not to be spoken,
<ttdv4 n="II.2.1-385"><bkdv3 n="6439">as vsually spirituall and carnall Fornication goe together.
<ttdv4 n="II.2:1;386><bkdv3 n="6440">In <cit work="NT. 1 Corinthians 5.11>the first Epistle to the <f t="r">Corinthians<f t="bl"> the fifth Chapter</cit>, we are forbid{\-}
<ttdv4 n="II.2.1-387"><bkdv3 n="6441">den once to keepe company, or to eate and drinke with such as bee called
<ttdv4 n="II.2:1;388><bkdv3 n="6442">brethren or Christians that doe worship Images. In <cit work="NT. Galatians 5.20>the fifth to the <f t="r">Ga{\-}
<ttdv4 n="II.2.1-389"><bkdv3 n="6443">lathians<f t="bl"></cit>, the worshipping of Images is numbred amongst the workes of
<ttdv4 n="II.2:1;390><bkdv3 n="6444">the flesh. and in <cit work="NT: 1 Corinthians 10.19-20>the first to the <f t="r">Corinthians<f t="bl"> the tenth</cit>, it is called the seruice
<ttdv4 n="II.2:1;391><bkdv3 n="6445">of deuils, and that such as vse it, shall be destroyed. And in <cit work="NT. 1 Corinthians 6.9>the sixt Chap{\-}
<ttdv4 n="II.2:1;392><bkdv3 n="6446">ter of the sayd Epistle</cit>, and <cit work="NT. Galatians 5.20-21>the fifth to the <f r>Galathians<f bl></cit>, is denounced, that
<ttdv4 n="II.2.1-393"><bkdv3 n="6447">such Image worshippers shall neuer come into the inheritance of the
<ttdv4 n="II.2.1-394"><bkdv3 n="6448">Kingdome of heauen. And in sundry other places is threatned, that the
<ttdv4 n="II.2.1-395"><bkdv3 n="6449">wrath of <f t="bll">GOD<f t="bl"> shall come vpon all such. And therefore Saint <f t="r"><name t="ps">Iohn</name> <f t="bl"> in

<note place="rmargin">
<bkdv3 n="6450"><cit work="NT. 1 John 5.21"><f t="r">1.Iohn.5.<f t="bl"></cit>

<ttdv4 n="II.2:1;396><bkdv3 n="6451"><cit work="NT. 1 John 5.21>his Epistle</cit> exhorteth vs as his deare children to beware of Images.
<ttdv4 n="II.2.1-397"><bkdv3 n="6452">And Saint <f t="r"><name t="ps">Paul</name> <f t="bl"> warneth vs to flee from the worshipping ot them, if we

<note place="rmargin">
<bkdv3 n="6453"><cit work="NT. 1 Corinthians 10.14"><f t="r">1.Cor.10.<f t="bl"></cit>

<ttdv4 n="II.2.1-398"><bkdv3 n="6454">be wise, that is to say, if wee care for health, and feare destruction, if we
<ttdv4 n="II.2.1-399"><bkdv3 n="6455">regard the Kingdome of <f t="bll">GOD<f t="bl"> and life euerlasting, and dread the wrath
<ttdv4 n="II.2.1-400"><bkdv3 n="6456">of <f t="bll">GOD<f t="bl">, and euerlasting damnation. For it is not possible that wee
<ttdv4 n="II.2.1-401"><bkdv3 n="6457">should be worshippers of Images, and the true seruants of <f t="bll">GOD<f t="bl"> also,
<ttdv4 n="II.2:1;402><bkdv3 n="6458">as S. <f t="r"><name t="ps">Paul</name> <f t="bl"> teacheth, in <cit work="NT. 2 Corinthians 6.16>the second to the <f t="r">Corinthians<f t="bl"> the sixt Chapter</cit>, af{\-}
<ttdv4 n="II.2.1-403"><bkdv3 n="6459">firming expressely that there can bee no more consent or agreement be{\-}
<ttdv4 n="II.2.1-404"><bkdv3 n="6460">tweene the Temple of <f t="bll">GOD<f t="bl"> (which all true Christians be) and Images,
<ttdv4 n="II.2.1-405"><bkdv3 n="6461">then betweene righteousnesse and vnrighteousnesse, betweene light and
<ttdv4 n="II.2.1-406"><bkdv3 n="6462">darkenesse, betweene the faithfull and the vnfaithfull, or betweene <name t="ps">Christ</name>
<ttdv4 n="II.2.1-407"><bkdv3 n="6463">and the deuill. Which place enforceth both that wee should not worship
<ttdv4 n="II.2.1-408"><bkdv3 n="6464">Images, and that we should not haue Images in the Temple, for feare

<bkdv3 n="6465"><fw t="catch">and</fw>

<bkdv2 type="page" n="20" sig="Bb4v" side="outer" forme="3">

<bkdv3 n="6466"><f t="r"><fw t="pag">20</fw> <fw t="header"><f t="r">The I. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.1-409"><bkdv3 n="6467">and occasion of worshipping them, though they be of themselues things
<ttdv4 n="II.2.1-410"><bkdv3 n="6468">indifferent: for the Christian is the holy Temple and liuely Image of
<ttdv4 n="II.2.1-411"><bkdv3 n="6469"><f t="bll">GOD<f t="bl">, as the place well declareth, to such as will reade and weigh it.
<ttdv4 n="II.2.1-412"><bkdv3 n="6470">And whereas all godly men did euer abhorre that any kneeling and wor{\-}
<ttdv4 n="II.2.1-413"><bkdv3 n="6471">shipping or offering should bee vsed to themselues when they were aliue
<ttdv4 n="II.2.1-414"><bkdv3 n="6472">(for that it was the honour due to <f t="bll">GOD<f t="bl"> only) as appeareth in the Acts

<note place="lmargin">
<bkdv3 n="6473"><cit work="NT. Acts 10.25-26, 14.14-15"><f t="r">Act.10.
<bkdv3 n="6474">Act. 14.<f t="bl"></cit>

<ttdv4 n="II.2.1-415"><bkdv3 n="6475">of the Apostles by S. <f t="r"><name t="ps">Peter</name> <f t="bl"> forbidding it to <f t="r"><name t="ps">Cornelius</name> <f t="bl">, and by S. <f t="r"><name t="ps">Paul</name> <f t="bl"> and <f t="r"><name t="ps">Bar{\-}
<ttdv4 n="II.2.1-416"><bkdv3 n="6476">nabas</name> <f t="bl"> forbidding the same to the Citizens in <name t="pl">Lystra</name> : Yet wee like madde
<ttdv4 n="II.2.1-417"><bkdv3 n="6477">men fall downe before the dead idols or images of <f t="r"><name t="ps">Peter</name> <f t="bl"> and <f t="r"><name t="ps">Paul</name> <f t="bl">, and giue
<ttdv4 n="II.2.1-418"><bkdv3 n="6478">that honour to stockes and stones, which they thought abominable to be
<ttdv4 n="II.2.1-419"><bkdv3 n="6479">giuen to themselues being aliue. And the good Angel of <f t="bll">GOD<f t="bl">, as ap{\-}
<ttdv4 n="II.2.1-420"><bkdv3 n="6480">peareth in the booke of <f t="r"><name t="ps">S. Iohns</name> <f t="bl"> Reuelation, refused to bee kneeled vnto,
<ttdv4 n="II.2.1-421"><bkdv3 n="6481">when that honour was offered him of <f t="r"><name t="ps">Iohn</name> <f t="bl">: Beware (sayth the Angel)
<ttdv4 n="II.2.1-422"><bkdv3 n="6482">that thou doe it not, for I am thy fellow seruant. But the euill angel
<ttdv4 n="II.2.1-423"><bkdv3 n="6483">Satan, desireth nothing so much as to bee kneeled vnto, and thereby at
<ttdv4 n="II.2.1-424"><bkdv3 n="6484">once both to robbe <f t="bll">GOD<f t="bl"> of his due honour, and to worke the damnati{\-}
<ttdv4 n="II.2.1-425"><bkdv3 n="6485">on of such as make him so low curtesie, as in the story of the Gospel ap{\-}
<ttdv4 n="II.2.1-426"><bkdv3 n="6486">peareth in sundry places. Yea, and hee offered our Sauiour <name t="ps">Christ</name> all
<ttdv4 n="II.2.1-427"><bkdv3 n="6487">earthly goods, on the c&omacron;dition that he would kneele down |&| worship him.

<note place="lmargin">
<bkdv3 n="6488"><cit work="NT. Matthew 4.9"><f t="r">Matt.4.</cit>
<bkdv3 n="6489"><cit work="NT. Luke 4.7">Luke 4.<f t="bl"></cit>

<ttdv4 n="II.2.1-428"><bkdv3 n="6490">But our Sauiour repelleth Satan by the Scriptures, saying, It is
<ttdv4 n="II.2.1-429"><bkdv3 n="6491">written, thou shalt worship thy Lord <f t="bll">GOD<f t="bl">, and him alone shalt thou
<ttdv4 n="II.2.1-430"><bkdv3 n="6492">serue. But we by not worshipping and seruing <f t="bll">GOD<f t="bl"> alone (as the
<ttdv4 n="II.2.1-431"><bkdv3 n="6493">Scriptures teach vs) and by worshipping of images, contrary to the
<ttdv4 n="II.2.1-432"><bkdv3 n="6494">Scriptures, plucke Satan to vs, and are ready without reward to fol{\-}
<ttdv4 n="II.2.1-433"><bkdv3 n="6495">low his desire: yea, rather then fayle, wee will offer him gifts and oblati{\-}
<ttdv4 n="II.2.1-434"><bkdv3 n="6496">ons to receiue our seruice. But let vs brethren, rather follow the coun{\-}
<ttdv4 n="II.2.1-435"><bkdv3 n="6497">sell of the good Angel of <f t="bll">GOD<f t="bl">, then the suggestion of subtill Satan,
<ttdv4 n="II.2.1-436"><bkdv3 n="6498">that wicked angel and old Serpent: Who according to the pride where{\-}
<ttdv4 n="II.2.1-437"><bkdv3 n="6499">by hee first fell, attempteth alway by such sacriledge to depriue <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.1-438"><bkdv3 n="6500">(whom he enuieth) of his due honour: and (because his owne face is hor{\-}
<ttdv4 n="II.2.1-439"><bkdv3 n="6501">rible and vgly) to conuey it to himselfe by the mediation of gilt stockes
<ttdv4 n="II.2.1-440"><bkdv3 n="6502">and stones, and withall to make vs the enemies of <f t="bll">GOD<f t="bl">, and his own
<ttdv4 n="II.2.1-441"><bkdv3 n="6503">suppliants and slaues, and in the end to procure vs for a reward, euerla{\-}
<ttdv4 n="II.2.1-442"><bkdv3 n="6504">sting destruction and damnation. Therefore aboue all things, if wee
<ttdv4 n="II.2.1-443"><bkdv3 n="6505">take our selues to be Christians indeed (as we be named) let vs credit the
<ttdv4 n="II.2.1-444"><bkdv3 n="6506">word, obey the law, and follow the doctrine and example of our Sauiour
<ttdv4 n="II.2.1-445"><bkdv3 n="6507">and master <name t="ps">Christ</name> , repelling Satans suggestion to idolatrie, and worship{\-}
<ttdv4 n="II.2.1-446"><bkdv3 n="6508">ping of Images, according to the trueth alleadged and taught out
<ttdv4 n="II.2.1-447"><bkdv3 n="6509">of the Testament and Gospel of our sayd heauenly Doctour
<ttdv4 n="II.2.1-448"><bkdv3 n="6510">and Schoolemaster <name t="ps">Iesus Christ</name> , who is
<ttdv4 n="II.2.1-449"><bkdv3 n="6511"><f t="bll">GOD<f t="bl"> to be blessed for euer,

<bkdv3 n="6512">AMEN.<f t="r"><fw t="catch">The</fw>

<bkdv2 type="page" n="21" sig="Bb5r" side="inner" forme="2">

<bkdv3 n="6513"><f t="r"><fw t="pag">21</fw>

<ttdv3 n="2" t="part">

<ttdv4 n="II.2.2-450"><bkdv3 n="6514">The second part of the Homilie against
<ttdv4 n="II.2.2-451"><bkdv3 n="6515"><f t="i">perill of Idolatry. <f t="bk">
<ttdv4 n="II.2.2-452"><bkdv3 n="6516">Y<f t="bl">OU haue heard (welbeloued) in the first part of this Ho{\-}
<ttdv4 n="II.2.2-453"><bkdv3 n="6517">milie, the doctrine of the word of <f t="bll">GOD<f t="bl"> against idols
<ttdv4 n="II.2.2-454"><bkdv3 n="6518">and images, against Idolatrie, and worshipping of ima{\-}
<ttdv4 n="II.2.2-455"><bkdv3 n="6519">ges, taken out of the Scriptures of the old Testament |&|
<ttdv4 n="II.2.2-456"><bkdv3 n="6520">the New, |&| confirmed by the examples aswell of the Apo{\-}
<ttdv4 n="II.2.2-457"><bkdv3 n="6521">stles as of our Sauiour <name t="ps">Christ</name> himselfe. Now although
<ttdv4 n="II.2.2-458"><bkdv3 n="6522">our Sauiour <name t="ps">Christ</name> taketh not, or needeth not any testi{\-}
<ttdv4 n="II.2.2-459"><bkdv3 n="6523">mony of men, and that which is once confirmed by the certainty of his
<ttdv4 n="II.2.2-460"><bkdv3 n="6524">eternall trueth, hath no more need of the confirmation of mans doctrine
<ttdv4 n="II.2.2-461"><bkdv3 n="6525">and writings, then the bright sunne at noonetide hath neede of the light
<ttdv4 n="II.2.2-462"><bkdv3 n="6526">of a little candle to put away darkenesse, and to increase his light: yet for
<ttdv4 n="II.2.2-463"><bkdv3 n="6527">your further contentation, it shall in this second part bee declared (as in
<ttdv4 n="II.2.2-464"><bkdv3 n="6528">the beginning of the first part was promised) that this trueth and do{\-}
<ttdv4 n="II.2.2-465"><bkdv3 n="6529">ctrine concerning the forbidding of images and worshipping of them, ta{\-}
<ttdv4 n="II.2.2-466"><bkdv3 n="6530">ken out of the holy Scriptures, aswell of the old Testament as the new,
<ttdv4 n="II.2.2-467"><bkdv3 n="6531">was beleeued and taught of the old holy Fathers, and most ancient lear{\-}
<ttdv4 n="II.2.2-468"><bkdv3 n="6532">ned Doctours, and receiued in the old Primitiue Church, which was
<ttdv4 n="II.2.2-469"><bkdv3 n="6533">most vncorrupt and pure. And this declaration shall bee made out of the
<ttdv4 n="II.2.2-470"><bkdv3 n="6534">sayd holy Doctours owne writings, and out of the ancient histories Ec{\-}
<ttdv4 n="II.2.2-471"><bkdv3 n="6535">clesiasticall to the same belonging.
<ttdv4 n="II.2.2-472"><bkdv3 n="6536"><f t="r"><name t="ps">Tertullian</name> <f t="bl">, a most ancient Writer and Doctour of the Church, who li{\-}

<note place="rmargin">
<bkdv3 n="6537"><f t=i"><lang t="l"><cit work="Tertullian, Liber contra Coronandi Morem>Lib. contra
<bkdv3 n="6538">coronandi
<bkdv3 n="6539">morem.</cit><f t="bl"><lang t="e">

<ttdv4 n="II.2.2-473"><bkdv3 n="6540">ued about one hundred and threescore yeeres after the death of our Saui{\-}
<ttdv4 n="II.2.2-474"><bkdv3 n="6541">our <name t="ps">Christ</name> , both in sundry other places of his workes, and specially in his
<ttdv4 n="II.2.2-475"><bkdv3 n="6542">booke written against the maner of crowning, and in another little trea{\-}
<ttdv4 n="II.2.2-476"><bkdv3 n="6543">tise entituled, Of the souldiers crowne or garland, doth most sharply and
<ttdv4 n="II.2.2-477"><bkdv3 n="6544">vehemently write and inueygh against images or idols. And vpon <f t="r"><name t="ps">S. Iohns</name> <f t="bl">
<ttdv4 n="II.2.2-478"><bkdv3 n="6545">words, the first Epistle and fifth Chapter, sayth thus, <f t="r"><name t="ps">S. Iohn</name> <f t="bl"> (sayth hee)

<note place="rmargin">
<bkdv3 n="6546"><cit work="NT. 1 John 5.21"><f t="r">1. Iohn 5.<f t="bl"></cit>

<ttdv4 n="II.2.2-479"><bkdv3 n="6547">deepely considering the matter, sayth: My little children, keepe your
<ttdv4 n="II.2.2-480"><bkdv3 n="6548">selues from images or idols. Hee sayth not now, keepe your selues from
<ttdv4 n="II.2.2-481"><bkdv3 n="6549">idolatrie, as it were from the seruice and worshipping of them: but from
<ttdv4 n="II.2.2-482"><bkdv3 n="6550">the images or idols themselues, that is, from the very shape and likenesse
<ttdv4 n="II.2.2-483"><bkdv3 n="6551">of them. For it were an vnworthy thing, that the image of the liuing
<ttdv4 n="II.2.2-484"><bkdv3 n="6552"><f t="bll">GOD<f t="bl"> should become the image of a dead idoll. Doe you not thinke
<ttdv4 n="II.2.2-485"><bkdv3 n="6553">those persons which place images and idols in Churches and Temples,
<ttdv4 n="II.2.2-486"><bkdv3 n="6554">yea shrine them euen ouer the Lords table, euen as it were of purpose to
<ttdv4 n="II.2.2-487"><bkdv3 n="6555">the worshipping and honoring of them, take good heed to either of <f t="r"><name t="ps">S. Iohns</name> <f t="bl">
<ttdv4 n="II.2.2-488"><bkdv3 n="6556">counsell, or Tertullians? For so to place images and idols is it to keepe
<ttdv4 n="II.2.2-489"><bkdv3 n="6557">themselues from them, or else to receiue and embrace them.

<bkdv3 n="6558"><fw t="catch">Origenes</fw>

<bkdv2 type="page" n="22" sig="Bb5v" side="outer" forme="2">

<bkdv3 n="6559"><f t="r"><fw t="pag">22</fw> <fw t="header">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-490"><bkdv3 n="6560"><f t="r"><name t="ps">Origenes</name> <f t="bl"> in his booke against <f t="r"><name t="ps">Celsus</name> <f t="bl">, sayth thus : Christian men and
<ttdv4 n="II.2.2-491"><bkdv3 n="6561">Iewes, when they heare these words of the Law (Thou shalt feare the
<ttdv4 n="II.2.2-492"><bkdv3 n="6562">Lord thy <f t="bll">GOD<f t="bl">, and shalt not make any image) doe not onely abhorre
<ttdv4 n="II.2.2-493"><bkdv3 n="6563">the Temples, Altars, and Images of the gods, but if need be, will rather
<ttdv4 n="II.2.2-494"><bkdv3 n="6564">die then they should defile themselues with any impiety. And shortly af{\-}
<ttdv4 n="II.2.2-495"><bkdv3 n="6565">ter he sayth: In the common wealth of the Iewes, the caruer of idols
<ttdv4 n="II.2.2-496"><bkdv3 n="6566">and image maker, was cast farre off and forbidden, lest they should haue
<ttdv4 n="II.2.2-497"><bkdv3 n="6567">any occasion to make images, which might plucke certain foolish persons
<ttdv4 n="II.2.2-498"><bkdv3 n="6568">from <f t="bll">GOD<f t="bl">, and turne the eyes of their soules to the contemplation of
<ttdv4 n="II.2.2-499"><bkdv3 n="6569">earthly things. And in another place of the same booke: It is not onely
<ttdv4 n="II.2.2-500"><bkdv3 n="6570">(sayth he) a mad and franticke part to worship images, but also once to
<ttdv4 n="II.2.2-501"><bkdv3 n="6571">dissemble or winke at it. And a man may know <f t="bll">GOD<f t="bl"> and his onely son,
<ttdv4 n="II.2.2-502"><bkdv3 n="6572">and those which haue had such honour giuen them by <f t="bll">GOD<f t="bl">, that they
<ttdv4 n="II.2.2-503"><bkdv3 n="6573">be called gods: But it is not possible that any should by worshipping of
<ttdv4 n="II.2.2-504"><bkdv3 n="6574">images get any knowledge of <f t="bll">GOD<f t="bl">.
<ttdv4 n="II.2.2-505"><bkdv3 n="6575"><f t="r"><name t="ps">Athanasius</name> <f t="bl"> in his booke against the Gentiles, hath these words: Let
<ttdv4 n="II.2.2-506"><bkdv3 n="6576">them tell, I pray you, how <f t="bll">GOD<f t="bl"> may be knowen by an image. If it
<ttdv4 n="II.2.2-507"><bkdv3 n="6577">be by the matter of an image, then there needeth no shape or forme, seeing
<ttdv4 n="II.2.2-508"><bkdv3 n="6578">that <f t="bll">GOD<f t="bl"> hath appeared in all materiall creatures which do testifie his
<ttdv4 n="II.2.2-509"><bkdv3 n="6579">glory. Now if they say he is knowen by the forme or fashion: Is he not
<ttdv4 n="II.2.2-510"><bkdv3 n="6580">better to be knowen by the liuing things themselues, whose fashions the
<ttdv4 n="II.2.2-511"><bkdv3 n="6581">images expresse? For of surety, the glory of <f t="bll">GOD<f t="bl"> should bee more eui{\-}
<ttdv4 n="II.2.2-512"><bkdv3 n="6582">dently knowen, if it were declared by reasonable and liuing creatures,
<ttdv4 n="II.2.2-513"><bkdv3 n="6583">rather then by dead and vnmooueable images. Therefore when yee doe
<ttdv4 n="II.2.2-514"><bkdv3 n="6584">graue or paint images, to the end to know <f t="bll">GOD<f t="bl"> thereby, surely ye doe
<ttdv4 n="II.2.2-515"><bkdv3 n="6585">an vnworthy and vnfit thing. And in another place of the same booke
<ttdv4 n="II.2.2-516"><bkdv3 n="6586">he sayth, The inuention of images came of no good, but of euill, and
<ttdv4 n="II.2.2-517"><bkdv3 n="6587">whatsoeuer hath an euill beginning, can neuer in any thing bee iudged
<ttdv4 n="II.2.2-518"><bkdv3 n="6588">good, seeing it is altogether naught. Thus farre <f t="r"><name t="ps">Athanasius</name> <f t="bl">, a very anci{\-}
<ttdv4 n="II.2.2-519"><bkdv3 n="6589">ent, holy, and learned Bishop and Doctour, who iudgeth both the first
<ttdv4 n="II.2.2-520"><bkdv3 n="6590">beginning and the end, and altogether of images or idols, to be naught.
<ttdv4 n="II.2.2-521"><bkdv3 n="6591"><f t="r"><name t="ps">Lactantius</name> <f t="bl"> likewise, an olde and learned writer, in his booke of the O{\-}
<ttdv4 n="II.2.2-522"><bkdv3 n="6592">rigine of errour, hath these wordes, <f t="bll">GOD<f t="bl"> is aboue man, and is not
<ttdv4 n="II.2.2-523"><bkdv3 n="6593">placed beneath, but is to bee sought in the highest region. Wherefore
<ttdv4 n="II.2.2-524"><bkdv3 n="6594">there is no doubt, but that no religion is in that place wheresoeuer any
<ttdv4 n="II.2.2-525"><bkdv3 n="6595">image is: For if religion stand in godly things, (and there is no godli{\-}
<ttdv4 n="II.2.2-526"><bkdv3 n="6596">nesse but in heauenly things) then be images without religion. These be

<note place="lmargin">
<bkdv3 n="6597"><cit work="Lactantius, Of the Origin of Error, Bk. 2, Chap. 16"><f t="r">Libr.2.
<bkdv3 n="6598">cap.16.</cit>

<ttdv4 n="II.2.2-527"><bkdv3 n="6599"><f t="bl"><f t="r"><name t="ps">Lactantius</name> <f t="bl"> wordes, who was aboue xiii. hundred yeeres ago, and with{\-}
<ttdv4 n="II.2.2-528"><bkdv3 n="6600">in three hundreth yeeres after our Sauiour <name t="ps">Christ</name> .
<ttdv4 n="II.2.2-529"><bkdv3 n="6601"><f t="r"><name t="ps">Cyrillus</name> <f t="bl">, an old and holy doctour, vpon the Gospel of Saint <f t="r"><name t="ps">Iohn</name> <f t="bl"> hath
<ttdv4 n="II.2.2-530"><bkdv3 n="6602">these wordes, Many haue left the creatour, and haue worshipped the
<ttdv4 n="II.2.2-531"><bkdv3 n="6603">creature, neither haue they beene abashed to say vnto a stocke: Thou art
<ttdv4 n="II.2.2-532"><bkdv3 n="6604">my father, and vnto a stone, Thou begottest me. For many, yea, almost
<ttdv4 n="II.2.2-533"><bkdv3 n="6605">all (alasse for sorrow) are fallen vnto such folly, that they haue giuen the
<ttdv4 n="II.2.2-534"><bkdv3 n="6606">glory of deity or Godhead, to things without sense or feeling.
<ttdv4 n="II.2.2-535"><bkdv3 n="6607"><f t="r"><name t="ps">Epiphanius</name> <f t="bl"> Bishop of <name t="ps">Salamine</name> in <name t="ps">Ciprus</name> , a very holy and learned
<ttdv4 n="II.2.2-536"><bkdv3 n="6608">man, who liued in <f t="r"><name t="ps">Theodosius</name> <f t="bl"> the Emperours time, about three hun{\-}

<bkdv3 n="6609"><fw t="catch">dred</fw>

<bkdv2 type="page" n="23" sig="Bb6r" side="inner" forme="1">

<bkdv3 n="6610"><fw t="header"><f t="r">Against perill of Idolatrie.</fw><fw t="pag">23</fw><f t="bl">

<ttdv4 n="II.2.2-537"><bkdv3 n="6611">dred and ninetie yeeres after our Sauiour <name t="ps">Christs</name> ascension, writeth this
<ttdv4 n="II.2.2-538"><bkdv3 n="6612">to <f t="r"><name t="ps">Iohn</name> <f t="bl"> Patriarch of <f t="r"><name t="pl">Hierusalem</name> <f t="bl">: I entred (sayth <f t="r"><name t="ps">Epiphanius</name> <f t="bl">) into a cer{\-}
<ttdv4 n="II.2.2-539"><bkdv3 n="6613">taine Church to pray<f t="i">:<f t="bl"> I found there a linnen cloth hanging in the Church
<ttdv4 n="II.2.2-540"><bkdv3 n="6614">doore, paynted, and hauing in it the image of <name t="ps">Christ</name> , as it were, or of some
<ttdv4 n="II.2.2-541"><bkdv3 n="6615">other Saint, (for I remember not well whose image it was) therefore
<ttdv4 n="II.2.2-542"><bkdv3 n="6616">when I did see the image of a man hanging in the Church of <name t="ps">Christ</name> , con{\-}
<ttdv4 n="II.2.2-543"><bkdv3 n="6617">trary to the authoritie of the Scriptures, I did teare it, and gaue counsell
<ttdv4 n="II.2.2-544"><bkdv3 n="6618">to the keepers of the Church, that they should wind a poore man that was
<ttdv4 n="II.2.2-545"><bkdv3 n="6619">dead in the sayd cloth, and to bury him.
<ttdv4 n="II.2.2-546"><bkdv3 n="6620">And afterwards the same <f t="r"><name t="ps">Epiphanius</name> <f t="bl"> sending another vnpaynted cloth,
<ttdv4 n="II.2.2-547"><bkdv3 n="6621">for that paynted one which hee had torne, to the sayd Patriarch, writeth
<ttdv4 n="II.2.2-548"><bkdv3 n="6622">thus, I pray you will the Elders of that place to receiue this cloth which
<ttdv4 n="II.2.2-549"><bkdv3 n="6623">I haue sent by this bearer, and commaund them that from hencefoorth
<ttdv4 n="II.2.2-550"><bkdv3 n="6624">no such painted clothes contrary to our religion, be hanged in the Church
<ttdv4 n="II.2.2-551"><bkdv3 n="6625">of <name t="ps">Christ</name> . For it becommeth your goodnesse rather to haue this care, that
<ttdv4 n="II.2.2-552"><bkdv3 n="6626">you take away such scrupulositie, which is vnfitting for the Church of
<ttdv4 n="II.2.2-553"><bkdv3 n="6627"><name t="ps">Christ</name> , and offensiue to the people committed to your charge. And this
<ttdv4 n="II.2.2-554"><bkdv3 n="6628">Epistle, as worthy to be read of many, did S. <f t="r"><name t="ps">Ierome</name> <f t="bl"> himselfe translate in{\-}
<ttdv4 n="II.2.2-555"><bkdv3 n="6629">to the Latine tongue. And that ye may know that S. <f t="r"><name t="ps">Ierome</name> <f t="bl"> had this
<ttdv4 n="II.2.2-556"><bkdv3 n="6630">holy and learned Bishop <f t="r"><name t="ps">Epiphanius</name> <f t="bl"> in most high estimation, and therefore
<ttdv4 n="II.2.2-557"><bkdv3 n="6631">did translate this Epistle, as a writing of authoritie: heare what a testi{\-}
<ttdv4 n="II.2.2-558"><bkdv3 n="6632">monie the said S. <f t="r"><name t="ps">Ierome</name> <f t="bl"> giueth him in another place, in his Treatie a{\-}
<ttdv4 n="II.2.2-559"><bkdv3 n="6633">gainst the errours of <f t="r"><name t="ps">Iohn</name> <f t="bl"> Bishop of <f t="r"><name t="pl">Hierusalem</name> <f t="bl">, where hee hath these
<ttdv4 n="II.2.2-560"><bkdv3 n="6634">wordes: Thou hast (sayth Saint <f t="r"><name t="ps">Ierome</name> <f t="bl">) Pope <f t="r"><name t="ps">Epiphanius</name> <f t="bl">, which doeth

<note place="rmargin">
<bkdv3 n="6635"><f t="i">All notable
<bkdv3 n="6636">Bishops were
<bkdv3 n="6637">then called
<bkdv3 n="6638">Popes. <f t="bl">

<ttdv4 n="II.2.2-561"><bkdv3 n="6639">openly in his letters call thee an heretike. Surely thou art not to be pre{\-}
<ttdv4 n="II.2.2-562"><bkdv3 n="6640">ferred before him, neither for age nor learning, nor godlinesse of life, nor by
<ttdv4 n="II.2.2-563"><bkdv3 n="6641">the testimonie of the whole world. And shortly after in the same treatie
<ttdv4 n="II.2.2-564"><bkdv3 n="6642">saith S. Ierome: Bishop <f t="r"><name t="ps">Epiphanius</name> <f t="bl"> was euer of so great veneration and
<ttdv4 n="II.2.2-565"><bkdv3 n="6643">estimation, that <f t="r"><name t="ps">Valens</name> <f t="bl"> the Emperour, who was a great persecutour, did
<ttdv4 n="II.2.2-566"><bkdv3 n="6644">not once touch him. For heretikes, being princes, thought it their shame
<ttdv4 n="II.2.2-567"><bkdv3 n="6645">if they should persecute such a notable man. And in the tripartite Eccle{\-}
<ttdv4 n="II.2.2-568"><bkdv3 n="6646">siasticall historie, the ninth booke and xlviii. Chapter, is testified, that <f t="r"><name t="ps">Epi{\-}
<ttdv4 n="II.2.2-569"><bkdv3 n="6647">phanius</name> <f t="bl"> being yet aliue did worke miracles, and that after his death de{\-}
<ttdv4 n="II.2.2-570"><bkdv3 n="6648">uils, being expelled at his graue or tombe, did roare. Thus you see

<note place="rmargin">
<bkdv3 n="6649"><cit work="Jerome, Ecclesiastical History, Bk. 9, Chap. 48"><f t="i">Lib. 9.
<bkdv3 n="6650">cap. 48.<f t="bl"></cit>

<ttdv4 n="II.2.2-571"><bkdv3 n="6651">what authoritie S. <f t="r"><name t="ps">Ierome</name> <f t="bl"> and that most ancient historie giue vnto the
<ttdv4 n="II.2.2-572"><bkdv3 n="6652">holy and learned Bishop <f t="r"><name t="ps">Epiphanius</name> <f t="bl">, whose iudgement of images in Chur{\-}
<ttdv4 n="II.2.2-573"><bkdv3 n="6653">ches and Temples, then beginning by stealth to creepe in, is worthy to
<ttdv4 n="II.2.2-574"><bkdv3 n="6654">be noted.
<ttdv4 n="II.2.2-575"><bkdv3 n="6655">First, hee iudged it contrary to Christian religion and the authoritie of
<ttdv4 n="II.2.2-576"><bkdv3 n="6656">the Scriptures, to haue any images in <name t="ps">Christs</name> Church. Secondly, hee
<ttdv4 n="II.2.2-577"><bkdv3 n="6657">reiected not onely carued, grauen, and moulten images, but also paynted
<ttdv4 n="II.2.2-578"><bkdv3 n="6658">images, out of <name t="ps">Christs</name> Church. Thirdly, that hee regarded not whether
<ttdv4 n="II.2.2-579"><bkdv3 n="6659">it were the image of <name t="ps">Christ</name> , or of any other Saint, but being an image,
<ttdv4 n="II.2.2-580"><bkdv3 n="6660">would not suffer it in the Church. Fourthly, that hee did not onely re{\-}
<ttdv4 n="II.2.2-581"><bkdv3 n="6661">mooue it out of the Church, but with a vehement zeale tare it in sunder
<ttdv4 n="II.2.2-582"><bkdv3 n="6662">and exhorted that a corse should bee wrapped and buried in it, iudging it
<ttdv4 n="II.2.2-583"><bkdv3 n="6663">meete for nothing but to rotte in the earth, following herein the example

<bkdv3 n="6664"><fw t="catch">of</fw>

<bkdv2 type="page" n="24" sig="Bb6v" side="outer" forme="1">

<bkdv3 n="6665"><f t="r"><fw t="pag">24</fw> <fw t="header">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-584"><bkdv3 n="6666">of the good king <f t="r"><name t="ps">Ezechias</name> <f t="bl">, who brake the brasen Serpent to pieces, and
<ttdv4 n="II.2.2-585"><bkdv3 n="6667">burned it to ashes, for that idolatrie was committed to it. Last of all, that
<ttdv4 n="II.2.2-586"><bkdv3 n="6668"><f t="r"><name t="ps">Epiphanius</name> <f t="bl"> thinketh it the duetie of vigilant Bishops, to bee carefull that
<ttdv4 n="II.2.2-587"><bkdv3 n="6669">no images be permitted in the Church, for that they be occasion of scruple
<ttdv4 n="II.2.2-588"><bkdv3 n="6670">and offence to the people committed to their charge. Now whereas nei{\-}
<ttdv4 n="II.2.2-589"><bkdv3 n="6671">ther S. <f t="r"><name t="ps">Ierome</name> <f t="bl">, who did translate the same Epistle, nor the authours of
<ttdv4 n="II.2.2-590"><bkdv3 n="6672">that most ancient historie Ecclesiasticall tripartite (who doe most highly
<ttdv4 n="II.2.2-591"><bkdv3 n="6673">commend <f t="r"><name t="ps">Epiphanius</name> <f t="bl">, as is aforesayd) nor any other godly or learned
<ttdv4 n="II.2.2-592"><bkdv3 n="6674">Bishoppe at that time, or shortly after, haue written any thing against
<ttdv4 n="II.2.2-593"><bkdv3 n="6675"><f t="r"><name t="ps">Epiphanius</name> <f t="bl"> iudgement concerning images: it is an euident proofe, that in
<ttdv4 n="II.2.2-594"><bkdv3 n="6676">those dayes, which were about foure hundred yeeres after our Sauiour
<ttdv4 n="II.2.2-595"><bkdv3 n="6677"><name t="ps">Christ</name> , there were no images publiquely vsed and receiued in the Church
<ttdv4 n="II.2.2-596"><bkdv3 n="6678">of <name t="ps">Christ</name> , which was then much lesse corrupt, and more pure then now
<ttdv4 n="II.2.2-597"><bkdv3 n="6679">it is.
<ttdv4 n="II.2.2-598"><bkdv3 n="6680">And whereas Images beganne at that time secretly and by stealth to
<ttdv4 n="II.2.2-599"><bkdv3 n="6681">creepe out of priuate mens houses into the Churches, and that first in
<ttdv4 n="II.2.2-600"><bkdv3 n="6682">paynted clothes and walles, such Byshops as were godly and vigilant,
<ttdv4 n="II.2.2-601"><bkdv3 n="6683">when they spyed them, remooued them away, as vnlawfull and con{\-}
<ttdv4 n="II.2.2-602"><bkdv3 n="6684">trary to Christian religion, as did heere <f t="r"><name t="ps"><app>Epiphanus <rdg resp="IL">Epiphanius</rdg></app></name> <f t="bl">, to whose iudge{\-}
<ttdv4 n="II.2.2-603"><bkdv3 n="6685">ment you haue not onely Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> the translatour of his Epistle,
<ttdv4 n="II.2.2-604"><bkdv3 n="6686">and the writer of the historie tripartite, but also all the learned and
<ttdv4 n="II.2.2-605"><bkdv3 n="6687">godly Clarkes, yea and the whole Church of that age, and so vp{\-}
<ttdv4 n="II.2.2-606"><bkdv3 n="6688">ward to our Sauiour <name t="ps">Christes</name> time, by the space of about foure hun{\-}
<ttdv4 n="II.2.2-607"><bkdv3 n="6689">dred yeeres, consenting and agreeing. This is written the more large{\-}
<ttdv4 n="II.2.2-608"><bkdv3 n="6690">ly of <f t="r"><name t="ps">Epiphanius</name> <f t="bl">, for that our image maynteiners now a dayes, seeing
<ttdv4 n="II.2.2-609"><bkdv3 n="6691">themselues so pressed with this most plaine and earnest act and writing of
<ttdv4 n="II.2.2-610"><bkdv3 n="6692"><f t="r"><name t="ps">Epiphanius</name> <f t="bl">, a Bishop and Doctour of such antiquity, and authoritie, la{\-}
<ttdv4 n="II.2.2-611"><bkdv3 n="6693">bour by all meanes (but in vaine against the trueth) either to proue that
<ttdv4 n="II.2.2-612"><bkdv3 n="6694">this Epistle was neither of <f t="r"><name t="ps">Epiphanius</name> <f t="bl"> writing, nor Saint <f t="r"><name t="ps">Ieromes</name> <f bl> transla{\-}
<ttdv4 n="II.2.2-613"><bkdv3 n="6695">tion: either if it bee, say they, it is of no great force: for this <f t="r"><name t="ps">Epiphanius</name> <f t="bl">,
<ttdv4 n="II.2.2-614"><bkdv3 n="6696">say they, was a Iew, and being conuerted to the Christian faith, and made
<ttdv4 n="II.2.2-615"><bkdv3 n="6697">a Bishop, reteined the hatred which Iewes haue to images still in his
<ttdv4 n="II.2.2-616"><bkdv3 n="6698">minde, and so did and wrote against them as a Iew, rather then as a
<ttdv4 n="II.2.2-617"><bkdv3 n="6699">Christian. O Iewish impudencie and malice of such deuisers, it would
<ttdv4 n="II.2.2-618"><bkdv3 n="6700">be prooued, and not sayd onely, that <f t="r"><name t="ps">Epiphanius</name> <f t="bl"> was a Iewe. Further{\-}
<ttdv4 n="II.2.2-619"><bkdv3 n="6701">more, concerning the reason they make, I would admitte it gladly.
<ttdv4 n="II.2.2-620"><bkdv3 n="6702">For if <f t="r"><name t="ps">Epiphanius</name> <f t="bl"> iudgement against Images is not to bee admitted,
<ttdv4 n="II.2.2-621"><bkdv3 n="6703">for that hee was borne of a Iewe an enemie to Images, which bee
<ttdv4 n="II.2.2-622"><bkdv3 n="6704"><f t="bll">GODS<f t="bl"> enemies, conuerted to <name t="ps">Christes</name> religion, then likewise
<ttdv4 n="II.2.2-623"><bkdv3 n="6705">followeth it, that no sentence in the olde Doctours and Fathers soun{\-}
<ttdv4 n="II.2.2-624"><bkdv3 n="6706">ding for Images, ought to be of any authority: for that in the primitiue
<ttdv4 n="II.2.2-625"><bkdv3 n="6707">Church the most part of learned writers, as <f t="r"><name t="ps">Tertullian, Cyprian,
<ttdv4 n="II.2.2-626"><bkdv3 n="6708">Ambrose, Austen,</name> <f t="bl"> and infinite others more, were of Gentiles (which
<ttdv4 n="II.2.2-627"><bkdv3 n="6709">bee fauourers and worshippers of Images) conuerted to the Chri{\-}
<ttdv4 n="II.2.2-628"><bkdv3 n="6710">stian faith, and so let somewhat slippe out of their pennes, soun{\-}
<ttdv4 n="II.2.2-629"><bkdv3 n="6711">ding for Images, rather as Gentiles then Christians, as <f t="r"><name t="ps">Eusebius</name> <f t="bl">
<ttdv4 n="II.2.2-630"><bkdv3 n="6712">in his Historie Ecclesiasticall, and Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> sayth plainely, that

<bkdv3 n="6713"><fw t="catch">Images</fw>


<bkdv1 type="gathering" n="13" format="folio" in="6s">
<bkdv2 type="page" n="25" sig="Cc1r" side="outer" forme="1">

<bkdv3 n="6714"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">25</fw><f t="bl">

<ttdv4 n="II.2.2-631"><bkdv3 n="6715">Images came first from the Gentiles to vs Christians. And much more
<ttdv4 n="II.2.2-632"><bkdv3 n="6716">doeth it follow, that the opinion of all the rablement of the Popish
<ttdv4 n="II.2.2-633"><bkdv3 n="6717">Church, maintaining Images, ought to be esteemed of small or no autho{\-}
<ttdv4 n="II.2.2-634"><bkdv3 n="6718">rity, for that it is no maruell that they which haue from their childhoode
<ttdv4 n="II.2.2-635"><bkdv3 n="6719">beene brought vp amongest Images and Idoles, and haue drunke in
<ttdv4 n="II.2.2-636"><bkdv3 n="6720">idolatry almost with their mothers milke, hold with Images and Idols,
<ttdv4 n="II.2.2-637"><bkdv3 n="6721">and speake and write for them. But in deede it would not bee so much
<ttdv4 n="II.2.2-638"><bkdv3 n="6722">marked whether hee were of a Iewe or a Gentile conuerted vnto
<ttdv4 n="II.2.2-639"><bkdv3 n="6723"><name t="ps">Christes</name> Religion, that writeth, as how agreeable or contrarie to
<ttdv4 n="II.2.2-640"><bkdv3 n="6724"><f t="bll">GODS<f t="bl"> word hee doeth write, and so to credite or discredite him.
<ttdv4 n="II.2.2-641"><bkdv3 n="6725">Now what <f t="bll">GODS<f t="bl"> worde sayth of Idoles and Images, and
<ttdv4 n="II.2.2-642"><bkdv3 n="6726">the worshipping of them, you heard at large in the first part of this
<ttdv4 n="II.2.2-643"><bkdv3 n="6727">Homilie.
<ttdv4 n="II.2.2-644"><bkdv3 n="6728">Saint <f t="r"><name t="ps">Ambrose</name> <f t="bl"> in his treatie of the death of <f t="r"><name t="ps">Theodosius</name> <f t="bl"> the Empe{\-}
<ttdv4 n="II.2.2-645"><bkdv3 n="6729">rour, saith, <f t="r"><name t="ps">Helene</name> <f t="bl"> found the Crosse and the title on it. Shee wor{\-}
<ttdv4 n="II.2.2-646"><bkdv3 n="6730">shipped the King, and not the wood surely (for that is an heathenish
<ttdv4 n="II.2.2-647"><bkdv3 n="6731">errour, and the vanitie of the wicked) but shee worshipped him that
<ttdv4 n="II.2.2-648"><bkdv3 n="6732">hanged on the Crosse, and whose name was written in the title, and
<ttdv4 n="II.2.2-649"><bkdv3 n="6733">so foorth. See both the godly Empresse fact, and Saint <f t="r"><name t="ps">Ambrose</name> <f t="bl"> iudge{\-}
<ttdv4 n="II.2.2-650"><bkdv3 n="6734">ment at once: They thought it had beene an heathenish errour and va{\-}
<ttdv4 n="II.2.2-651"><bkdv3 n="6735">nitie of the wicked, to haue worshipped the Crosse it selfe which was
<ttdv4 n="II.2.2-652"><bkdv3 n="6736">embrewed with our Sauiour <name t="ps">Christs</name> owne pretious blood. And wee
<ttdv4 n="II.2.2-653"><bkdv3 n="6737">fall downe before euery Crosse peece of timber, which is but an Image
<ttdv4 n="II.2.2-654"><bkdv3 n="6738">of that Crosse.
<ttdv4 n="II.2.2-655"><bkdv3 n="6739">Saint <f t="r"><name t="ps">Augustine</name> <f t="bl">, the best learned of all ancient doctours, in his xliiii.
<ttdv4 n="II.2.2-656"><bkdv3 n="6740">Epistle to <f t="r"><name t="ps">Maximus</name> <f t="bl"> sayth, know thou that none of the dead, nor anie
<ttdv4 n="II.2.2-657"><bkdv3 n="6741">thing that is made of <f t="bll">GOD<f t="bl">, is worshipped as <f t="bll">GOD<f t="bl"> of the Catho{\-}
<ttdv4 n="II.2.2-658"><bkdv3 n="6742">lique Christians, of whom there is a Church also in your Towne. Note
<ttdv4 n="II.2.2-659"><bkdv3 n="6743">that by Saint <f t="r"><name t="ps">Augustine</name> <f t="bl">, such as worshipped the dead, or creatures, be not
<ttdv4 n="II.2.2-660"><bkdv3 n="6744">Catholique Christians.
<ttdv4 n="II.2.2-661"><bkdv3 n="6745">The same Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> teacheth in the xii. booke of the Citie of
<ttdv4 n="II.2.2-662"><bkdv3 n="6746">God, the tenth Chapter, that neither Temples or Churches ought
<ttdv4 n="II.2.2-663"><bkdv3 n="6747">to bee builded or made for Martyrs or Saints, but to <f t="bll">GOD<f t="bl"> alone:
<ttdv4 n="II.2.2-664"><bkdv3 n="6748">and that there ought no Priestes to bee appointed for Martyr or Saint,
<ttdv4 n="II.2.2-665"><bkdv3 n="6749">but to <f t="bll">GOD<f t="bl"> only. The same Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> in his booke of the ma{\-}
<ttdv4 n="II.2.2-666"><bkdv3 n="6750">ners of the Catholique Church, hath these wordes: I know that many
<ttdv4 n="II.2.2-667"><bkdv3 n="6751">bee worshippers of tombes and pictures, I know that there bee many
<ttdv4 n="II.2.2-668"><bkdv3 n="6752">that banquet most riotously ouer the graus of the dead, and giuing meat
<ttdv4 n="II.2.2-669"><bkdv3 n="6753">to dead carkases, doe burie themselues vpon the buried, and attribute
<ttdv4 n="II.2.2-670"><bkdv3 n="6754">their gluttonie and drunkennesse to religion. See, hee esteemeth wor{\-}
<ttdv4 n="II.2.2-671"><bkdv3 n="6755">shipping of Saints tombes, and pictures, as good religion as gluttonie
<ttdv4 n="II.2.2-672"><bkdv3 n="6756">and drunkennesse, and no better at all. Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> greatly alloweth
<ttdv4 n="II.2.2-673"><bkdv3 n="6757"><f t="r"><name t="ps">Marcus Varro</name> <f t="bl">, affirming that religion is most pure without images, and
<ttdv4 n="II.2.2-674"><bkdv3 n="6758">saith himselfe: images be of more force to crooken an vnhappy soule, then
<ttdv4 n="II.2.2-675"><bkdv3 n="6759">to teach and instruct it. And saith further: Euery childe, yea euery beast
<ttdv4 n="II.2.2-676"><bkdv3 n="6760">knoweth that it is not <f t="bll">GOD<f t="bl"> that they see. Wherefore then doeth the

<bkdv3 n="6761"><fw t="sig">Cc</fw><fw t="catch">holy</fw>

<bkdv2 type="page" n="26" sig="Cc1v" side="inner" forme="1">

<bkdv3 n="6762"><f t="r"><fw t="pag">26</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-677"><bkdv3 n="6763">holy Ghost so often monish vs of that which all men know? Whereunto

<note place="lmargin">
<bkdv3 n="6764"><cit work="Augustine, Liber de Civi. Deim Chap. 43; Psalms 36 and 113"><f t="i">Lib.de ciui.
<bkdv3 n="6765">dei cap. 43.
<bkdv3 n="6766">In Psal.36.
<bkdv3 n="6767">|&| 113. <f t="bl"></cit>

<ttdv4 n="II.2.2-678"><bkdv3 n="6768">Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> himselfe answereth thus. For (saith hee) when images
<ttdv4 n="II.2.2-679"><bkdv3 n="6769">are placed in Temples, and set in honourable sublimity and begin once
<ttdv4 n="II.2.2-680"><bkdv3 n="6770">to bee worshipped, foorthwith breedeth the most vile affection of errour.
<ttdv4 n="II.2.2-681"><bkdv3 n="6771">This is Saint <f t="r"><name t="ps">Augustines</name> <f t="bl"> iudgement of Images in Churches; that by
<ttdv4 n="II.2.2-682"><bkdv3 n="6772">and by they breed errour and idolatrie. It would be tedious to rehearse
<ttdv4 n="II.2.2-683"><bkdv3 n="6773">all other places, which might bee brought out of the ancient Doctours
<ttdv4 n="II.2.2-684"><bkdv3 n="6774">against Images and idolatrie. Wherefore wee shall holde our selues
<ttdv4 n="II.2.2-685"><bkdv3 n="6775">contented with these fewe at this present. Now as concerning histo{\-}
<ttdv4 n="II.2.2-686"><bkdv3 n="6776">ries Ecclesiasticall, touching this matter, that yee may know why and
<ttdv4 n="II.2.2-687"><bkdv3 n="6777">when, and by whom Images were first vsed priuately, and afterwardes
<ttdv4 n="II.2.2-688"><bkdv3 n="6778">not onely receiued into the Christians Churches and Temples, but in
<ttdv4 n="II.2.2-689"><bkdv3 n="6779">conclusion worshipped also, and how the same was gaine-said, resisted,
<ttdv4 n="II.2.2-690"><bkdv3 n="6780">and forbidden, aswell by godly Bishoppes and learned Doctours, as
<ttdv4 n="II.2.2-691"><bkdv3 n="6781">also by sundry Christian Princes: I will briefely collect into a compen{\-}
<ttdv4 n="II.2.2-692"><bkdv3 n="6782">dious history, that which is at large and in sundry places written by
<ttdv4 n="II.2.2-693"><bkdv3 n="6783">diuerse ancient writers and historiographers concerning this matter.
<ttdv4 n="II.2.2-694"><bkdv3 n="6784">As the Iewes, hauing most plaine and expresse commaundement of
<ttdv4 n="II.2.2-695"><bkdv3 n="6785"><f t="bll">GOD<f t="bl">, that they should neither make nor worshippe any Image (as
<ttdv4 n="II.2.2-696"><bkdv3 n="6786">it is at large before declared) did notwithstanding, by the example of the
<ttdv4 n="II.2.2-697"><bkdv3 n="6787">Gentiles or Heathen people that dwelt about them, fall to the ma{\-}
<ttdv4 n="II.2.2-698"><bkdv3 n="6788">king of Images, and worshipping of them, and so to the committing
<ttdv4 n="II.2.2-699"><bkdv3 n="6789">of most abominable idolatrie, for the which <f t="bll">GOD<f t="bl"> by his holy Pro{\-}
<ttdv4 n="II.2.2-700"><bkdv3 n="6790">phets doeth most sharpely reprooue and threaten them, and afterwarde
<ttdv4 n="II.2.2-701"><bkdv3 n="6791">did accomplish his sayd threatnings by extreame punishing of them (as
<ttdv4 n="II.2.2-702"><bkdv3 n="6792">is also aboue specified: ) Euen so some of the Christians in olde time,
<ttdv4 n="II.2.2-703"><bkdv3 n="6793">which were conuerted from worshipping of Idoles and false Gods, vn{\-}
<ttdv4 n="II.2.2-704"><bkdv3 n="6794">to the true liuing <f t="bll">GOD<f t="bl">, and to our Sauiour <name t="ps">Iesus Christ</name> , did of
<ttdv4 n="II.2.2-705"><bkdv3 n="6795">a certaine blinde zeale (as men long accustomed to Images) paynt or
<ttdv4 n="II.2.2-706"><bkdv3 n="6796">carue Images of our Sauiour <name t="ps">Christ</name> , his Mother Marie, and of the
<ttdv4 n="II.2.2-707"><bkdv3 n="6797">Apostles, thinking that this was a point of gratitude and kindnesse to{\-}
<ttdv4 n="II.2.2-708"><bkdv3 n="6798">wards those, by whom they had receiued the true knowledge of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.2-709"><bkdv3 n="6799">and the doctrine of the Gospell. But these pictures or Images came
<ttdv4 n="II.2.2-710"><bkdv3 n="6800">not yet into Churches, nor were not yet worshipped of a long time
<ttdv4 n="II.2.2-711"><bkdv3 n="6801">after. And lest you should thinke that I doe say this of mine owne head
<ttdv4 n="II.2.2-712"><bkdv3 n="6802">onely without authoritie, I alleadge for mee <f t="r"><name t="ps">Eusebius</name> <f t="bl"> Bishoppe of
<ttdv4 n="II.2.2-713"><bkdv3 n="6803"><name t="ps">Cesarea</name> , and the most ancient Authour of the Ecclesiasticall historie,
<ttdv4 n="II.2.2-714"><bkdv3 n="6804">who liued about the three hundred and thirtieth yeere of our Lord in
<ttdv4 n="II.2.2-715"><bkdv3 n="6805"><f t="r"><name t="ps">Constantinus Magnus</name> <f t="bl"> dayes, and his sonne <f t="r"><name t="ps">Constantius</name> <f t="bl"> Emperours, in the
<ttdv4 n="II.2.2-716"><bkdv3 n="6806">seuenth booke of his history Ecclesiasticall, the xiiii Chapter, and Saint
<ttdv4 n="II.2.2-717"><bkdv3 n="6807"><f t="r"><name t="ps">Ierome</name> <f t="bl"> vpon the tenth Chapter of the Prophet <f t="r"><name t="ps">Ieremie</name> <f t="bl">: who both expresly
<ttdv4 n="II.2.2-718"><bkdv3 n="6808">say, that the errours of Images (for so Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> calleth it) hath
<ttdv4 n="II.2.2-719"><bkdv3 n="6809">come in and passed to the Christians from the Gentiles, by an Heathe{\-}
<ttdv4 n="II.2.2-720"><bkdv3 n="6810">nish vse and custome. The cause and meanes <f t="r"><name t="ps">Eusebius</name> <f t="bl"> sheweth, saying,
<ttdv4 n="II.2.2-721"><bkdv3 n="6811">It is no maruell if they which being Gentiles before, and did beleeue,
<ttdv4 n="II.2.2-722"><bkdv3 n="6812">seemed to offer this, as a gift to our Sauiour, for the benefites which
<ttdv4 n="II.2.2-723"><bkdv3 n="6813">they had receiued of him, Yea and wee doe see now that Images of <f t="r"><name t="ps">Peter</name> <f t="bl">

<bkdv3 n="6814"><fw t="catch">and</fw>

<bkdv2 type="page" n="27" sig="Cc2r" side="outer" forme="2">

<bkdv3 n="6815"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">27</fw><f t="bl">

<ttdv4 n="II.2.2-724"><bkdv3 n="6816">and <f t="r"><name t="ps">Paul</name> <f t="bl">, and of our Sauiour himselfe be made, and tables to bee pain{\-}
<ttdv4 n="II.2.2-725"><bkdv3 n="6817">ted, which me thinke to haue beene obserued and kept indifferently by an
<ttdv4 n="II.2.2-726"><bkdv3 n="6818">Heathenish custome. For the Heathen are wont so to honour them whom
<ttdv4 n="II.2.2-727"><bkdv3 n="6819">they iudged honour worthy, for that some tokens of old men should bee
<ttdv4 n="II.2.2-728"><bkdv3 n="6820">kept. For the remembrance of posterity is a token of their honour that
<ttdv4 n="II.2.2-729"><bkdv3 n="6821">were before, and the loue of those that come after.
<ttdv4 n="II.2.2-730"><bkdv3 n="6822">Thus farre I haue rehearsed <f t="r"><name t="ps">Eusebius</name> <f t="bl"> words. Where note ye, that both
<ttdv4 n="II.2.2-731"><bkdv3 n="6823">Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> and hee agreeth heerein, that these Images came in a{\-}
<ttdv4 n="II.2.2-732"><bkdv3 n="6824">mongst Christian men by such as were Gentiles, and accustomed to idols,
<ttdv4 n="II.2.2-733"><bkdv3 n="6825">and being conuerted to the fayth of <name t="ps">Christ</name> , reteyned yet some remnants
<ttdv4 n="II.2.2-734"><bkdv3 n="6826">of Gentility not throughly purged: for Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> calleth it an errour
<ttdv4 n="II.2.2-735"><bkdv3 n="6827">manifestly. And the like example wee see in the Actes of the Apostles,
<ttdv4 n="II.2.2-736"><bkdv3 n="6828">of the Iewes, who when they were conuerted to <name t="ps">Christ</name> , would haue
<ttdv4 n="II.2.2-737"><bkdv3 n="6829">brought in their circumcision (whereunto they were so long accusto{\-}
<ttdv4 n="II.2.2-738"><bkdv3 n="6830">med) with them, into <name t="ps">Christs</name> Religion. With whom the Apostles
<ttdv4 n="II.2.2-739"><bkdv3 n="6831">(namely Saint <f t="r"><name t="ps">Paul</name> <f t="bl">) had much adoe for the staying of that matter. But

<note place="rmargin">
<bkdv3 n="6832"><cit work="NT. Acts 15.5"><f t="r">Acts 15.<f t="bl"></cit>

<ttdv4 n="II.2.2-740"><bkdv3 n="6833">of Circumcision was lesse maruell, for that it came first in by <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.2-741"><bkdv3 n="6834">ordinance and commandement. A man may most iustly wonder of I{\-}
<ttdv4 n="II.2.2-742"><bkdv3 n="6835">mages so directly against <f t="bll">GODS<f t="bl"> holy word and straite commande{\-}
<ttdv4 n="II.2.2-743"><bkdv3 n="6836">ment, how they should enter in. But Images were not yet worshipped
<ttdv4 n="II.2.2-744"><bkdv3 n="6837">in <f t="r"><name t="ps">Eusebius</name> <f t="bl"> time, nor publikely set vp in Churches and Temples, and
<ttdv4 n="II.2.2-745"><bkdv3 n="6838">they who priuately had them, did erre of a certaine zeale, and not by ma{\-}
<ttdv4 n="II.2.2-746"><bkdv3 n="6839">lice: but afterwards they crept out of priuate houses into Churches, and
<ttdv4 n="II.2.2-747"><bkdv3 n="6840">so bredde first superstition, and last of all Idolatrie amongst Christians,
<ttdv4 n="II.2.2-748"><bkdv3 n="6841">as heereafter shall appeare.
<ttdv4 n="II.2.2-749"><bkdv3 n="6842">In the time of <f t="r"><name t="ps">Theodosius</name> <f t="bl"> and <f t="r"><name t="ps">Martian</name> <f t="bl">, Emperours, who reigned about
<ttdv4 n="II.2.2-750"><bkdv3 n="6843">the yeere of our Lord 460, and 1117. yeeres agoe, when the people of the
<ttdv4 n="II.2.2-751"><bkdv3 n="6844">citie of <f t="r"><name t="pl">Nola</name> <f t="bl"> once a yeere did celebrate the birth day of Saint <f t="r"><name t="ps">Felix</name> <f t="bl"> in the
<ttdv4 n="II.2.2-752"><bkdv3 n="6845">Temple, and vsed to banquet there sumptuously, <f t="r"><name t="ps">Pontius Paulinus</name> <f t="bl"> Bishop
<ttdv4 n="II.2.2-753"><bkdv3 n="6846">of <f t="r"><name t="pl">Nola</name> <f t="bl"> caused the walles of the Temple to be painted with stories taken
<ttdv4 n="II.2.2-754"><bkdv3 n="6847">out of the old Testament, that the people beholding and considering those
<ttdv4 n="II.2.2-755"><bkdv3 n="6848">pictures, might the better abstaine from too much surfetting and riot. And
<ttdv4 n="II.2.2-756"><bkdv3 n="6849">about the same time <f t="r"><name t="ps">Aurelius Prudentius</name> <f t="bl">, a very learned and Christian
<ttdv4 n="II.2.2-757"><bkdv3 n="6850">Poet, declareth how he did see painted in a Church, the history of the pas{\-}
<ttdv4 n="II.2.2-758"><bkdv3 n="6851">sion of Saint <f t="r"><name t="ps">Cassian</name> <f t="bl">, a Schoolemaster and Martyr, whom his owne
<ttdv4 n="II.2.2-759"><bkdv3 n="6852">schollers at the commandement of the tyrant, tormented with the prick{\-}
<ttdv4 n="II.2.2-760"><bkdv3 n="6853">ing or stabbing in front of their pointells or brasen pennes into his body, and
<ttdv4 n="II.2.2-761"><bkdv3 n="6854">so by a thousand wounds and moe (as sayth <f t="r"><name t="ps">Prudentius</name> <f t="bl">) most cruelly slew
<ttdv4 n="II.2.2-762"><bkdv3 n="6855">him. And these were the first paintings in Churches that were notable
<ttdv4 n="II.2.2-763"><bkdv3 n="6856">of antiquity. And so by this example came in painting, and afterward
<ttdv4 n="II.2.2-764"><bkdv3 n="6857">Images of Timber and Stone, and other matter, into the Churches of
<ttdv4 n="II.2.2-765"><bkdv3 n="6858">Christians. Now and ye well consider this beginning, men are not so
<ttdv4 n="II.2.2-766"><bkdv3 n="6859">ready to worship a picture on a wall, or in a window, as an imbossed and
<ttdv4 n="II.2.2-767"><bkdv3 n="6860">gilt Image, set with pearle and stone. And a processe of a story, painted
<ttdv4 n="II.2.2-768"><bkdv3 n="6861">with the gestures and actions of many persons, and commonly the sum
<ttdv4 n="II.2.2-769"><bkdv3 n="6862">of the story written withall, hath another vse in it, then one dumbe

<bkdv3 n="6863"><fw t="sig">Cc2</fw><fw t="catch">idoll</fw>

<bkdv2 type="page" n="28" sig="Cc2v" side="inner" forme="2">

<bkdv3 n="6864"><f t="r"><fw t="pag">28</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-770"><bkdv3 n="6865">idoll or image standing by it selfe. But from learning by painted stories,
<ttdv4 n="II.2.2-771"><bkdv3 n="6866">it came by little and little to idolatry. Which when godly men (aswell
<ttdv4 n="II.2.2-772"><bkdv3 n="6867">Emperours and learned Bishops as others) perceiued, they commanded
<ttdv4 n="II.2.2-773"><bkdv3 n="6868">that such pictures, images, or idols, should be vsed no more. And I will
<ttdv4 n="II.2.2-774"><bkdv3 n="6869">for a declaration thereof, begin with the decree of the ancient Christian
<ttdv4 n="II.2.2-775"><bkdv3 n="6870">Emperours, <f t="r"><name t="ps">Valens</name> <f t="bl"> and <f t="r"><name t="ps">Theodosius</name> <f t="bl"> the second, who raigned about foure
<ttdv4 n="II.2.2-776"><bkdv3 n="6871">hundred yeeres after our Sauiour <name t="ps">Christs</name> ascension, who forbad that a{\-}
<ttdv4 n="II.2.2-777"><bkdv3 n="6872">ny Images should be made or painted priuately: for certaine it is, that
<ttdv4 n="II.2.2-778"><bkdv3 n="6873">there was none in Temples publikely in their time. These Emperours
<ttdv4 n="II.2.2-779"><bkdv3 n="6874">did write vnto the captaine of the armie attending on the Emperours,
<ttdv4 n="II.2.2-780"><bkdv3 n="6875">after this sort, <f t="r"><name t="ps">Valens</name> <f t="bl"> and <f t="r"><name t="ps">Theodosius</name> <f t="bl"> Emperours, vnto the captaine of
<ttdv4 n="II.2.2-781"><bkdv3 n="6876">the armie: Whereas we haue a diligent care to maintaine the religion
<ttdv4 n="II.2.2-782"><bkdv3 n="6877">of <f t="bll">GOD<f t="bl"> aboue, in all things, wee will grant to no man to set foorth,
<ttdv4 n="II.2.2-783"><bkdv3 n="6878">graue, carue, or paint the image of our Sauiour <name t="ps">Christ</name> in colours, stone,
<ttdv4 n="II.2.2-784"><bkdv3 n="6879">or any other matter, but in what place soeuer it shall be found, wee com{\-}
<ttdv4 n="II.2.2-785"><bkdv3 n="6880">mand that it be taken away, and that all such as shall attempt any thing
<ttdv4 n="II.2.2-786"><bkdv3 n="6881">contrary to our decrees or commandement heerein, shall bee most sharply
<ttdv4 n="II.2:2;787><bkdv3 n="6882">punished. This decree is written in the bookes named <cit work=""Libri Augustales"><f t="r">Libri Augustales<f t="bl"></cit>,
<ttdv4 n="II.2.2-788"><bkdv3 n="6883">the Emperiall bookes, gathered by <f t="r"><name t="ps">Tribonianus</name> <f t="bl">, <f t="r"><name t="ps">Basilides</name> <f t="bl">, <f t="r"><name t="ps">Theophilus</name> <f t="bl">, <f t="r"><name t="ps">Di{\-}
<ttdv4 n="II.2.2-789"><bkdv3 n="6884">oscorus</name> <f t="bl">, and <f t="r"><name t="ps">Satira</name> <f t="bl">, men of great authority and learning, at the comman{\-}
<ttdv4 n="II.2.2-790"><bkdv3 n="6885">dement of the Emperour <f t="r"><name t="ps">Iustinian</name> <f t="bl">, and is alleadged by <f t="r"><name t="ps">Petrus Crinitus</name> <f t="bl">, a
<ttdv4 n="II.2:2;791><bkdv3 n="6886">notable learned man, in <cit work=""Justinian, De honesta disciplina, Bk. 9, Chap. 9">the ix. booke and ix. Chapter of his worke, inti{\-}
<ttdv4 n="II.2.2-792"><bkdv3 n="6887">tuled, <f t="r">De honesta disciplina<f t="bl"></cit>, that is to say, of honest learning. Heere you
<ttdv4 n="II.2.2-793"><bkdv3 n="6888">see what Christian Princes of most ancient times decreed against ima{\-}
<ttdv4 n="II.2.2-794"><bkdv3 n="6889">ges, which then began to creepe in amongst the Christians. For it is cer{\-}
<ttdv4 n="II.2.2-795"><bkdv3 n="6890">taine that by the space of three hundred yeeres and more, after the death
<ttdv4 n="II.2.2-796"><bkdv3 n="6891">of our Sauiour <name t="ps">Christ</name> , and before these godly Emperours raigned, there
<ttdv4 n="II.2.2-797"><bkdv3 n="6892">were no images publikely in Churches or Temples. How would the
<ttdv4 n="II.2.2-798"><bkdv3 n="6893">idolaters glory, if they had so much antiquity and authority for them, as
<ttdv4 n="II.2.2-799"><bkdv3 n="6894">is heere against them?
<ttdv4 n="II.2.2-800"><bkdv3 n="6895">Now shortly after these dayes, the Gothes, Vandales, Hunnes, and
<ttdv4 n="II.2.2-801"><bkdv3 n="6896">other barbarous and wicked nations, burst into Italy, and all partes of
<ttdv4 n="II.2.2-802"><bkdv3 n="6897">the West countries of Europe, with huge and mighty armies, spoyled
<ttdv4 n="II.2.2-803"><bkdv3 n="6898">all places, destroyed Cities, and burned Libraries, so that learning and
<ttdv4 n="II.2.2-804"><bkdv3 n="6899">true Religion went to wracke, and decayed incrediblie. And so the Bi{\-}
<ttdv4 n="II.2.2-805"><bkdv3 n="6900">shops of those latter dayes, being of lesse learning, and in the middest of
<ttdv4 n="II.2.2-806"><bkdv3 n="6901">the warres, taking lesse heede also then did the Bishops afore, by igno{\-}
<ttdv4 n="II.2.2-807"><bkdv3 n="6902">rance of <f t="bll">GODS<f t="bl"> word, and negligence of Bishops, and specially bar{\-}
<ttdv4 n="II.2.2-808"><bkdv3 n="6903">barous Princes, not rightly instructed in true Religion bearing the rule,
<ttdv4 n="II.2.2-809"><bkdv3 n="6904">images came into the Church of <name t="ps">Christ</name> in the sayd West parts, where
<ttdv4 n="II.2.2-810"><bkdv3 n="6905">these barbarous people ruled, not now in painted clothes onely, but em{\-}
<ttdv4 n="II.2.2-811"><bkdv3 n="6906">bossed in stone, timber, mettall, and other like matter, and were not only
<ttdv4 n="II.2.2-812"><bkdv3 n="6907">set vp, but began to be worshipped also. And therefore <f t="r"><name t="ps">Serenus</name> <f t="bl"> Bishop of
<ttdv4 n="II.2.2-813"><bkdv3 n="6908"><f t="r"><name t="pl">Massile</name> <f t="bl">, the head Towne of <f t="r"><name t="pl">Gallia Nabonensis</name> <f t="bl"> (now called the Pro{\-}
<ttdv4 n="II.2.2-814"><bkdv3 n="6909">uince) a godly and learned man, who was about sixe hundred yeeres
<ttdv4 n="II.2.2-815"><bkdv3 n="6910">after our Sauiour <name t="ps">Christ</name> , seeing the people by occasion of images fall to

<bkdv3 n="6911"><fw t="catch">most</fw>

<bkdv2 type="page" n="29" sig="Cc3r" side="outer" forme="3">

<bkdv3 n="6912"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">29</fw><f t="bl">

<ttdv4 n="II.2.2-816"><bkdv3 n="6913">most abominable idolatrie, brake to pieces all the images of <name t="ps">Christ</name> and
<ttdv4 n="II.2.2-817"><bkdv3 n="6914">Saints which were in that City, and was therefore complayned vpon
<ttdv4 n="II.2.2-818"><bkdv3 n="6915">to <f t="r"><name t="ps">Gregorie</name> <f t="bl">, the first of that name, Bishop of Rome, who was the first
<ttdv4 n="II.2.2-819"><bkdv3 n="6916">learned Bishop that did allow the open hauing of Images in Churches,
<ttdv4 n="II.2.2-820"><bkdv3 n="6917">that can be known by any writing or history of antiquity. And vpon this
<ttdv4 n="II.2.2-821"><bkdv3 n="6918"><f t="r"><name t="ps">Gregorie</name> <f t="bl"> doe all image-worshippers at this day ground their defence. But
<ttdv4 n="II.2.2-822"><bkdv3 n="6919">as all things that be amisse, haue from a tolerable beginning growen
<ttdv4 n="II.2.2-823"><bkdv3 n="6920">worse and worse, till they at the last became vntolerable: so did this mat{\-}
<ttdv4 n="II.2.2-824"><bkdv3 n="6921">ter of images. First, men vsed priuately stories painted in tables, clothes,
<ttdv4 n="II.2.2-825"><bkdv3 n="6922">and walles. Afterwards, grosse and embossed images priuately in their
<ttdv4 n="II.2.2-826"><bkdv3 n="6923">owne houses. Then afterwards, pictures first, and after them embossed
<ttdv4 n="II.2.2-827"><bkdv3 n="6924">images began to creepe into Churches, learned and godly men euer spea{\-}
<ttdv4 n="II.2.2-828"><bkdv3 n="6925">king against them. Then by vse it was openly maintayned that they
<ttdv4 n="II.2.2-829"><bkdv3 n="6926">might be in Churches, but yet forbidden that they should be worshipped.
<ttdv4 n="II.2.2-830"><bkdv3 n="6927">Of which opinion was <f t="r"><name t="ps">Gregorie</name> <f t="bl">, as by the sayd <f t="r"><name t="ps">Gregories</name> <f t="bl"> Epistle to the
<ttdv4 n="II.2.2-831"><bkdv3 n="6928">forenamed <f t="r"><name t="ps">Serenus</name> <f t="bl"> Bishop of <f t="r"><name t="ps">Massile</name> <f t="bl">, plainely appeareth. Which Epistle
<ttdv4 n="II.2.2-832"><bkdv3 n="6929">is to be found in the booke of Epistles of <f t="r"><name t="ps">Gregorie</name> <f t="bl">, or Register, in the tenth
<ttdv4 n="II.2.2-833"><bkdv3 n="6930">part of the fourth Epistle, where hee hath these wordes: That thou didst
<ttdv4 n="II.2.2-834"><bkdv3 n="6931">forbid images to be worshipped, we prayse altogether, but that thou didst
<ttdv4 n="II.2.2-835"><bkdv3 n="6932">breake them, we blame. For it is one thing to worship the picture, and
<ttdv4 n="II.2.2-836"><bkdv3 n="6933">another thing by the picture of the story, to learne what is to be worship{\-}
<ttdv4 n="II.2.2-837"><bkdv3 n="6934">ped. For that which Scripture is to them that reade, the same doth pi{\-}
<ttdv4 n="II.2.2-838"><bkdv3 n="6935">cture performe vnto idiots or the vnlearned beholding, and so foorth. And
<ttdv4 n="II.2.2-839"><bkdv3 n="6936">after a few wordes: therefore it should not haue beene broken, which was
<ttdv4 n="II.2.2-840"><bkdv3 n="6937">set vp, not to be worshipped in Churches, but only to instruct the mindes
<ttdv4 n="II.2.2-841"><bkdv3 n="6938">of the ignorant. And a little after, thus thou shouldest haue sayd, If you
<ttdv4 n="II.2.2-842"><bkdv3 n="6939">will haue images in the Church for that instruction wherefore they
<ttdv4 n="II.2.2-843"><bkdv3 n="6940">were made in old time, I doe permit that they may bee made, and that
<ttdv4 n="II.2.2-844"><bkdv3 n="6941">you may haue them, and shew them, that not the sight of the story, which
<ttdv4 n="II.2.2-845"><bkdv3 n="6942">is opened by the picture: but that worshipping which was inconueni{\-}
<ttdv4 n="II.2.2-846"><bkdv3 n="6943">ently giuen to the pictures, did mislike you. And if any would make ima{\-}
<ttdv4 n="II.2.2-847"><bkdv3 n="6944">ges, not to forbid them, but auoyd by all meanes to worship any image.
<ttdv4 n="II.2.2-848"><bkdv3 n="6945">By these sentences taken heere and there out of <f t="r"><name t="ps">Gregories</name> <f t="bl"> Epistle to <f t="r"><name t="ps">Sere{\-}
<ttdv4 n="II.2.2-849"><bkdv3 n="6946">nus</name> <f t="bl"> (for it were too long to rehearse the whole) ye may vnderstand where{\-}
<ttdv4 n="II.2.2-850"><bkdv3 n="6947">unto the matter was now come sixe hundred yeeres after <name t="ps">Christ</name> : that the
<ttdv4 n="II.2.2-851"><bkdv3 n="6948">hauing of Images or pictures in the Churches, were then maintayned
<ttdv4 n="II.2.2-852"><bkdv3 n="6949">in the West part of the world (for they were not so forward yet in the East
<ttdv4 n="II.2.2-853"><bkdv3 n="6950">Church) but the worshipping of them was vtterly forbidden. And you
<ttdv4 n="II.2.2-854"><bkdv3 n="6951">may withall note, that seeing there is no ground for worshipping of I{\-}
<ttdv4 n="II.2.2-855"><bkdv3 n="6952">mages in <f t="r"><name t="ps">Gregories</name> <f t="bl"> writing, but a plaine condemnation thereof, that
<ttdv4 n="II.2.2-856"><bkdv3 n="6953">such as doe worship Images, doe vniustly alleadge <f t="r"><name t="ps">Gregorie</name> <f t="bl"> for them. And
<ttdv4 n="II.2.2-857"><bkdv3 n="6954">further, if Images in the Church doe not teach men according to <f t="r"><name t="ps">Grego{\-}
<ttdv4 n="II.2.2-858"><bkdv3 n="6955">ries</name> <f t="bl"> minde, but rather blinde them: it followeth, that Images should not
<ttdv4 n="II.2.2-859"><bkdv3 n="6956">be in the Church by his sentence, who onely would they should be placed
<ttdv4 n="II.2.2-860"><bkdv3 n="6957">there, to the end that they might teach the ignorant. Wherefore, if it bee
<ttdv4 n="II.2.2-861"><bkdv3 n="6958">declared that Images haue beene and be worshipped, and also that they
<ttdv4 n="II.2.2-862"><bkdv3 n="6959">teach nothing but errours and lies (which shall by <f t="bll">GODS<f t="bl"> grace heere{\-}

<bkdv3 n="6960"><fw t="sig">Cc3</fw><fw t="catch">after</fw>

<bkdv2 type="page" n="30" sig="Cc3v" side="inner" forme="3">

<bkdv3 n="6961"><f t="r"><fw t="pag">30</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-863"><bkdv3 n="6962">after be done) I trust that then by <f t="r"><name t="ps">Gregories</name> <f t="bl"> owne determination, all ima{\-}
<ttdv4 n="II.2.2-864"><bkdv3 n="6963">ges and image worshippers shall bee ouerthrowen. But in the meane
<ttdv4 n="II.2.2-865"><bkdv3 n="6964">season, <f t="r"><name t="ps">Gregories</name> <f t="bl"> authority was so great in all the West Church, that by
<ttdv4 n="II.2.2-866"><bkdv3 n="6965">his incouragement men set vp images in all places: but their iudgement
<ttdv4 n="II.2.2-867"><bkdv3 n="6966">was not so good to consider why hee would haue them set vp, but they fell
<ttdv4 n="II.2.2-868"><bkdv3 n="6967">all on heapes to manifest idolatrie by worshipping of them, which Bishop
<ttdv4 n="II.2.2-869"><bkdv3 n="6968"><f t="r"><name t="ps">Serenus</name> <f t="bl"> (not without iust cause) feared would come to passe. Now if <f t="r"><name t="ps">Sere{\-}
<ttdv4 n="II.2.2-870"><bkdv3 n="6969">nus</name> <f t="bl"> his iudgement, thinking it meete that images, whereunto Idola{\-}
<ttdv4 n="II.2.2-871"><bkdv3 n="6970">trie was co&mmacron;itted, should be destroyed, had taken place, idolatrie had bin
<ttdv4 n="II.2.2-872"><bkdv3 n="6971">ouerthrowen: For to that which is not, no man committeth idolatrie.
<ttdv4 n="II.2.2-873"><bkdv3 n="6972">But of <f t="r"><name t="ps">Gregories</name> <f t="bl"> opinion, thinking that images might bee suffered in
<ttdv4 n="II.2.2-874"><bkdv3 n="6973">Churches, so it were taught that they should not bee worshipped: what
<ttdv4 n="II.2.2-875"><bkdv3 n="6974">ruine of religion, and what mischiefe ensued afterward to all Christen{\-}
<ttdv4 n="II.2.2-876"><bkdv3 n="6975">dome, experience hath to our great hurt and sorrow proued. First, by
<ttdv4 n="II.2.2-877"><bkdv3 n="6976">the schisme rising betweene the East and the West Church about the sayd
<ttdv4 n="II.2.2-878"><bkdv3 n="6977">images. Next, by the deuision of the Empire into two partes by the same
<ttdv4 n="II.2.2-879"><bkdv3 n="6978">occasion of images, to the great weakening of all Christendome, where{\-}
<ttdv4 n="II.2.2-880"><bkdv3 n="6979">by last of all, hath followed the vtter ouerthrow of the Christian religi{\-}
<ttdv4 n="II.2.2-881"><bkdv3 n="6980">on and noble Empire in <f t="r"><name t="pl">Greece</name> <f t="bl"> and all the East partes of the world, and
<ttdv4 n="II.2.2-882"><bkdv3 n="6981">the encrease of <f t="r"><name t="ps">Mahomets</name> <f t="bl"> false religion, and the cruell dominion and ty{\-}
<ttdv4 n="II.2.2-883"><bkdv3 n="6982">ranny of the Saracens and Turkes, who doe now hang ouer our neckes
<ttdv4 n="II.2.2-884"><bkdv3 n="6983">also |&| that; dwell in the West partes of the world, ready at all occasions to ouer{\-}
<ttdv4 n="II.2.2-885"><bkdv3 n="6984">runne vs. And all this doe we owe vnto our idolles and images, and our
<ttdv4 n="II.2.2-886"><bkdv3 n="6985">idolatry in worshipping of them.

<note place="lmargin">
<bkdv3 n="6986"><cit work="Eutropius, Liber de Rebus Rom., 23"><f t="i"><lang t="l">Eutrop.li.de
<bkdv3 n="6987">rebus, Ro.23 <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.2-887"><bkdv3 n="6988">But now giue you eare a little to the processe of the history, wherein
<ttdv4 n="II.2.2-888"><bkdv3 n="6989">I doe much follow the histories of <f t="r"><name t="ps">Paulus Diaconus</name> <f t="bl">, and others ioyned
<ttdv4 n="II.2.2-889"><bkdv3 n="6990">with <f t="r"><name t="ps">Eutropius</name> <f t="bl"> an olde writer. For though some of the authours were
<ttdv4 n="II.2.2-890"><bkdv3 n="6991">fauourers of images: yet do they most plainely and at large prosecute the
<ttdv4 n="II.2.2-891"><bkdv3 n="6992">histories of those times whom <f t="r"><name t="ps">Baptist Platina</name> <f t="bl"> also in his historie of Popes,

<note place="lmargin">
<bkdv3 n="6993"><cit work="Baptist Platina, Lives of Constantine and Gregory II"><f t="i"><lang t="l">Platina in
<bkdv3 n="6994">vitis Con{\-}
<bkdv3 n="6995">stantiani |&|
<bkdv3 n="6996">Grego.2. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.2-892"><bkdv3 n="6997">as in the liues of <f t="r"><name t="ps">Constantine</name> <f t="bl">, and <f t="r"><name t="ps">Gregorie</name> <f t="bl"> the second, Bishoppes of <f t="r"><name t="pl">Rome</name> <f t="bl">,
<ttdv4 n="II.2.2-893"><bkdv3 n="6998">and other places (where hee intreateth of this matter) doeth chiefely fol{\-}
<ttdv4 n="II.2.2-894"><bkdv3 n="6999">low. After <f t="r"><name t="ps">Gregories</name> <f t="bl"> time, <f r><name t="ps">Constantine</name> <f bl> Bishoppe of <f r><name t="pl">Rome</name> <f bl> assembled a
<ttdv4 n="II.2.2-895"><bkdv3 n="7000">councell of Bishoppes in the West Church, and did condemne <f t="r"><name t="ps">Philippicus</name> <f t="bl">
<ttdv4 n="II.2.2-896"><bkdv3 n="7001">then Emperour, and <f t="r"><name t="ps">Iohn</name> <f t="bl"> Bishoppe of <f t="r"><name t="pl">Constantinople</name> <f t="bl"> of the heresie of the
<ttdv4 n="II.2.2-897"><bkdv3 n="7002"><f t="r"><name t="ps">Monothelites</name> <f t="bl">, not without a cause in deede, but very iustly. When hee
<ttdv4 n="II.2.2-898"><bkdv3 n="7003">had so done, by the consent of the learned about him, the said <f t="r"><name t="ps">Constantine</name> <f t="bl">
<ttdv4 n="II.2.2-899"><bkdv3 n="7004">Bishoppe of <f t="r"><name t="pl">Rome</name> <f t="bl">, caused the images of the ancient fathers, which had
<ttdv4 n="II.2.2-900"><bkdv3 n="7005">beene at those sixe councels which were allowed and receiued of all men,
<ttdv4 n="II.2.2-901"><bkdv3 n="7006">to bee painted in the entrie of Saint Peters Church at <f t="r"><name t="pl">Rome</name> <f t="bl">. When the
<ttdv4 n="II.2.2-902"><bkdv3 n="7007"><f t="r"><name t="ps">Greekes</name> <f t="bl"> had knowledge hereof, they beganne to dispute and reason the
<ttdv4 n="II.2.2-903"><bkdv3 n="7008">matter of images with the <f t="r"><name t="ps">Latines</name> <f t="bl">, and held this opinion, that images
<ttdv4 n="II.2.2-904"><bkdv3 n="7009">could haue no place in <name t="ps">Christes</name> Church, and the <f t="r"><name t="ps">Latines</name> <f t="bl"> held the contra{\-}
<ttdv4 n="II.2.2-905"><bkdv3 n="7010">rie, and tooke part with the images. So the East and West Churches
<ttdv4 n="II.2.2-906"><bkdv3 n="7011">which agreed euill before, vpon this contention about images fell to vt{\-}
<ttdv4 n="II.2.2-907"><bkdv3 n="7012">ter enmity, which was neuer well reconciled yet. But in the meane
<ttdv4 n="II.2.2-908"><bkdv3 n="7013">season <f t="r"><name t="ps">Philippicus</name> <f t="bl"> and <f t="r"><name t="ps">Arthemius</name> <f t="bl">, or <f t="r"><name t="ps">Anastatius</name> <f t="bl">, Emperours, commanded
<ttdv4 n="II.2.2-909"><bkdv3 n="7014">images and pictures to bee pulled downe, and rased out in euery place

<bkdv3 n="7015"><fw t="catch">of</fw>

<bkdv2 type="page" n="31" sig="Cc4r" side="inner" forme="3">

<bkdv3 n="7016"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">31</fw><f t="bl">

<ttdv4 n="II.2.2-910"><bkdv3 n="7017">of their dominion. After them came <f t="r"><name t="ps">Theodosius</name> <f t="bl"> the third, hee comman{\-}
<ttdv4 n="II.2.2-911"><bkdv3 n="7018">ded the defaced images to bee painted againe in their places: but this
<ttdv4 n="II.2.2-912"><bkdv3 n="7019"><f t="r"><name t="ps">Theodosius</name> <f t="bl"> raigned but one yeere. <f t="r"><name t="ps">Leo</name> <f t="bl"> the third of that name succeeded
<ttdv4 n="II.2.2-913"><bkdv3 n="7020">him, who was a <f t="r"><name t="ps">Syrian</name> <f t="bl"> borne, a very wise, godly, mercifull, and valiant
<ttdv4 n="II.2.2-914"><bkdv3 n="7021">prince. This <f t="r"><name t="ps">Leo</name> <f t="bl"> by proclamation commanded, that all images set vp in
<ttdv4 n="II.2.2-915"><bkdv3 n="7022">Churches to bee worshipped, should bee plucked downe and defaced: and
<ttdv4 n="II.2.2-916"><bkdv3 n="7023">required specially the Bishop of <f t="r"><name t="pl">Rome</name> <f t="bl">that hee should doe the same, and
<ttdv4 n="II.2.2-917"><bkdv3 n="7024">himselfe in the meane season caused all images that were in the imperiall
<ttdv4 n="II.2.2-918"><bkdv3 n="7025">citie <f t="r"><name t="pl">Constantinople</name> <f t="bl">, to be gathered on an heape in the middest of the citie,
<ttdv4 n="II.2.2-919"><bkdv3 n="7026">and there publiquely burned them to ashes, and whited ouer, and rased
<ttdv4 n="II.2.2-920"><bkdv3 n="7027">out all pictures painted vpon the walles of the Temples, and punished
<ttdv4 n="II.2.2-921"><bkdv3 n="7028">sharpely diuers maintainers of images. And when some did therefore
<ttdv4 n="II.2.2-922"><bkdv3 n="7029">report him to bee a tyrant, hee answered, that such of all other were
<ttdv4 n="II.2.2-923"><bkdv3 n="7030">most iustly punished, which neither worshipped <f t="bll">GOD<f t="bl"> aright, nor re{\-}
<ttdv4 n="II.2.2-924"><bkdv3 n="7031">garded the imperiall Maiestie and authority, but maliciously rebelled
<ttdv4 n="II.2.2-925"><bkdv3 n="7032">against wholsome and profitable lawes. When <f t="r"><name t="ps">Gregorius</name> <f t="bl">, the third of
<ttdv4 n="II.2.2-926"><bkdv3 n="7033">that name, Bishop of <f t="r"><name t="pl">Rome</name> <f t="bl">, heard of the Emperours doings in <f t="r"><name t="pl">Greece</name> <f t="bl">
<ttdv4 n="II.2.2-927"><bkdv3 n="7034">concerning the images, hee assembled a councell of <f t="r"><name t="ps">Italian</name> <f t="bl"> Bishoppes a{\-}
<ttdv4 n="II.2.2-928"><bkdv3 n="7035">gainst him, and there made decrees for images, and that more reuerence
<ttdv4 n="II.2.2-929"><bkdv3 n="7036">and honour should yet be giuen to them then was before, and stirred vp
<ttdv4 n="II.2.2-930"><bkdv3 n="7037">the <f t="r"><name t="ps">Italians</name> <f t="bl"> against the Emperour, first at <f t="r"><name t="pl">Rauenna</name> <f t="bl">, and moued them to
<ttdv4 n="II.2.2-931"><bkdv3 n="7038">rebellion. And as <f t="r"><name t="ps">Vspurgensis</name> <f t="bl"> and <f t="r"><name t="ps">Anthonius</name> <f t="bl"> Bishoppe of <f t="r"><name t="pl">Florence</name> <f t="b"> testifie
<ttdv4 n="II.2.2-932"><bkdv3 n="7039">in their Chronicles, he caused <f t="r"><name t="pl">Rome</name> <f t="bl"> and all <f r><name t="pl">Italie</name> <f bl>, at the least to refuse their
<ttdv4 n="II.2.2-933"><bkdv3 n="7040">obedience and the payment of any more tribute to the Emperour: and so

<note place="rmargin">
<bkdv3 n="7041"><f t="i">Treason and
<bkdv3 n="7042">rebellion for
<bkdv3 n="7043">the defence
<bkdv3 n="7044">of images. <f t="bl">

<ttdv4 n="II.2.2-934"><bkdv3 n="7045">by treason and rebellion maintained their idolatry. Which example, other
<ttdv4 n="II.2.2-935"><bkdv3 n="7046">Bishops of <f t="r"><name t="pl">Rome</name> <f t="bl"> haue continually followed, and gone through withall
<ttdv4 n="II.2.2-936"><bkdv3 n="7047">most stoutly.
<ttdv4 n="II.2.2-937"><bkdv3 n="7048">After this <f t="r"><name t="ps">Leo</name> <f t="bl">, who raigned xxxiiii. yeeres, succeeded his sonne <f t="r"><name t="ps">Con{\-}
<ttdv4 n="II.2.2-938"><bkdv3 n="7049">stantine</name> <f t="bl"> the fifth, who after his fathers example, kept images out of the
<ttdv4 n="II.2.2-939"><bkdv3 n="7050">Temples, and being moued with the councell which <f t="r"><name t="ps">Gregorie</name> <f t="bl"> had assem{\-}
<ttdv4 n="II.2.2-940"><bkdv3 n="7051">bled in <name t="pl">Italie</name> for images against his father: he also assembled a councel of
<ttdv4 n="II.2.2-941"><bkdv3 n="7052">all the learned men and Bishops of <f t="r"><name t="pl">Asia</name> <f t="bl"> and <f t="r"><name t="pl">Greece</name> <f t="bl">, although some writers
<ttdv4 n="II.2.2-942"><bkdv3 n="7053">place this Councell in <f t="r"><name t="ps">Leo Isauricus</name> <f t="bl"> his fathers latter dayes. In this great

<note place="rmargin">
<bkdv3 n="7054"><f t="i">A councell
<bkdv3 n="7055">against ima{\-}
<bkdv3 n="7056">ges.<f t="bl">

<ttdv4 n="II.2.2-943"><bkdv3 n="7057">assembly they sate in councell from the fourth of |&| the; <f t="r"><name t="ps">Idus</name> <f t="bl"> of February, to the
<ttdv4 n="II.2.2-944"><bkdv3 n="7058">sixt of the <f t="r"><name t="ps">Idus</name> <f t="bl"> of August, and made concerning the vse of images this
<ttdv4 n="II.2.2-945"><bkdv3 n="7059">decree. It is not lawfull for them that beleeue in <f t="bll">GOD<f t="bl"> through <name t="ps"><app>Ie <rdg resp="IL">Ie{\-}</rdg></app></name>
<ttdv4 n="II.2.2-946"><bkdv3 n="7060"><name t="ps">sus Christ</name> , to haue any images, neither of the creator, nor of any crea{\-}
<ttdv4 n="II.2.2-947"><bkdv3 n="7061">tures, set vp in Temples to bee worshipped: but rather |&| that; all things by the
<ttdv4 n="II.2.2-948"><bkdv3 n="7062">Law of <f t="bll">GOD<f t="bl">, and for the auoyding of offence, ought to bee taken
<ttdv4 n="II.2.2-949"><bkdv3 n="7063">out of the Churches. And this decree was executed in all places where
<ttdv4 n="II.2.2-950"><bkdv3 n="7064">any images were found in <f t="r"><name t="pl">Asia</name> <f t="bl"> or <f t="r"><name t="pl">Greece</name> <f t="bl">. And the Emperour sent the de{\-}
<ttdv4 n="II.2.2-951"><bkdv3 n="7065">termination of this councell holden at <f t="r"><name t="pl">Constantinople</name> <f t="bl">, to <f t="r"><name t="ps">Paul</name> <f t="bl"> then Bishop
<ttdv4 n="II.2.2-952"><bkdv3 n="7066">of <f t="r"><name t="pl">Rome</name> <f t="bl">, and commanded him to cast all images out of the Churches:
<ttdv4 n="II.2.2-953"><bkdv3 n="7067">which hee (trusting in the friendship of <f t="r"><name t="ps">Pipine</name> <f t="bl"> a mighty prince) refused
<ttdv4 n="II.2.2-954"><bkdv3 n="7068">to doe. And both hee and his successour <f t="r"><name t="ps">Stephanus</name> <f t="bl"> the third (who assem{\-}
<ttdv4 n="II.2.2-955"><bkdv3 n="7069">bled another councell in <f t="r"><name t="pl">Italie</name> <f t="bl"> for images) condemned the Emperour and
<ttdv4 n="II.2.2-956"><bkdv3 n="7070">the councell of <f t="r"><name t="pl">Constantinople</name> <f t="bl"> of heresie, and made a decree that the

<bkdv3 n="7071"><fw t="catch">holy</fw>

<bkdv2 type="page" n="32" sig="Cc4v" side="outer" forme="3">

<bkdv3 n="7072"><f t="r"><fw t="pag">32</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-957"><bkdv3 n="7073">holy images (for so they called them) of <name t="ps">Christ</name> the blessed Virgine, and
<ttdv4 n="II.2.2-958"><bkdv3 n="7074">other Saints, were in deede worthy honour and worshipping. When
<ttdv4 n="II.2.2-959"><bkdv3 n="7075"><f t="r"><name t="ps">Constantine</name> <f t="bl"> was dead, <f t="r"><name t="ps">Leo</name> <f t="bl"> the fourth his sonne raigned after him, who
<ttdv4 n="II.2.2-960"><bkdv3 n="7076">maried a woman of the citie of <name t="pl">Athens</name> , named <f t="r"><name t="ps">Theodora</name> <f t="bl">, who also was

<note place="lmargin">
<bkdv3 n="7077"><f t="r">Or Eirene.<f t="bl">

<ttdv4 n="II.2.2-961"><bkdv3 n="7078">called <f t="r"><name t="ps">Irene</name> <f t="bl">, by whom hee had a sonne, named <f t="r"><name t="ps">Constantine</name> <f t="bl"> the sixt, and
<ttdv4 n="II.2.2-962"><bkdv3 n="7079">dying whilest his sonne was yet young, left the regiment of the Empire
<ttdv4 n="II.2.2-963"><bkdv3 n="7080">and gouernance of his yong sonne to his wife <f t="r"><name t="ps">Irene</name> <f t="bl">. These things were
<ttdv4 n="II.2.2-964"><bkdv3 n="7081">done in the Church about the yeere of our Lord 760. Note here I pray
<ttdv4 n="II.2.2-965"><bkdv3 n="7082">you in this processe of the story, that in the Churches of <f t="r"><name t="pl">Asia</name> <f t="bl"> and <f t="r"><name t="pl">Greece</name> <f t="bl">,
<ttdv4 n="II.2.2-966"><bkdv3 n="7083">there were no images publiquely by the space of almost seuen hundred
<ttdv4 n="II.2.2-967"><bkdv3 n="7084">yeeres. And there is no doubt but the primitiue Church next the Apo{\-}
<ttdv4 n="II.2.2-968"><bkdv3 n="7085">stles time was most pure. Note also, that when the contention beganne
<ttdv4 n="II.2.2-969"><bkdv3 n="7086">about images, how of sixe Christian Emperours, who were the chiefe
<ttdv4 n="II.2.2-970"><bkdv3 n="7087">Magistrates by <f t="bll">GODS<f t="bl"> law to bee obeyed, only one, which was
<ttdv4 n="II.2.2-971"><bkdv3 n="7088"><f t="r"><name t="ps">Theodosius</name> <f t="bl">, who raigned but one yeere, held with images. All the o{\-}
<ttdv4 n="II.2.2-972"><bkdv3 n="7089">ther Emperours, and all the learned men and Bishoppes of the East
<ttdv4 n="II.2.2-973"><bkdv3 n="7090">Church, and that in assembled councels condemned them, besides the
<ttdv4 n="II.2.2-974"><bkdv3 n="7091">two Emperours before mentioned, <f t="r"><name t="ps">Valence</name> <f t="bl"> and <f t="r"><name t="ps">Theodosius</name> <f t="bl"> the second,
<ttdv4 n="II.2.2-975"><bkdv3 n="7092">who were long before these times, who straightly forbade that any ima{\-}
<ttdv4 n="II.2.2-976"><bkdv3 n="7093">ges should be made. And vniuersally after this time, all the Emperours
<ttdv4 n="II.2.2-977"><bkdv3 n="7094">of <f t="r"><name t="pl">Greece</name> <f t="bl"> (onely <f t="r"><name t="ps">Theodosius</name> <f t="bl"> excepted) destroyed continually all images.
<ttdv4 n="II.2.2-978"><bkdv3 n="7095">Now on the contrary part, note ye, that the Bishoppes of <f t="r"><name t="pl">Rome</name> <f t="bl">, being
<ttdv4 n="II.2.2-979"><bkdv3 n="7096">no ordinary Magistrates appoynted of <f t="bll">GOD<f t="bl">, out ot their diocesse, but
<ttdv4 n="II.2.2-980"><bkdv3 n="7097">vsurpers of Princes authority contrary to <f t="bll">GODS<f t="bl"> word, were the
<ttdv4 n="II.2.2-981"><bkdv3 n="7098">maintainers of images against <f t="bll">GODS<f t="bl"> word, and stirrers vp of se{\-}
<ttdv4 n="II.2.2-982"><bkdv3 n="7099">dition and rebellion, and workers of continuall treason against their
<ttdv4 n="II.2.2-983"><bkdv3 n="7100">soueraigne Lords, contrary to <f t="bll">GODS<f t="bl"> Law, and the ordinances of
<ttdv4 n="II.2.2-984"><bkdv3 n="7101">all humane lawes, being not onely enemies to <f t="bll">GOD<f t="bl">, but also rebelles
<ttdv4 n="II.2.2-985"><bkdv3 n="7102">and traitours against their Princes. These bee the first bringers in of
<ttdv4 n="II.2.2-986"><bkdv3 n="7103">images openly into Churches, These bee the mayntayners of them in
<ttdv4 n="II.2.2-987"><bkdv3 n="7104">the Churches, and these bee the meanes whereby they haue mayntay{\-}
<ttdv4 n="II.2.2-988"><bkdv3 n="7105">ned them: to wit, conspiracie, treason, and rebellion against <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.2-989"><bkdv3 n="7106">and their Princes.
<ttdv4 n="II.2.2-990"><bkdv3 n="7107">Now to proceede in the history, most worthy to bee knowen. In the
<ttdv4 n="II.2.2-991"><bkdv3 n="7108">nonage of <f t="r"><name t="ps">Constantine</name> <f t="bl"> the sixt, the Empresse <f t="r"><name t="ps">Irene</name> <f t="bl"> his mother, in whose
<ttdv4 n="II.2.2-992"><bkdv3 n="7109">handes the regiment of the Empire remained, was gouerned much by
<ttdv4 n="II.2.2-993"><bkdv3 n="7110">the aduise of <f t="r"><name t="ps">Theodore</name> <f t="bl"> Bishoppe, and <f t="r"><name t="ps">Tharasius</name> <f t="bl"> Patriarche of <f t="r"><name t="pl">Constanti{\-}
<ttdv4 n="II.2.2-994"><bkdv3 n="7111">nople</name> <f t="bl">, who practised and held with the Bishoppe of <f t="r"><name t="pl">Rome</name> <f t="bl"> in maintaining
<ttdv4 n="II.2.2-995"><bkdv3 n="7112">of images most earnestly. By whose counsell and intreatie, the Empresse
<ttdv4 n="II.2.2-996"><bkdv3 n="7113">first most wickedly digged vp the body of her father in law <f t="r"><name t="ps">Constantine</name> <f t="bl"> the
<ttdv4 n="II.2.2-997"><bkdv3 n="7114">fift, and commanded it to bee openly burned, and the ashes to be throw{\-}
<ttdv4 n="II.2.2-998"><bkdv3 n="7115">en into the sea. Which example (as the constant report goeth) had like
<ttdv4 n="II.2.2-999"><bkdv3 n="7116">to haue been put in practise with Princes corses in our dayes, had the
<ttdv4 n="II.2.2-1000"><bkdv3 n="7117">authority of the holy father continued but a little longer. The cause why
<ttdv4 n="II.2.2-1001"><bkdv3 n="7118">the Empresse <f t="r"><name t="ps">Irene</name> <f t="bl"> thus vsed her father in law, was, for that hee, when
<ttdv4 n="II.2.2-1002"><bkdv3 n="7119">hee was aliue, had destroyed images, and had taken away the sumptu{\-}
<ttdv4 n="II.2.2-1003"><bkdv3 n="7120">ous ornaments of Churches, saying that <name t="ps">Christ</name> , whose Temples they
<ttdv4 n="II.2.2-1004"><bkdv3 n="7121">were, allowed pouerty, and not pearles and pretious stones. After{\-}

<bkdv3 n="7122"><fw t="catch">ward</fw>

<bkdv2 type="page" n="33" sig="Cc5r" side="inner" forme="2">

<bkdv3 n="7123"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">33</fw><f t="bl">

<ttdv4 n="II.2.2-1005"><bkdv3 n="7124">ward the sayd <f t="r"><name t="ps">Irene</name> <f t="bl"> at the perswasion of <f t="r"><name t="ps">Adrian</name> <f t="bl"> Bishoppe of <f t="r"><name t="pl">Rome</name> <f t="bl">, and
<ttdv4 n="II.2.2-1006"><bkdv3 n="7125"><f t="r"><name t="ps">Paul</name> <f t="bl"> the Patriarch of <f t="r"><name t="pl">Constantinople</name> <f t="bl"> and his successour <f t="r"><name t="ps">Tharasius</name> <f t="bl">, assem{\-}
<ttdv4 n="II.2.2-1007"><bkdv3 n="7126">bled a councell of the Bishoppes of <f t="r"><name t="pl">Asia</name> <f t="bl"> and <f t="r"><name t="pl">Greece</name> <f t="bl">, at the Citie <f t="r"><name t="pl">Nicea</name> <f t="bl">
<ttdv4 n="II.2.2-1008"><bkdv3 n="7127">where the Bishop of <f t="r"><name t="pl">Romes</name> <f t="bl"> legates, being presidentes of the councell, and
<ttdv4 n="II.2.2-1009"><bkdv3 n="7128">ordering all things as they listed, the councell which were assembled be{\-}
<ttdv4 n="II.2.2-1010"><bkdv3 n="7129">fore vnder the Emperour <f t="r"><name t="ps">Constantine</name> <f t="bl"> the fifth, and had decreed that all
<ttdv4 n="II.2.2-1011"><bkdv3 n="7130">images should bee destroyed, was condemned as an hereticall councell
<ttdv4 n="II.2.2-1012"><bkdv3 n="7131">and assemblie: And a decree was made, that images should bee put vp
<ttdv4 n="II.2.2-1013"><bkdv3 n="7132">in all the Churches of <f t="r"><name t="pl">Greece</name> <f t="bl">, and that honour and worshippe also should
<ttdv4 n="II.2.2-1014"><bkdv3 n="7133">bee giuen vnto the said images. And so the Empresse sparing no dili{\-}
<ttdv4 n="II.2.2-1015"><bkdv3 n="7134">gence in setting vp of images, nor cost in decking them in all Churches,

<note place="rmargin">
<bkdv3 n="7135"><f t="i">A decree
<bkdv3 n="7136">that Images
<bkdv3 n="7137">should bee
<bkdv3 n="7138">worshipped. <f t="bl">

<ttdv4 n="II.2.2-1016"><bkdv3 n="7139">made <f t="r"><name t="pl">Constantinople</name> <f t="bl"> within a short time altogether like <f t="r"><name t="pl">Rome</name> <f t="bl"> it selfe.
<ttdv4 n="II.2.2-1017"><bkdv3 n="7140">And now you may see that come to passe which Bishoppe <f t="r"><name t="ps">Serenus</name> <f t="bl"> feared,
<ttdv4 n="II.2.2-1018"><bkdv3 n="7141">and <f t="r"><name t="ps">Gregorie</name> <f t="bl"> the first forbade in vaine: to wit, that images should in no
<ttdv4 n="II.2.2-1019"><bkdv3 n="7142">wise bee worshipped. For now not onely the simple and vnwise (vnto
<ttdv4 n="II.2.2-1020"><bkdv3 n="7143">whom images, as the Scriptures teach, bee specially a snare) but the
<ttdv4 n="II.2.2-1021"><bkdv3 n="7144">Bishoppes and learned men also, fall to idolatrie by occasion of images,
<ttdv4 n="II.2.2-1022"><bkdv3 n="7145">yea and make decrees and lawes for the maintenance of the same. So
<ttdv4 n="II.2.2-1023"><bkdv3 n="7146">hard is it, and in deede impossible any long time to haue images publike{\-}
<ttdv4 n="II.2.2-1024"><bkdv3 n="7147">lie in Churches and Temples without idolatrie, as by the space of little
<ttdv4 n="II.2.2-1025"><bkdv3 n="7148">more then one hundred yeeres betwixt <f t="r"><name t="ps">Gregory</name> <f t="bl"> the first, forbidding most
<ttdv4 n="II.2.2-1026"><bkdv3 n="7149">straightly the worshipping of images, and <f t="r"><name t="ps">Gregory</name> <f t="bl"> the third, <f t="r"><name t="ps">Paul</name> <f t="bl">, and
<ttdv4 n="II.2.2-1027"><bkdv3 n="7150"><f t="r"><name t="ps">Leo</name> <f t="bl"> the third, Bishoppes of <f t="r"><name t="pl">Rome</name> <f t="bl">, with this councell commaunding
<ttdv4 n="II.2.2-1028"><bkdv3 n="7151">and decreeing that images should bee worshipped, most euidently ap{\-}
<ttdv4 n="II.2.2-1029"><bkdv3 n="7152">peareth.
<ttdv4 n="II.2.2-1030"><bkdv3 n="7153">Now when <f t="r"><name t="ps">Constantine</name> <f t="bl"> the young Emperour came to the age of twen{\-}
<ttdv4 n="II.2.2-1031"><bkdv3 n="7154">tie yeeres, he was dayly in lesse and lesse estimation. For such as were a{\-}
<ttdv4 n="II.2.2-1032"><bkdv3 n="7155">bout his mother, perswaded her, that it was <f t="bll">GODS<f t="bl"> determination
<ttdv4 n="II.2.2-1033"><bkdv3 n="7156">that she should reigne alone, and not her sonne with her. The ambiti{\-}
<ttdv4 n="II.2.2-1034"><bkdv3 n="7157">ous woman beleeuing the same, depriued her sonne of all Imperiall dig{\-}
<ttdv4 n="II.2.2-1035"><bkdv3 n="7158">nitie, and compelled all the men of warre, with their Captaines, to sweare
<ttdv4 n="II.2.2-1036"><bkdv3 n="7159">to her that they would not suffer her Sonne <f t="r"><name t="ps">Constantine</name> <f t="bl"> to reigne during
<ttdv4 n="II.2.2-1037"><bkdv3 n="7160">her life. With which indignitie the young Prince being mooued, recoue{\-}
<ttdv4 n="II.2.2-1038"><bkdv3 n="7161">red the regiment of the Empire vnto himselfe by force, and being brought
<ttdv4 n="II.2.2-1039"><bkdv3 n="7162">vp in true religion in his fathers time, seeing the superstition of his mo{\-}
<ttdv4 n="II.2.2-1040"><bkdv3 n="7163">ther <f t="r"><name t="ps">Irene</name> <f t="bl">, and the Idolatrie committed by images, cast downe, brake,
<ttdv4 n="II.2.2-1041"><bkdv3 n="7164">and burned all the idoles and images that his mother had set vp. But
<ttdv4 n="II.2.2-1042"><bkdv3 n="7165">within a few yeeres after, <f t="r"><name t="ps">Irene</name> <f t="bl"> the Empresse, taken againe into her sonnes
<ttdv4 n="II.2.2-1043"><bkdv3 n="7166">fauour, after shee had perswaded him to put out <f t="r"><name t="ps">Nicephorus</name> <f t="bl"> his vncles
<ttdv4 n="II.2.2-1044"><bkdv3 n="7167">eyes, and to cut out the tongues of his foure other vncles, and to forsake
<ttdv4 n="II.2.2-1045"><bkdv3 n="7168">his wife, and by such meanes to bring him into hatred with all his sub{\-}
<ttdv4 n="II.2.2-1046"><bkdv3 n="7169">iects; now further to declare that shee was no changeling, but the same
<ttdv4 n="II.2.2-1047"><bkdv3 n="7170">woman that had before digged vp and burned her father in lawes body,
<ttdv4 n="II.2.2-1048"><bkdv3 n="7171">and that shee would be as naturall a Mother as shee had beene a kinde
<ttdv4 n="II.2.2-1049"><bkdv3 n="7172">Daughter, seeing the images, which shee loued so well, and had with so
<ttdv4 n="II.2.2-1050"><bkdv3 n="7173">great cost set vp dayly destroyed by her sonne the Emperour, by the helpe
<ttdv4 n="II.2.2-1051"><bkdv3 n="7174">of certaine good companions depriued her Sonne of the Empire: And

<bkdv3 n="7175"><fw t="catch">first</fw>

<bkdv2 type="page" n="34" sig="Cc5v" side="outer" forme="2">

<bkdv3 n="7176"><f t="r"><fw t="pag">34</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-1052"><bkdv3 n="7177">first, like a kinde and louing mother, put out both his eyes, and layd him
<ttdv4 n="II.2.2-1053"><bkdv3 n="7178">in prison, where after long and many torments, she at the last most cruelly
<ttdv4 n="II.2.2-1054"><bkdv3 n="7179">slew him.
<ttdv4 n="II.2.2-1055"><bkdv3 n="7180">In this historie, ioyned to <f t="r"><name t="ps">Eutropius</name> <f t="bl">, it is written, that the Sunne was
<ttdv4 n="II.2.2-1056"><bkdv3 n="7181">darkened by the space of xvii. dayes most strangely and dreadfully, and
<ttdv4 n="II.2.2-1057"><bkdv3 n="7182">that all men sayd, that for the horriblenesse of that cruell and vnnaturall
<ttdv4 n="II.2.2-1058"><bkdv3 n="7183">fact of <f t="r"><name t="ps">Irene</name> <f t="bl">, and the putting out of the Emperours eyes, the Sunne had
<ttdv4 n="II.2.2-1059"><bkdv3 n="7184">lost his light. But indeede, <f t="bll">GOD<f t="bl"> would signifie by the darkenesse of
<ttdv4 n="II.2.2-1060"><bkdv3 n="7185">the Sunne, into what darkenesse and blindesse of ignorance and idola{\-}
<ttdv4 n="II.2.2-1061"><bkdv3 n="7186">trie, Christendome should fall by the occasion of Images. The bright
<ttdv4 n="II.2.2-1062"><bkdv3 n="7187">Sunne of his eternall trueth, and light of his holy worde, by the mystes
<ttdv4 n="II.2.2-1063"><bkdv3 n="7188">and blacke cloudes of mens traditions being blemished and darkened, as
<ttdv4 n="II.2.2-1064"><bkdv3 n="7189">by sundry most terrible earthquakes that happened about the same time,
<ttdv4 n="II.2.2-1065"><bkdv3 n="7190"><f t="bll">GOD<f t="bl"> signified, that the quiet estate of true religion, should by such ido{\-}
<ttdv4 n="II.2.2-1066"><bkdv3 n="7191">latry be most horribly tossed and turmoyled. And here may you see what
<ttdv4 n="II.2.2-1067"><bkdv3 n="7192">a gracious and vertuous Lady this <f t="r"><name t="ps">Irene</name> <f t="bl"> was, how louing a neece to her
<ttdv4 n="II.2.2-1068"><bkdv3 n="7193">husbands vncles, how kinde a mother in law to her sonnes wife, how lo{\-}
<ttdv4 n="II.2.2-1069"><bkdv3 n="7194">uing a daughter to her father in law, how naturall a mother to her
<ttdv4 n="II.2.2-1070"><bkdv3 n="7195">owne sonne, and what a stout and valiant Captaine the Bishops of <f t="r"><name t="pl">Rome</name> <f t="bl">
<ttdv4 n="II.2.2-1071"><bkdv3 n="7196">had of her, for the setting vp and maintenance of their idoles or images.
<ttdv4 n="II.2.2-1072"><bkdv3 n="7197">Surely, they could not haue found a meeter patrone for the maintenance
<ttdv4 n="II.2.2-1073"><bkdv3 n="7198">of such a matter, then this <f t="r"><name t="ps">Irene</name> <f t="bl">, whose ambition and desire of rule was
<ttdv4 n="II.2.2-1074"><bkdv3 n="7199">insatiable, whose treason continually studied and wrought, was most
<ttdv4 n="II.2.2-1075"><bkdv3 n="7200">abominable, whose wicked and vnnaturall crueltie passed <f t="r"><name t="ps">Medea</name> <f t="bl"> and
<ttdv4 n="II.2.2-1076"><bkdv3 n="7201"><f t="r"><name t="ps">Progne</name> <f t="bl">, whose detestable paracides haue ministred matter to Poets, to
<ttdv4 n="II.2.2-1077"><bkdv3 n="7202">write their horrible tragedies.
<ttdv4 n="II.2.2-1078"><bkdv3 n="7203">And yet certaine Historiographers, who doe put in writing all these
<ttdv4 n="II.2.2-1079"><bkdv3 n="7204">her horrible wickednesses, for loue they had to images, which the maintey{\-}
<ttdv4 n="II.2.2-1080"><bkdv3 n="7205">ned, doe prayse her as a godly Empresse, and as sent from <f t="bll">GOD<f t="bl">. Such
<ttdv4 n="II.2.2-1081"><bkdv3 n="7206">is the blindnesse of false superstition, if it once take possession in a mans
<ttdv4 n="II.2.2-1082"><bkdv3 n="7207">minde, that it will both declare the vices of wicked princes, and also com{\-}
<ttdv4 n="II.2.2-1083"><bkdv3 n="7208">mend them. But not long after, the sayd <f t="r"><name t="ps">Irene</name> <f t="bl"> being suspected to the prin{\-}
<ttdv4 n="II.2.2-1084"><bkdv3 n="7209">ces and Lords of <f t="r"><name t="pl">Greece</name> <f t="bl"> of treason, in alienating the Empire to <f t="r"><name t="ps">Charles</name> <f t="bl">
<ttdv4 n="II.2.2-1085"><bkdv3 n="7210">king of the <f t="r"><name t="ps">Francons</name> <f t="bl">, and for practising a secret marriage betweene her
<ttdv4 n="II.2.2-1086"><bkdv3 n="7211">selfe and the sayd king, and being conuicted of the same, was by the sayd
<ttdv4 n="II.2.2-1087"><bkdv3 n="7212">Lords deposed and depriued againe of the Empire, and caried into exile
<ttdv4 n="II.2.2-1088"><bkdv3 n="7213">into the Iland <f t="r"><name t="pl">Lesbos</name> <f t="bl">, where she ended her lewde life.

<note place="lmargin">
<bkdv3 n="7214"><f t="i">Another
<bkdv3 n="7215">councell a{\-}
<bkdv3 n="7216">gainst ima{\-}
<bkdv3 n="7217">ges. <f t="bl">

<ttdv4 n="II.2.2-1089"><bkdv3 n="7218">While these tragedies about images were thus working in <f t="r"><name t="pl">Greece</name> <f t="bl">, the
<ttdv4 n="II.2.2-1090"><bkdv3 n="7219">same question of the vse of images in Churches began to bee mooued in
<ttdv4 n="II.2.2-1091"><bkdv3 n="7220"><f t="r"><name t="pl">Spaine</name> <f t="bl"> also. And at <f t="r"><name t="pl">Eliberi</name> <f t="bl">, a notable citie, now called <f t="r"><name t="pl">Granate</name> <f t="bl">, was a coun{\-}
<ttdv4 n="II.2.2-1092"><bkdv3 n="7221">cell of Spanish Bishops and other learned men assembled, and there, after
<ttdv4 n="II.2.2-1093"><bkdv3 n="7222">long deliberation and debating of the matter, it was concluded at length
<ttdv4 n="II.2.2-1094"><bkdv3 n="7223">by the whole councell, after this sort, in the 36. article.

<note place="lmargin">
<bkdv3 n="7224"><f t="i">Doctours of
<bkdv3 n="7225">the councell
<bkdv3 n="7226">against ima{\-}
<bkdv3 n="7227">ges. <f t="bl">

<ttdv4 n="II.2.2-1095"><bkdv3 n="7228">Wee thinke that pictures ought not to bee in Churches, lest that which
<ttdv4 n="II.2.2-1096"><bkdv3 n="7229">is honoured or worshipped be painted on walles. And in the xli. Canon
<ttdv4 n="II.2.2-1097"><bkdv3 n="7230">of that councel it is thus written: Wee thought good to admonish the
<ttdv4 n="II.2.2-1098"><bkdv3 n="7231">faithfull, that as much as in them lieth, they suffer no images to bee in

<bkdv3 n="7232"><fw t="catch">their</fw>

<bkdv2 type="page" n="35" sig="Cc6r" side="inner" forme="1">

<bkdv3 n="7233"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">35</fw><f t="bl">

<ttdv4 n="II.2.2-1099"><bkdv3 n="7234">their houses, but if they feare any violence of their seruants, at the
<ttdv4 n="II.2.2-1100"><bkdv3 n="7235">lest let them keepe themselues cleane and pure from Images, if they
<ttdv4 n="II.2.2-1101"><bkdv3 n="7236">doe not so, let them be accounted as none of the Church. Note here, I
<ttdv4 n="II.2.2-1102"><bkdv3 n="7237">pray you, how a whole and great countrey in the West and South parts
<ttdv4 n="II.2.2-1103"><bkdv3 n="7238">of <f t="r"><name t="pl">Europe</name> <f t="bl">, neerer to <f tr><name t="pl">Rome</name> <f bl> a greater deale then to <f r><name t="pl">Greece</name> <f bl> in situation of
<ttdv4 n="II.2.2-1104"><bkdv3 n="7239">place, doe agree with the <f t="r"><name t="ps">Greekes</name> <f t="bl"> against Images, and doe not onely
<ttdv4 n="II.2.2-1105"><bkdv3 n="7240">forbid them in Churches, but also in priuate houses, and doe excommu{\-}
<ttdv4 n="II.2.2-1106"><bkdv3 n="7241">cate them that doe the contrarie: And an other councell of the learned
<ttdv4 n="II.2:2;1107><bkdv3 n="7242">men of all <f t="r"><name t="pl">Spaine</name> <f t="bl"> also, called <f t="r"><cit work=""Concilium Toletanum Duodecimum">Concilium Toletanum Duodecimum</name> <f t="bl">, decreed

<note place="rmargin">
<bkdv3 n="7243"><f t="i">Yet another
<bkdv3 n="7244">councell a{\-}
<ttdv4 n="II.2.2-1108"><bkdv3 n="7245">gainst ima{\-}
<bkdv3 n="7246">ges. <f t="bl">

<ttdv4 n="II.2.2-1109"><bkdv3 n="7247">and determined likewise against Images and Image worshippers. But
<ttdv4 n="II.2.2-1110"><bkdv3 n="7248">when these decrees of the Spanish councell at Eliberi came to the know{\-}
<ttdv4 n="II.2.2-1111"><bkdv3 n="7249">ledge of the Bishop of <name t="pl">Rome</name> and his adherents, they fearing lest all <f t="r"><name t="pl">Ger{\-}
<ttdv4 n="II.2.2-1112"><bkdv3 n="7250">many</name> <f t="bl"> also would decree against Images, and forsake them, thought to
<ttdv4 n="II.2.2-1113"><bkdv3 n="7251">preuent the matter, and by the consent and helpe of the prince of <f t="r"><name t="pl">Francons</name> <f t="bl">
<ttdv4 n="II.2.2-1114"><bkdv3 n="7252">(whose power was then most great in the West parts of the world) assem{\-}
<ttdv4 n="II.2.2-1115"><bkdv3 n="7253">bled a councell of Germanes at <f t="r"><name t="pl">Frankford</name> <f t="bl">, and there procured the Spa{\-}
<ttdv4 n="II.2.2-1116"><bkdv3 n="7254">nish councell against Images afore mentioned, to bee condemned by the
<ttdv4 n="II.2.2-1117"><bkdv3 n="7255">name of the <f t="r"><name t="ps">Foelician</name> <f t="bl"> heresie, (for that <f t="r"><name t="ps">Foelix</name> <f t="bl"> Bishoppe of <f t="r"><name t="pl">Aquitania</name> was
<ttdv4 n="II.2.2-1118"><bkdv3 n="7256">chiefe in that councell) and obtained that the actes of the second <f t="r"><name t="pl">Nicene</name> <f t="bl">
<ttdv4 n="II.2.2-1119"><bkdv3 n="7257">councell, assembled by <f t="r"><name t="ps">Irene</name> <f t="bl"> (the holy Empresse whom ye heard of before)
<ttdv4 n="II.2.2-1120"><bkdv3 n="7258">and the sentence of the Bishop of <name t="pl">Rome</name> for images might be receiued. For
<ttdv4 n="II.2.2-1121"><bkdv3 n="7259">much after this sort do the Papists report of the history of the councell of
<ttdv4 n="II.2:2;1122><bkdv3 n="7260"><f t="r"><name t="pl">Frankford</name> <f t="bl">. Notwithstanding the booke of <f t="r"><cit work=""Carolus Magnus">Carolus Magnus</cit><f t="bl"> his owne wri{\-}
<ttdv4 n="II.2.2-1123"><bkdv3 n="7261">ting, as the title sheweth, which is now put in print, and commonly in
<ttdv4 n="II.2.2-1124"><bkdv3 n="7262">mens hands, sheweth the iudgement of that Prince, |&| of the whole coun{\-}
<ttdv4 n="II.2.2-1125"><bkdv3 n="7263">cell of <f t="r"><name t="pl">Frankford</name> <f t="bl"> also, to be against Images, and against the second coun{\-}
<ttdv4 n="II.2.2-1126"><bkdv3 n="7264">cell of <f t="r"><name t="pl">Nice</name> <f t="bl"> assembled by <f r><name t="ps">Irene</name> <f bl> for Images, and calleth it an arrogant, foo{\-}
<ttdv4 n="II.2.2-1127"><bkdv3 n="7265">lish, and vngodly councell, and declareth the assembly of the councell of
<ttdv4 n="II.2.2-1128"><bkdv3 n="7266"><f t="r"><name t="pl">Frankford</name> <f t="bl">, to haue beene directly made and gathered against that <f t="r"><name t="pl">Nicene</name> <f t="bl">
<ttdv4 n="II.2.2-1129"><bkdv3 n="7267">councell, and the errours of the same. So that it must needs follow, that
<ttdv4 n="II.2.2-1130"><bkdv3 n="7268">either there were in one Princes time two councels assembled at <f t="r"><name t="pl">Frank{\-}
<ttdv4 n="II.2.2-1131"><bkdv3 n="7269">ford</name> <f t="bl">, one contrary to the other, which by no history doth appeare, or els
<ttdv4 n="II.2.2-1132"><bkdv3 n="7270">that after their custome, the Popes and Papistes haue most shamefully cor{\-}
<ttdv4 n="II.2.2-1133"><bkdv3 n="7271">rupted the councell, as their maner is to handle, not onely councels, but
<ttdv4 n="II.2.2-1134"><bkdv3 n="7272">also all histories and writings of the olde Doctors, falsifying and corrup{\-}
<ttdv4 n="II.2.2-1135"><bkdv3 n="7273">ting them for the maintenance of their wicked and vngodly purposes, as
<ttdv4 n="II.2.2-1136"><bkdv3 n="7274">hath in times of late come to light, and doth in our dayes more and more
<ttdv4 n="II.2.2-1137"><bkdv3 n="7275">continually appeare most euidently. Let the forged gift of <f t="r"><name t="ps">Constantine</name> <f t="bl">, and
<ttdv4 n="II.2.2-1138"><bkdv3 n="7276">the notable attempt to falsifie the first <f t="r"><name t="pl">Nicene</name> <f t="bl"> councell for the Popes Su{\-}

<note place="rmargin">
<bkdv3 n="7277"><f t="i">The forged
<bkdv3 n="7278">gift of <name t="ps">Con{\-}
<bkdv3 n="7279">stantine</name> .&c.<f t="bl">

<ttdv4 n="II.2.2-1139"><bkdv3 n="7280">premacie, practised by Popes in Saint <f t="r"><name t="ps">Augustines</name> <f t="bl"> time bee a witnesse
<ttdv4 n="II.2.2-1140"><bkdv3 n="7281">hereof: which practise in deed had then taken effect, had not the diligence
<ttdv4 n="II.2.2-1141"><bkdv3 n="7282">and wisedome of S. <f t="r"><name t="ps">Augustine</name> <f t="bl"> and other learned and godly Bishops in
<ttdv4 n="II.2.2-1142"><bkdv3 n="7283"><f t="r"><name t="pl">Affrik</name> <f t="bl">, by their great labour and charges also, resisted and stopped the
<ttdv4 n="II.2.2-1143"><bkdv3 n="7284">same. Now to come towards and end of this history, and to shew you the

<note place="rmargin">
<bkdv3 n="7285"><f t="i"><name t="pl">Nicene</name> coun{\-}
<bkdv3 n="7286">cell like to be
<bkdv3 n="7287">falsified. <f t="bl">

<ttdv4 n="II.2.2-1144"><bkdv3 n="7288">principall point that came to passe by the maintenance of images. Where{\-}
<ttdv4 n="II.2.2-1145"><bkdv3 n="7289">as from <f t="r"><name t="ps">Constantinus Magnus</name> <f t="bl"> time, vntill this day, all authority imperiall

<bkdv3 n="7290"><fw t="catch">and</fw>

<bkdv2 type="page" n="36" sig="Cc6v" side="outer" forme="1">

<bkdv3 n="7291"><f t="r"><fw t="pag">36</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-1146"><bkdv3 n="7292">and princely dominion of the Empire of <f t="r"><name t="pl">Rome</name> <f t="bl">, remayned continually in
<ttdv4 n="II.2.2-1147"><bkdv3 n="7293">the right and possession of the Emperours, who had their continuance
<ttdv4 n="II.2.2-1148"><bkdv3 n="7294">and seate Imperiall at <f t="r"><name t="pl">Constantinople</name> <f t="bl"> the Citie royall. <f t="r"><name t="ps">Leo</name> <f t="bl"> the third,
<ttdv4 n="II.2.2-1149"><bkdv3 n="7295">then Bishop of <f t="r"><name t="pl">Rome</name> <f t="bl">, seeing the Greeke Emperours so bent against his
<ttdv4 n="II.2.2-1150"><bkdv3 n="7296">gods of golde and siluer, timber and stone, and hauing the king of the
<ttdv4 n="II.2.2-1151"><bkdv3 n="7297"><f t="r"><name t="ps">Francons</name> <f t="bl"> or Frenchmen, named <f t="r"><name t="ps">Charles</name> <f t="bl">, whose power was exceeding
<ttdv4 n="II.2.2-1152"><bkdv3 n="7298">great in the West Countreys, very applyable to his minde, for causes
<ttdv4 n="II.2.2-1153"><bkdv3 n="7299">hereafter appearing, vnder the pretence that they of <f t="r"><name t="pl">Constantinople</name> <f t="bl"> were
<ttdv4 n="II.2.2-1154"><bkdv3 n="7300">for that matter of images vnder the Popes ban and curse, and therefore
<ttdv4 n="II.2.2-1155"><bkdv3 n="7301">vnworthy to bee Emperours, or to beare rule, and for that the Empe{\-}
<ttdv4 n="II.2.2-1156"><bkdv3 n="7302">rours of <f t="r"><name t="pl">Greece</name> <f t="bl"> being farre off, were not ready at a becke to defend the
<ttdv4 n="II.2.2-1157"><bkdv3 n="7303">Pope against the Lumbardes his enemies, and other with whom hee
<ttdv4 n="II.2.2-1158"><bkdv3 n="7304">had variance: this <f t="r"><name t="ps">Leo</name> <f t="bl"> the third, I say, attempted a thing exceeding
<ttdv4 n="II.2.2-1159"><bkdv3 n="7305">strange and vnheard of before, and of vncredible boldnesse and pre{\-}
<ttdv4 n="II.2.2-1160"><bkdv3 n="7306">sumption: For he by his Papall authoritie doeth translate the gouerne{\-}
<ttdv4 n="II.2.2-1161"><bkdv3 n="7307">ment of the Empire, and the crowne and name Imperiall, from the
<ttdv4 n="II.2.2-1162"><bkdv3 n="7308">Greekes, and giueth it vnto <f t="r"><name t="ps">Charles</name> <f t="bl"> the great, King of the <f t="r"><name t="ps">Francons</name> <f t="bl">, not
<ttdv4 n="II.2.2-1163"><bkdv3 n="7309">without the consent of the forenamed <f t="r"><name t="ps">Irene</name> <f t="bl">, Empresse of <f t="r"><name t="pl">Greece</name> <f t="bl">, who also
<ttdv4 n="II.2.2-1164"><bkdv3 n="7310">sought to be ioyned in mariage with the said <f t="r"><name t="ps">Charles</name> <f t="bl">. For the which cause
<ttdv4 n="II.2.2-1165"><bkdv3 n="7311">the said <f t="r"><name t="ps">Irene</name> <f t="bl"> was by the Lords of <f t="r"><name t="pl">Greece</name> <f t="bl"> deposed and banished, as one that
<ttdv4 n="II.2.2-1166"><bkdv3 n="7312">had betrayed the Empire, as ye before haue heard. And the said princes of
<ttdv4 n="II.2.2-1167"><bkdv3 n="7313"><f t="r"><name t="pl">Greece</name> <f t="bl"> did, after the depriuation of the said <f t="r"><name t="ps">Irene</name> <f t="bl">, by common consent, elect
<ttdv4 n="II.2.2-1168"><bkdv3 n="7314">and create (as they alwayes had done) an Emperour, named <f t="r"><name t="ps">Nicepho{\-}

<note place="lmargin">
<bkdv3 n="7315"><f t="i">These things
<bkdv3 n="7316">were done a{\-}
<bkdv3 n="7317">bout the 803
<bkdv3 n="7318">yeere of our Lord. <f t="r">

<ttdv4 n="II.2.2-1169"><bkdv3 n="7319">rus</name> <f t="bl">, whom the Bishop of <f t="r"><name t="pl">Rome</name> <f t="bl"> and they of the West would not acknow{\-}
<ttdv4 n="II.2.2-1170"><bkdv3 n="7320">ledge for their Emperour; For they had already created them another:
<ttdv4 n="II.2.2-1171"><bkdv3 n="7321">and so there became two Emperours. And the Empire which was be{\-}
<ttdv4 n="II.2.2-1172"><bkdv3 n="7322">fore one, was diuided into two parts, vpon occasion of idols and images,
<ttdv4 n="II.2.2-1173"><bkdv3 n="7323">and the worshipping of them: euen as the kingdome of the Israelites
<ttdv4 n="II.2.2-1174"><bkdv3 n="7324">was in old time for the like cause of idolatrie diuided in King <f t="r"><name t="ps">Roboam</name> <f t="bl"> his
<ttdv4 n="II.2.2-1175"><bkdv3 n="7325">time. And so the Bishop of <f t="r"><name t="pl">Rome</name> <f t="bl">, hauing the fauour of <f t="r"><name t="ps">Charles</name> <f t="bl"> the
<ttdv4 n="II.2.2-1176"><bkdv3 n="7326">great by this meanes assured to him, was wondrously enhanced in power
<ttdv4 n="II.2.2-1177"><bkdv3 n="7327">and authority, and did in all the West Church (especially in Italy) what
<ttdv4 n="II.2.2-1178"><bkdv3 n="7328">he lust, where images were set vp, garnished, and worshipped of all sorts
<ttdv4 n="II.2.2-1179"><bkdv3 n="7329">of men. But Images were not to fast set vp, and so much honoured in
<ttdv4 n="II.2.2-1180"><bkdv3 n="7330">Italie and the West: but <f t="r"><name t="ps">Nicephorus</name> <f t="bl"> Emperour of <f t="r"><name t="pl">Constantinople</name> <f t="bl">, and his
<ttdv4 n="II.2.2-1181"><bkdv3 n="7331">successours <f t="r"><name t="ps">Scauratius</name> <f t="bl">, the two <f t="r"><name t="ps">Michaels</name> <f t="bl">, <f t="r"><name t="ps">Leo</name> <f t="bl">, <f t="r"><name t="ps">Theophilus</name> <f t="bl"> , and other Em{\-}

<note place="lmargin">
<bkdv3 n="7332"><f t="i">Or, Staura{\-}
<bkdv3 n="7333">tius. <f t="bl">

<ttdv4 n="II.2.2-1182"><bkdv3 n="7334">perours their successours in the Empire of Greece, continually pulled
<ttdv4 n="II.2.2-1183"><bkdv3 n="7335">them downe, brake them, burned them, and destroyed them as fast. And
<ttdv4 n="II.2.2-1184"><bkdv3 n="7336">when <f t="r"><name t="ps">Theodorus</name> <f t="bl"> Emperour, would at the Councell of <f t="r"><name t="pl">Lions</name> <f t="bl"> haue agreed
<ttdv4 n="II.2.2-1185"><bkdv3 n="7337">with the Bishop of <f t="r"><name t="pl">Rome</name> <f t="bl">, and haue set vp images: he was by the Nobles
<ttdv4 n="II.2.2-1186"><bkdv3 n="7338">of the Empire of Greece depriued, and another chosen in his place, and so
<ttdv4 n="II.2.2-1187"><bkdv3 n="7339">rose a ielousie, suspicion, grudge, hatred, and enmity betweene the Chri{\-}
<ttdv4 n="II.2.2-1188"><bkdv3 n="7340">stians and Empires of the East countries and West, which could neuer
<ttdv4 n="II.2.2-1189"><bkdv3 n="7341">be quenched nor pacified. So that when the Saracens first, and af{\-}
<ttdv4 n="II.2.2-1190"><bkdv3 n="7342">terward the Turkes, inuaded the Christians, the one part of Christen{\-}
<ttdv4 n="II.2.2-1191"><bkdv3 n="7343">dome would not helpe the other. By reason whereof at the last, the no{\-}
<bkdv3 n="7344"><fw t="catch">ble</fw>


<bkdv1 type="gathering" n="14" format="folio" in="6s">
<bkdv2 type="page" n="37" sig="Dd1r" side="outer" forme="1">

<bkdv3 n="7345"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">37</fw><f t="bl">

<ttdv4 n="II.2.2-1192"><bkdv3 n="7346">ble Empire of <f t="r"><name t="pl">Greece</name> <f t="bl">, and the city imperiall <f t="r"><name t="pl">Constantinople</name> <f t="bl">, was lost, and
<ttdv4 n="II.2.2-1193"><bkdv3 n="7347">is come into the hands of the Infidels, who now haue ouerrunne almost
<ttdv4 n="II.2.2-1194"><bkdv3 n="7348">all Christendome, and possessing past the middle of <f t="r"><name t="pl">Hungary</name> <f t="bl">, which is part
<ttdv4 n="II.2.2-1195"><bkdv3 n="7349">of the West Empire, doe hang ouer all our heads, to the vtter danger of all
<ttdv4 n="II.2.2-1196"><bkdv3 n="7350">Christendome.
<ttdv4 n="II.2.2-1197"><bkdv3 n="7351">Thus wee see what a sea of mischiefes the maintenance of Images
<ttdv4 n="II.2.2-1198"><bkdv3 n="7352">hath brought with it, what an horrible Schisme betweene the East and
<ttdv4 n="II.2.2-1199"><bkdv3 n="7353">the West Church, what an hatred betweene one Christian and another,
<ttdv4 n="II.2.2-1200"><bkdv3 n="7354">Councels against Councels, Church against Church, Christians against
<ttdv4 n="II.2.2-1201"><bkdv3 n="7355">Christians, Princes against Princes, rebellions, treasons, vnnaturall
<ttdv4 n="II.2.2-1202"><bkdv3 n="7356">and most cruell murders, the daughter digging vp |&| burning her father
<ttdv4 n="II.2.2-1203"><bkdv3 n="7357">the Emperours body, the mother for loue of idols most abominably mur{\-}
<ttdv4 n="II.2.2-1204"><bkdv3 n="7358">dering her owne sonne, being an Emperour, at the last, the tearing in sun{\-}
<ttdv4 n="II.2.2-1205"><bkdv3 n="7359">der of Christendome and the Empire into two pieces, till the Infidels,
<ttdv4 n="II.2.2-1206"><bkdv3 n="7360">Saracens, and Turkes, common enemies to both parts, haue most cru{\-}
<ttdv4 n="II.2.2-1207"><bkdv3 n="7361">elly vanquished, destroyed and subdued the one part, the whole Empire
<ttdv4 n="II.2.2-1208"><bkdv3 n="7362">of <f t="r"><name t="pl">Greece</name><f t="bl">, <f t="r"><name t="pl">Asia</name><f t="bl"> the lesse, <f t="r"><name t="pl">Thracia</name><f t="bl">,
<f t="r"><name t="pl">Macedonia</name><f t="bl">, <f t="r"><name t="pl">Epirus</name><f t="bl">, and many other great
<ttdv4 n="II.2.2-1209"><bkdv3 n="7363">and goodly countreyes and Prouinces, and haue wonne a great piece of
<ttdv4 n="II.2.2-1210"><bkdv3 n="7364">the other Empire, and put the whole in dreadfull feare and most horrible
<ttdv4 n="II.2.2-1211"><bkdv3 n="7365">danger. For it is not without a iust and great cause to bee dread, left as
<ttdv4 n="II.2.2-1212"><bkdv3 n="7366">the Empire of Rome was euen for the like cause of Images and the wor{\-}
<ttdv4 n="II.2.2-1213"><bkdv3 n="7367">shipping of them torne in pieces and diuided, as was for Idolatrie the
<ttdv4 n="II.2.2-1214"><bkdv3 n="7368">kingdome of Israel in old time diuided: so like punishment, as for the like
<ttdv4 n="II.2.2-1215"><bkdv3 n="7369">offence fell vpon the Iewes, will also light vpon vs: that is, left the cru{\-}
<ttdv4 n="II.2.2-1216"><bkdv3 n="7370">ell tyrant and enemy of our common wealth and Religion the Turke, by
<ttdv4 n="II.2.2-1217"><bkdv3 n="7371"><f t="bll">GODS<f t="bl"> iust vengeance, in likewise partly murder, and partly leade
<ttdv4 n="II.2.2-1218"><bkdv3 n="7372">away into captiuity vs Christians, as did the <f t="r"><name t="pl">Assyrian</name> <f t="bl"> and <f t="r"><name t="pl">Babylonian</name> <f t="bl">
<ttdv4 n="II.2.2-1219"><bkdv3 n="7373">Kings murder and leade away the Israelites, and left the Empire of
<ttdv4 n="II.2.2-1220"><bkdv3 n="7374"><f t="r"><name t="pl">Rome</name> <f t="bl"> and Christian Religion be so vtterly brought vnder foot, as was
<ttdv4 n="II.2.2-1221"><bkdv3 n="7375">then the kingdome of Israel and true Religion of <f t="bll">GOD<f t="bl">, whereunto the
<ttdv4 n="II.2.2-1222"><bkdv3 n="7376">matter already (as I haue declared) shrewdly enclineth on our part, the
<ttdv4 n="II.2.2-1223"><bkdv3 n="7377">greater part of Christendome within lesse then three hundred yeers space,
<ttdv4 n="II.2.2-1224"><bkdv3 n="7378">being brought into captiuity and most miserable thraldome vnder the
<ttdv4 n="II.2.2-1225"><bkdv3 n="7379">Turke, and the noble Empire of <f t="r"><name t="pl">Greece</name> <f t="bl"> cleane euerted. Whereas if the
<ttdv4 n="II.2.2-1226"><bkdv3 n="7380">Christians, deuided by these Image matters, had holden together, no
<ttdv4 n="II.2.2-1227"><bkdv3 n="7381">Infidels and miscreants could thus haue preuayled against Christen{\-}
<ttdv4 n="II.2.2-1228"><bkdv3 n="7382">dome. And all this mischiefe and misery, which we haue hitherto fallen
<ttdv4 n="II.2.2-1229"><bkdv3 n="7383">into doe we owe to our mighty gods of gold and siluer, stocke and stone,
<ttdv4 n="II.2.2-1230"><bkdv3 n="7384">in whose helpe and defence (where they can not helpe themselues) wee
<ttdv4 n="II.2.2-1231"><bkdv3 n="7385">haue trusted so long, vntill our enemies the Infidels haue ouercome and
<ttdv4 n="II.2.2-1232"><bkdv3 n="7386">ouerrunne vs almost altogether. A iust reward for those that haue left
<ttdv4 n="II.2.2-1233"><bkdv3 n="7387">the mighty liuing <f t="bll">GOD<f t="bl">, the Lord of hosts, and haue stooped and giuen
<ttdv4 n="II.2.2-1234"><bkdv3 n="7388">the honour due to him, to deade blockes and stockes, who haue eyes and
<ttdv4 n="II.2.2-1235"><bkdv3 n="7389">see not, feet and cannot goe, and so foorth, and are cursed of <f t="bll">GOD<f t="bl">, and
<ttdv4 n="II.2.2-1236"><bkdv3 n="7390">all they that make them, and put their trust in them.

<bkdv3 n="7391"><fw t="sig">Dd</fw><fw t="catch">Thus</fw>

<bkdv2 type="page" n="38" sig="Dd1v" side="inner" forme="1">

<bkdv3 n="7392"><f t="r"><fw t="pag">38</fw> <fw t="header"><f t="r">The II. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.2-1237"><bkdv3 n="7393">Thus you vnderstand (welbeloued in our Sauiour <name t="ps">Christ</name> ) by the
<ttdv4 n="II.2.2-1238"><bkdv3 n="7394">iudgement of the old learned and godly Doctours of the Church, and by
<ttdv4 n="II.2.2-1239"><bkdv3 n="7395">ancient histories Ecclesiasticall, agreeing to the verity of <f t="bll">GODS<f t="bl"> word,
<ttdv4 n="II.2.2-1240"><bkdv3 n="7396">alleaged out of the old Testament and the new, that Images and Image
<ttdv4 n="II.2.2-1241"><bkdv3 n="7397">worshipping were in the Primitiue Church (which was most pure and
<ttdv4 n="II.2.2-1242"><bkdv3 n="7398">vncorrupt) abhorred and detested, as abominable and contrary to true
<ttdv4 n="II.2.2-1243"><bkdv3 n="7399">Christian Religion. And that when Images began to creepe into the
<ttdv4 n="II.2.2-1244"><bkdv3 n="7400">Church, they were not onely spoken and written against by godly and
<ttdv4 n="II.2.2-1245"><bkdv3 n="7401">learned Bishops, Doctours, and Clarkes, but also condemned by whole
<ttdv4 n="II.2.2-1246"><bkdv3 n="7402">Councels of Bishops and learned men assembled together, yea, the sayd
<ttdv4 n="II.2.2-1247"><bkdv3 n="7403">Images by many Christian Emperours and Bishops were defaced, bro{\-}
<ttdv4 n="II.2.2-1248"><bkdv3 n="7404">ken, and destroyed, and that aboue seuen hundred and eight hundred
<ttdv4 n="II.2.2-1249"><bkdv3 n="7405">yeers agoe, and that therefore it is not of late dayes (as some would beare
<ttdv4 n="II.2.2-1250"><bkdv3 n="7406">you in hand) that images and image worshipping haue beene spoken and
<ttdv4 n="II.2.2-1251"><bkdv3 n="7407">written against. Finally, you haue heard what mischiefe and misery
<ttdv4 n="II.2.2-1252"><bkdv3 n="7408">hath by the occasion of the said Images fallen vpon whole Christendome,
<ttdv4 n="II.2.2-1253"><bkdv3 n="7409">besides the losse of infinite soules, which is most horrible of all. Where{\-}
<ttdv4 n="II.2.2-1254"><bkdv3 n="7410">fore let vs beseech <f t="bll">GOD<f t="bl">, that we, being warned by his holy word, for{\-}
<ttdv4 n="II.2.2-1255"><bkdv3 n="7411">bidding all Idolatry, and by the writing of old godly Doctours and Ec{\-}
<ttdv4 n="II.2.2-1256"><bkdv3 n="7412">clesiasticall histories written, and preserued by <f t="bll">GODS<f t="bl"> ordinance for
<ttdv4 n="II.2.2-1257"><bkdv3 n="7413">our admonition and warning, may flee from all Idolatry, and so escape
<ttdv4 n="II.2.2-1258"><bkdv3 n="7414">the horrible punishment and plagues, aswell worldly, as euer{\-}
<ttdv4 n="II.2.2-1259"><bkdv3 n="7415">lasting, threatned for the same, which <f t="bll">GOD<f t="bl"> our hea{\-}
<ttdv4 n="II.2.2-1260"><bkdv3 n="7416">uenly Father graunt vs, for our onely Sauiour
<ttdv4 n="II.2.2-1261"><bkdv3 n="7417">and Mediator <name t="ps">Iesus Christs</name> sake.
<ttdv4 n="II.2.2-1262"><bkdv3 n="7418">Amen.

<bkdv3 n="7419"><fw t="catch">{P} The</fw>

<bkdv2 type="page" n="39" sig="Dd2r" side="outer" forme="2">

<bkdv3 n="7420"><f t="r"><fw t="pag">39</fw>

<ttdv3 n="3" t="part">

<ttdv4 n="II.2.3-1263"><bkdv3 n="7421">{P} The third part of the Homilie against Images, and the
<ttdv4 n="II.2.3-1264"><bkdv3 n="7422"><f t="i">worshipping of them, conteyning the confutation of the
<ttdv4 n="II.2.3-1265"><bkdv3 n="7423">principall arguments which are vsed to bee made
<ttdv4 n="II.2.3-1266"><bkdv3 n="7424">for the maintenance of Images. Which
<ttdv4 n="II.2.3-1267"><bkdv3 n="7425">part may serue to instruct the Curates
<ttdv4 n="II.2.3-1268"><bkdv3 n="7426">themselues, or men of good
<ttdv4 n="II.2.3-1269"><bkdv3 n="7427">vnderstanding. <f t="bk">
<ttdv4 n="II.2.3-1270"><bkdv3 n="7428">NOW<f t="bl"> ye haue heard how plainely, how vehemently, and
<ttdv4 n="II.2.3-1271"><bkdv3 n="7429">that in many places, the word of <f t="bll">GOD<f t="bl"> speaketh against
<ttdv4 n="II.2.3-1272"><bkdv3 n="7430">not onely idolatrie and worshipping of images, but also
<ttdv4 n="II.2.3-1273"><bkdv3 n="7431">against idols and images themselues: (I meane alwaies
<ttdv4 n="II.2.3-1274"><bkdv3 n="7432">thus heerein, in that we be stirred and prouoked by them
<ttdv4 n="II.2.3-1275"><bkdv3 n="7433">to worship them, and not as though they were simply for{\-}
<ttdv4 n="II.2.3-1276"><bkdv3 n="7434">bidden by the New Testament, without such occasion
<ttdv4 n="II.2.3-1277"><bkdv3 n="7435">and danger.) And ye haue heard likewise out of histories Ecclesiasticall,
<ttdv4 n="II.2.3-1278"><bkdv3 n="7436">the beginning, proceeding, and successe of idolatrie by images, and the
<ttdv4 n="II.2.3-1279"><bkdv3 n="7437">great contention in the Church of <name t="ps">Christ</name> about them: to the great trou{\-}
<ttdv4 n="II.2.3-1280"><bkdv3 n="7438">ble and decay of Christendome: and withall ye haue heard the sentences
<ttdv4 n="II.2.3-1281"><bkdv3 n="7439">of old ancient Fathers and godly learned Doctours and Bishops, against
<ttdv4 n="II.2.3-1282"><bkdv3 n="7440">images and idolatry, taken out of their owne writings. It remayneth,
<ttdv4 n="II.2.3-1283"><bkdv3 n="7441">that such reasons as be made for the maintenance of images, and exces{\-}
<ttdv4 n="II.2.3-1284"><bkdv3 n="7442">siue painting, gilding and decking, aswell of them, as of the Temples or
<ttdv4 n="II.2.3-1285"><bkdv3 n="7443">Churches, also be answered and confuted, partly by application of some
<ttdv4 n="II.2.3-1286"><bkdv3 n="7444">places before alleadged, to their reasons, and partly, by otherwise an{\-}
<ttdv4 n="II.2.3-1287"><bkdv3 n="7445">swering the same. Which part hath the last place in this Treatise, for
<ttdv4 n="II.2.3-1288"><bkdv3 n="7446">that it cannot be well vnderstood of the meaner sort, nor the arguments
<ttdv4 n="II.2.3-1289"><bkdv3 n="7447">of image maintayners, can without prolixitie too much tedious, bee an{\-}
<ttdv4 n="II.2.3-1290"><bkdv3 n="7448">swered without the knowledge of the Treatise going before. And al{\-}
<ttdv4 n="II.2.3-1291"><bkdv3 n="7449">though diuers things before mentioned, bee heere rehearsed againe: yet
<ttdv4 n="II.2.3-1292"><bkdv3 n="7450">this repetition is not superfluous, but in a maner necessary, for that the
<ttdv4 n="II.2.3-1293"><bkdv3 n="7451">simple sort cannot else vnderstand how the foresayd places are to be appli{\-}
<ttdv4 n="II.2.3-1294"><bkdv3 n="7452">ed to the arguments of such as doe maintaine images, wherewith other{\-}
<ttdv4 n="II.2.3-1295"><bkdv3 n="7453">wise they might be abused.
<ttdv4 n="II.2.3-1296"><bkdv3 n="7454">First, it is alleadged by them that maintaine images, that all lawes,
<ttdv4 n="II.2.3-1297"><bkdv3 n="7455">prohibitions, and curses, noted by vs out of the holy Scripture, and sen{\-}
<ttdv4 n="II.2.3-1298"><bkdv3 n="7456">tences of the Doctours also by vs alleadged, against images and the wor{\-}
<ttdv4 n="II.2.3-1299"><bkdv3 n="7457">shipping of them, appertaine to the idols of the Gentiles or Pagans, as
<ttdv4 n="II.2.3-1300"><bkdv3 n="7458">the idoll of <f t="r"><name t="ps">Iupiter, Mars, Mercury</name> <f t="bl">, etc. and not to our images of <f t="bll">GOD<f t="bl">, of
<ttdv4 n="II.2.3-1301"><bkdv3 n="7459"><name t="ps">Christ</name> , and his Saints. But it shall be declared both by <f t="bll">GODS<f t="bl"> word,
<ttdv4 n="II.2.3-1302"><bkdv3 n="7460">and the sentences of the ancient Doctours, and iudgement of the Primi{\-}

<bkdv3 n="7461"><fw t="sig">Dd 2</fw><fw t="catch">tiue</fw>

<bkdv2 type="page" n="40" sig="Dd2v" side="inner" forme="2">

<bkdv3 n="7462"><f t="r"><fw t="pag">40</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-1303"><bkdv3 n="7463">tiue Church, that all images, aswell ours, as the idoles of the Gentiles,
<ttdv4 n="II.2.3-1304"><bkdv3 n="7464">be forbidden and vnlawfull, namely in Churches and Temples. And first
<ttdv4 n="II.2.3-1305"><bkdv3 n="7465">this is to be replied out of <f t="bll">GODS<f t="bl"> word, that the images of <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.3-1306"><bkdv3 n="7466">the Father, the Sonne, and the holy Ghost, either seuerally, or the ima{\-}
<ttdv4 n="II.2.3-1307"><bkdv3 n="7467">ges of the Trinitie, which we had in euery Church, be by the Scriptures
<ttdv4 n="II.2.3-1308"><bkdv3 n="7468">expressely and directly forbidden, and condemned, as appeareth by these

<note place="lmargin">
<bkdv3 n="7469"><cit work="OT. Deuteronomy 4.12, 16"><f t="r">Deut.4.<f t="bl"></cit>

<ttdv4 n="II.2.3-1309"><bkdv3 n="7470">places: The Lord spake vnto you out of the middle of fire, you heard the
<ttdv4 n="II.2.3-1310"><bkdv3 n="7471">voyce or sound of his wordes, but you did see no forme or shape at all, lest
<ttdv4 n="II.2.3-1311"><bkdv3 n="7472">peraduenture you being deceiued, should make to your selfe any grauen
<ttdv4 n="II.2.3-1312"><bkdv3 n="7473">image or likenesse: and so foorth, as is at large rehearsed n the first part
<ttdv4 n="II.2.3-1313"><bkdv3 n="7474">of this treatise against images. And therefore in the old Law, the mid{\-}
<ttdv4 n="II.2.3-1314"><bkdv3 n="7475">dle of the propitiatorie, which presented <f t="bll">GODS<f t="bl"> seate, was emptie,
<ttdv4 n="II.2.3-1315"><bkdv3 n="7476">lest any should take occasion to make any similitude or likenesse of him.

<note place="lmargin">
<bkdv3 n="7477"><cit work="OT. Isaiah 40.18-20"><f t="r">Esaias 40.<f t="bl"></cit>

<ttdv4 n="II.2.3-1316"><bkdv3 n="7478"><f t="r"><name t="ps">Esaias</name> <f t="bl">, after he hath set forth the incomprehensible Maiestie of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1317"><bkdv3 n="7479">he asketh, to whom then will ye make <f t="bll">GOD<f t="bl"> like? or what similitude
<ttdv4 n="II.2.3-1318"><bkdv3 n="7480">will yee set vp vnto him? Shall the caruer make him a carued image?
<ttdv4 n="II.2.3-1319"><bkdv3 n="7481">and shall the goldsmith couer him with golde, or cast him into a forme of
<ttdv4 n="II.2.3-1320"><bkdv3 n="7482">siluer plates? And for the poore man, shall the image maker frame an
<ttdv4 n="II.2.3-1321"><bkdv3 n="7483">image of timber, that hee may haue somewhat to set vp also? And after
<ttdv4 n="II.2.3-1322"><bkdv3 n="7484">this hee cryeth out: O wretches, heard yee neuer of this? Hath it not
<ttdv4 n="II.2.3-1323"><bkdv3 n="7485">beene preached to you since the beginning, how by the creation of the
<ttdv4 n="II.2.3-1324"><bkdv3 n="7486">world, and the greatnesse of the worke, they might vnderstand the Maie{\-}
<ttdv4 n="II.2.3-1325"><bkdv3 n="7487">stie of <f t="bll">GOD<f t="bl">, the maker and creatour of all, to bee greater then that it
<ttdv4 n="II.2.3-1326"><bkdv3 n="7488">could bee expressed or set foorth in any image or bodily similitude? Thus
<ttdv4 n="II.2.3-1327"><bkdv3 n="7489">farre the Prophet <f t="r"><name t="ps">Esaias</name> <f t="bl">, who from the xliiii. Chapter, to the xlix. intrea{\-}

<note place="lmargin">
<bkdv3 n="7490"><cit work="NT. Acts 17.29"><f t="r">Actes 17.<f t="bl"></cit>

<ttdv4 n="II.2.3-1328"><bkdv3 n="7491">teth in a maner of no other thing. And S. <f t="r"><name t="ps">Paul</name> <f t="bl"> in the Acts of the Apostles
<ttdv4 n="II.2.3-1329"><bkdv3 n="7492">euidently teacheth the same, that no similitude can be made vnto <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1330"><bkdv3 n="7493">in gold, siluer, stone or any other matter. By these and many other places
<ttdv4 n="II.2.3-1331"><bkdv3 n="7494">of Scripture it is euident, that no image either ought or can be made vn{\-}
<ttdv4 n="II.2.3-1332"><bkdv3 n="7495">to <f t="bll">GOD<f t="bl">. For how can <f t="bll">GOD<f t="bl">, a most pure spirit, whom man neuer
<ttdv4 n="II.2.3-1333"><bkdv3 n="7496">saw, be expressed by a grosse, bodily, and visible similitude? How can the
<ttdv4 n="II.2.3-1334"><bkdv3 n="7497">infinite Maiestie and greatnesse of <f t="bll">GOD<f t="bl">, incomprehensible to mans
<ttdv4 n="II.2.3-1335"><bkdv3 n="7498">minde, much more not able to be compassed with the sense, be expressed in
<ttdv4 n="II.2.3-1336"><bkdv3 n="7499">a small and little image? How can a dead and dumbe image expresse the
<ttdv4 n="II.2.3-1337"><bkdv3 n="7500">liuing <f t="bll">GOD<f t="bl">? What can an image, which when it is fallen, cannot rise
<ttdv4 n="II.2.3-1338"><bkdv3 n="7501">vp againe, which can neither helpe his friends, nor hurt his enemies, ex{\-}
<ttdv4 n="II.2.3-1339"><bkdv3 n="7502">presse of the most puissant and mighty <f t="bll">GOD<f t="bl">, who alone is able to re{\-}
<ttdv4 n="II.2.3-1340"><bkdv3 n="7503">ward his friends, and to destroy his enemies euerlastingly? A man might
<ttdv4 n="II.2.3-1341"><bkdv3 n="7504">iustly cry with the Prophet <f t="r"><name t="ps">Habacuc</name> <f t="bl">, Shall such Images instruct or

<note place="lmargin">
<bkdv3 n="7505"><cit work="OT. Habakkuk 2.18"><f t="r">Habac.2.<f t="bl"></cit>

<ttdv4 n="II.2.3-1342"><bkdv3 n="7506">teach any thing right of <f t="bll">GOD<f t="bl">? or shall they become doctours? Where{\-}
<ttdv4 n="II.2.3-1343"><bkdv3 n="7507">fore men that haue made an image of <f t="bll">GOD<f t="bl">, whereby to honour him,
<ttdv4 n="II.2.3-1344"><bkdv3 n="7508">haue thereby dishonoured him most highly, diminished his Maiestie, ble{\-}
<ttdv4 n="II.2.3-1345"><bkdv3 n="7509">mished his glory, and falsified his trueth. And therefore S. <f t="r"><name t="ps">Paul</name> <f t="bl"> sayth,

<note place="lmargin">
<bkdv3 n="7510"><cit work="NT. Romans 1.25"><f t="r">Rom.1.<f t="bl"></cit>

<ttdv4 n="II.2.3-1346"><bkdv3 n="7511">that such as haue framed any similitude or Image of <f t="bll">GOD<f t="bl"> like a mor{\-}
<ttdv4 n="II.2.3-1347"><bkdv3 n="7512">tall man, or any other likenesse, in timber, stone, or other matter, haue
<ttdv4 n="II.2.3-1348"><bkdv3 n="7513">changed his trueth into a lie. For both they thought it to bee no longer
<ttdv4 n="II.2.3-1349"><bkdv3 n="7514">that which it was, a stocke or a stone, and tooke it to be that which it was

<bkdv3 n="7515"><fw t="catch">not.</fw>

<bkdv2 type="page" n="41" sig="Dd3r" side="outer" forme="3">

<bkdv3 n="7516"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">41</fw><f t="bl">

<ttdv4 n="II.2.3-1350"><bkdv3 n="7517">not, as <f t="bll">GOD<f t="bl">, or an image of <f t="bll">GOD<f t="bl">. Wherefore an image of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1351"><bkdv3 n="7518">is not onely a lie, but a double lie also. But the deuill is a lier, and the fa{\-}

<note place="rmargin">
<bkdv3 n="7519"><cit work="NT. John 8.44"><f t="r">Iohn 8.<f t="bl"></cit>

<ttdv4 n="II.2.3-1352"><bkdv3 n="7520">ther of lyes: wherefore the lying Images which bee made of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1353"><bkdv3 n="7521">to his great dishonour, and horrible danger of his people, came from
<ttdv4 n="II.2.3-1354"><bkdv3 n="7522">the deuill.
<ttdv4 n="II.2.3-1355"><bkdv3 n="7523">Wherefore they be conuict of foolishnesse and wickednesse in making of
<ttdv4 n="II.2.3-1356"><bkdv3 n="7524">images of <f t="bll">GOD<f t="bl">, or the Trinitie: for that no image of <f t="bll">GOD<f t="bl"> ought
<ttdv4 n="II.2.3-1357"><bkdv3 n="7525">or can bee made, as by the Scriptures and good reason euidently appea{\-}
<ttdv4 n="II.2.3-1358"><bkdv3 n="7526">reth: yea, and once to desire an image of <f t="bll">GOD<f t="bl"> commeth of infidelitie,
<ttdv4 n="II.2.3-1359"><bkdv3 n="7527">thinking not <f t="bll">GOD<f t="bl"> to bee present, except they might see some signe or
<ttdv4 n="II.2.3-1360"><bkdv3 n="7528">image of him, as appeareth by the Hebrewes in the wildernesse willing
<ttdv4 n="II.2.3-1361"><bkdv3 n="7529"><f t="r"><name t="ps">Aaron</name> <f t="bl"> to make them gods whom they might see goe before them. Where
<ttdv4 n="II.2.3-1362"><bkdv3 n="7530">they obiect, that seeing in Esaias and Daniel bee certaine descriptions
<ttdv4 n="II.2.3-1363"><bkdv3 n="7531">of <f t="bll">GOD<f t="bl">, as sitting on a high seate, etc. Why may not a painter likewise
<ttdv4 n="II.2.3-1364"><bkdv3 n="7532">set him forth in colours to be seene, as it were a Iudge sitting in a throne,
<ttdv4 n="II.2.3-1365"><bkdv3 n="7533">aswell as he is described in writing by the Prophets, seeing that Scrip{\-}
<ttdv4 n="II.2.3-1366"><bkdv3 n="7534">ture or writing, and picture, differ but a little? First, it is to be answered,
<ttdv4 n="II.2.3-1367"><bkdv3 n="7535">that things forbidden by <f t="bll">GODS<f t="bl"> word, as painting of images of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1368"><bkdv3 n="7536">and things permitted of <f t="bll">GOD<f t="bl">, as such descriptions vsed of the Pro{\-}
<ttdv4 n="II.2.3-1369"><bkdv3 n="7537">phets, be not all one: neither ought, nor can mans reason (although it
<ttdv4 n="II.2.3-1370"><bkdv3 n="7538">shew neuer so goodly) preuaile any thing against <f t="bll">GODS<f t="bl"> expresse
<ttdv4 n="II.2.3-1371"><bkdv3 n="7539">worde, and plaine statute Law, as I may well terme it. Furthermore,
<ttdv4 n="II.2.3-1372"><bkdv3 n="7540">the Scripture although it haue certaine descriptions of <f t="bll">GOD<f t="bl">, yet if you
<ttdv4 n="II.2.3-1373"><bkdv3 n="7541">reade on forth, it expoundeth it selfe, declaring that <f t="bll">GOD<f t="bl"> is a pure spi{\-}
<ttdv4 n="II.2.3-1374"><bkdv3 n="7542">rit, infinite, who replenisheth heauen and earth, which the picture doeth
<ttdv4 n="II.2.3-1375"><bkdv3 n="7543">not, nor expoundeth it selfe, but rather when it hath set <f t="bll">GOD<f t="bl"> foorth in
<ttdv4 n="II.2.3-1376"><bkdv3 n="7544">a bodily similitude, leaueth a man there, and will easily bring one into the
<ttdv4 n="II.2.3-1377"><bkdv3 n="7545">heresie of the <f t="r"><name t="ps">Anthropomorphites</name> <f t="bl">, thinking <f t="bll">GOD<f t="bl"> to haue hands and
<ttdv4 n="II.2:3;1378><bkdv3 n="7546">feete, and to sit as a man doeth. which they that doe (saith <cit work=""Augustine, De Fido et Symbolo, Chap. 7">S. <f t="r">Augustine<f t="bl">
<ttdv4 n="II.2.3-1379"><bkdv3 n="7547">in his booke <f t="r">de fide |&| symbolo cap.7.<f t="bl"></cit>) fall into that sacriledge which the
<ttdv4 n="II.2.3-1380"><bkdv3 n="7548">Apostle detesteth, in those, who haue changed the glory of the incorrupti{\-}
<ttdv4 n="II.2.3-1381"><bkdv3 n="7549">ble <f t="bll">GOD<f t="bl">, into the similitude of a corruptible man. For it is wickednesse
<ttdv4 n="II.2.3-1382"><bkdv3 n="7550">for a Christian to erect such an image to <f t="bll">GOD<f t="bl"> in a Temple, and much
<ttdv4 n="II.2.3-1383"><bkdv3 n="7551">more wickednes to erect such a one in his heart by beleeuing of it. But to
<ttdv4 n="II.2.3-1384"><bkdv3 n="7552">this they reply, that this reason notwithstanding, Images of <name t="ps">Christ</name> may
<ttdv4 n="II.2.3-1385"><bkdv3 n="7553">be made, for that he tooke vpon him flesh, and became man. It were well
<ttdv4 n="II.2.3-1386"><bkdv3 n="7554">that they would first graunt, that they haue hitherto done most wic{\-}
<ttdv4 n="II.2.3-1387"><bkdv3 n="7555">kedly in making and mayntayning of Images of <f t="bll">GOD<f t="bl">, and of the
<ttdv4 n="II.2.3-1388"><bkdv3 n="7556">Trinitie in euery place, whereof they are by force of <f t="bll">GODS<f t="bl"> word and
<ttdv4 n="II.2.3-1389"><bkdv3 n="7557">good reason conuicted: and then to descend to the triall for other images.
<ttdv4 n="II.2.3-1390"><bkdv3 n="7558">Now concerning their obiection, that an Image of <name t="ps">Christ</name> may bee
<ttdv4 n="II.2.3-1391"><bkdv3 n="7559">made, the answer is easie. For in <f t="bll">GODS<f t="bl"> word and religion, it is not
<ttdv4 n="II.2.3-1392"><bkdv3 n="7560">only required whether a thing may be done or no: but also, whether it be
<ttdv4 n="II.2.3-1393"><bkdv3 n="7561">lawfull and agreeable to <f t="bll">GODS<f t="bl"> word to bee done, or no. For all wic{\-}
<ttdv4 n="II.2.3-1394"><bkdv3 n="7562">kednesse may be and is dayly done, which yet ought not to be done. And
<ttdv4 n="II.2.3-1395"><bkdv3 n="7563">the words of the reasons aboue alleaged out of the Scriptures are, that
<ttdv4 n="II.2.3-1396"><bkdv3 n="7564">Images neither ought, nor can be made vnto <f t="bll">GOD<f t="bl">. Wherefore to re{\-}

<bkdv3 n="7565"><fw t="sig">Dd3</fw><fw t="catch">plie</fw>

<bkdv2 type="page" n="42" sig="Dd3v" side="inner" forme="3">

<bkdv3 n="7566"><f t="r"><fw t="pag">42</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-1397"><bkdv3 n="7567">plie that Images of <name t="ps">Christ</name> may bee made, except withall it bee prooued,
<ttdv4 n="II.2.3-1398"><bkdv3 n="7568">that it is lawfull for them to be made, is, rather then to hold ones peace,
<ttdv4 n="II.2.3-1399"><bkdv3 n="7569">to say somewhat, but nothing to the purpose. And yet it appeareth that
<ttdv4 n="II.2.3-1400"><bkdv3 n="7570">no Image can be made of <name t="ps">Christ</name> , but a lying image (as the Scripture
<ttdv4 n="II.2.3-1401"><bkdv3 n="7571">peculiarly calleth Images lies) for <name t="ps">Christ</name> is <f t="bll">GOD<f t="bl"> and man. Seeing

<note place="lmargin">
<bkdv3 n="7572"><cit work="NT. Romans 1.23"><f t="r">Rom 1.<f t="bl"></cit>

<ttdv4 n="II.2.3-1402"><bkdv3 n="7573">therefore that for the Godhead, which is the most excellent part, no Ima{\-}
<ttdv4 n="II.2.3-1403"><bkdv3 n="7574">ges can be made, it is falsly called the image of <name t="ps">Christ</name> . Wherefore images
<ttdv4 n="II.2.3-1404"><bkdv3 n="7575">of <name t="ps">Christ</name> be not onely defects, but also lies. Which reason serueth also
<ttdv4 n="II.2.3-1405"><bkdv3 n="7576">for the Images of Saints, whose soules, the most excellent partes of
<ttdv4 n="II.2.3-1406"><bkdv3 n="7577">them, can by no Images be presented and expressed. Wherefore, they bee
<ttdv4 n="II.2.3-1407"><bkdv3 n="7578">no Images of Saints, whose soules reigne in ioy with <f t="bll">GOD<f t="bl">, but of
<ttdv4 n="II.2.3-1408"><bkdv3 n="7579">the bodies of Saints, which as yet lie putrified in the graues. Further{\-}
<ttdv4 n="II.2.3-1409"><bkdv3 n="7580">more, no true image can be made of <name t="ps">Christs</name> body, for it is vnknowen now
<ttdv4 n="II.2.3-1410"><bkdv3 n="7581">of what forme and countenance he was. And there bee in <f t="r"><name t="pl">Greece</name> <f t="bl"> and at
<ttdv4 n="II.2.3-1411"><bkdv3 n="7582"><f t="r"><name t="pl">Rome</name> <f t="bl">, and in other places, diuers Images of <name t="ps">Christ</name> , and none of them
<ttdv4 n="II.2.3-1412"><bkdv3 n="7583">like to other, and yet euery of them affirmeth, that theirs is the true and
<ttdv4 n="II.2.3-1413"><bkdv3 n="7584">liuely image of <name t="ps">Christ</name> , which cannot possible be. Wherefore, as soon as
<ttdv4 n="II.2.3-1414"><bkdv3 n="7585">an image of <name t="ps">Christ</name> is made, by and by is a lie made of him, which by
<ttdv4 n="II.2.3-1415"><bkdv3 n="7586"><f t="bll">GODS<f t="bl"> word is forbidden. Which also is true of the images of any
<ttdv4 n="II.2.3-1416"><bkdv3 n="7587">Saints of antiquity, for that it is vnknowen of what forme and coun{\-}
<ttdv4 n="II.2.3-1417"><bkdv3 n="7588">tenance they were. Wherefore seeing that Religion ought to be groun{\-}
<ttdv4 n="II.2.3-1418"><bkdv3 n="7589">ded vpon trueth, Images which cannot be without lies, ought not to bee
<ttdv4 n="II.2.3-1419"><bkdv3 n="7590">made, or put to any vse of Religion, or to bee placed in Churches and
<ttdv4 n="II.2.3-1420"><bkdv3 n="7591">Temples, places peculiarly appointed to true Religion and seruice of
<ttdv4 n="II.2.3-1421"><bkdv3 n="7592"><f t="bll">GOD<f t="bl">. And thus much, that no true image of <f t="bll">GOD<f t="bl">, our Sauiour
<ttdv4 n="II.2.3-1422"><bkdv3 n="7593"><name t="ps">Christ</name> , or his Saints can be made: wherewithall is also confuted that
<ttdv4 n="II.2.3-1423"><bkdv3 n="7594">their allegation, that Images be the Lay mens bookes. For it is euident
<ttdv4 n="II.2.3-1424"><bkdv3 n="7595">by that which is afore rehearsed, that they teach no things of <f t="bll">GOD<f t="bl">, or
<ttdv4 n="II.2.3-1425"><bkdv3 n="7596">our Sauiour <name t="ps">Christ</name> , and of his Saints, but lies and errours. Where{\-}
<ttdv4 n="II.2.3-1426"><bkdv3 n="7597">fore either they be no bookes, or if they be, they be false and lying bookes,
<ttdv4 n="II.2.3-1427"><bkdv3 n="7598">the teachers of all errour.
<ttdv4 n="II.2.3-1428"><bkdv3 n="7599">And now if it should be admitted and granted, that an image of <name t="ps">Christ</name>
<ttdv4 n="II.2.3-1429"><bkdv3 n="7600">could truely bee made, yet it is vnlawfull that it should bee made, yea, or
<ttdv4 n="II.2.3-1430"><bkdv3 n="7601">that the Image of any Saint should bee made, specially to bee set vp in
<ttdv4 n="II.2.3-1431"><bkdv3 n="7602">Temples, to the great and vnauoydable danger of Idolatry, as heereafter
<ttdv4 n="II.2.3-1432"><bkdv3 n="7603">shall be prooued. And first concerning the Image of <name t="ps">Christ</name> ; that though
<ttdv4 n="II.2.3-1433"><bkdv3 n="7604">it might be had truely, yet it were vnlawfull to haue it in Churches pub{\-}
<ttdv4 n="II.2.3-1434"><bkdv3 n="7605">likely, is a notable place in <f t="r"><name t="pl">Ireneus</name> <f t="bl">, who reprooued the Heretikes called

<note place="lmargin">
<bkdv3 n="7606"><f t=i"><lang t="l"><cit work="Irenaeus, Bk. 1, Chap. 24>Lib.I.ca.24 <lang t=e></cit><f t="bl">

<ttdv4 n="II.2.3-1435"><bkdv3 n="7607"><f t="r"><name t="ps">Gnostici</name> <f t="bl">, for that they carried about the Image of <name t="ps">Christ</name> , made truely af{\-}
<ttdv4 n="II.2.3-1436"><bkdv3 n="7608">ter his owne proportion in <f t="r"><name t="ps">Pilates</name> <f t="bl"> time (as they sayd) and therefore more
<ttdv4 n="II.2.3-1437"><bkdv3 n="7609">to be esteemed, then those lying Images of him which we now haue. The
<ttdv4 n="II.2.3-1438"><bkdv3 n="7610">which <f t="r"><name t="ps">Gnostici</name> <f t="bl"> also vsed to set garlands vpon the head of the sayd Image,
<ttdv4 n="II.2.3-1439"><bkdv3 n="7611">to shew their affection to it. But to goe to <f t="bll">GODS<f t="bl"> word. Bee not, I

<note place="lmargin">
<bkdv3 n="7612"><cit work="OT. Leviticus 26.1"><f t="r">Leu.26.</cit>
<bkdv3 n="7613"><cit work="OT. Deuteronomy 5">Deut.5.</cit><f t="i"><lang t="l"></cit>
<bkdv3 n="7614">Sculptile.
<bkdv3 n="7615">Fusile
<bkdv3 n="7616">Similitudo. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1440"><bkdv3 n="7617">pray you, the wordes of the Scripture plaine? Beware lest thou being
<ttdv4 n="II.2.3-1441"><bkdv3 n="7618">deceiued, make to thy selfe (to say, to any vse of Religion) any grauen I{\-}
<ttdv4 n="II.2.3-1442"><bkdv3 n="7619">mage, or any similitude of any thing, etc. And cursed bee the man that
<ttdv4 n="II.2.3-1443"><bkdv3 n="7620">maketh a grauen or molten Image, abomination before the Lord, etc. Be

<bkdv3 n="7621"><fw t="catch">not</fw>

<bkdv2 type="page" n="43" sig="Dd4r" side="inner" forme="3">

<bkdv3 n="7622"><fw t="header"><f t="r">Against perill of Idolatrie.</fw><fw t="pag">43</fw><f t="bl">

<ttdv4 n="II.2.3-1444"><bkdv3 n="7623">not our Images such? Be not our Images of <name t="ps">Christ</name> and his Saints, ei{\-}

<note place="rmargin">
<bkdv3 n="7624"><cit work="OT. Deuteronomy 27.15"><f t="r">Deut.27.<f t="bl"></cit>

<ttdv4 n="II.2.3-1445"><bkdv3 n="7625">ther carued or molten, or cast, or similitudes of men and women? It is
<ttdv4 n="II.2.3-1446"><bkdv3 n="7626">happy that we haue not followed the Gentiles in making of Images of
<ttdv4 n="II.2.3-1447"><bkdv3 n="7627">beasts, fishes, and vermines also. Notwithstanding, the Image of an
<ttdv4 n="II.2.3-1448"><bkdv3 n="7628">Horse, as also the Image of the Asse that <name t="ps">Christ</name> rode on, haue in diuers
<ttdv4 n="II.2.3-1449"><bkdv3 n="7629">places beene brought into the Church and Temple of <f t="bll">GOD<f t="bl">. And is not
<ttdv4 n="II.2.3-1450"><bkdv3 n="7630">that which is written in the beginning of the Lords most holy Law, and
<ttdv4 n="II.2.3-1451"><bkdv3 n="7631">dayly read vnto you, most euident also? Thou shalt not make any like{\-}
<ttdv4 n="II.2.3-1452"><bkdv3 n="7632">nesse of any thing in heauen aboue, in earth beneath, or in the water vn{\-}
<ttdv4 n="II.2.3-1453"><bkdv3 n="7633">der the earth, etc. Could any more bee forbidden, and sayd, then this? ei{\-}
<ttdv4 n="II.2.3-1454"><bkdv3 n="7634">ther of the kindes of Images, which bee either carued, molten or other{\-}
<ttdv4 n="II.2.3-1455"><bkdv3 n="7635">wise similitudes? or of things whereof images are forbidden to be made?
<ttdv4 n="II.2.3-1456"><bkdv3 n="7636">Are not all things either in heauen, earth, or water vnder the earth?

<note place="rmargin">
<bkdv3 n="7637"><cit work="OT. Exodus 20.4"><f t="r">Exod.20.<f t="bl"></cit>

<ttdv4 n="II.2.3-1457"><bkdv3 n="7638">And be not our Images of <name t="ps">Christ</name> and his Saints, likenesses of things in
<ttdv4 n="II.2.3-1458"><bkdv3 n="7639">heauen, earth, or in the water? If they continue in their former answer,
<ttdv4 n="II.2.3-1459"><bkdv3 n="7640">that these prohibitions concerne the idols of the Gentiles, and not our
<ttdv4 n="II.2.3-1460"><bkdv3 n="7641">Images: First that answer is already confuted, concerning the Images
<ttdv4 n="II.2.3-1461"><bkdv3 n="7642">of <f t="bll">GOD<f t="bl"> and the Trinity at large, |&| concerning the Images of <name t="ps">Christ</name>
<ttdv4 n="II.2.3-1462"><bkdv3 n="7643">also, by <f t="r"><name t="ps">Ireneus</name> <f t="bl">. And that the Law of <f t="bll">GOD<f t="bl"> is likewise to bee vnder{\-}
<ttdv4 n="II.2.3-1463"><bkdv3 n="7644">stood against all our Images, aswell of <name t="ps">Christ</name> , as his Saints, in Tem{\-}
<ttdv4 n="II.2.3-1464"><bkdv3 n="7645">ples and Churches, appeareth further by the iudgement of the old Do{\-}
<ttdv4 n="II.2.3-1465"><bkdv3 n="7646">ctours, and the Primitiue Church. <f t="r"><name t="ps">Epiphanius</name> <f t="bl"> renting a painted cloth,
<ttdv4 n="II.2.3-1466"><bkdv3 n="7647">wherein was the picture of <name t="ps">Christ</name> , or of some Saint, affirming it to bee
<ttdv4 n="II.2.3-1467"><bkdv3 n="7648">against our Religion, that any such image should be had in the Temple or
<ttdv4 n="II.2.3-1468"><bkdv3 n="7649">Church (as is before at large declared) iudged that not onely idols of the
<ttdv4 n="II.2.3-1469"><bkdv3 n="7650">Gentiles, but that all Images of <name t="ps">Christ</name> and his Saints also, were for{\-}
<ttdv4 n="II.2.3-1470"><bkdv3 n="7651">bidden by <f t="bll">GODS<f t="bl"> word and our Religion. <f t="r"><name t="ps">Lactantius</name> <f t="bl"> affirming it to bee
<ttdv4 n="II.2.3-1471"><bkdv3 n="7652">certaine that no true Religion can be where any Image or picture is (as
<ttdv4 n="II.2.3-1472"><bkdv3 n="7653">is before declared) iudged, that aswell all Images and pictures, as the
<ttdv4 n="II.2.3-1473"><bkdv3 n="7654">idols of the Gentiles were forbidden, else would he not so generally haue
<ttdv4 n="II.2.3-1474"><bkdv3 n="7655">spoken and pronounced of them. And Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> (as is before al{\-}

<note place="rmargin"><lang t="l">
<bkdv3 n="7656"><f t=r"><cit work="Augustine, De Civit. Dei, Bk. 4, Chap. 3>Lib 4.cap.3
<bkdv3 n="7657">de ciuit.Dei.
<bkdv3 n="7658"><cit work="OT. Psalms 36, 113"><lang t="e">In Psal. 36.
<bkdv3 n="7659">and 113. <f t="bl"></cit>

<ttdv4 n="II.2.3-1475"><bkdv3 n="7660">leaged) greatly alloweth <f t="r"><name t="ps">M. Varro</name> <f t="bl">, affirming that Religion is most pure
<ttdv4 n="II.2.3-1476"><bkdv3 n="7661">without Images: and sayth himselfe, Images be of more force to crooke
<ttdv4 n="II.2.3-1477"><bkdv3 n="7662">an vnhappy soule, then to teach and instruct it. And hee sayth further,
<ttdv4 n="II.2.3-1478"><bkdv3 n="7663">Euery childe, yea euery beast knoweth that it is not <f t="bll">GOD<f t="bl"> that they see.
<ttdv4 n="II.2.3-1479"><bkdv3 n="7664">Wherefore then doeth the holy Ghost so often monish vs of that which all
<ttdv4 n="II.2.3-1480"><bkdv3 n="7665">men know? Whereunto Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> answereth thus. For (sayth
<ttdv4 n="II.2.3-1481"><bkdv3 n="7666">he) when Images are placed in Temples, and set in honourable sublimi{\-}
<ttdv4 n="II.2.3-1482"><bkdv3 n="7667">ty, and begin once to be worshipped, foorthwith breedeth the most vile
<ttdv4 n="II.2.3-1483"><bkdv3 n="7668">affection of errour. This is Saint <f t="r"><name t="ps">Augustines</name> <f t="bl"> iudgement of Images in
<ttdv4 n="II.2.3-1484"><bkdv3 n="7669">Churches, that by and by they breed errour and Idolatrie. The Chri{\-}
<ttdv4 n="II.2.3-1485"><bkdv3 n="7670">stian Emperours, the learned Bishops, all the learned men of <f t="r"><name t="pl">Asia, Greece,</name> <f t="bl">
<ttdv4 n="II.2.3-1486"><bkdv3 n="7671">and <f t="r"><name t="pl">Spaine</name> <f t="bl">, assembled in Councels at <f t="r"><name t="pl">Constantinople</name> <f t="bl"> and in <f t="r"><name t="pl">Spaine</name> <f t="bl">,
<ttdv4 n="II.2.3-1487"><bkdv3 n="7672">seuen and eight hundred yeeres agoe and more, condemning and destroy{\-}
<ttdv4 n="II.2.3-1488"><bkdv3 n="7673">ing all Images, aswell of <name t="ps">Christ</name> , as of the Saints, set vp by the Christi{\-}
<ttdv4 n="II.2.3-1489"><bkdv3 n="7674">ans (as is before at large declared) testifie, that they vnderstood <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-1490"><bkdv3 n="7675">word so, that it forbad our Images, aswell as the idols of the Gentiles.

<bkdv3 n="7676"><fw t="catch">And</fw>

<bkdv2 type="page" n="44" sig="Dd4v" side="outer" forme="3">

<bkdv3 n="7677"><f t="r"><fw t="pag">44</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<note place="lmargin">
<bkdv3 n="7678"><cit work="Apocrypha. Wisdom 14.13"><f t="r">Sap.14.<f t="bl"></cit>

<ttdv4 n="II.2.3-1491"><bkdv3 n="7679">And as it is written, <f t="r">Sap.14.<f t="bl"> that images were not from the beginning,
<ttdv4 n="II.2.3-1492"><bkdv3 n="7680">neither shall they continue to the end: so were they not in the beginning
<ttdv4 n="II.2.3-1493"><bkdv3 n="7681">in the Primitiue Church, <f t="bll">GOD<f t="bl"> grant they may in the end bee destroy{\-}

<note place="lmargin">
<lang t="l">
<bkdv3 n="7682"><cit work="Origen, `Against Celsus', bks. 4, 8"><f t="i">Origen.cont.
<bkdv3 n="7683">Celsum, li.4.
<bkdv3 n="7684">|&| 8.</cit"><cit work="Cyprian `Against Demetrium'> Cypri{\-}
<bkdv3 n="7685">ann contra
<bkdv3 n="7686">Demetrium</cit><f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1494"><bkdv3 n="7687">ed. For all Christians in the Primitiue Church, as <f t="r"><name t="ps">Origen</name> <f t="bl"> against <f t="r"><name t="ps">Cel{\-}
<ttdv4 n="II.2.3-1495"><bkdv3 n="7688">sus</name> <f t="bl">, <f t="r"><name t="ps">Cyprian</name> <f t="bl"> also and <f t="r"><name t="ps">Arnobius</name> <f bl> doe testifie, were sore charged and complay{\-}
<ttdv4 n="II.2.3-1496"><bkdv3 n="7689">ned on, that they had no Altars nor Images. Wherefore did they not (I
<ttdv4 n="II.2.3-1497"><bkdv3 n="7690">pray you) conforme themselues to the Gentiles in making of Images,
<ttdv4 n="II.2.3-1498"><bkdv3 n="7691">but for lacke of them sustayned their heauy displeasure, if they had taken
<ttdv4 n="II.2.3-1499"><bkdv3 n="7692">it to bee lawfull by <f t="bll">GODS<f t="bl"> word to haue Images? It is euident
<ttdv4 n="II.2.3-1500"><bkdv3 n="7693">therefore that they tooke all Images to bee vnlawfull in the Church or
<ttdv4 n="II.2.3-1501"><bkdv3 n="7694">Temple of <f t="bll">GOD<f t="bl">, and therefore had none (though the Gentiles there{\-}

<note place="lmargin">
<bkdv3 n="7695"><cit work="NT. Acts 5.29"><f t="r">Acts 5.<f t="bl"></cit>

<ttdv4 n="II.2.3-1502"><bkdv3 n="7696">fore were most highly displeased) following this rule, Wee must obey
<ttdv4 n="II.2.3-1503"><bkdv3 n="7697"><f t="bll">GOD<f t="bl"> rather then men. And <f t="r"><name t="ps">Zephirus</name> <f t="bl"> in his notes vpon the Apologie
<ttdv4 n="II.2.3-1504"><bkdv3 n="7698">of <f t="r"><name t="ps">Tertullian</name> <f t="bl">, gathereth, that all his vehement perswasion should bee but
<ttdv4 n="II.2.3-1505"><bkdv3 n="7699">cold, except we know this once for all, that Christian men in his time did
<ttdv4 n="II.2.3-1506"><bkdv3 n="7700">most hate Images, with their ornaments. And <f t="r"><name t="ps">Iren'us</name> <f t="bl"> (as is aboue de{\-}
<ttdv4 n="II.2.3-1507"><bkdv3 n="7701">clared) reprooueth the Heretikes called <f t="r"><name t="ps">Gnostici</name> <f t="bl">, for that they carried a{\-}
<ttdv4 n="II.2.3-1508"><bkdv3 n="7702">bout the image of <name t="ps">Christ</name> . And therefore the Primitiue Church, which
<ttdv4 n="II.2.3-1509"><bkdv3 n="7703">is specially to be followed as most incorrupt and pure, had publikely in
<ttdv4 n="II.2.3-1510"><bkdv3 n="7704">Churches neither idols of the Gentiles, nor any other Images, as things
<ttdv4 n="II.2.3-1511"><bkdv3 n="7705">directly forbidden by <f t="bll">GODS<f t="bl"> worde. And thus it is declared by
<ttdv4 n="II.2.3-1512"><bkdv3 n="7706"><f t="bll">GODS<f t="bl"> word, the sentences of the Doctours, and the iudgement of
<ttdv4 n="II.2.3-1513"><bkdv3 n="7707">the Primitiue Church, which was most pure and syncere, that all Ima{\-}
<ttdv4 n="II.2.3-1514"><bkdv3 n="7708">ges, aswell ours, as the Idols of the Gentiles, bee by <f t="bll">GODS<f t="bl"> word
<ttdv4 n="II.2.3-1515"><bkdv3 n="7709">forbidden, and therefore vnlawfull, specially in Temples and Chur{\-}
<ttdv4 n="II.2.3-1516"><bkdv3 n="7710">ches.
<ttdv4 n="II.2.3-1517"><bkdv3 n="7711">Now if they (as their custome is) flee to this answere, that <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-1518"><bkdv3 n="7712">word forbiddeth not absolutely all Images to bee made, but that they
<ttdv4 n="II.2.3-1519"><bkdv3 n="7713">should not bee made to bee worshipped, and that therefore wee may haue
<ttdv4 n="II.2.3-1520"><bkdv3 n="7714">Images, so wee worship them not, for that they bee things indifferent,
<ttdv4 n="II.2.3-1521"><bkdv3 n="7715">which may bee abused, or well vsed. Which seemeth also to be the iudge{\-}

<note place="lmargin">
<lang t="l">
<bkdv3 n="7716"><cit work="Damascene, `De Fide Orth.', bk. 4, chap. 17"><f t="i">Damas lib.
<bkdv3 n="7717">4.de fide
<bkdv3 n="7718">orth.cap 17.</cit>
<bkdv3 n="7719"><cit work="Gregory I, `Epistle to Serenum Massil.'">Grego.in
<bkdv3 n="7720">Episto.ad
<bkdv3 n="7721">Serenum
<bkdv3 n="7722">Massil. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-1522"><bkdv3 n="7723">ment of <f t="r"><name t="ps">Damascene</name> <f t="bl">Damascene and <f t="r"><name t="ps">Gregorie</name> <f t="bl"> the first, as is aboue declared. And
<ttdv4 n="II.2.3-1523"><bkdv3 n="7724">this is one of their chiefe allegations for the maintenance of Images,
<ttdv4 n="II.2.3-1524"><bkdv3 n="7725">which haue beene alleaged since <f t="r"><name t="ps">Gregorie</name> <f t="bl"> the first his time.
<ttdv4 n="II.2.3-1525"><bkdv3 n="7726">Well, then we bee come to their second allegation, which in part we
<ttdv4 n="II.2.3-1526"><bkdv3 n="7727">would not sticke to grant them. For wee are not so superstitious or scru{\-}
<ttdv4 n="II.2.3-1527"><bkdv3 n="7728">pulous, that wee doe abhorre either flowers wrought in carpets, hang{\-}
<ttdv4 n="II.2.3-1528"><bkdv3 n="7729">inges, and other arasse, either Images of Princes printed or stamped in
<ttdv4 n="II.2.3-1529"><bkdv3 n="7730">their coynes, which when <name t="ps">Christ</name> did see in a Romane Coyne, we reade
<ttdv4 n="II.2.3-1530"><bkdv3 n="7731">not that hee reprehended it, neither doe wee condemne the artes of payn{\-}
<ttdv4 n="II.2.3-1531"><bkdv3 n="7732">ting and image making, as wicked of themselues. But we would admit
<ttdv4 n="II.2.3-1532"><bkdv3 n="7733">and graunt them, that Images vsed for no religion, or superstition ra{\-}
<ttdv4 n="II.2.3-1533"><bkdv3 n="7734">ther, we meane Images of none worshipped, nor in danger to bee wor{\-}
<ttdv4 n="II.2.3-1534"><bkdv3 n="7735">shipped of any, may be suffered. But Images placed publikely in Tem{\-}
<ttdv4 n="II.2.3-1535"><bkdv3 n="7736">ples, cannot possibly bee without danger of worshipping and idolatrie,
<ttdv4 n="II.2.3-1536"><bkdv3 n="7737">wherefore they are not publiquely to bee had or suffered in Temples and
<ttdv4 n="II.2.3-1537"><bkdv3 n="7738">Churches. The Iewes, to whom this Law was first giuen (and yet

<bkdv3 n="7739"><fw t="catch">being</fw>

<bkdv2 type="page" n="45" sig="Dd5r" side="inner" forme="2">

<bkdv3 n="7740"><fw t="header"><f t="r">against perill of Idolatry</fw><fw t="pag">45</fw><f t="bl">

<ttdv4 n="II.2.3-1538"><bkdv3 n="7741">being a morrall commandement, and not ceremoniall, as all Doctours
<ttdv4 n="II.2.3-1539"><bkdv3 n="7742">interpret it, bindeth vs aswell as them) the Iewes I say, who should
<ttdv4 n="II.2.3-1540"><bkdv3 n="7743">haue the true sense and meaning of <f t="bll">GODS<f t="bl"> Law so peculiarly giuen vn{\-}
<ttdv4 n="II.2.3-1541"><bkdv3 n="7744">to them, neither had in the beginning any Images publiquely in their
<ttdv4 n="II.2.3-1542"><bkdv3 n="7745">Temple (as <f t="r"><name t="ps">Origenes</name> <f t="bl"> and <f t="r"><name t="ps">Iosephus</name> <f t="bl"> at large declareth) neither after the

<note place="rmargin">
<lang t="l">
<bkdv3 n="7746"><cit work="Origen `Against Celsus', bk. 4"><f t="i">Origen.
<bkdv3 n="7747">cont.Celsum
<bkdv3 n="7748">lib.4.</cit"><cit work="Josephus, `Antiq.', bk. 17, chap. 8, bk. 18, chaps. 5, 15>Ioseph.
<bkdv3 n="7749">antiq lib.17.
<bkdv3 n="7750">cap.8.lib.
<bkdv3 n="7751">18.cap.5.
<bkdv3 n="7752">lib.18.
<bkdv3 n="7753">cap.15 <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-1543"><bkdv3 n="7754">restitution of the Temple, would by any meanes consent to <f t="r"><name t="ps">Herode, Pi{\-}
<ttdv4 n="II.2.3-1544"><bkdv3 n="7755">late</name> <f t="bl"> or <f t="r"><name t="ps">Petronius</name> <f t="bl">, that Images should bee placed onely in the Temple
<ttdv4 n="II.2.3-1545"><bkdv3 n="7756">at <f t="r"><name t="pl">Hierusalem</name> <f t="bl">, although no worshipping of Images was required at
<ttdv4 n="II.2.3-1546"><bkdv3 n="7757">their hands: but rather offered th&emacron;selues to the death, th&emacron; to assent that
<ttdv4 n="II.2.3-1547"><bkdv3 n="7758">Images should once bee placed in the Temple of <f t="bll">GOD<f t="bl">, neither would
<ttdv4 n="II.2.3-1548"><bkdv3 n="7759">they suffer any Image-maker among them. And <f t="r"><name t="ps">Origen</name> <f t="bl"> added this cause,
<ttdv4 n="II.2.3-1549"><bkdv3 n="7760">lest their mindes should bee plucked from <f t="bll">GOD<f t="bl">, to the contemplation
<ttdv4 n="II.2.3-1550"><bkdv3 n="7761">of earthly things. And they are much commended for this earnest zeale,
<ttdv4 n="II.2.3-1551"><bkdv3 n="7762">in maintaining of <f t="bll">GODS<f t="bl"> honour and true religion. And trueth it
<ttdv4 n="II.2.3-1552"><bkdv3 n="7763">is, that the Iewes and Turkes, who abhorre Images and Idoles as
<ttdv4 n="II.2.3-1553"><bkdv3 n="7764">directly forbidden by <f t="bll">GODS<f t="bl"> word, will neuer come to the trueth of
<ttdv4 n="II.2.3-1554"><bkdv3 n="7765">our religion, whiles the stumbling blockes of Images remaine amongst
<ttdv4 n="II.2.3-1555"><bkdv3 n="7766">vs, and lie in their way. If they obiect yet the brasen serpent which <f t="r"><name t="ps">Mo{\-}
<ttdv4 n="II.2.3-1556"><bkdv3 n="7767">ses</name> <f t="bl"> did set vp, or the Images of the Cherubims, or any other Images
<ttdv4 n="II.2.3-1557"><bkdv3 n="7768">which the Iewes had in their Temple, the answere is easie. Wee must
<ttdv4 n="II.2.3-1558"><bkdv3 n="7769">in religion obey <f t="bll">GODS<f t="bl"> generall Law, which bindeth all men, and
<ttdv4 n="II.2.3-1559"><bkdv3 n="7770">not follow examples of particular dispensation, which bee no warrants
<ttdv4 n="II.2.3-1560"><bkdv3 n="7771">for vs: els wee may by the same reason resume circumcision and sacrifi{\-}
<ttdv4 n="II.2.3-1561"><bkdv3 n="7772">cing of beastes, and other rites permitted to the Iewes. Neither canne
<ttdv4 n="II.2.3-1562"><bkdv3 n="7773">those Images of Cherubim, set in secret where no man might come nor
<ttdv4 n="II.2.3-1563"><bkdv3 n="7774">behold, bee any example for our publique setting vp of Images in Chur{\-}
<ttdv4 n="II.2.3-1564"><bkdv3 n="7775">ches and Temples. But to let the Iewes goe. Where they say that I{\-}
<ttdv4 n="II.2.3-1565"><bkdv3 n="7776">mages, so they be not worshipped, as things indifferent may bee tolera{\-}
<ttdv4 n="II.2.3-1566"><bkdv3 n="7777">ble in Temples and Churches: Wee inferre and say for the aduersatiue,
<ttdv4 n="II.2.3-1567"><bkdv3 n="7778">that all our Images of <f t="bll">GOD<f t="bl">, our Sauiour <name t="ps">Christ</name> , and his Saints,
<ttdv4 n="II.2.3-1568"><bkdv3 n="7779">publiquely set vp in Temples and Churches, places peculiarly appoin{\-}
<ttdv4 n="II.2.3-1569"><bkdv3 n="7780">ted to the true worshipping of <f t="bll">GOD<f t="bl">, bee not things indifferent, nor
<ttdv4 n="II.2.3-1570"><bkdv3 n="7781">tolerable: but against <f t="bll">GODS<f t="bl"> Lawe and Commandement, ta{\-}
<ttdv4 n="II.2.3-1571"><bkdv3 n="7782">king their owne interpretation and exposition of it. First, for that all
<ttdv4 n="II.2.3-1572"><bkdv3 n="7783">Images, so set vp publiquely, haue beene worshipped of the vnlearned
<ttdv4 n="II.2.3-1573"><bkdv3 n="7784">and simple sort shortly after they haue beene publiquely so set vp, and in
<ttdv4 n="II.2.3-1574"><bkdv3 n="7785">conclusion, of the wise and learned also. Secondly, for that they are
<ttdv4 n="II.2.3-1575"><bkdv3 n="7786">worshipped in sundry places now in our time also. And thirdly, for that
<ttdv4 n="II.2.3-1576"><bkdv3 n="7787">it is impossible that Images of <f t="bll">GOD<f t="bl">, <name t="ps">Christ</name> , or his Saints can be suf{\-}
<ttdv4 n="II.2.3-1577"><bkdv3 n="7788">fered (especially in Temples and Churches) any while or space, with{\-}
<ttdv4 n="II.2.3-1578"><bkdv3 n="7789">out worshipping of them: and that idolatry, which is most abominable
<ttdv4 n="II.2.3-1579"><bkdv3 n="7790">before <f t="bll">GOD<f t="bl">, cannot possibly bee escaped and auoyded, without the
<ttdv4 n="II.2.3-1580"><bkdv3 n="7791">abolishing and destruction of Images and pictures in Temples and
<ttdv4 n="II.2.3-1581"><bkdv3 n="7792">Churches, for that idolatrie is to Images, specially in Temples and
<ttdv4 n="II.2.3-1582"><bkdv3 n="7793">Churches, an inseparable accident (as they terme it) so that Images in
<ttdv4 n="II.2.3-1583"><bkdv3 n="7794">Churches, and idolatrie, go alwayes both together, and that therefore
<ttdv4 n="II.2.3-1584"><bkdv3 n="7795">the one cannot bee auoyded, except the other (specially in all publike

<bkdv3 n="7796"><fw t="catch">places)</fw>

<bkdv2 type="page" n="46" sig="Dd5v" side="outer" forme="2">

<bkdv3 n="7797"><f t="r"><fw t="pag">46</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-1585"><bkdv3 n="7798">places) bee destroyed. Wherefore, to make Images, and publikely to
<ttdv4 n="II.2.3-1586"><bkdv3 n="7799">set them vp in the Temples and Churches, places appointed peculiarly
<ttdv4 n="II.2.3-1587"><bkdv3 n="7800">to the seruice of <f t="bll">GOD<f t="bl">, is to make Images to the vse of religion, and
<ttdv4 n="II.2.3-1588"><bkdv3 n="7801">not onely against this precept, Thou shalt make no maner of Ima{\-}
<ttdv4 n="II.2.3-1589"><bkdv3 n="7802">ges: but against this also, Thou shalt not bowe downe to them, nor
<ttdv4 n="II.2.3-1590"><bkdv3 n="7803">worship them. For they being set vp, haue beene, bee, and euer will bee
<ttdv4 n="II.2.3-1591"><bkdv3 n="7804">worshipped. And the full proofe of that which in the begining of the first
<ttdv4 n="II.2.3-1592"><bkdv3 n="7805">part of this treatie was touched, is here to bee made and perfourmed:
<ttdv4 n="II.2.3-1593"><bkdv3 n="7806">To wit, that our Images, and idoles of the Gentiles bee all one, aswell
<ttdv4 n="II.2.3-1594"><bkdv3 n="7807">in the things themselues, as also in that our Images haue beene before,
<ttdv4 n="II.2.3-1595"><bkdv3 n="7808">bee now, and euer will bee worshipped, in like fourme and maner, as
<ttdv4 n="II.2.3-1596"><bkdv3 n="7809">the idoles of the Gentiles were worshipped, so long as they be suffered in
<ttdv4 n="II.2.3-1597"><bkdv3 n="7810">Churches and Tempels. Whereupon it followeth, that our Images in
<ttdv4 n="II.2.3-1598"><bkdv3 n="7811">Churches haue bene, be, and euer will be none other but abominable I{\-}
<ttdv4 n="II.2.3-1599"><bkdv3 n="7812">dols, and bee therefore no things indifferent. And euery of these parts

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="7813">Simulachra
<bkdv3 n="7814">gentium.
<bkdv3 n="7815">Argentum
<bkdv3 n="7816">|&| aurum.
<bkdv3 n="7817">Fusile. Si{\-}
<bkdv3 n="7818">militudo,
<bkdv3 n="7819">Sculptilo.
<bkdv3 n="7820">Simila{\-}
<bkdv3 n="7821">chrum opera
<bkdv3 n="7822">mannum
<bkdv3 n="7823">hominum. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1600"><bkdv3 n="7824">shall bee prooued in order, as hereafter followeth. And first, that our
<ttdv4 n="II.2.3-1601"><bkdv3 n="7825">Images and the idols of the Gentiles bee all one concerning themselues,
<ttdv4 n="II.2.3-1602"><bkdv3 n="7826">is most euident, the matter of them being gold, siluer, or other mettall,
<ttdv4 n="II.2.3-1603"><bkdv3 n="7827">stone, wood, clay, or plaster, as were the idoles of the Gentiles, and so
<ttdv4 n="II.2.3-1604"><bkdv3 n="7828">being either moulten or cast, either carued, grauen, hewen, or other wise
<ttdv4 n="II.2.3-1605"><bkdv3 n="7829">formed and fashioned after the similitude and likenesse of man or woman,
<ttdv4 n="II.2.3-1606"><bkdv3 n="7830">be dead and dumbe works of mans handes, hauing mouths and speake
<ttdv4 n="II.2.3-1607"><bkdv3 n="7831">not, eyes and see not, handes and feele not, feete and goe not, and so
<ttdv4 n="II.2.3-1608"><bkdv3 n="7832">aswell in forme as matter, bee altogether like the idoles of the Gentiles.
<ttdv4 n="II.2.3-1609"><bkdv3 n="7833">Insomuch that all the titles which bee giuen to the idoles in the Scrip{\-}
<ttdv4 n="II.2.3-1610"><bkdv3 n="7834">tures, may bee verified of our Images. Wherefore, no doubt but the
<ttdv4 n="II.2.3-1611"><bkdv3 n="7835">like curses which are mentioned in the Scriptures, will light vpon the
<ttdv4 n="II.2.3-1612"><bkdv3 n="7836">makers and worshippers of them both. Secondly, that they haue beene
<ttdv4 n="II.2.3-1613"><bkdv3 n="7837">and bee worshipped in our time, in like forme and manner as were the
<ttdv4 n="II.2.3-1614"><bkdv3 n="7838">idoles of the Gentiles, is now to bee prooued. And for that idolatrie
<ttdv4 n="II.2.3-1615"><bkdv3 n="7839">standeth chiefely in the minde, it shall in this part first bee prooued, that
<ttdv4 n="II.2.3-1616"><bkdv3 n="7840">our Image maintainers haue had, and haue the same opinions and
<ttdv4 n="II.2.3-1617"><bkdv3 n="7841">iudgement of Saints, whose Images they haue made and worshipped,
<ttdv4 n="II.2.3-1618"><bkdv3 n="7842">as ? Gentiles idolaters had of their Gods. And afterwards shall be decla{\-}
<ttdv4 n="II.2.3-1619"><bkdv3 n="7843">red, that our Image-maintainers and worshippers, haue vsed, and vse

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="7844">Dii tute{\-}
<bkdv3 n="7845">lares. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1620"><bkdv3 n="7846">the same outward rites and maner of honouring and worshipping their
<ttdv4 n="II.2.3-1621"><bkdv3 n="7847">Images, as the Gentiles did vse before their idoles, and that therefore
<ttdv4 n="II.2.3-1622"><bkdv3 n="7848">they commit idolatrie, aswell inwardly and outwardly, as did the wic{\-}
<ttdv4 n="II.2.3-1623"><bkdv3 n="7849">ked Gentiles idolaters.
<ttdv4 n="II.2.3-1624"><bkdv3 n="7850">And concerning the first part of the idolatrous opinions of our Image{\-}
<ttdv4 n="II.2.3-1625"><bkdv3 n="7851">maintainers. What I pray you bee such Saints with vs, to whom
<ttdv4 n="II.2.3-1626"><bkdv3 n="7852">wee attribute the defence of certaine countreys, spoyling <f t="bll">GOD<f t="bl"> of his
<ttdv4 n="II.2.3-1627"><bkdv3 n="7853">due honour herein, but <f t="r"><name t="ps">Dii tutelares</name> <f t="bl"> of the Gentiles idolaters? Such as
<ttdv4 n="II.2.3-1628"><bkdv3 n="7854">were <f t="r"><name t="ps">Belus</name> <f t="bl"> to the Babilonians and Assyrians, <f t="r"><name t="ps">Osiris</name> <f t="bl"> and <f t="r"><name t="ps">Isis</name> <f t="bl"> to the Egyp&shy:

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="7855">Dii pr'sides <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1629"><bkdv3 n="7856">tians, <f t="r"><name t="ps">Vulcane</name> <f t="bl"> to the <f t="r"><name t="ps">Lemnians</name> <f t="bl">, and to such other. What bee such Saints
<ttdv4 n="II.2.3-1630"><bkdv3 n="7857">to whom the sauegard of certaine cities are appointed, but <f t="r"><name t="ps">Dii Pr'sides</name> <f t="bl">,
<ttdv4 n="II.2.3-1631"><bkdv3 n="7858">with the Gentiles idolaters? Such as were at <name t="pl">Delphos</name> <f t="r"><name t="ps">Apollo</name> <f t="bl">, at <name t="pl">A{\-}

<bkdv3 n="7859"><fw t="catch">thens</fw>

<bkdv2 type="page" n="47" sig="Dd6r" side="inner" forme="1">

<bkdv3 n="7860"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">47</fw><f t="bl">

<ttdv4 n="II.2.3-1632"><bkdv3 n="7861">thens</name> <f t="r"><name t="ps">Minerua</name> <f t="bl">, at <name t="pl">Carthage</name> <f t="r"><name t="ps">Iuno</name> <f t="bl">, at <name t="pl">Rome</name> <f t="r"><name t="ps">Quirinus</name> <f t="bl">. |&| c. What be such
<ttdv4 n="II.2.3-1633"><bkdv3 n="7862">Saints, to whom, contrary to the vse of the Primitiue Church, Tem{\-}
<ttdv4 n="II.2.3-1634"><bkdv3 n="7863">ples and Churches bee builded, and Altars erected, but <f t="r"><name t="ps">Dij Patroni</name> <f t="bl">, of

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="7864">Dij patroni. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1635"><bkdv3 n="7865">the Gentiles idolaters? Such as were in the Capitoll <f t="r"><name t="ps">Iupiter</name> <f t="bl">, in Pa{\-}
<ttdv4 n="II.2.3-1636"><bkdv3 n="7866">phus Temple <f t="r"><name t="ps">Venus</name> <f t="bl">, in Ephesus Temple <f t="r"><name t="ps">Diana</name> <f t="bl">, and such like. Alas,
<ttdv4 n="II.2.3-1637"><bkdv3 n="7867">wee seeme in thus thinking and doing to haue learned our religion not
<ttdv4 n="II.2.3-1638"><bkdv3 n="7868">out of <f t="bll">GODS<f t="bl"> word, but out of the Pagan Poets, who say, <f t="r"></l><lang t="l">Exces{\-}
<ttdv4 n="II.2.3-1639"><bkdv3 n="7869">sere omnes adytis, arisque relictis, Dij quibus imperiu hoc steterat. |&| c.<f t="bl"></l><lang t="e"> That is
<ttdv4 n="II.2.3-1640"><bkdv3 n="7870">to say, All the gods by whose defence this Empire stood, are gone out of
<ttdv4 n="II.2.3-1641"><bkdv3 n="7871">the Temples, and haue forsaken their Altars. And where one Saint hath
<ttdv4 n="II.2.3-1642"><bkdv3 n="7872">Images in diuers places, the same saint hath diuers names thereof,
<ttdv4 n="II.2.3-1643"><bkdv3 n="7873">most like to the Gentiles. When you heare of our Lady of <name t="pl">Walsingham</name> ,
<ttdv4 n="II.2.3-1644"><bkdv3 n="7874">our Lady of <name t="pl">Ipswich</name> , our Lady of <name t="pl">Wilsdon</name> , and such other: what is
<ttdv4 n="II.2.3-1645"><bkdv3 n="7875">it but an imitation of the Gentiles idolaters? <f t="r"><name t="ps"> Diana Agrotera, Diana Co{\-}
<ttdv4 n="II.2.3-1646"><bkdv3 n="7876">riphea, Diana Ephesia. |&| c. Venus Cypria, Venus Paphia, Venus Gnidia.</name> <f t="bl">
<ttdv4 n="II.2.3-1647"><bkdv3 n="7877">Whereby is euidently meant, that the Saint for the Image sake, should
<ttdv4 n="II.2.3-1648"><bkdv3 n="7878">in those places, yea, in the Images themselues, haue a dwelling, which
<ttdv4 n="II.2.3-1649"><bkdv3 n="7879">is the ground of their idolatrie. For where no Images bee, they haue
<ttdv4 n="II.2.3-1650"><bkdv3 n="7880">no such meanes. <f t="r"><name t="ps">Terentius Varro</name> <f t="bl"> sheweth, that there were three hundred
<ttdv4 n="II.2.3-1651"><bkdv3 n="7881"><f t="r"><name t="ps">Iupiters</name> <f t="bl"> in his time, there were no fewer <f t="r"><name t="ps">Veneres</name> <f t="bl"> and <f t="r"><name t="ps">Dian'</name> <f t="bl">, wee had no
<ttdv4 n="II.2.3-1652"><bkdv3 n="7882">fewer <f t="r"><name t="ps">Christophers</name> <f t="bl">, Ladies, and <f t="r"><name t="ps">Marie Magdalenes</name> <f t="bl">, and other Saints.
<ttdv4 n="II.2.3-1653"><bkdv3 n="7883"><f t="r"><name t="ps">Oenomaus</name> <f t="bl">, and <f t="r"><name t="ps">Hesiodus</name> <f t="bl"> shew, that in their time there were thirtie thou{\-}
<ttdv4 n="II.2.3-1654"><bkdv3 n="7884">sand gods. I thinke wee had no fewer Saints, to whom wee gaue the
<ttdv4 n="II.2.3-1655"><bkdv3 n="7885">honour due to <f t="bll">GOD<f t="bl">. And they haue not onely spoyled the true liuing
<ttdv4 n="II.2.3-1656"><bkdv3 n="7886"><f t="bll">GOD<f t="bl"> of his due honour, in Temples, Cities, Countreys, and lands,
<ttdv4 n="II.2.3-1657"><bkdv3 n="7887">by such deuises and inuentions as the Gentiles idolaters haue done be{\-}
<ttdv4 n="II.2.3-1658"><bkdv3 n="7888">fore them: but the Sea and waters haue aswell speciall Saints with
<ttdv4 n="II.2.3-1659"><bkdv3 n="7889">them, as they had gods with the Gentiles, <f t="r"><name t="ps"> Neptune, Triton, Nereus, Castor</name> <f t="bl">,
<ttdv4 n="II.2.3-1660"><bkdv3 n="7890">and <f t="r"><name t="ps">Pollux, Venus</name> <f t="bl">, and such other. In whose places bee come Saint <f t="r"><name t="ps">Christo{\-}
<ttdv4 n="II.2.3-1661"><bkdv3 n="7891">pher</name> <f t="bl">, Saint <f t="r"><name t="ps">Clement</name> <f t="bl">, and diuers other, and specially our Lady, to whom
<ttdv4 n="II.2.3-1662"><bkdv3 n="7892">shipmen sing <f t="r"></l><lang t="l">Aue maris stella<f t="bl"></l><lang t="e>. Neither hath the fire scaped the idolatrous
<ttdv4 n="II.2.3-1663"><bkdv3 n="7893">inuentions. For in stead of <f t="r"><name t="ps">Vulcan</name> <f t="bl"> and <f t="r"><name t="ps">Vesta</name> <f t="bl">, the Gentiles gods of the
<ttdv4 n="II.2.3-1664"><bkdv3 n="7894">fire, our men haue placed Saint <f t="r"><name t="ps">Agatha</name> <f t="bl">, and make letters on her day for
<ttdv4 n="II.2.3-1665"><bkdv3 n="7895">to quench fire with. Euery Artificer and profession hath his special Saint,
<ttdv4 n="II.2.3-1666"><bkdv3 n="7896">as a peculiar god. As for example, Schollers haue Saint <f t="r"><name t="ps">Nicholas</name> <f t="bl"> and
<ttdv4 n="II.2.3-1667"><bkdv3 n="7897">Saint <f t="r"><name t="ps">Gregory</name> <f t="bl">, Painters Saint <f t="r"><name t="ps">Luke</name> <f t="bl">, neither lacke souldiers their
<ttdv4 n="II.2.3-1668"><bkdv3 n="7898"><f t="r"><name t="ps">Mars</name> <f t="bl">, nor louers their <f t="r"><name t="ps">Venus</name> <f t="bl">, amongst Christians. All diseases haue their
<ttdv4 n="II.2.3-1669"><bkdv3 n="7899">speciall Saints, as gods the curers of them. The pockes Saint <f t="r"><name t="ps">Roche</name> <f t="bl">,
<ttdv4 n="II.2.3-1670"><bkdv3 n="7900">the falling euil Saint <f t="r"><name t="ps">Cornelis</name> <f t="bl">, the tooth ache Saint <f t="r"><name t="ps">Appolin</name> , |&| c.<f t="bl"> Nei{\-}
<ttdv4 n="II.2.3-1671"><bkdv3 n="7901">ther doe beastes and cattell lacke their gods with vs, for Saint <f t="r"><name t="ps">Loy</name> <f t="bl"> is the
<ttdv4 n="II.2.3-1672"><bkdv3 n="7902">horseleach, and Saint <f t="r"><name t="ps">Anthony</name> <f t="bl"> the swineherd.&c. Where is <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-1673"><bkdv3 n="7903">prouidence and due honour in the meane season? who sayth, The hea{\-}
<ttdv4 n="II.2.3-1674"><bkdv3 n="7904">uens be mine, and the earth is mine, the whole world and all that in it
<ttdv4 n="II.2.3-1675"><bkdv3 n="7905">is, I doe giue victorie, and I put to flight, of mee bee all counsels and
<ttdv4 n="II.2.3-1676"><bkdv3 n="7906">helpe.&c. Except I keepe the citie, in vaine doeth he watch that keepeth
<ttdv4 n="II.2.3-1677"><bkdv3 n="7907">it, thou Lord shalt saue both men and beastes. But we haue left him nei{\-}
<ttdv4 n="II.2.3-1678"><bkdv3 n="7908">ther heauen, nor earth, nor water, nor countrey, nor citie, peace nor warre

<bkdv3 n="7909"><fw t="catch">to</fw>

<bkdv2 type="page" n="48" sig="Dd6v" side="outer" forme="1">

<bkdv3 n="7910"><f t="r"><fw t="pag">48</fw> <fw t="header"><f t="r">The III.part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-1679"><bkdv3 n="7911">to rule and gouerne, neither men, nor beastes, nor their diseases to
<ttdv4 n="II.2.3-1680"><bkdv3 n="7912">cure, that a godly man might iustly for zealous <app>indignat on <rdg resp="IL">indignation</rdg></app> cry out,
<ttdv4 n="II.2.3-1681"><bkdv3 n="7913">O heauen, O earth, and seas, what madnesse and wickednesse against
<ttdv4 n="II.2.3-1682"><bkdv3 n="7914"><f t="bll">GOD<f t="bl"> are men fallen into? What dishonour doe the creatures to their
<ttdv4 n="II.2.3-1683"><bkdv3 n="7915">Creator and maker? And if we remember <f t="bll">GOD<f t="bl"> sometime, yet because
<ttdv4 n="II.2.3-1684"><bkdv3 n="7916">wee doubt of his abilitie or will to helpe, wee ioyne to him another hel{\-}
<ttdv4 n="II.2.3-1685"><bkdv3 n="7917">per, as hee were a nowne adiectiue, vsing these sayings: such as learne,
<ttdv4 n="II.2.3-1686"><bkdv3 n="7918"><f t="bll">GOD<f t="bl"> and Saint <f t="r"><name t="ps">Nicholas</name> <f t="bl"> be my speede: such as neese, <f t="bll">GOD<f t="bl"> helpe
<ttdv4 n="II.2.3-1687"><bkdv3 n="7919">and Saint <f t="r"><name t="ps">Iohn</name> <f t="bl">: to the horse, <f t="bll">GOD<f t="bl"> and Saint <f t="r"><name t="ps">Loy</name> <f t="bl"> saue thee. Thus
<ttdv4 n="II.2.3-1688"><bkdv3 n="7920">are wee become like horses and Mules, which haue no vnderstanding.
<ttdv4 n="II.2.3-1689"><bkdv3 n="7921">For, is there not one <f t="bll">GOD<f t="bl"> onely, who by his power and wisedome
<ttdv4 n="II.2.3-1690"><bkdv3 n="7922">made all things, and by his prouidence gouerneth the same? and by his
<ttdv4 n="II.2.3-1691"><bkdv3 n="7923">goodnesse mainteineth and saueth them? Bee not all things of him, by
<ttdv4 n="II.2.3-1692"><bkdv3 n="7924">him, and through him? Why doest thou turne from the Creatour to the
<ttdv4 n="II.2.3-1693"><bkdv3 n="7925">creatures? This is the manner of the Gentiles idolaters: but thou art
<ttdv4 n="II.2.3-1694"><bkdv3 n="7926">a Christian, and therefore by <name t="ps">Christ</name> alone hast accesse to <f t="bll">GOD<f t="bl"> the Fa{\-}
<ttdv4 n="II.2.3-1695"><bkdv3 n="7927">ther, and helpe of him onely. These things are not written to any re{\-}
<ttdv4 n="II.2.3-1696"><bkdv3 n="7928">proch of the Saints themselues, who were the true seruants of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1697"><bkdv3 n="7929">and did giue all honour to him, taking none vnto themselues, and are
<ttdv4 n="II.2.3-1698"><bkdv3 n="7930">blessed soules with <f t="bll">GOD<f t="bl">: but against our foolishnesse and wickednes,
<ttdv4 n="II.2.3-1699"><bkdv3 n="7931">making of the true seruants of <f t="bll">GOD<f t="bl">, false gods, by attributing to
<ttdv4 n="II.2.3-1700"><bkdv3 n="7932">them the power and honour which is <f t="bll">GODS<f t="bl">, and due to him onely.
<ttdv4 n="II.2.3-1701"><bkdv3 n="7933">And for that wee haue such opinions of the power and ready helpe of
<ttdv4 n="II.2.3-1702"><bkdv3 n="7934">Saints, all our Legends, Hymnes, Sequenses, and Masses, did conteine
<ttdv4 n="II.2.3-1703"><bkdv3 n="7935">Stories, Laudes, and Prayses of them, and prayers to them: yea, and
<ttdv4 n="II.2.3-1704"><bkdv3 n="7936">Sermons also altogether of them, and to their prayses, <f t="bll">GODS<f t="bl"> word
<ttdv4 n="II.2.3-1705"><bkdv3 n="7937">being cleane laid aside. And this wee doe altogether agreeable to the
<ttdv4 n="II.2.3-1706"><bkdv3 n="7938">Saints, as did the Gentiles idolaters to their false gods. For these opini{\-}
<ttdv4 n="II.2.3-1707"><bkdv3 n="7939">ons which men haue had of mortall persons, were they neuer so holy, the
<ttdv4 n="II.2.3-1708"><bkdv3 n="7940">old most godly |&| learned Christians haue written against the fained gods
<ttdv4 n="II.2.3-1709"><bkdv3 n="7941">of the Gentiles, and Christian Princes haue destroyed their images, who
<ttdv4 n="II.2.3-1710"><bkdv3 n="7942">if they were now liuing, would doubtlesse likewise both write against
<ttdv4 n="II.2.3-1711"><bkdv3 n="7943">our false opinions of Saints, and also destroy their images. For it is eui{\-}
<ttdv4 n="II.2.3-1712"><bkdv3 n="7944">dent, that our Image-mainteiners, haue the same opinion of Saintes,
<ttdv4 n="II.2.3-1713"><bkdv3 n="7945">which the Gentiles had of their false gods, and thereby are mooued to
<ttdv4 n="II.2.3-1714"><bkdv3 n="7946">make them images as the Gentiles did. If answere bee made, that they
<ttdv4 n="II.2.3-1715"><bkdv3 n="7947">make Saints but intercessours to <f t="bll">GOD<f t="bl">, and meanes for such things
<ttdv4 n="II.2.3-1716"><bkdv3 n="7948">as they would obteine of <f t="bll">GOD<f t="bl">: that is euen after the Gentiles idola{\-}

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="7949">Medioximi
<bkdv3 n="7950">Dij. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1717"><bkdv3 n="7951">trous vsage, to make them of Saints, Gods, called <f t="r"></l><lang t="l">Dij Medioximi<f t="bl"></l><lang t="e>, to be
<ttdv4 n="II.2.3-1718"><bkdv3 n="7952">meane intercessours and helpers to <f t="bll">GOD<f t="bl">, as though he did not heare,
<ttdv4 n="II.2.3-1719"><bkdv3 n="7953">or should bee weary if hee did all alone. So did the Gentiles teach, that
<ttdv4 n="II.2.3-1720"><bkdv3 n="7954">there was one chiefe power working by other, as meanes, and so they
<ttdv4 n="II.2.3-1721"><bkdv3 n="7955">made all gods subiect to fate or destinie: as <f t="r"><name t="ps">Lucian</name> <f t="bl"> in his dialogues fai{\-}
<ttdv4 n="II.2.3-1722"><bkdv3 n="7956">neth that <f t="r"><name t="ps">Neptune</name> <f t="bl"> made suite to <f t="r"><name t="ps">Mercurie</name> <f t="bl">, that hee might speake with <f t="r"><name t="ps">Iu{\-}
<ttdv4 n="II.2.3-1723"><bkdv3 n="7957">piter</name> <f t="bl">. And therefore in this also, it is most euident that our Image main{\-}
<ttdv4 n="II.2.3-1724"><bkdv3 n="7958">teiners be all one in opinion with the Gentiles idolaters.
<ttdv4 n="II.2.3-1725"><bkdv3 n="7959">Now remaineth the third part, that their rites and ceremonies in ho{\-}

<bkdv3 n="7960"><fw t="catch">nouring</fw>


<bkdv1 type="gathering" n="15" format="folio" in="6s">
<bkdv2 type="page" n="49" sig="Ee1r" side="outer" forme="1">

<bkdv3 n="7961"><fw t="header"><f t="r">againstperill of Idolatrie.</fw><fw t="pag">49</fw><f t="bl">

<ttdv4 n="II.2.3-1726"><bkdv3 n="7962">nouring and worshipping of the Images or Saints bee all one with the
<ttdv4 n="II.2.3-1727"><bkdv3 n="7963">rites which the Gentiles idolaters vsed in honouring their idoles. First,
<ttdv4 n="II.2.3-1728"><bkdv3 n="7964">what meaneth it, that Christians, after the example of the Gentiles ido{\-}
<ttdv4 n="II.2.3-1729"><bkdv3 n="7965">laters, goe on pilgrimage to visite Images, where they haue the like at
<ttdv4 n="II.2.3-1730"><bkdv3 n="7966">home, but that they haue a more opinion of holinesse and vertue in some
<ttdv4 n="II.2.3-1731"><bkdv3 n="7967">Images, then other some, like as the Gentiles idolaters had? which
<ttdv4 n="II.2.3-1732"><bkdv3 n="7968">is the readiest way to bring them to idolatry by worshipping of them, and

<note place="rmargin">
<bkdv3 n="7969"><cit work="OT. Amos 5.4-5"><f t="bl"><f t="r">Amos.5.</cit>

<ttdv4 n="II.2.3-1733"><bkdv3 n="7970">directly against <f t="bll">GODS<f t="bl"> word, who saith, Seeke mee, and yee shall
<ttdv4 n="II.2.3-1734"><bkdv3 n="7971">liue, and doe not seeke <f t="r"><name t="pl">Bethel</name> <f t="bl">, enter not into <f t="r"><name t="pl">Gilgal</name> <f t="bl">, neither goe to <f t="r"><name t="pl">Bersheba</name> <f t="bl">.
<ttdv4 n="II.2.3-1735"><bkdv3 n="7972">And against such as had any superstition in holinesse of the place, as
<ttdv4 n="II.2.3-1736"><bkdv3 n="7973">though they should bee heard for the places sake, saying, Our fathers
<ttdv4 n="II.2.3-1737"><bkdv3 n="7974">worshipped in this mountaine, and yee say, that at <f t="r"><name t="pl">Hierusalem</name> <f t="bl"> is the
<ttdv4 n="II.2.3-1738"><bkdv3 n="7975">place where men should worshippe, our Sauiour <name t="ps">Christ</name> pronounceth,

<note place="rmargin">
<bkdv3 n="7976"><cit work="NT. John 4.20"><f t="bl"><f t="r">Iohn 4.</cit>

<ttdv4 n="II.2.3-1739"><bkdv3 n="7977">Beleeue mee, the houre commeth when you shall worship the father nei{\-}
<ttdv4 n="II.2.3-1740"><bkdv3 n="7978">ther in this mountaine, nor at <f t="r"><name t="pl">Hierusalem</name> <f t="bl">, but true worshippers shall
<ttdv4 n="II.2.3-1741"><bkdv3 n="7979">worshippe the father in spirit and trueth. But it is too well knowen,
<ttdv4 n="II.2.3-1742"><bkdv3 n="7980">that by such pilgrimage going, Lady <f t="r"><name t="ps">Venus</name> <f t="bl"> and her sonne <f t="r"><name t="ps">Cupide</name> <f t="bl">,
<ttdv4 n="II.2.3-1743"><bkdv3 n="7981">were rather worshipped wantonly in the fleshe, then God the Fa{\-}
<ttdv4 n="II.2.3-1744"><bkdv3 n="7982">ther and our Sauiour <name t="ps">Christ</name> his Sonne truely worshipped in the
<ttdv4 n="II.2.3-1745"><bkdv3 n="7983">spirit.
<ttdv4 n="II.2.3-1746"><bkdv3 n="7984">And it was very agreeable (as Saint <f t="r"><name t="ps">Paul</name> <f t="bl"> teacheth) that they which

<note place="rmargin">
<bkdv3 n="7985"><cit work="NT. Romans 1.24"><f t="bl"><f t="r">Rom.1.</cit>

<ttdv4 n="II.2.3-1747"><bkdv3 n="7986">fell to Idolatry, which is spirituall fornication, should also fall into car{\-}
<ttdv4 n="II.2.3-1748"><bkdv3 n="7987">nall fornication, and all vncleannesse, by the iust iudgements of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1749"><bkdv3 n="7988">deliuering them ouer to abominable concupiscenses.
<ttdv4 n="II.2.3-1750"><bkdv3 n="7989">What meaneth it that Christian men, after the vse of the Gentiles Ido{\-}
<ttdv4 n="II.2.3-1751"><bkdv3 n="7990">laters.cap and kneele before Images? which if they had any sense and
<ttdv4 n="II.2.3-1752"><bkdv3 n="7991">gratitude, would kneele before men, Carpenters, Masons, Plasterers,
<ttdv4 n="II.2.3-1753"><bkdv3 n="7992">Founders, and Goldsmithes, their makers and framers, by whose
<ttdv4 n="II.2.3-1754"><bkdv3 n="7993">meanes they haue attained this honour, which else should haue beene
<ttdv4 n="II.2.3-1755"><bkdv3 n="7994">euilfauoured and rude lumpes of clay, or plaster, pieces of timber, stone,
<ttdv4 n="II.2.3-1756"><bkdv3 n="7995">or mettall. without shape or fashion, and so without all estimation and
<ttdv4 n="II.2.3-1757"><bkdv3 n="7996">honour, as that Idole in the Pagane Poete confesseth, saying, I was

<note place="rmargin">
<bkdv3 n="7997"><cit work="Horace"><f t="i">Horatius.<f t="bl"></cit>

<ttdv4 n="II.2.3-1758"><bkdv3 n="7998">once a vile blocke, but now I am become a <f t="bll">GOD<f t="bl">, etc. What a fonde
<ttdv4 n="II.2.3-1759"><bkdv3 n="7999">thing is it for man, who hath life and reason, to bow himselfe to a dead

<note place="rmargin">
<bkdv3 n="81760">><f t="i">Adorare <f t="r">
<bkdv3 n="8001"><cit work="OT. Genesis 23 and 33">Gen.23.
<bkdv3 n="8002">and 33.<f t="bl"></cit>

<ttdv4 n="II.2.3-1761"><bkdv3 n="8003">and vnsensible Image, the worke of his owne hand? is not this stouping
<ttdv4 n="II.2.3-1762"><bkdv3 n="8004">and kneeling before them, adoration of them, which is forbidden so ear{\-}
<ttdv4 n="II.2.3-1763"><bkdv3 n="8005">nestly by <f t="bll">GODS<f t="bl"> word? Let such as so fall downe before Images of
<ttdv4 n="II.2.3-1764"><bkdv3 n="8006">Saintes, know and confesse that they exhibite that honour to dead stocks
<ttdv4 n="II.2.3-1765"><bkdv3 n="8007">and stones, which the Saintes themselues, <f t="r"><name t="ps">Peter, Paul</name> <f t="bl">, and <f t="r"><name t="ps">Barnabas</name> <f t="bl">

<note place="rmargin">
<bkdv3 n="8008"><cit work="OT. 1 Kings 1?"><f t="r">3.Reg.1.</cit>
<bkdv3 n="8009"><cit work="NT. Acts 10.25, 14.14">Acts.10.
<bkdv3 n="8010">and 14.</cit>
<bkdv3 n="8011"><cit work="NT. Revelations 19.10">Apoc.19.<f t="bl"></cit>

<ttdv4 n="II.2.3-1766"><bkdv3 n="8012">would not to be giuen them being aliue: which the Angel of <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.3-1767"><bkdv3 n="8013">forbiddeth to be giuen to him. And if they say, they exhibite such ho{\-}
<ttdv4 n="II.2.3-1768"><bkdv3 n="8014">nour not to the Image, but to the Saint whom it representeth, they are
<ttdv4 n="II.2.3-1769"><bkdv3 n="8015">conuicted of folly, to beleeue that they please Saints with that honour,
<ttdv4 n="II.2.3-1770"><bkdv3 n="8016">which they abhorre as a spoile of <f t="bll">GODS<f t="bl"> honour: for they bee no
<ttdv4 n="II.2.3-1771"><bkdv3 n="8017">changelings: but now both hauing greater vnderstanding, and more fer{\-}
<ttdv4 n="II.2.3-1772"><bkdv3 n="8018">uent loue of <f t="bll">GOD<f t="bl">, do more abhorre to depriue him of his due honor: |&| be{\-}
<ttdv4 n="II.2.3-1773"><bkdv3 n="8019">ing now like vnto the Angels of <f t="bll">GOD<f t="bl">, do with angels flee to take vnto

<bkdv3 n="8020"><fw t="sig">Ee</fw><fw t="catch">them</fw>

<bkdv2 type="page" n="50" sig="Ee1v" side="inner" forme="1">

<bkdv3 n="8021"><f t="r"><fw t="pag">50</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-1774"><bkdv3 n="8022">them by sacriledge the honour due to <f t="bll">GOD<f t="bl">, And herewithall is con{\-}
<ttdv4 n="II.2.3-1775"><bkdv3 n="8023">futed their lewde distinction of <f t="r"><name t="ps">Latria</name> <f t="bl"> |&| <f t="r"><name t="ps">Dulia</name> <f t="bl">, where it is euident, that
<ttdv4 n="II.2.3-1776"><bkdv3 n="8024">the Saints of <f t="bll">GOD<f t="bl"> can not abide, that as much as any outward wor{\-}
<ttdv4 n="II.2.3-1777"><bkdv3 n="8025">shipping bee done or exhibited to them. But Satan, <f t="bll">GODS<f t="bl"> enemie, de{\-}
<ttdv4 n="II.2.3-1778"><bkdv3 n="8026">siring to robbe <f t="bll">GOD<f t="bl"> of his honor, desireth exceedingly that such honour

<note place="lmargin">
<bkdv3 n="8027"><cit work="NT. Matthew 4.9"><f t="r">Mat.4.<f t="bl"></cit>

<ttdv4 n="II.2.3-1779"><bkdv3 n="8028">might bee giuen to him. Wherefore those which giue the honour due
<ttdv4 n="II.2.3-1780"><bkdv3 n="8029">to the creator, to any creature, doe seruice acceptable to no Saintes,
<ttdv4 n="II.2.3-1781"><bkdv3 n="8030">who bee the friends of <f t="bll">GOD<f t="bl">, but vnto Satan, <f t="bll">GOD<f t="bl"> and mans mortall
<ttdv4 n="II.2.3-1782"><bkdv3 n="8031">and sworne enemie. And to attribute such desire of diuine honour to
<ttdv4 n="II.2.3-1783"><bkdv3 n="8032">Saintes, is to blot them with a most odious and diuelish ignominie and
<ttdv4 n="II.2.3-1784"><bkdv3 n="8033">villanie, and in deede of Saintes, to make them Satans and very de{\-}
<ttdv4 n="II.2.3-1785"><bkdv3 n="8034">uils, whose propertie is to challenge to themselues the honour which is
<ttdv4 n="II.2.3-1786"><bkdv3 n="8035">due to <f t="bll">GOD<f t="bl"> onely. And furthermore, in that they say that they doe not
<ttdv4 n="II.2.3-1787"><bkdv3 n="8036">worship the Images, as the Gentiles did their Idoles, but <f t="bll">GOD<f t="bl"> and
<ttdv4 n="II.2.3-1788"><bkdv3 n="8037">the Saints whom the Images doe represent, and therefore that their
<ttdv4 n="II.2.3-1789"><bkdv3 n="8038">doings before Images, be not like the Idolatrie of the Gentiles before

<note place="lmargin">
<bkdv3 n="8039"><cit work="Augustine, on Pslam 35"><f t="i"><lang t="l">Augusti. <f t="r"><lang t=e>
<bkdv3 n="8040">Psal. 135.<f t="bl"></cit>

<ttdv4 n="II.2.3-1790"><bkdv3 n="8041">their Idoles, Saint <f t="r"><name t="ps">Augustine, Lactantius</name> <f t="bl">, and <f t="r"><name t="ps">Clemens</name> <f t="bl">, doe prooue eui{\-}
<ttdv4 n="II.2.3-1791"><bkdv3 n="8042">dently, that by this their answere, they be al one with the Gentiles Ido{\-}
<ttdv4 n="II.2.3-1792"><bkdv3 n="8043">laters. The Gentiles (saith S. <f t="r"><name t="ps">Augustine</name> <f t="bl">) which seeme to be of the purer
<ttdv4 n="II.2.3-1793"><bkdv3 n="8044">religion say, We worship not the Images, but by the corporall Image, we
<ttdv4 n="II.2.3-1794"><bkdv3 n="8045">doe behold the signes of the things which wee ought to worship. And

<note place="lmargin">
<f t="i"><lang t="l">
<ttdv4 n="II.2:3;1795><bkdv3 n="8046"><cit work="Lactantius `Insti.', bk. 2>Lactan.<f t="r">
<bkdv3 n="8047">lib.2.insti. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-1796"><bkdv3 n="8048"><f t="r"><name t="ps">Lactantius</name> <f t="bl"> saith, The Gentiles say, wee feare not the Images, but them
<ttdv4 n="II.2.3-1797"><bkdv3 n="8049">after whose likenesse the Images be made, and to whose names they bee
<ttdv4 n="II.2.3-1798"><bkdv3 n="8050">consecrated. Thus farre <f t="r"><name t="ps">Lactantius</name> <f t="bl">. And <f t="r"><name t="ps">Clemens</name> <f t="bl"> saith, That serpent the
<ttdv4 n="II.2.3-1799"><bkdv3 n="8051">deuill vttereth these words by the mouth of certaine men, Wee to the
<ttdv4 n="II.2.3-1800"><bkdv3 n="8052">honour of the inuisible <f t="bll">GOD<f t="bl">, worship visible Images: Which sure{\-}
<ttdv4 n="II.2.3-1801"><bkdv3 n="8053">ly is most false. See how in vsing the same excuses which the Gentiles
<ttdv4 n="II.2.3-1802"><bkdv3 n="8054">Idolaters pretended, they shewe themselues to ioyne with them in Ido{\-}
<ttdv4 n="II.2.3-1803"><bkdv3 n="8055">latery. For notwithstanding this excuse, Saint <f t="r"><name t="ps">Augustine, Clemens</name> <f t="bl">, and
<ttdv4 n="II.2.3-1804"><bkdv3 n="8056"><f t="r"><name t="ps">Lactantius</name> <f t="bl"> prooue them Idolaters. And <f t="r"><name t="ps">Clemens</name> <f t="bl"> saith, that the Serpent
<ttdv4 n="II.2.3-1805"><bkdv3 n="8057">the deuill putteth such excuses in the mouth of Idolaters. And the
<ttdv4 n="II.2.3-1806"><bkdv3 n="8058">scriptures say, they worship the stockes and stones (notwithstanding this
<ttdv4 n="II.2.3-1807"><bkdv3 n="8059">excuse) euen as our Image mainteiners doe. And <f t="r"><name t="ps">Ezekiel</name> <f t="bl"> therefore
<ttdv4 n="II.2.3-1808"><bkdv3 n="8060">calleth the <f t="bll">GODS<f t="bl"> of the <f t="r"><name t="ps">Assyrians</name> <f t="bl">, stockes and stones, although
<ttdv4 n="II.2.3-1809"><bkdv3 n="8061">they were but Images of their <f t="bll">GODS<f t="bl">. So are our Images of
<ttdv4 n="II.2.3-1810"><bkdv3 n="8062"><f t="bll">GOD<f t="bl"> and the Saintes named by the names of <f t="bll">GOD<f t="bl"> and his
<ttdv4 n="II.2.3-1811"><bkdv3 n="8063">Saintes, after the vse of the Gentiles. And the same <f t="r"><name t="ps">Clemens</name> <f t="bl"> saith
<ttdv4 n="II.2.3-1812"><bkdv3 n="8064">thus in the same booke, They dare not giue the name of the Emperour
<ttdv4 n="II.2.3-1813"><bkdv3 n="8065">to any other, for hee punisheth his offendour and traytour by and by:
<ttdv4 n="II.2.3-1814"><bkdv3 n="8066">but they dare giue the name of <f t="bll">GOD<f t="bl"> to other, because hee for repen{\-}
<ttdv4 n="II.2.3-1815"><bkdv3 n="8067">tance suffereth his offendours. And euen so doe our Image worshippers
<ttdv4 n="II.2.3-1816"><bkdv3 n="8068">giue both names of <f t="bll">GOD<f t="bl"> and the Saintes, and also the honour due
<ttdv4 n="II.2.3-1817"><bkdv3 n="8069">to <f t="bll">GOD<f t="bl">, to their Images, euen as did the Gentiles, Idolaters to
<ttdv4 n="II.2.3-1818"><bkdv3 n="8070">their Idoles. What should it meane that they, according as did the Gen{\-}
<ttdv4 n="II.2.3-1819"><bkdv3 n="8071">tiles Idolaters, light candles at noone time, or at midnight, before
<ttdv4 n="II.2.3-1820"><bkdv3 n="8072">them, but therewith to honour them? for other vse is there none in so
<ttdv4 n="II.2.3-1821"><bkdv3 n="8073">doing. For in the day it needeth not, but was euer a prouerbe of foolishnes,

<bkdv3 n="8074"><fw t="catch">to</fw>

<bkdv2 type="page" n="51" sig="Ee2r" side="outer" forme="2">

<bkdv3 n="8075"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">51</fw><f t="bl">

<ttdv4 n="II.2.3-1822"><bkdv3 n="8076">to light a candle at noone time. And in the night, it auayleth not
<ttdv4 n="II.2.3-1823"><bkdv3 n="8077">to light a candle before the blinde: and <f t="bll">GOD<f t="bl"> hath neither vse nor
<ttdv4 n="II.2.3-1824"><bkdv3 n="8078">honour thereof. And concerning this candle lighting, it is notable

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="8079"><cit work="Lactantius, `Instit.', bk. 6, chap. 2">Libr.6.In{\-}
<bkdv3 n="8080">stit.cap.2. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-1825"><bkdv3 n="8081">that <f t="r"><name t="ps">Lactantius</name> <f t="bl"> aboue a thousand yeeres agoe hath written, after this
<ttdv4 n="II.2.3-1826"><bkdv3 n="8082">maner, If they would behold the heauenly light of the Sunne, then
<ttdv4 n="II.2.3-1827"><bkdv3 n="8083">should they perceiue that <f t="bll">GOD<f t="bl"> hath no neede of their candles, who for
<ttdv4 n="II.2.3-1828"><bkdv3 n="8084">the vse of man hath made so goodly a light. And whereas in so little a
<ttdv4 n="II.2.3-1829"><bkdv3 n="8085">circle of the Sunne, which for the great distance, seemeth to bee no
<ttdv4 n="II.2.3-1830"><bkdv3 n="8086">greater then a mans head, there is so great brightnesse, that the
<ttdv4 n="II.2.3-1831"><bkdv3 n="8087">sight of mans eye is not able to behold it, but if one stedfastly looke
<ttdv4 n="II.2.3-1832"><bkdv3 n="8088">vpon it a while, his eyes will be dulled and blinded with darknesse. Now
<ttdv4 n="II.2.3-1833"><bkdv3 n="8089">great light, how great clearenesse may wee thinke to bee with <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-1834"><bkdv3 n="8090">with whom is no night nor darkenesse? and so forth. And by and by he
<ttdv4 n="II.2.3-1835"><bkdv3 n="8091">sayth, Seemeth hee therefore to bee in his right minde, who offereth
<ttdv4 n="II.2.3-1836"><bkdv3 n="8092">vp to the giuer of light the light of a ware candle for a gift? He requireth
<ttdv4 n="II.2.3-1837"><bkdv3 n="8093">another light of vs, which is not smokie, but bright and cleare, euen
<ttdv4 n="II.2.3-1838"><bkdv3 n="8094">the light of the minde and vnderstanding. And shortly after he saith,
<ttdv4 n="II.2.3-1839"><bkdv3 n="8095">But their goddes, because they bee earthly, haue neede of light,
<ttdv4 n="II.2.3-1840"><bkdv3 n="8096">lest they remaine in darkenesse, whose worshippers, because they vn{\-}
<ttdv4 n="II.2.3-1841"><bkdv3 n="8097">derstand no heauenly thing, doe drawe religion, which they vse,
<ttdv4 n="II.2.3-1842"><bkdv3 n="8098">downe to the earth, in the which beeing darke of nature, is neede
<ttdv4 n="II.2.3-1843"><bkdv3 n="8099">of light. Wherefore they giue to their goddes no heauenly, but the
<ttdv4 n="II.2.3-1844"><bkdv3 n="8100">earthly vnderstanding of mortall men. And therefore they beleeue
<ttdv4 n="II.2.3-1845"><bkdv3 n="8101">those things to bee necessary and pleasant vnto them, which are so
<ttdv4 n="II.2.3-1846"><bkdv3 n="8102">to vs, who haue neede either of meate when wee bee hungrie, or
<ttdv4 n="II.2.3-1847"><bkdv3 n="8103">drinke when wee be thirstie, or clothing when wee bee acolde, or
<ttdv4 n="II.2.3-1848"><bkdv3 n="8104">when the Sunne is set, candle light, that wee may see. Thus farre
<ttdv4 n="II.2.3-1849"><bkdv3 n="8105"><f t="r"><name t="ps">Lactantius</name> <f t="bl">, and much more, too long heere to write, of candle lighting
<ttdv4 n="II.2.3-1850"><bkdv3 n="8106">in Temples before Images and Idoles for religion: whereby appea{\-}
<ttdv4 n="II.2.3-1851"><bkdv3 n="8107">reth both the foolishnesse thereof, and also, that in opinion and acte,
<ttdv4 n="II.2.3-1852"><bkdv3 n="8108">wee doe agree altogether in our candle religion, with the Gentiles ido{\-}
<ttdv4 n="II.2.3-1853"><bkdv3 n="8109">laters. What meaneth it that they, after the example of the Gentiles
<ttdv4 n="II.2.3-1854"><bkdv3 n="8110">idolaters, burne incense offer vp golde to Images, hang vp crouches,
<ttdv4 n="II.2.3-1855"><bkdv3 n="8111">chaines, and ships, legges, armes, and whole men and women of waxe,
<ttdv4 n="II.2.3-1856"><bkdv3 n="8112">before images, as though by them, or Saints (as they say) they were de{\-}
<ttdv4 n="II.2.3-1857"><bkdv3 n="8113">liuered from lamenesse, sicknesse, captiuity, or shipwracke? Is not this <f t="r">Co{\-}
<ttdv4 n="II.2.3-1858"><bkdv3 n="8114">lere imagines<f t="bl">, to worship images, so earnestly forbidden in <f t="bll">GODS<f t="bl"> word?
<ttdv4 n="II.2.3-1859"><bkdv3 n="8115">If they denie it, let them reade the xi. Chapter of <f t="r"><name t="ps">Daniel</name> <f t="bl"> the Prophet, who
<ttdv4 n="II.2.3-1860"><bkdv3 n="8116">saith of Antichrist: He shall worship God whom his fathers knew not,
<ttdv4 n="II.2.3-1861"><bkdv3 n="8117">with golde, siluer, and with precious stone, and other things of plea{\-}
<ttdv4 n="II.2:3;1862><bkdv3 n="8118">sure. in which place the Latine worde is <f t="r">Colet<f t="bl">. And in <cit work=""2 Paralipomenon 29">the second of

<note place="rmargin">
<bkdv3 n="8119"><f t="i">Colere. <f t="bl">

<ttdv4 n="II.2.3-1863"><bkdv3 n="8120"><f t="r">Paralipomenon<f t="bl"> the xxix. Chapter</cit>, all the outward rites and ceremonies,
<ttdv4 n="II.2.3-1864"><bkdv3 n="8121">as burning of incense, and such other, wherewith <f t="bll">GOD<f t="bl"> in the Temple
<ttdv4 n="II.2.3-1865"><bkdv3 n="8122">was honoured, is called <f t="r">Cultus<f t="bl"> (to say) worshipping, which is forbidden

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="8123">Cultus. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-1866"><bkdv3 n="8124">straitly by <f t="bll">GODS<f t="bl"> word to bee giuen to images. Doe not all stories
<ttdv4 n="II.2.3-1867"><bkdv3 n="8125">Ecclesiasticall declare, that our holy Martyrs, rather then they would
<ttdv4 n="II.2.3-1868"><bkdv3 n="8126">bow and kneele, or offer vp one crumme of incense before an image or

<bkdv3 n="8127"><fw t="sig">Ee2</fw><fw t="catch">idole,</fw>

<bkdv2 type="page" n="52" sig="Ee2v" side="inner" forme="2">

<bkdv3 n="8128"><f t="r"><fw t="pag">52</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-1869"><bkdv3 n="8129">idole, haue suffered a thousand kinds of most horrible and dreadful death?
<ttdv4 n="II.2.3-1870"><bkdv3 n="8130">And what excuses soeuer they make, yet that all this running on pilgri{\-}
<ttdv4 n="II.2.3-1871"><bkdv3 n="8131">mage, burning of incense and candles, hanging vp of crouches, chaines,
<ttdv4 n="II.2.3-1872"><bkdv3 n="8132">ships, armes, legges, and whole men and women of waxe, kneeling and
<ttdv4 n="II.2.3-1873"><bkdv3 n="8133">holding vp of handes, is done to the Images, appeareth by this, that
<ttdv4 n="II.2.3-1874"><bkdv3 n="8134">where no Images bee, or where they haue beene, and bee taken away,
<ttdv4 n="II.2.3-1875"><bkdv3 n="8135">they doe no such things at all. But all the places frequented when the
<ttdv4 n="II.2.3-1876"><bkdv3 n="8136">Images were there, now they be taken away, be forsaken and left desert,
<ttdv4 n="II.2.3-1877"><bkdv3 n="8137">nay, now they hate and abhorre the place deadly, which is an euident
<ttdv4 n="II.2.3-1878"><bkdv3 n="8138">proofe, that that which they did before, was done in respect of the Ima{\-}
<ttdv4 n="II.2.3-1879"><bkdv3 n="8139">ges. Wherefore, when we see men and women on heapes to goe on pil{\-}
<ttdv4 n="II.2.3-1880"><bkdv3 n="8140">grimage to images, kneele before them, hold vp their hands before them,
<ttdv4 n="II.2.3-1881"><bkdv3 n="8141">set vp candles, burne incense before them, offer vp golde and siluer vnto
<ttdv4 n="II.2.3-1882"><bkdv3 n="8142">them, hang vp ships, crouches,chaines, men and women of waxe before
<ttdv4 n="II.2.3-1883"><bkdv3 n="8143">them, attributing health and safegard, the gifts of <f t="bll">GOD<f t="bl">, to them, or
<ttdv4 n="II.2.3-1884"><bkdv3 n="8144">the Saintes whom they represent, as they rather would haue it: who
<ttdv4 n="II.2.3-1885"><bkdv3 n="8145">I say, who can doubt, but that our Image mainteiners, agreeing in
<ttdv4 n="II.2.3-1886"><bkdv3 n="8146">all idolatrous opinions, outward rites, and ceremonies with the Gen{\-}
<ttdv4 n="II.2.3-1887"><bkdv3 n="8147">tiles idolaters, agree also with them in committing most abomina{\-}
<ttdv4 n="II.2.3-1888"><bkdv3 n="8148">ble idolatry? And to increase this madnesse, wicked men which haue
<ttdv4 n="II.2.3-1889"><bkdv3 n="8149">the keeping of such Images, for their more lucre and aduantage, after
<ttdv4 n="II.2.3-1890"><bkdv3 n="8150">the example of the Gentiles idolaters, haue reported and spread abroad,
<ttdv4 n="II.2.3-1891"><bkdv3 n="8151">aswell by lying tales, as written fables, diuers miracles of Images. As
<ttdv4 n="II.2.3-1892"><bkdv3 n="8152">that such an Image miraculously was sent from heauen, euen like <f t="r">Pal{\-}
<ttdv4 n="II.2.3-1893"><bkdv3 n="8153">adium<f t="bl">, or <f t="r">magna Diana Ephesiorum<f t="bl">. Such an other was as miracu{\-}
<ttdv4 n="II.2.3-1894"><bkdv3 n="8154">lously found in the earth, as the mans head was in <f t="r"><name t="pl">Capitol</name> <f t="bl">, or the
<ttdv4 n="II.2.3-1895"><bkdv3 n="8155">horse head in <f t="r"><name t="pl">Capua</name> <f t="bl">. Such an Image was brought by Angels. Such
<ttdv4 n="II.2.3-1896"><bkdv3 n="8156">an one came it selfe farre from the East to the West, as dame <f t="r"><name t="ps">Fortune</name> <f t="bl">
<ttdv4 n="II.2.3-1897"><bkdv3 n="8157">fledde to <f t="r"><name t="pl">Rome</name> <f t="bl">. Such an Image of our Lady was painted by Saint
<ttdv4 n="II.2.3-1898"><bkdv3 n="8158"><f t="r"><name t="ps">Luke</name> <f t="bl">, whom of a Physicion they haue made a Painter for that purpose.
<ttdv4 n="II.2.3-1899"><bkdv3 n="8159">Such an one an hundred yokes of oxen could not moue, like <f t="r">bona Dea<f t="bl">,
<ttdv4 n="II.2.3-1900"><bkdv3 n="8160">whom the ship could not carry, or <f t="r"><name t="ps">Iupiter Olympius</name> <f t="bl">, which laught the arti{\-}
<ttdv4 n="II.2.3-1901"><bkdv3 n="8161">ficers to scorne that went about to remoue him to <f t="r"><name t="pl">Rome</name> <f t="bl">. Some images,
<ttdv4 n="II.2.3-1902"><bkdv3 n="8162">though they were hard and stonie, yet for tender heart and pitie, wept.
<ttdv4 n="II.2.3-1903"><bkdv3 n="8163">Some like <f t="r"><name t="ps">Castor</name> <f t="bl"> and <f t="r"><name t="ps">Pollux</name> <f t="bl">, helping their friends in battaile, sweat, as
<ttdv4 n="II.2.3-1904"><bkdv3 n="8164">marble pillars doe in dankish weather. Some spake more monstrously
<ttdv4 n="II.2.3-1905"><bkdv3 n="8165">then euer did <f t="r"><name t="ps">Balaams</name> <f t="bl"> Asse, who had life and breath in him. Such a criple
<ttdv4 n="II.2.3-1906"><bkdv3 n="8166">came and saluted this Saint of oke, and by and by he was made whole,
<ttdv4 n="II.2.3-1907"><bkdv3 n="8167">and loe, here hangeth his crouch. Such an one in a tempest vowed to
<ttdv4 n="II.2.3-1908"><bkdv3 n="8168">Saint <f t="r"><name t="ps">Christopher</name> <f t="bl">, and scaped, and behold here is his ship of waxe. Such
<ttdv4 n="II.2.3-1909"><bkdv3 n="8169">an one by S. <f t="r"><name t="ps">Leonards</name> <f t="bl"> helpe brake out of prison, and see where his fetters
<ttdv4 n="II.2.3-1910"><bkdv3 n="8170">hang. And infinite thousands moe miracles, by like or more shame{\-}
<ttdv4 n="II.2.3-1911"><bkdv3 n="8171">lesse lyes were reported. Thus doe our Image mainteiners, in ear{\-}
<ttdv4 n="II.2.3-1912"><bkdv3 n="8172">nest apply to their images, all such miracles as the Gentiles haue fained
<ttdv4 n="II.2.3-1913"><bkdv3 n="8173">of their idoles. And if it were to bee admitted, that some miraculous
<ttdv4 n="II.2.3-1914"><bkdv3 n="8174">actes were by illusion of the deuill done where Images bee: (For it is
<ttdv4 n="II.2.3-1915"><bkdv3 n="8175">euident that the most part were fained lyes, and craftie iuglings

<bkdv3 n="8176"><fw t="catch">of</fw>

<bkdv2 type="page" n="53" sig="Ee3r" side="outer" forme="3">

<bkdv3 n="8177"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">53</fw><f t="bl">

<ttdv4 n="II.2.3-1916"><bkdv3 n="8178">of men) yet followeth it not therefore, that such images are either to bee
<ttdv4 n="II.2.3-1917"><bkdv3 n="8179">honoured, or suffered to remaine, no more them <f t="r"><name t="ps">Ezechias</name> <f t="bl"> left the brasen
<ttdv4 n="II.2.3-1918"><bkdv3 n="8180">Serpent vndestroyed, when it was worshipped, although it were
<ttdv4 n="II.2.3-1919"><bkdv3 n="8181">both set vp by <f t="bll">GODS<f t="bl"> commandement, and also approoued by a great
<ttdv4 n="II.2.3-1920"><bkdv3 n="8182">and true miracle, for as many as beheld it, were by and by healed: neither
<ttdv4 n="II.2.3-1921"><bkdv3 n="8183">ought miracles perswade vs to doe contrary to <f t="bll">GODS<f t="bl"> worde. For
<ttdv4 n="II.2.3-1922"><bkdv3 n="8184">the Scriptures haue for a warning hereof foreshewed, that the kingdome
<ttdv4 n="II.2.3-1923"><bkdv3 n="8185">of Antichrist shall bee mighty in miracles and wonders, to the strong
<ttdv4 n="II.2.3-1924"><bkdv3 n="8186">illusion of all the reprobate. But in this they passe the folly and wic{\-}
<ttdv4 n="II.2.3-1925"><bkdv3 n="8187">kednesse of the Gentiles, that they honour and worship the reliques
<ttdv4 n="II.2.3-1926"><bkdv3 n="8188">and bones of our Saintes, which prooue that they bee mortall men and
<ttdv4 n="II.2.3-1927"><bkdv3 n="8189">dead, and therefore no Gods to be worshipped, which the Gentiles would
<ttdv4 n="II.2.3-1928"><bkdv3 n="8190">neuer confesse of their gods for very shame. But the reliques wee must
<ttdv4 n="II.2.3-1929"><bkdv3 n="8191">kisse and offer vnto, specially on relique Sunday. And while wee
<ttdv4 n="II.2.3-1930"><bkdv3 n="8192">offer (that wee should not bee weary or repent vs of our cost) the musicke
<ttdv4 n="II.2.3-1931"><bkdv3 n="8193">and minstrelsie goeth merrily all the offertorie time, with praysing and
<ttdv4 n="II.2.3-1932"><bkdv3 n="8194">calling vpon those Saints, whose reliques be then in presence. Yea, and
<ttdv4 n="II.2.3-1933"><bkdv3 n="8195">the water also wherein those reliques haue beene dipped, must with

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="8196"><cit work="Chrysostome, Homily of the Seven Machabees">Homilia de
<bkdv3 n="8197">septem Ma{\-}
<bkdv3 n="8198">chabais. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-1934"><bkdv3 n="8199">great reuerence bee reserued, as very holy and effectuall. Is this agree{\-}
<ttdv4 n="II.2.3-1935"><bkdv3 n="8200">able to Saint <f t="r"><name t="ps">Chrysostome</name> <f t="bl">, who writeth thus of reliques? Doe not re{\-}
<ttdv4 n="II.2.3-1936"><bkdv3 n="8201">gard the ashes of the Saintes bodies, nor the reliques of their flesh and
<ttdv4 n="II.2.3-1937"><bkdv3 n="8202">bones, consumed with time: but open <app>tht <rdg resp="IL">the</rdg></app> eyes of thy faith, and be{\-}
<ttdv4 n="II.2.3-1938"><bkdv3 n="8203">hold them clothed with heauenly vertue, and the grace of the holy Ghost,
<ttdv4 n="II.2.3-1939"><bkdv3 n="8204">and shining with the brightnesse of the heauenly light. But our idola{\-}
<ttdv4 n="II.2.3-1940"><bkdv3 n="8205">ters found too much vantage of reliques and relique water, to follow
<ttdv4 n="II.2.3-1941"><bkdv3 n="8206">Saint <f t="r"><name t="ps">Chrysostomes</name> <f t="bl"> counsell. And because reliques were so gainefull,
<ttdv4 n="II.2.3-1942"><bkdv3 n="8207">few places were there but they had reliques prouided for them. And for
<ttdv4 n="II.2.3-1943"><bkdv3 n="8208">more plenty of reliques, some one Saint had many heads, one in one
<ttdv4 n="II.2.3-1944"><bkdv3 n="8209">place, and another in another place. Some had sixe armes, and xxvi. fin{\-}
<ttdv4 n="II.2.3-1945"><bkdv3 n="8210">gers. And where our lord bare his crosse alone, if all the pieces of the re{\-}
<ttdv4 n="II.2.3-1946"><bkdv3 n="8211">liques thereof were gathered together, the greatest ship in England would
<ttdv4 n="II.2.3-1947"><bkdv3 n="8212">scarcely beare them, and yet the greatest part of it, they say, doeth yet re{\-}
<ttdv4 n="II.2.3-1948"><bkdv3 n="8213">maine in the handes of Infidels, for the which they pray in their
<ttdv4 n="II.2.3-1949"><bkdv3 n="8214">beades bidding, that they may get it also into their hands, for such godly
<ttdv4 n="II.2.3-1950"><bkdv3 n="8215">vse and purpose. And not onely the bones of the Saints, but euery thing
<ttdv4 n="II.2.3-1951"><bkdv3 n="8216">appertaining to them was an holy relique. In some place they offer a
<ttdv4 n="II.2.3-1952"><bkdv3 n="8217">sword, in some the scabberd, in some a shooe, in some a saddle that had bene
<ttdv4 n="II.2.3-1953"><bkdv3 n="8218">set vpon some holy horse, in some the coales wherewith Saint <f t="r"><name t="ps">Laurence</name> <f t="bl">
<ttdv4 n="II.2.3-1954"><bkdv3 n="8219">was rosted, in some place the taile of the Asse which our Lord <name t="ps">Iesus Christ</name>
<ttdv4 n="II.2.3-1955"><bkdv3 n="8220">sate on, to bee kissed and offered vnto for a relique. For rather then they
<ttdv4 n="II.2.3-1956"><bkdv3 n="8221">would lacke a relique, they would offer you a horse bone, in stead of a
<ttdv4 n="II.2.3-1957"><bkdv3 n="8222">virgins arme, or the taile of the Asse to bee kissed and offered vnto for re{\-}
<ttdv4 n="II.2.3-1958"><bkdv3 n="8223">liques. O wicked, impudent, and most shameles men, the deuisers of these
<ttdv4 n="II.2.3-1959"><bkdv3 n="8224">things, O seely, foolish, and dastardly dawes, and more beastly then the
<ttdv4 n="II.2.3-1960"><bkdv3 n="8225">Asse whose taile they kissed, that beleeue such things. Now <f t="bll">GOD<f t="bl"> be mer{\-}
<ttdv4 n="II.2.3-1961"><bkdv3 n="8226">cifull to such miserable and seely Christians, who by the fraud and falshood
<ttdv4 n="II.2.3-1962"><bkdv3 n="8227">of those which should haue taught them the way of trueth and life, haue

<bkdv3 n="8228"><fw t="sig">Ee 3</fw><fw t="catch">beene</fw>

<bkdv2 type="page" n="54" sig="Ee3v" side="inner" forme="3">

<bkdv3 n="8229"><f t="r"><fw t="pag">54</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-1963"><bkdv3 n="8230">beene made not onely more wicked then the Gentiles idolaters, but
<ttdv4 n="II.2.3-1964"><bkdv3 n="8231">also no wiser then asses, horses, and mules, which haue no vnder{\-}
<ttdv4 n="II.2.3-1965"><bkdv3 n="8232">standing.
<ttdv4 n="II.2.3-1966"><bkdv3 n="8233">Of these thinges already rehearsed, it is euident, that our Image{\-}
<ttdv4 n="II.2.3-1967"><bkdv3 n="8234">maintainers haue not onely made Images, and set them vp in Temples,
<ttdv4 n="II.2.3-1968"><bkdv3 n="8235">as did the Gentiles idolaters their idoles: but also that they haue had the
<ttdv4 n="II.2.3-1969"><bkdv3 n="8236">same idolatrous opinions of the Saints, to whom they haue made I{\-}
<ttdv4 n="II.2.3-1970"><bkdv3 n="8237">mages, which the Gentiles idolaters had of their false gods, and haue
<ttdv4 n="II.2.3-1971"><bkdv3 n="8238">not onely worshipped their Images with the same rites, ceremonies,
<ttdv4 n="II.2.3-1972"><bkdv3 n="8239">superstition, and all circumstances, as did the Gentiles Idolaters their
<ttdv4 n="II.2.3-1973"><bkdv3 n="8240">Idoles: but in many poynts also haue farre exceeded them in all wicked{\-}
<ttdv4 n="II.2.3-1974"><bkdv3 n="8241">nesse, foolishnesse, and madnesse. And if this bee not sufficient to prooue
<ttdv4 n="II.2.3-1975"><bkdv3 n="8242">them Image worshippers, that is to say, Idolaters: loe, you shall heare
<ttdv4 n="II.2.3-1976"><bkdv3 n="8243">their owne open confession, I meane, not onely, the decrees of the second
<ttdv4 n="II.2.3-1977"><bkdv3 n="8244"><f t="r"><name t="pl">Nicene</name> <f t="bl"> councell vnder <f t="r"><name t="ps">Irene</name> <f t="bl">, the Romane councell vnder <f t="r"><name t="ps">Gregorie</name> <f t="bl"> the
<ttdv4 n="II.2.3-1978"><bkdv3 n="8245">shipped, as is before declared: so yet doe they it warily and fearefully, in
<ttdv4 n="II.2.3-1979"><bkdv3 n="8246">comparison to the blasphemous bolde blasing of manifest idolatry to bee
<ttdv4 n="II.2.3-1980"><bkdv3 n="8247">done to Images, set foorth of late, euen in these our dayes, the light
<ttdv4 n="II.2.3-1981"><bkdv3 n="8248">of <f t="bll">GODS<f t="bl"> trueth so shining, that aboue other abominable doings,
<ttdv4 n="II.2.3-1982"><bkdv3 n="8249">and writings, a man would marueile most at their impudent, shamelesse,
<ttdv4 n="II.2.3-1983"><bkdv3 n="8250">and most shamefull blustering boldnesse, who would not at the least haue
<ttdv4 n="II.2.3-1984"><bkdv3 n="8251">chosen them a time of more darkenesse, as meeter to vtter their horrible
<ttdv4 n="II.2.3-1985"><bkdv3 n="8252">blasphemies in: but haue now taken an harlotes face, not purposed to
<ttdv4 n="II.2.3-1986"><bkdv3 n="8253">blush, in setting abroad the furniture of their spirituall whoredome.
<ttdv4 n="II.2.3-1987"><bkdv3 n="8254">And heare the plaine blasphemie of the reuerend father in <f t="bll">GOD<f t="bl">, Iames
<ttdv4 n="II.2.3-1988"><bkdv3 n="8255"><f t="r"><name t="ps">Naclantus</name> <f t="bl"> Bishop of <f t="r"><name t="pl">Clugium</name> <f t="bl">, written in his exposition of Saint <f t="r"><name t="ps">Pauls</name> <f t="bl">
<ttdv4 n="II.2.3-1989"><bkdv3 n="8256">Epistle to the Romanes and the first Chapter, and put in print now of
<ttdv4 n="II.2.3-1990"><bkdv3 n="8257">late at <f t="r"><name t="pl">Venice</name> <f t="bl">, may stand instead of all, whose words of image worship{\-}
<ttdv4 n="II.2.3-1991"><bkdv3 n="8258">ping be these in Latine, as he did write them, not one syllable altered
<lang t="l"><f t="r">
<ttdv4 n="II.2.3-1992"><bkdv3 n="8259">Ergo non solum fatendum est, fideles in Ecclesia adorare coram imagine (vt non{\-}
<ttdv4 n="II.2.3-1993"><bkdv3 n="8260">nulli ad cautelam forte loquuntur) sed |&| adorare imaginem, sine quo volueris scru{\-}
<ttdv4 n="II.2.3-1994"><bkdv3 n="8261">pulo, quin |&| eo illam venerantur cultu, quo |&| prototypon eius propter quod si
<ttdv4 n="II.2.3-1995"><bkdv3 n="8262">illud habet adorare latria, |&| illa latria: si dulia, vel hyperdulia, |&| illa pariter eius{\-}
<ttdv4 n="II.2.3-1996"><bkdv3 n="8263">modi cultu adoranda est.
<p><f t="bl">
<ttdv4 n="II.2.3-1997"><bkdv3 n="8264">The sense whereof in English is this: Therefore it is not onely to bee
<ttdv4 n="II.2.3-1998"><bkdv3 n="8265">confessed, that the faithfull in the Church do worshippe before an Image
<ttdv4 n="II.2.3-1999"><bkdv3 n="8266">(as some peraduenture doe warily speake) but also doe worship the I{\-}
<ttdv4 n="II.2.3-2000"><bkdv3 n="8267">mage it selfe, without any scruple or doubt at all: Yea, and they wor{\-}
<ttdv4 n="II.2.3-2001"><bkdv3 n="8268">shippe the Image with the same kinde of worship, wherewith they wor{\-}
<ttdv4 n="II.2.3-2002"><bkdv3 n="8269">ship the copy of the Image, or the thing whereafter the Image is made.
<ttdv4 n="II.2.3-2003"><bkdv3 n="8270">Wherefore if the copie it selfe is to be worshipped with diuine honour (as
<ttdv4 n="II.2.3-2004"><bkdv3 n="8271">is <f t="bll">GOD<f t="bl"> the Father, <name t="ps">Christ</name> , and the holy Ghost) the Image of them
<ttdv4 n="II.2.3-2005"><bkdv3 n="8272">is also to bee worshipped with diuine honour. If the copie ought to bee
<ttdv4 n="II.2.3-2006"><bkdv3 n="8273">worshipped with inferiour honour, or higher worshippe: the Image al{\-}

<bkdv3 n="8274"><fw t="catch">so</fw>

<bkdv2 type="page" n="55" sig="Ee4r" side="inner" forme="3">

<bkdv3 n="8275"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">55</fw><f t="bl">

<ttdv4 n="II.2.3-2007"><bkdv3 n="8276">so is to bee worshipped with the same honour or worshippe. Thus farre
<ttdv4 n="II.2.3-2008"><bkdv3 n="8277">hath <f t="r"><name t="ps">Naclantus</name> <f t="bl">, whose blasphemies let Pope <f t="r"><name t="ps">Gregorius</name> <f t="bl"> the first confute, |&|

<note place="rmargin">
<bkdv3 n="8278"><cit work="Gregory"><f t="i">Gregor. <f t="bl"></cit>

<ttdv4 n="II.2.3-2009"><bkdv3 n="8279">by his authority damne them to hell, as his successours haue horribly
<ttdv4 n="II.2.3-2010"><bkdv3 n="8280">thundred. For although <f t="r"><name t="ps">Gregorie</name> <f t="bl"> permitteth Images to be had, yet he for{\-}
<ttdv4 n="II.2.3-2011"><bkdv3 n="8281">biddeth them by any meanes to be worshipped, and praiseth much Bishop

<note place="rmargin">
<bkdv3 n="8282"><f t=i"><cit work="Gregory, `Epistle to Serenus Massil.'><lang t="l">Epist.ad Se{\-}
<bkdv3 n="8283">renum
<bkdv3 n="8284">Massil. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2012"><bkdv3 n="8285"><f t="r"><name t="ps">Serenus</name> <f t="bl"> for the forbidding the worshipping of them, and willeth him to teach
<ttdv4 n="II.2.3-2013"><bkdv3 n="8286">the people to auoyde by all meanes to worship any Image. But <f t="r"><name t="ps">Naclan{\-}
<ttdv4 n="II.2.3-2014"><bkdv3 n="8287">tus</name> <f t="bl"> bloweth forth his blaphemous Idolatry, willing Images to be wor{\-}
<ttdv4 n="II.2.3-2015"><bkdv3 n="8288">shipped with the highest kinde of adoration |&| worship: and least such whole{\-}
<ttdv4 n="II.2:3;2016><bkdv3 n="8289">some doctrine should lacke authoritie, he groundeth it vpon <cit work=""Aristotle, De Somno et Vigilia><f t="r">Aristotle, <f t="bl"> in his
<ttdv4 n="II.2.3-2017"><bkdv3 n="8290">booke <f t="r">de somno |&| vigilia<f t="bl">, that is, of sleeping and waking0</cit> as by his printed
<ttdv4 n="II.2.3-2018"><bkdv3 n="8291">Booke noted in the margin, is to bee seene: whose impudent wic{\-}
<ttdv4 n="II.2.3-2019"><bkdv3 n="8292">kednesse and idolatrous iudgement, I haue therefore more largely

<note place="rmargin">
<bkdv3 n="8293"><f t="i">Of Image
<bkdv3 n="8294">worshipping. <f t="bl">

<ttdv4 n="II.2.3-2020"><bkdv3 n="8295">set foorth, that yee may (as <f t="r"><name t="ps">Virgil</name> <f t="bl"> speaketh of <f t="r"><name t="ps">Simon</name> <f t="bl">) of one know
<ttdv4 n="II.2.3-2021"><bkdv3 n="8296">all these Image - worshippers and idolaters, and vnderstande to
<ttdv4 n="II.2.3-2022"><bkdv3 n="8297">what point in conclusion the publike hauing of Images in Temples and
<ttdv4 n="II.2.3-2023"><bkdv3 n="8298">Churches hath brought vs: comparing the times and writings of <f t="r"><name t="ps">Gregory</name> <f t="bl">
<ttdv4 n="II.2.3-2024"><bkdv3 n="8299">the first, with our dayes, the blasphemies of such idolaters as this instru{\-}
<ttdv4 n="II.2.3-2025"><bkdv3 n="8300">ment of <f t="r"><name t="ps">Belial</name> <f t="bl">, named <f r><name t="ps">Naclantus</name> <f bl>, is. Wherefore, now it is by the testimo{\-}
<ttdv4 n="II.2.3-2026"><bkdv3 n="8301">ny of the old godly Fathers and Doctours, by the open confession of Bi{\-}
<ttdv4 n="II.2.3-2027"><bkdv3 n="8302">shops assembled in Councels, by most euident signes and arguments, opi{\-}
<ttdv4 n="II.2.3-2028"><bkdv3 n="8303">nions, idolatrous actes, deedes, and worshipping done to their Images,
<ttdv4 n="II.2.3-2029"><bkdv3 n="8304">and by their owne open confession and doctrine set foorth in their books,
<ttdv4 n="II.2.3-2030"><bkdv3 n="8305">declared and shewed, that their Images haue beene, and bee commonly
<ttdv4 n="II.2.3-2031"><bkdv3 n="8306">worshipped, yea, and that they ought so to bee: I will out of <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-2032"><bkdv3 n="8307">word make this generall argument against all such makers, setters vp,
<ttdv4 n="II.2.3-2033"><bkdv3 n="8308">and maintayners of Images in publike places. And first of all I will
<ttdv4 n="II.2.3-2034"><bkdv3 n="8309">begin with the words of our Sauiour <name t="ps">Christ</name> , Woe bee to that man by

<note place="rmargin">
<bkdv3 n="8310"><cit work="NT. Matthew 18.6-7"><f t="r">Matt.18.<f t="bl"></cit>

<ttdv4 n="II.2.3-2035"><bkdv3 n="8311">whom an offence is giuen, woe be to him that offendeth one of these little
<ttdv4 n="II.2.3-2036"><bkdv3 n="8312">ones, or weake ones: better were it for him, that a milstone were han{\-}
<ttdv4 n="II.2.3-2037"><bkdv3 n="8313">ged about his necke, and hee cast into the middle of the sea and drowned,
<ttdv4 n="II.2.3-2038"><bkdv3 n="8314">then he should offend one of these little ones, or weake ones. And in Deut.
<ttdv4 n="II.2.3-2039"><bkdv3 n="8315"><f t="bll">GOD<f t="bl"> himselfe denounceth him accursed that maketh the blinde to

<note place="rmargin">
<bkdv3 n="8316"><cit work="OT. Deuteronomy 27.18"><f t="bl"><f t="r">Deut.27.</cit>

<ttdv4 n="II.2.3-2040"><bkdv3 n="8317">wander in his way. And in <f t="r">Leuit.<f t="bl"> Thou shalt not lay a stumbling block

<note place="rmargin">
<bkdv3 n="8318"><cit work="NT. Leviticus 19.14"><f t="r">Leuit.19.<f t="bl"></cit>

<ttdv4 n="II.2.3-2041"><bkdv3 n="8319">or stone before the blinde. But images in Churches and Temples haue
<ttdv4 n="II.2.3-2042"><bkdv3 n="8320">beene, and be, and (as afterward shall be prooued) euer will bee offences
<ttdv4 n="II.2.3-2043"><bkdv3 n="8321">and stumbling blockes, specially to the weake, simple, and blinde common
<ttdv4 n="II.2.3-2044"><bkdv3 n="8322">people, deceiuing their hearts by the cunning of the artificer (as the
<ttdv4 n="II.2.3-2045"><bkdv3 n="8323">Scripture expresly in sundry places doeth testifie) and so bringing them
<ttdv4 n="II.2.3-2046"><bkdv3 n="8324">to Idolatrie. Therefore woe be to the erecter, setter vp, and maintayner
<ttdv4 n="II.2.3-2047"><bkdv3 n="8325">of Images in Churches and Temples, for a greater penalty remayneth

<note place="rmargin">
<bkdv3 n="8326"><cit work="Apocrypha. Wisdom 13.10, 14.8"><f t="r">Sap.13.14.<f t="bl"></cit>

<ttdv4 n="II.2.3-2048"><bkdv3 n="8327">for him then the death of the body.
<ttdv4 n="II.2.3-2049"><bkdv3 n="8328">If answer be yet made, that this offence may bee taken away by dili{\-}
<ttdv4 n="II.2.3-2050"><bkdv3 n="8329">gent and syncere doctrine and preaching of <f t="bll">GODS<f t="bl"> word, as by other
<ttdv4 n="II.2.3-2051"><bkdv3 n="8330">meanes: and that Images in Churches and Temples therfore bee not
<ttdv4 n="II.2.3-2052"><bkdv3 n="8331">things absolutely euill to all men, although dangerous to some: and
<ttdv4 n="II.2.3-2053"><bkdv3 n="8332">therefore that it were to bee holden, that the publike hauing of them in

<bkdv3 n="8333"><fw t="catch">Churches</fw>

<bkdv2 type="page" n="56" sig="Ee4v" side="outer" forme="3">

<bkdv3 n="8334"><f t="r"><fw t="pag">56</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2054"><bkdv3 n="8335">Churches and Temples, is not expedient, as a thing perillous, rather
<ttdv4 n="II.2.3-2055"><bkdv3 n="8336">then vnlawfull, and a thing vtterly wicked. Then followeth the third
<ttdv4 n="II.2.3-2056"><bkdv3 n="8337">article to be prooued, which is in this: That it is not possible, if Images
<ttdv4 n="II.2.3-2057"><bkdv3 n="8338">be suffered in Churches and Temples, either by preaching of <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-2058"><bkdv3 n="8339">word, or by any other meanes, to keepe the people from worshipping of
<ttdv4 n="II.2.3-2059"><bkdv3 n="8340">them, and so to auoyd Idolatrie. And first concerning Preaching. If
<ttdv4 n="II.2.3-2060"><bkdv3 n="8341">it should be admitted, that although Images were suffered in Churches,
<ttdv4 n="II.2.3-2061"><bkdv3 n="8342">yet might Idolatrie by diligent and syncere preaching of <f t="bll">GODS<f t="bl"> word
<ttdv4 n="II.2.3-2062"><bkdv3 n="8343">be auoyded: It should follow of necessity, that syncere doctrine might al{\-}
<ttdv4 n="II.2.3-2063"><bkdv3 n="8344">wayes be had and continue, aswell as Images, and so that wheresoeuer,
<ttdv4 n="II.2.3-2064"><bkdv3 n="8345">to offence, were erected an Image, there also, of reason, a godly and syn{\-}
<ttdv4 n="II.2.3-2065"><bkdv3 n="8346">cere Preacher should and might bee continually maintayned. For it is
<ttdv4 n="II.2.3-2066"><bkdv3 n="8347">reason, that the warning be as common as the stumbling blocke, the re{\-}
<ttdv4 n="II.2.3-2067"><bkdv3 n="8348">medy as large as is the offence, the medicine as generall as the poyson:
<ttdv4 n="II.2.3-2068"><bkdv3 n="8349">but that is not possible, as both reason and experience teacheth. Where{\-}
<ttdv4 n="II.2.3-2069"><bkdv3 n="8350">fore preaching cannot stay Idolatry, Images being publikely suffered.
<ttdv4 n="II.2.3-2070"><bkdv3 n="8351">For an Image, which will last for many hundred yeeres, may for a little
<ttdv4 n="II.2.3-2071"><bkdv3 n="8352">be bought: but a good Preacher cannot without much bee continually
<ttdv4 n="II.2.3-2072"><bkdv3 n="8353">maintayned. <f t="r">Item<f t="bl">, if the Prince will suffer it, there will bee by and by
<ttdv4 n="II.2.3-2073"><bkdv3 n="8354">many, yea, infinite Images: but syncere Preachers were and euer shall
<ttdv4 n="II.2.3-2074"><bkdv3 n="8355">be but a few in respect of the multitude to be taught. For our Sauiour
<ttdv4 n="II.2.3-2075"><bkdv3 n="8356"><name t="ps">Christ</name> sayth, The haruest is plentifull, but the workemen bee but few:
<ttdv4 n="II.2.3-2076"><bkdv3 n="8357">which hath beene hitherto continually true, and will bee to the worlds
<ttdv4 n="II.2.3-2077"><bkdv3 n="8358">end: And in our time, and heere in our country so true, that euery Shire
<ttdv4 n="II.2.3-2078"><bkdv3 n="8359">should scarcely haue one good Preacher, if they were diuided.
<ttdv4 n="II.2.3-2079"><bkdv3 n="8360">Now Images will continually to the beholders preach their doctrine,
<ttdv4 n="II.2.3-2080"><bkdv3 n="8361">that is, the worshipping of Images and Idolatrie, to the which Prea{\-}
<ttdv4 n="II.2.3-2081"><bkdv3 n="8362">ching mankinde is exceeding prone, and enclined to giue eare and credit:
<ttdv4 n="II.2.3-2082"><bkdv3 n="8363">as experience of all nations and ages doth too much prooue. But a true
<ttdv4 n="II.2.3-2083"><bkdv3 n="8364">Preacher to stay this mischiefe, is in very many places scarcely heard
<ttdv4 n="II.2.3-2084"><bkdv3 n="8365">once in a whole yeere, and some where not once in seuen yeeres, as is eui{\-}
<ttdv4 n="II.2.3-2085"><bkdv3 n="8366">dent to bee prooued. And that euill opinion which hath beene long roo{\-}
<ttdv4 n="II.2.3-2086"><bkdv3 n="8367">ted in mens hearts, cannot suddenly by one Sermon be rooted out clean.
<ttdv4 n="II.2.3-2087"><bkdv3 n="8368">And as few are enclined to credit sound doctrine: as many, and almost
<ttdv4 n="II.2.3-2088"><bkdv3 n="8369">all, be prone to superstition and idolatry. So that heerein appeareth not
<ttdv4 n="II.2.3-2089"><bkdv3 n="8370">onely a difficulty, but also an impossibility of the remedy. Further, it ap{\-}
<ttdv4 n="II.2.3-2090"><bkdv3 n="8371">peareth not by any story of credit, that true and syncere Preaching hath
<ttdv4 n="II.2.3-2091"><bkdv3 n="8372">endured in any one place aboue one hundred yeeres: But it is euident,
<ttdv4 n="II.2.3-2092"><bkdv3 n="8373">that Images, superstition, and worshipping of Images and idolatrie,
<ttdv4 n="II.2.3-2093"><bkdv3 n="8374">haue continued many hundred yeeres. For all writings and experience
<ttdv4 n="II.2.3-2094"><bkdv3 n="8375">doe testifie, that good things doe by little and little euer decay, vntill they
<ttdv4 n="II.2.3-2095"><bkdv3 n="8376">be cleane banished: and contrariwise, euill things doe more and more in{\-}
<ttdv4 n="II.2.3-2096"><bkdv3 n="8377">crease, till they come to a full perfection and wickednesse. Neither neede
<ttdv4 n="II.2.3-2097"><bkdv3 n="8378">wee to seeke examples farre off for a proofe heereof, our present matter is
<ttdv4 n="II.2.3-2098"><bkdv3 n="8379">an example. For Preaching of <f t="bll">GODS<f t="bl"> word (most syncere in the be{\-}
<ttdv4 n="II.2.3-2099"><bkdv3 n="8380">ginning) by processe of time, waxed lesse and lesse pure, and after corrupt,
<ttdv4 n="II.2.3-2100"><bkdv3 n="8381">and last of all, altogether layd downe and left off, and other inuentions of

<bkdv3 n="8382"><fw t="catch">men</fw>

<bkdv2 type="page" n="57" sig="Ee5r" side="inner" forme="2">

<bkdv3 n="8383"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">57</fw><f t="bl">

<ttdv4 n="II.2.3-2101"><bkdv3 n="8384">men crept in place of it. And on the other part, Images among Christi{\-}
<ttdv4 n="II.2.3-2102"><bkdv3 n="8385">an men were first painted, and that in whole stories together, which had
<ttdv4 n="II.2.3-2103"><bkdv3 n="8386">some signification in them: Afterwards, they were embossed, and made of
<ttdv4 n="II.2.3-2104"><bkdv3 n="8387">timber, stone, playster, and mettall. And first they were onely kept pri{\-}
<ttdv4 n="II.2.3-2105"><bkdv3 n="8388">uately in priuate mens houses: And then after, they crept into Churches
<ttdv4 n="II.2.3-2106"><bkdv3 n="8389">and Temples, but first by paynting, and after by embossing: and yet were
<ttdv4 n="II.2.3-2107"><bkdv3 n="8390">they no where at the first worshipped. But shortly after, they began to be
<ttdv4 n="II.2.3-2108"><bkdv3 n="8391">worshipped of the ignorant sort of men: as appeareth by the Epistle that
<ttdv4 n="II.2.3-2109"><bkdv3 n="8392"><f t="r"><name t="ps">Gregory</name> <f t="bl"> the first of that name Bishop of Rome, did write to <f t="r"><name t="ps">Serenus</name> <f t="bl"> Bishop
<ttdv4 n="II.2.3-2110"><bkdv3 n="8393">of <f t="r"><name t="pl">Marcelles</name> <f t="bl">. Of the which two Bishops, <f t="r"><name t="ps">Serenus</name> <f t="bl"> for idolatrie committed
<ttdv4 n="II.2.3-2111"><bkdv3 n="8394">to Images, brake them, and burned them, <f t="r"><name t="ps">Gregory</name> <f t="bl"> although he thought
<ttdv4 n="II.2.3-2112"><bkdv3 n="8395">it tolerable to let them stand: yet he iudged it abominable that they should
<ttdv4 n="II.2.3-2113"><bkdv3 n="8396">be worshipped, and thought (as is now alleaged) that the worshipping
<ttdv4 n="II.2.3-2114"><bkdv3 n="8397">of them might be stayed, by teaching of <f t="bll">GODS<f t="bl"> word, according as he
<ttdv4 n="II.2.3-2115"><bkdv3 n="8398">exhorteth <f t="r"><name t="ps">Serenus</name> <f t="bl"> to teach the people, as in the same Epistle appeareth.
<ttdv4 n="II.2.3-2116"><bkdv3 n="8399">But whether <f t="r"><name t="ps">Gregories</name> <f t="bl"> opinion, or <f t="r"><name t="ps">Serenus</name> <f t="bl"> iudgement were better heere{\-}
<ttdv4 n="II.2.3-2117"><bkdv3 n="8400">in, consider ye, I pray you, for experience by and by confuteth <f t="r"><name t="ps">Gregories</name> <f t="bl">
<ttdv4 n="II.2.3-2118"><bkdv3 n="8401">opinion. For notwithstanding <f t="r"><name t="ps">Gregories</name> <f t="bl"> writing, and the Preaching of
<ttdv4 n="II.2.3-2119"><bkdv3 n="8402">others, Images being once publikely set vp in Temples and Churches,
<ttdv4 n="II.2.3-2120"><bkdv3 n="8403">simple men and women shortly after fell on heaps to worshipping of them:
<ttdv4 n="II.2.3-2121"><bkdv3 n="8404">And at the last, the learned also were carried away with the publike er{\-}
<ttdv4 n="II.2.3-2122"><bkdv3 n="8405">rour, as with a violent streame or flood. And at the second Councell <name t="pl">Ni{\-}
<ttdv4 n="II.2.3-2123"><bkdv3 n="8406">cene</name> , the Bishops and Clergie decreed, that Images should bee worship{\-}
<ttdv4 n="II.2.3-2124"><bkdv3 n="8407">ped: and so by occasion of these stumbling blockes, not only the vnlearned
<ttdv4 n="II.2.3-2125"><bkdv3 n="8408">and simple, but the learned and wise, not the people onely, but the Bi{\-}
<ttdv4 n="II.2.3-2126"><bkdv3 n="8409">shops, not the sheepe, but also the shepheards themselues (who should haue
<ttdv4 n="II.2.3-2127"><bkdv3 n="8410">beene guides in the right way, and light to shine in darkenesse) being
<ttdv4 n="II.2.3-2128"><bkdv3 n="8411">blinded by the bewitching of Images, as blind guides of the blinde, fell
<ttdv4 n="II.2.3-2129"><bkdv3 n="8412">both into the pit of damnable Idolatry. In the which all the world, as
<ttdv4 n="II.2.3-2130"><bkdv3 n="8413">it were drowned, continued vntill our age, by the space of aboue eight
<ttdv4 n="II.2.3-2131"><bkdv3 n="8414">hundred yeeres, vnspoken against in a manner. And this successe had
<ttdv4 n="II.2.3-2132"><bkdv3 n="8415"><f t="r"><name t="ps">Gregories</name> <f t="bl"> order: which mischiefe had neuer come to passe, had Bishop <f t="r"><name t="ps">Se{\-}
<ttdv4 n="II.2.3-2133"><bkdv3 n="8416">renus</name> <f t="bl"> way beene taken, and all idols and Images beene vtterly destroyed
<ttdv4 n="II.2.3-2134"><bkdv3 n="8417">and abolished: for no man worshippeth that that is not. And thus you
<ttdv4 n="II.2.3-2135"><bkdv3 n="8418">see, how from hauing of Images priuately, it came to publike setting of
<ttdv4 n="II.2.3-2136"><bkdv3 n="8419">them vp in Churches and Temples, although without harme at the first,
<ttdv4 n="II.2.3-2137"><bkdv3 n="8420">as was then of some wise and learned men iudged: and from simple ha{\-}
<ttdv4 n="II.2.3-2138"><bkdv3 n="8421">uing them there, it came at the last to worshipping of them. First, by the
<ttdv4 n="II.2.3-2139"><bkdv3 n="8422">rude people, who specially (as the Scripture teacheth) are in danger of

<note place="rmargin">
<bkdv3 n="8423"><cit work="Apocrypha. Wisdom 13.10, 14.16"><f t="r">Sap.13.14.<f t="bl"></cit>

<ttdv4 n="II.2.3-2140"><bkdv3 n="8424">superstition and idolatry, and afterwards by the Bishops, the learned,
<ttdv4 n="II.2.3-2141"><bkdv3 n="8425">and by the whole Clergie. So that Layty and Clergie, learned and vn{\-}
<ttdv4 n="II.2.3-2142"><bkdv3 n="8426">learned, all ages, sectes, and degrees of men, women, and children, of
<ttdv4 n="II.2.3-2143"><bkdv3 n="8427">whole Christendome (an horrible and most dreadfull thing to think) haue
<ttdv4 n="II.2.3-2144"><bkdv3 n="8428">beene at once drowned in abominable idolatrie, of all other vices most de{\-}
<ttdv4 n="II.2.3-2145"><bkdv3 n="8429">tested of <f t="bll">GOD<f t="bl">, and most damnable to man and that by the space of eight
<ttdv4 n="II.2.3-2146"><bkdv3 n="8430">hundred yeeres and more. And to this end is come that beginning of set{\-}
<ttdv4 n="II.2.3-2147"><bkdv3 n="8431">ting vp of Images in Churches then iudged harmelesse, in experience

<bkdv3 n="8432"><fw t="catch">prooued</fw>

<bkdv2 type="page" n="58" sig="Ee5v" side="outer" forme="2">

<bkdv3 n="8433"><f t="r"><fw t="pag">58</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2148"><bkdv3 n="8434">prooued not onely harmfull, but exitious and pestilent, and to the destru{\-}
<ttdv4 n="II.2.3-2149"><bkdv3 n="8435">ction and subuersion of all good religion vniuersally. So that I con{\-}
<ttdv4 n="II.2.3-2150"><bkdv3 n="8436">clude, as it may be possible in some one City or little Country, to haue I{\-}
<ttdv4 n="II.2.3-2151"><bkdv3 n="8437">mages set vp in Temples and Churches, and yet idolatry by earnest and
<ttdv4 n="II.2.3-2152"><bkdv3 n="8438">continuall preaching of <f t="bll">GODS<f t="bl"> true word, and the syncere Gospel of
<ttdv4 n="II.2.3-2153"><bkdv3 n="8439">our Sauiour <name t="ps">Christ</name> , may be kept away for a short time: So is it impos{\-}
<ttdv4 n="II.2.3-2154"><bkdv3 n="8440">sible, that (Images once set vp and suffered in Temples and Churches)
<ttdv4 n="II.2.3-2155"><bkdv3 n="8441">any great countreyes, much lesse the whole world, can any long time bee
<ttdv4 n="II.2.3-2156"><bkdv3 n="8442">kept from idolatry. And the godly will respect, not onely their owne Ci{\-}
<ttdv4 n="II.2.3-2157"><bkdv3 n="8443">ty, countrey and time, and the health of men of their age: but be carefull
<ttdv4 n="II.2.3-2158"><bkdv3 n="8444">for all places and times, and the saluation of men of all ages. At the least,
<ttdv4 n="II.2.3-2159"><bkdv3 n="8445">they will not lay such stumbling blockes and snares, for the feet of other
<ttdv4 n="II.2.3-2160"><bkdv3 n="8446">countrymen and ages, which experience hath already prooued to haue
<ttdv4 n="II.2.3-2161"><bkdv3 n="8447">beene the ruine of the world. Wherefore I make a generall conclusion
<ttdv4 n="II.2.3-2162"><bkdv3 n="8448">of all that I haue hitherto sayd: If the stumbling blockes, and poysons
<ttdv4 n="II.2.3-2163"><bkdv3 n="8449">of mens soules, by setting vp of Images, will bee many, yea, infinite if
<ttdv4 n="II.2.3-2164"><bkdv3 n="8450">they be suffered, and the warnings of the same stumbling blockes, and re{\-}
<ttdv4 n="II.2.3-2165"><bkdv3 n="8451">medies for the sayd poysons by preaching but few, as is already declared:
<ttdv4 n="II.2.3-2166"><bkdv3 n="8452">if the stumbling blockes be easie to be layd, the poysons soone prouided,
<ttdv4 n="II.2.3-2167"><bkdv3 n="8453">and the warnings and remedies hard to know or come by: if the stum{\-}
<ttdv4 n="II.2.3-2168"><bkdv3 n="8454">bling blockes lie continually in the way, and poyson bee ready at hand e{\-}
<ttdv4 n="II.2.3-2169"><bkdv3 n="8455">uery where, and warnings and remedies but seldome giuen: and if all
<ttdv4 n="II.2.3-2170"><bkdv3 n="8456">men be more ready of themselues to stumble and be offended, then to bee
<ttdv4 n="II.2.3-2171"><bkdv3 n="8457">warned, all men more ready to drinke of the poyson, then to taste of the re{\-}
<ttdv4 n="II.2.3-2172"><bkdv3 n="8458">medy (as is before partly, and shall heereafter more fully be declared) and
<ttdv4 n="II.2.3-2173"><bkdv3 n="8459">so in fine, the poyson continually and deepely drunke of many, the remedy
<ttdv4 n="II.2.3-2174"><bkdv3 n="8460">seldome and faintly tasted of a few: How can it be but that infinite of the
<ttdv4 n="II.2.3-2175"><bkdv3 n="8461">weake and infirme shalbe offended, infinite by ruine shall breake their
<ttdv4 n="II.2.3-2176"><bkdv3 n="8462">neckes, infinite by deadly venome by poysoned in their soules? And how
<ttdv4 n="II.2.3-2177"><bkdv3 n="8463">is the charity of <f t="bll">GOD<f t="bl">, or loue of our neighbour in our hearts then, if
<ttdv4 n="II.2.3-2178"><bkdv3 n="8464">when we may remooue such dangerous stumbling blockes, such pesti{\-}
<ttdv4 n="II.2.3-2179"><bkdv3 n="8465">lent poysons, we will not remooue them: What shall I say of them which
<ttdv4 n="II.2.3-2180"><bkdv3 n="8466">will lay stumbling blockes, where before there was none, and set snares
<ttdv4 n="II.2.3-2181"><bkdv3 n="8467">for the feet, nay, for the soules of weake and simple ones, and worke the
<ttdv4 n="II.2.3-2182"><bkdv3 n="8468">danger of their euerlasting destruction, for whom our Sauiour <name t="ps">Christ</name>
<ttdv4 n="II.2.3-2183"><bkdv3 n="8469">shedde his most pretious blood, where better it were that the arts of pain{\-}
<ttdv4 n="II.2.3-2184"><bkdv3 n="8470">ting, plaistering, caruing, grauing, and founding, had neuer beene found
<ttdv4 n="II.2.3-2185"><bkdv3 n="8471">nor vsed, then one of them, whose soules in the sight of <f t="bll">GOD<f t="bl"> are so
<ttdv4 n="II.2.3-2186"><bkdv3 n="8472">pretious, should by occasion of image or picture perish and bee lost. And
<ttdv4 n="II.2.3-2187"><bkdv3 n="8473">thus is it declared that Preaching cannot possibly stay Idolatry, if Ima{\-}
<ttdv4 n="II.2.3-2188"><bkdv3 n="8474">ges be set vp publikely in Temples and Churches. And as true is it, that
<ttdv4 n="II.2.3-2189"><bkdv3 n="8475">no other remedy, as writing against idolatry, Councels assembled, De{\-}
<ttdv4 n="II.2.3-2190"><bkdv3 n="8476">crees made against it, seuere Lawes likewise and Proclamations of
<ttdv4 n="II.2.3-2191"><bkdv3 n="8477">Princes and Emperours, neither extreme punishments and penalties,
<ttdv4 n="II.2.3-2192"><bkdv3 n="8478">nor any other remedy could or can be possible deuised for the auoyding of
<ttdv4 n="II.2.3-2193"><bkdv3 n="8479">idolatry, if Images bee publikely set vp and suffered. For concerning
<ttdv4 n="II.2.3-2194"><bkdv3 n="8480">writing against Images, and Idolatrie to them committed, there hath

<bkdv3 n="8481"><fw t="catch">beene</fw>

<bkdv2 type="page" n="59" sig="Ee6r" side="inner" forme="1">

<bkdv3 n="8482"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">59</fw><f t="bl">

<ttdv4 n="II.2.3-2195"><bkdv3 n="8483">beene alleaged vnto you in the second part of this Treatise a great many
<ttdv4 n="II.2.3-2196"><bkdv3 n="8484">places, out of <f t="r"><name t="ps"> Tertullian, Origen, Lactantius, S. Augustine, Epiphanius, S. Am{\-}
<ttdv4 n="II.2.3-2197"><bkdv3 n="8485">brose, Clemens</name> <f t="bl">, and diuers other learned and holy Bishops and Doctours
<ttdv4 n="II.2.3-2198"><bkdv3 n="8486">of the Church. And besides these, all histories Ecclesiasticall, and books
<ttdv4 n="II.2.3-2199"><bkdv3 n="8487">of other godly and learned Bishops and Doctours are full of notable ex{\-}
<ttdv4 n="II.2.3-2200"><bkdv3 n="8488">amples and sentences against Images and the worshipping of them. And
<ttdv4 n="II.2.3-2201"><bkdv3 n="8489">as they haue most earnestly written, so did they syncerely and most dili{\-}
<ttdv4 n="II.2.3-2202"><bkdv3 n="8490">gently in their time teach and preach, according to their writings and ex{\-}
<ttdv4 n="II.2.3-2203"><bkdv3 n="8491">amples. For they were then Preaching Bishops, and more often seene
<ttdv4 n="II.2.3-2204"><bkdv3 n="8492">in Pulpits, then in Princes palaces, more often occupied in his legacy,
<ttdv4 n="II.2.3-2205"><bkdv3 n="8493">who sayd, Goe ye into the whole world, and preach the Gospel to all men,
<ttdv4 n="II.2.3-2206"><bkdv3 n="8494">then in Embassages and affayres of Princes of this world. And as they
<ttdv4 n="II.2.3-2207"><bkdv3 n="8495">were most zealous and diligent, so were they of excellent learning and
<ttdv4 n="II.2.3-2208"><bkdv3 n="8496">godlinesse of life, and by both of great authority and credit with the peo{\-}
<ttdv4 n="II.2.3-2209"><bkdv3 n="8497">ple, and so of more force and likelihood to perswade the people, and the
<ttdv4 n="II.2.3-2210"><bkdv3 n="8498">people more like to beleeue and follow their doctrine. But if their prea{\-}
<ttdv4 n="II.2.3-2211"><bkdv3 n="8499">chings could not helpe, much lesse could their writings, which doe but
<ttdv4 n="II.2.3-2212"><bkdv3 n="8500">come to the knowledge of a few that be learned, in comparison to conti{\-}
<ttdv4 n="II.2.3-2213"><bkdv3 n="8501">nual preaching, wherof the whole multitude is partaker. Neither did the
<ttdv4 n="II.2.3-2214"><bkdv3 n="8502">old Fathers, Bishops, and Doctours, seuerally onely by preaching and
<ttdv4 n="II.2.3-2215"><bkdv3 n="8503">writing, but also together, great numbers of them assembled in Synods
<ttdv4 n="II.2.3-2216"><bkdv3 n="8504">and Councels, make Decrees and Ecclesiasticall Lawes against Ima{\-}
<ttdv4 n="II.2.3-2217"><bkdv3 n="8505">ges, and the worshipping of them, neither did they so once or twise, but
<ttdv4 n="II.2.3-2218"><bkdv3 n="8506">diuers times, and in diuers ages and Countreyes, assembled Synodes
<ttdv4 n="II.2.3-2219"><bkdv3 n="8507">and Councels, and made seuere Decrees against Images and worship{\-}
<ttdv4 n="II.2.3-2220"><bkdv3 n="8508">ping of them, as hath beene at large in the second part of this Homilie be{\-}
<ttdv4 n="II.2.3-2221"><bkdv3 n="8509">fore declared. But all their writing, preaching, assembling in Councels,
<ttdv4 n="II.2.3-2222"><bkdv3 n="8510">decreeing and making of Lawes Ecclesiasticall, could nothing helpe, ei{\-}
<ttdv4 n="II.2.3-2223"><bkdv3 n="8511">ther to pull downe Images to whom Idolatrie was committed, or a{\-}
<ttdv4 n="II.2.3-2224"><bkdv3 n="8512">gainst Idolatrie whilest Images stood. For those blinde bookes and
<ttdv4 n="II.2.3-2225"><bkdv3 n="8513">dumbe Schoolemasters, I meane Images and Idols (for they call them
<ttdv4 n="II.2.3-2226"><bkdv3 n="8514">Lay mens books, and Schoolemasters) by their carued and painted wri{\-}
<ttdv4 n="II.2.3-2227"><bkdv3 n="8515">tings, teaching and preaching Idolatry, preuayled against all their writ{\-}
<ttdv4 n="II.2.3-2228"><bkdv3 n="8516">ten bookes, and preaching with liuely voice, as they call it. Well, if prea{\-}
<ttdv4 n="II.2.3-2229"><bkdv3 n="8517">ching and writing could not keepe men from worshipping of Images
<ttdv4 n="II.2.3-2230"><bkdv3 n="8518">and Idolatry, if pen and words could not doe it, you would thinke that
<ttdv4 n="II.2.3-2231"><bkdv3 n="8519">penalty and sword might doe it, I meane, that Princes by seuere Lawes
<ttdv4 n="II.2.3-2232"><bkdv3 n="8520">and punishments, might stay this vnbridled affection of all men to idola{\-}
<ttdv4 n="II.2.3-2233"><bkdv3 n="8521">try, though Images were set vp and suffered. But experience prooueth,
<ttdv4 n="II.2.3-2234"><bkdv3 n="8522">that this can no more helpe against Idolatrie, then writing and preach{\-}
<ttdv4 n="II.2.3-2235"><bkdv3 n="8523">ing. For Christian Emperours (whose authoritie ought of reason, and
<ttdv4 n="II.2.3-2236"><bkdv3 n="8524">by <f t="bll">GODS<f t="bl"> Law, to be greatest) aboue eight in number, and sixe of
<ttdv4 n="II.2.3-2237"><bkdv3 n="8525">them successiuely raigning one after another (as is in the histories before
<ttdv4 n="II.2.3-2238"><bkdv3 n="8526">rehearsed) making most seuere Lawes and Proclamations against I{\-}
<ttdv4 n="II.2.3-2239"><bkdv3 n="8527">dols, and Idolatry, Images, and the worshipping of Images, and exe{\-}
<ttdv4 n="II.2.3-2240"><bkdv3 n="8528">cuting most grieuous punishments, yea, the penalty of death, vpon the
<ttdv4 n="II.2.3-2241"><bkdv3 n="8529">maintayners of Images, and vpon Idolaters and Image-worshippers:

<bkdv3 n="8530"><fw t="catch">could</fw>

<bkdv2 type="page" n="60" sig="Ee6v" side="outer" forme="1">

<bkdv3 n="8531"><f t="r"><fw t="pag">60</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2242"><bkdv3 n="8532">could not bring to passe, that either Images once set vp, might throughly
<ttdv4 n="II.2.3-2243"><bkdv3 n="8533">be destroyed, or that men should refrayne from the worshipping of them,
<ttdv4 n="II.2.3-2244"><bkdv3 n="8534">being set vp. And what thinke you then will come to passe, if men of
<ttdv4 n="II.2.3-2245"><bkdv3 n="8535">learning should teach the people to make them, and should maintaine the
<ttdv4 n="II.2.3-2246"><bkdv3 n="8536">setting vp of them, as things necessary in religion? To conclude, it appea{\-}
<ttdv4 n="II.2.3-2247"><bkdv3 n="8537">reth euidently by all stories and writings, and experience in times past,
<ttdv4 n="II.2.3-2248"><bkdv3 n="8538">that neither preaching, neither writing, neither the consent of the lear{\-}
<ttdv4 n="II.2.3-2249"><bkdv3 n="8539">ned, nor authority of the godly, nor the decrees of Councels, neither the
<ttdv4 n="II.2.3-2250"><bkdv3 n="8540">Lawes of Princes, nor extreme punishments of the offendours in that
<ttdv4 n="II.2.3-2251"><bkdv3 n="8541">behalfe, nor any other remedy or meanes, can helpe against Idolatrie, if
<ttdv4 n="II.2.3-2252"><bkdv3 n="8542">Images be suffered publikely. And it is truely sayd, that times past are
<ttdv4 n="II.2.3-2253"><bkdv3 n="8543">Schoolemasters of wisedome to vs that follow and liue after. Therefore
<ttdv4 n="II.2.3-2254"><bkdv3 n="8544">if in times past, the most vertuous and best learned, the most diligent al{\-}
<ttdv4 n="II.2.3-2255"><bkdv3 n="8545">so, and in number almost infinite, ancient Fathers, Bishops, and Doctors,
<ttdv4 n="II.2.3-2256"><bkdv3 n="8546">with their writing, preaching, industry, earnestnesse, authority, assem{\-}
<ttdv4 n="II.2.3-2257"><bkdv3 n="8547">blies and Councels could doe nothing against Images and Idolatry, to
<ttdv4 n="II.2.3-2258"><bkdv3 n="8548">Images once set vp: what can we, neither in learning, nor holinesse of
<ttdv4 n="II.2.3-2259"><bkdv3 n="8549">life, neither in diligence, neither authority, to bee compared with them,
<ttdv4 n="II.2.3-2260"><bkdv3 n="8550">but men in contempt, and of no estimation (as the world goeth now) a
<ttdv4 n="II.2.3-2261"><bkdv3 n="8551">few also in number, in so great a multitude and malice of men. What can
<ttdv4 n="II.2.3-2262"><bkdv3 n="8552">we doe, I say, or bring to passe to the stay of Idolatrie or worshipping of
<ttdv4 n="II.2.3-2263"><bkdv3 n="8553">Images, if they be allowed to stand publikely in Temples and Chur{\-}
<ttdv4 n="II.2.3-2264"><bkdv3 n="8554">ches? And if so many, so mighty Emperours, by so seuere Lawes and
<ttdv4 n="II.2.3-2265"><bkdv3 n="8555">Proclamations, so rigorous and extreme punishments and executions
<ttdv4 n="II.2.3-2266"><bkdv3 n="8556">could not stay the people from setting vp and worshipping of Images:
<ttdv4 n="II.2.3-2267"><bkdv3 n="8557">what will ensue, thinke you, when men shall commend them as necessary
<ttdv4 n="II.2.3-2268"><bkdv3 n="8558">bookes of the lay men. Let vs therefore of these latter dayes learne this
<ttdv4 n="II.2.3-2269"><bkdv3 n="8559">lesson of the experience of ancient antiquitie, that Idolatrie can not
<ttdv4 n="II.2.3-2270"><bkdv3 n="8560">possibly bee separated from Images any long time: but that as an
<ttdv4 n="II.2.3-2271"><bkdv3 n="8561">vnseparable accident, or as a shadow followeth the bodie when the
<ttdv4 n="II.2.3-2272"><bkdv3 n="8562">Sunne shineth, so Idolatrie followeth and cleaueth to the publique
<ttdv4 n="II.2.3-2273"><bkdv3 n="8563">hauing of Images in Temples and Churches. And finally, as Idola{\-}
<ttdv4 n="II.2.3-2274"><bkdv3 n="8564">trie is to be abhorred and auoyded, so are Images (which can not bee
<ttdv4 n="II.2.3-2275"><bkdv3 n="8565">long without Idolatry) to be put away and destroyed. Besides the which
<ttdv4 n="II.2.3-2276"><bkdv3 n="8566">experiments and proofe of times before, the very nature and origine of
<ttdv4 n="II.2.3-2277"><bkdv3 n="8567">Images themselues draweth to Idolatry most violently, and mens
<ttdv4 n="II.2.3-2278"><bkdv3 n="8568">nature and inclination also is bent to Idolatrie so vehemently, that it is
<ttdv4 n="II.2.3-2279"><bkdv3 n="8569">not possible to seuer or part Images, nor to keepe men from Idolatrie, if
<ttdv4 n="II.2.3-2280"><bkdv3 n="8570">Images bee suffered publikely. That I speake of the nature and origine
<ttdv4 n="II.2.3-2281"><bkdv3 n="8571">of Images, is this: Euen as the first inuention of them is nought, and
<ttdv4 n="II.2.3-2282"><bkdv3 n="8572">no good can come of that which had an euill beginning, for they bee alto{\-}
<ttdv4 n="II.2.3-2283"><bkdv3 n="8573">gether nought, as <f t="r"><name t="ps">Athanasius</name> <f t="bl"> in his booke against the Gentiles declareth,
<ttdv4 n="II.2.3-2284"><bkdv3 n="8574">and Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> also vpon the prophet <f t="r"><name t="ps">Ieremie</name> <f t="bl"> the sixt Chapter, and <f t="r"><name t="ps">Eu{\-}
<ttdv4 n="II.2.3-2285"><bkdv3 n="8575">sebius</name> <f t="bl"> the seuenth booke of his Ecclesiasticall Historie the xviii. Chapter
<ttdv4 n="II.2.3-2286"><bkdv3 n="8576">testifieth, that as they first came from the Gentiles, which were idolaters
<ttdv4 n="II.2.3-2287"><bkdv3 n="8577">and worshippers of Images, vnto vs, and as the inuention of them was
<ttdv4 n="II.2.3-2288"><bkdv3 n="8578">the <app>beginnig <rdg resp="IL">beginning</rdg></app> of spirituall fornication, as the word of <f t="bll">GOD<f t="bl"> testifieth:

<bkdv3 n="8579"><fw t="catch">Sapi.</fw>


<bkdv1 type="gathering" n="16" format="folio" in="6s">
<bkdv2 type="page" n="61" sig="Ff1r" side="outer" forme="1">

<bkdv3 n="8580"><fw t="header"><f t="r">against the perill of Idolatry.</fw><fw t="pag">61</fw><f t="bl">

<ttdv4 n="II.2.3-2289"><bkdv3 n="8581">Sapi. 14. So will they naturally (as it were of necessity) turne to
<ttdv4 n="II.2.3-2290"><bkdv3 n="8582">their origine from whence they came, and draw vs with them most vio{\-}
<ttdv4 n="II.2.3-2291"><bkdv3 n="8583">lently to Idolatrie, abominable to <f t="bll">GOD<f t="bl"> and all godly men. For if the
<ttdv4 n="II.2.3-2292"><bkdv3 n="8584">origine of Images, and worshipping of them, as it is recorded in the eight
<ttdv4 n="II.2.3-2293"><bkdv3 n="8585">Chapter of the booke of Wisedome, began of a blinde loue of a fond father,
<ttdv4 n="II.2.3-2294"><bkdv3 n="8586">framing for his comfort an Image of his sonne, being dead, and so at the
<ttdv4 n="II.2.3-2295"><bkdv3 n="8587">last men fell to the worshipping of the Image of him whom they did
<ttdv4 n="II.2.3-2296"><bkdv3 n="8588">know to bee dead: How much more will men and women fall to the
<ttdv4 n="II.2.3-2297"><bkdv3 n="8589">worshipping of the Images of <f t="bll">GOD<f t="bl">, our Sauiour <name t="ps">Christ</name> , and his
<ttdv4 n="II.2.3-2298"><bkdv3 n="8590">Saints, if they bee suffered to stand in Churches and Temples pub{\-}
<ttdv4 n="II.2.3-2299"><bkdv3 n="8591">liquely? For the greater the opinion is of the maiestie and holinesse
<ttdv4 n="II.2.3-2300"><bkdv3 n="8592">of the person to whom an Image is made, the sooner will the people
<ttdv4 n="II.2.3-2301"><bkdv3 n="8593">fall to the worshipping of the sayd Image. Wherefore the Images of
<ttdv4 n="II.2.3-2302"><bkdv3 n="8594"><f t="bll">GOD<f t="bl">, our Sauiour <name t="ps">Christ</name> , the blessed virgin Marie, the Apostles,
<ttdv4 n="II.2.3-2303"><bkdv3 n="8595">Martyrs, and other of notable holinesse, are of all other Images
<ttdv4 n="II.2.3-2304"><bkdv3 n="8596">most dangerous for the perill of Idolatrie, and therefore greatest heede
<ttdv4 n="II.2.3-2305"><bkdv3 n="8597">to bee taken that none of them bee suffered to stand publiquely in Chur{\-}
<ttdv4 n="II.2.3-2306"><bkdv3 n="8598">ches and Temples. For there is no great dread lest any should fall to the
<ttdv4 n="II.2.3-2307"><bkdv3 n="8599">worshipping of the images of <f t="r"><name t="ps">Annas, Caiaphas, Pilate,</name> <f t="bl"> or <f t="r"><name t="ps">Iudas</name> <f t="bl"> the traytor,
<ttdv4 n="II.2.3-2308"><bkdv3 n="8600">if they were set vp. But to the other, it is already at full prooued, that
<ttdv4 n="II.2.3-2309"><bkdv3 n="8601">Idolatrie hath beene, is, and is most like continually to bee committed.
<ttdv4 n="II.2.3-2310"><bkdv3 n="8602">Now as was before touched, and is heere most largely to bee decla{\-}
<ttdv4 n="II.2.3-2311"><bkdv3 n="8603">red, the nature of man is none otherwise bent to worshipping of Ima{\-}
<ttdv4 n="II.2.3-2312"><bkdv3 n="8604">ges (if hee may haue them, and see them) then it is bent to whore{\-}
<ttdv4 n="II.2.3-2313"><bkdv3 n="8605">dome and adulterie in the company of harlots. And as vnto a man
<ttdv4 n="II.2.3-2314"><bkdv3 n="8606">giuen to the lust of the flesh, seeing a wanton harlot, sitting by her,
<ttdv4 n="II.2.3-2315"><bkdv3 n="8607">and imbracing her, it profiteth little for one to say, Beware of for{\-}

<note place="rmargin">
<bkdv3 n="8608"><cit work="NT. 1 Corinthians 6.9-10"><f t="r">1.Cor.6.</cit>
<bkdv3 n="8609"><cit work="NT. 1 Thessalonians 4.3">1.Cor.4.</cit>
<bkdv3 n="8610"><cit work="NT. Hebrews 13.4">Hebr.13.<f t="bl"></cit>

<ttdv4 n="II.2.3-2316"><bkdv3 n="8611">nication, <f t="bll">GOD<f t="bl"> will condemne fornicatours and adulterers: for nei{\-}
<ttdv4 n="II.2.3-2317"><bkdv3 n="8612">ther will hee, being ouercome with greater intisements of the strum{\-}
<ttdv4 n="II.2.3-2318"><bkdv3 n="8613">pet giue eare or take heede to such godly admonitions, and when hee
<ttdv4 n="II.2.3-2319"><bkdv3 n="8614">is left afterwardes alone with the harlotte, nothing can follow but
<ttdv4 n="II.2.3-2320"><bkdv3 n="8615">wickednesse: euen so, suffer Images to bee set in the Churches and
<ttdv4 n="II.2.3-2321"><bkdv3 n="8616">Temples, ye shall in vaine bid them beware of Images, as Saint <f t="r"><name t="ps">Iohn</name> <f t="bl">

<note place="rmargin">
<bkdv3 n="8617"><cit work="NT. 1 John 5.21"><f t="r">1 Iohn 5.<f t="bl"></cit>

<ttdv4 n="II.2.3-2322"><bkdv3 n="8618">doeth, and flee Idolatrie, as all the Scriptures warne vs, yee shall in
<ttdv4 n="II.2.3-2323"><bkdv3 n="8619">vaine preach and teach them against Idolatry. For a number will not{\-}
<ttdv4 n="II.2.3-2324"><bkdv3 n="8620">withstanding fall headlong vnto it, what by the nature of Images, and
<ttdv4 n="II.2.3-2325"><bkdv3 n="8621">what by the inclination of their owne corrupt nature.
<ttdv4 n="II.2.3-2326"><bkdv3 n="8622">Wherefore as for a man giuen to lust, to sit downe by a strumpet, is to
<ttdv4 n="II.2.3-2327"><bkdv3 n="8623">tempt <f t="bll">GOD<f t="bl">: So is it likewise to erect an Idole in this pronenesse
<ttdv4 n="II.2.3-2328"><bkdv3 n="8624">of mans nature to Idolatrie, nothing but a tempting. Now if any will
<ttdv4 n="II.2.3-2329"><bkdv3 n="8625">say that this similitude prooueth nothing, yet I pray them let the word
<ttdv4 n="II.2.3-2330"><bkdv3 n="8626">of <f t="bll">GOD<f t="bl">, out of the which the similitude is taken, prooue something.
<ttdv4 n="II.2.3-2331"><bkdv3 n="8627">Doeth not the worde of <f t="bll">GOD<f t="bl"> call Idolatrie spirituall fornication?

<note place="rmargin">
<bkdv3 n="8628"><cit work="OT. Leviticus 17.7, 20.3"><f t="r">Leuit.17.
<bkdv3 n="8629">and 20.</cit>
<bkdv3 n="8630"><cit work="OT. Numbers 25.2">Num.25.</cit>
<bkdv3 n="8631"><cit work="OT. Deuteronomy 31.16">Deut.31.</cit>
<bkdv3 n="8632"><cit work="Apocrypha. Baruch 6.9, 39">Baruc.6.<f t="bl"></cit>

<ttdv4 n="II.2.3-2332"><bkdv3 n="8633">Doeth it not call a gylte or painted Idole or Image, a strumpet with
<ttdv4 n="II.2.3-2333"><bkdv3 n="8634">a painted face? Bee not the spirituall wickednesses of an Idols intising,
<ttdv4 n="II.2.3-2334"><bkdv3 n="8635">like the flatteries of a wanton harlot? Bee not men and women as
<ttdv4 n="II.2.3-2335"><bkdv3 n="8636">prone to spirituall fornication (I meane Idolatrie) as to carnall forni{\-}

<bkdv3 n="8637"><fw t="sig">F f</fw><fw t="catch">cation?</fw>

<bkdv2 type="page" n="62" sig="Ff1v" side="inner" forme="1">

<bkdv3 n="8638"><f t="r"><fw t="pag">62</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2336"><bkdv3 n="8639">cation? If this bee denyed, let all nations vpon the earth which haue
<ttdv4 n="II.2.3-2337"><bkdv3 n="8640">beene Idolaters (as by all Stories appeareth) prooue it true. Let the
<ttdv4 n="II.2.3-2338"><bkdv3 n="8641">Iewes and the people of <f t="bll">GOD<f t="bl"> which were so often and so earnestly
<ttdv4 n="II.2.3-2339"><bkdv3 n="8642">warned, so dreadfully threatned concerning images and idolatry, and so
<ttdv4 n="II.2.3-2340"><bkdv3 n="8643">extremely punished therefore (and yet fell vnto it) prooue it to be true: as
<ttdv4 n="II.2:3;2341><bkdv3 n="8644">in almost all the bookes of the old Testament, namely the <f t="r"><cit work=""???">Kings</name> <f t="bl"> and the
<ttdv4 n="II.2:3;2342><bkdv3 n="8645"><f t="r"><cit work=""Chronicles???">Chronicles</cit><f t="bl">, and the <f t="r"><cit work="Prophets???">Prophets</cit><f bl>, it appeareth most euidently. Let all ages
<ttdv4 n="II.2.3-2343"><bkdv3 n="8646">and times, and men of all ages and times, of all degrees and conditions,
<ttdv4 n="II.2.3-2344"><bkdv3 n="8647">wise men, learned men, Princes, Idiotes, vnlearned, and comminalty,
<ttdv4 n="II.2.3-2345"><bkdv3 n="8648">proue it to be true. If you require examples: For wise men, ye haue the
<ttdv4 n="II.2.3-2346"><bkdv3 n="8649"><f t="r">Egyptians<f t="bl">, and the Indian <f t="r">Gymnosophistes<f t="bl">, the wisest men of the world,
<ttdv4 n="II.2.3-2347"><bkdv3 n="8650">you haue <name t="ps">Solomon</name> the wisest of all other. For learned men, the <f t="r">Greekes<f t="bl">,
<ttdv4 n="II.2.3-2348"><bkdv3 n="8651">and namely the <f t="r">Athenians<f t="bl">, exceeding all other nations in superstition and

<note place="lmargin">
<bkdv3 n="8652"><cit work="NT. Acts 17.16"><f t="r">Act 17.</cit>
<bkdv3 n="8653"><cit work="NT. Romans 1.23">Rom.1.<f t="bl"></cit>

<ttdv4 n="II.2.3-2349"><bkdv3 n="8654">idolatrie, as in the historie of the Actes of the Apostles S. <f t="r"><name t="ps">Paul</name> <f t="bl"> chargeth
<ttdv4 n="II.2.3-2350"><bkdv3 n="8655">them. For Princes and gouernours, you haue the <f t="r">Romanes<f t="bl">, the rulers of
<ttdv4 n="II.2.3-2351"><bkdv3 n="8656">the rost, (as they say) you haue the same forenamed king <f t="r"><name t="ps">Solomon</name> <f t="bl">, and all
<ttdv4 n="II.2.3-2352"><bkdv3 n="8657">the kings of <name t="pl">Israel</name> and <name t="ps">Iuda</name> after him, sauing <f t="r"><name t="ps">Dauid, Ezechias</name> <f t="bl"> and <f t="r"><name t="ps">Iosias</name> <f t="bl">,
<ttdv4 n="II.2.3-2353"><bkdv3 n="8658">and one or two more. All these (I say) and infinite others, wise, lear{\-}
<ttdv4 n="II.2.3-2354"><bkdv3 n="8659">ned, Princes, and Gouernours, being all Idolaters, haue you for exam{\-}
<ttdv4 n="II.2.3-2355"><bkdv3 n="8660">ples and a proofe of mens inclination to idolatrie. That I may passe
<ttdv4 n="II.2.3-2356"><bkdv3 n="8661">ouer with silence in the meane time, infinite multitudes and millions of

<note place="lmargin">
<bkdv3 n="8662"><cit work="OT. Psalms 32.9"><f t="r">Psal.32.<f t="bl"></cit>

<ttdv4 n="II.2.3-2357"><bkdv3 n="8663">Idiotes and vnlearned, the ignorant and grosse people, like vnto Horses
<ttdv4 n="II.2.3-2358"><bkdv3 n="8664">and Mules in whom is no vnderstanding, whose perill and danger to fall

<note place="lmargin">
<bkdv3 n="8665"><cit work="Apocrypha. Wisdom 13.17-19, 14.1, 27"><f t="r">Sap.13.14<f t="bl"></cit>

<ttdv4 n="II.2.3-2359"><bkdv3 n="8666">on heapes to Idolatrie by occasion of Images, the Scriptures specially
<ttdv4 n="II.2.3-2360"><bkdv3 n="8667">foreshew and giue warning of. And indeede how should the vnlear{\-}
<ttdv4 n="II.2.3-2361"><bkdv3 n="8668">ned, simple, and foolish scape the nettes and snares of Idolles, and
<ttdv4 n="II.2.3-2362"><bkdv3 n="8669">Images, in the which the wisest and the best learned haue beene so en{\-}
<ttdv4 n="II.2.3-2363"><bkdv3 n="8670">tangled, trapped, and wrapped? Wherefore the argument holdeth
<ttdv4 n="II.2.3-2364"><bkdv3 n="8671">this ground sure, that men bee as inclined of their corrupt nature to
<ttdv4 n="II.2.3-2365"><bkdv3 n="8672">spirituall fornication, as to carnall, which the wisedome of <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.3-2366"><bkdv3 n="8673">foreseeing, to the generall prohibition, that none should make to them{\-}
<ttdv4 n="II.2.3-2367"><bkdv3 n="8674">selues and Image or similitude, addeth a cause, depending of mans cor{\-}

<note place="lmargin">
<bkdv3 n="8675"><cit work="OT. Deuteronomy 4.16, 19"><f t="r">Deut.4.<f t="bl"></cit>

<ttdv4 n="II.2.3-2368"><bkdv3 n="8676">rupt nature. Lest (sayeth <f t="bll">GOD<f t="bl">) thou being deceiued with errour,
<ttdv4 n="II.2.3-2369"><bkdv3 n="8677">honour and worshippe them. And of this ground of mans corrupt in{\-}
<ttdv4 n="II.2.3-2370"><bkdv3 n="8678">clination, aswell to spirituall fornication, as to carnall, it must needes
<ttdv4 n="II.2.3-2371"><bkdv3 n="8679">follow, tht as it is the duetie of the godly Magistrate, louing honestie,
<ttdv4 n="II.2.3-2372"><bkdv3 n="8680">and hating whoredome, to remooue all strumpets and harlots, specially
<ttdv4 n="II.2.3-2373"><bkdv3 n="8681">out of places notoriously suspected, or resorted vnto of naughty packes,
<ttdv4 n="II.2.3-2374"><bkdv3 n="8682">for the auoyding of carnall fornication: so it is the duetie of the same
<ttdv4 n="II.2.3-2375"><bkdv3 n="8683">godly Magistrate, after the examples of the godly Kings, <f t="r"><name t="ps">Ezechias</name> <f t="bl">
<ttdv4 n="II.2.3-2376"><bkdv3 n="8684">and <f t="r"><name t="ps">Iosias</name> <f t="bl">, to driue away all spirituall harlots, (I meane Idoles and
<ttdv4 n="II.2.3-2377"><bkdv3 n="8685">Images) especially out of suspected places, Churches and Tem{\-}

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="8686"><cit work="Augustine, on Psalms 36 and 113 in `De Civitatis Dei', Bk. 4, Chap. 3">Augustin.in
<bkdv3 n="8687">Psal.36.&
<bkdv3 n="8688">113.&li.4.
<bkdv3 n="8689">cap.3.de ci{\-}
<bkdv3 n="8690">uitat.Dei.<f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2378"><bkdv3 n="8691">ples, daungerous for idolatry to bee committed to Images placed
<ttdv4 n="II.2.3-2379"><bkdv3 n="8692">there, as it were in the appointed place and height of honour and
<ttdv4 n="II.2.3-2380"><bkdv3 n="8693">worship (as Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> sayth) where the liuing <f t="bll">GOD<f t="bl"> onely (and
<ttdv4 n="II.2.3-2381"><bkdv3 n="8694">not dead stones and stockes) is to bee worshipped: It is (I say) the office
<ttdv4 n="II.2.3-2382"><bkdv3 n="8695">of godly Magistrates likewise to auoide Images and Idoles out of

<bkdv3 n="8696"><fw t="catch">Churches</fw>

<bkdv2 type="page" n="63" sig="Ff2r" side="outer" forme="2">

<bkdv3 n="8697"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">63</fw><f t="bl">

<ttdv4 n="II.2.3-2383"><bkdv3 n="8698">Churches and Temples, as spirituall harlots out of suspected places
<ttdv4 n="II.2.3-2384"><bkdv3 n="8699">for the auoyding of Idolatrie, which is spirituall Fornication. And as
<ttdv4 n="II.2.3-2385"><bkdv3 n="8700">he were the enemy of all honesty, that should bring strumpets and har{\-}
<ttdv4 n="II.2.3-2386"><bkdv3 n="8701">lots out of their secret corners into the publique market place, there free{\-}
<ttdv4 n="II.2.3-2387"><bkdv3 n="8702">ly to dwell and practise their filthy Marchandise: So is the enemy of the
<ttdv4 n="II.2.3-2388"><bkdv3 n="8703">true worshipping of <f t="bll">GOD<f t="bl">, that bringeth Idols and Images into the
<ttdv4 n="II.2.3-2389"><bkdv3 n="8704">Temple and Church, the house of <f t="bll">GOD<f t="bl">, there openly to be worship{\-}
<ttdv4 n="II.2.3-2390"><bkdv3 n="8705">ped, and to robbe the zealous <f t="bll">GOD<f t="bl"> of his honour, who will not giue it
<ttdv4 n="II.2.3-2391"><bkdv3 n="8706">to any other, nor his glory to carued Images, who is as much forsaken,
<ttdv4 n="II.2.3-2392"><bkdv3 n="8707">and the bond of loue betweene man and him as much broken by Idola{\-}
<ttdv4 n="II.2.3-2393"><bkdv3 n="8708">try, which is spirituall Fornication, as is the knot and bond of marri{\-}
<ttdv4 n="II.2.3-2394"><bkdv3 n="8709">age broken by carnall Fornication. Let all this be taken as a lie, if the
<ttdv4 n="II.2.3-2395"><bkdv3 n="8710">word of <f t="bll">GOD<f t="bl"> enforce it not to be true. Cursed be the man, saith <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2:3;2396><bkdv3 n="8711">in <f t="r"><cit work=""Deuteronomy">Deuteronomie</cit><f t="bl">, that maketh a carued or molten Image, and placeth it

<note place="rmargin">
<bkdv3 n="8712"><cit work="OT. Deuteronomy 27.15"><f t="r">Deut.27.<f t="bl"></cit>

<ttdv4 n="II.2.3-2397"><bkdv3 n="8713">in a secret corner: and all the people shall say, Amen. Thus saith <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-2398"><bkdv3 n="8714">for at that time no man durst haue or worship Images openly, but in
<ttdv4 n="II.2.3-2399"><bkdv3 n="8715">corners onely: and the whole world being the great Temple of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-2400"><bkdv3 n="8716">hee that in any corner thereof robbeth <f t="bll">GOD<f t="bl"> of his glorie, and giueth
<ttdv4 n="II.2.3-2401"><bkdv3 n="8717">it to stockes and stones, is pronounced by <f t="bll">GODS<f t="bl"> word accursed. Now
<ttdv4 n="II.2.3-2402"><bkdv3 n="8718">hee that will bring these spirituall harlots out of their lurking corners,
<ttdv4 n="II.2.3-2403"><bkdv3 n="8719">into publique Churches and Temples, that spirituall Fornication may
<ttdv4 n="II.2.3-2404"><bkdv3 n="8720">there openly of all men and women without shame be committed with
<ttdv4 n="II.2.3-2405"><bkdv3 n="8721">them, no doubt that person is cursed of <f t="bll">GOD<f t="bl">, and twise cursed, and
<ttdv4 n="II.2.3-2406"><bkdv3 n="8722">all good and godly men and women will say, Amen, and their Amen
<ttdv4 n="II.2.3-2407"><bkdv3 n="8723">will take effect also. Yea, and furthermore the madnesse of all men
<ttdv4 n="II.2.3-2408"><bkdv3 n="8724">professing the Religion of <name t="ps">Christ</name> , now by the space of a sort of hun{\-}
<ttdv4 n="II.2.3-2409"><bkdv3 n="8725">dred yeeres, and yet euen in our time in so great light of the Gospell,
<ttdv4 n="II.2.3-2410"><bkdv3 n="8726">very many running on heapes by sea and land, to the great losse of
<ttdv4 n="II.2.3-2411"><bkdv3 n="8727">their time, expence and waste of their goods, destitution of their
<ttdv4 n="II.2.3-2412"><bkdv3 n="8728">Wiues, Children, and Families, and danger of their owne bodies
<ttdv4 n="II.2.3-2413"><bkdv3 n="8729">and liues, to <f t="r"><name t="pl">Compostella, Rome, Hierusalem</name> <f t="bl">, and other
farre Countreys,
<ttdv4 n="II.2.3-2414"><bkdv3 n="8730">to visite dumbe and dead stockes and stones, doeth sufficiently prooue
<ttdv4 n="II.2.3-2415"><bkdv3 n="8731">the pronenesse of mans corrupt nature to the seeking of Idolles once set
<ttdv4 n="II.2.3-2416"><bkdv3 n="8732">by, and the worshipping of them. And thus aswell by the origine and
<ttdv4 n="II.2.3-2417"><bkdv3 n="8733">nature of Idolles and Images themselues, as by the pronenesse and in{\-}
<ttdv4 n="II.2.3-2418"><bkdv3 n="8734">clination of mans corrupt nature to Idolatrie, it is euident, that ney{\-}
<ttdv4 n="II.2.3-2419"><bkdv3 n="8735">ther Images, if they bee publiquely set vp, can bee separated, nor
<ttdv4 n="II.2.3-2420"><bkdv3 n="8736">men, if they see Images in Temples and Churches, can bee staide
<ttdv4 n="II.2.3-2421"><bkdv3 n="8737">and kept from Idolatrie. Now whereas they yet alleadge, that
<ttdv4 n="II.2.3-2422"><bkdv3 n="8738">howsoeuer the people, Princes, learned, and wise of olde time, haue
<ttdv4 n="II.2.3-2423"><bkdv3 n="8739">fallen into Idolatrie by occasion of Images, that yet in our time the
<ttdv4 n="II.2.3-2424"><bkdv3 n="8740">most part, specially the learned, wise, and of any authoritie, take no
<ttdv4 n="II.2.3-2425"><bkdv3 n="8741">hurt nor offence by Idolles and Images, neyther doe runne into farre
<ttdv4 n="II.2.3-2426"><bkdv3 n="8742">Countreys to them, and worship them: And that they know well what
<ttdv4 n="II.2.3-2427"><bkdv3 n="8743">an Idoll or Image is, and how to bee vsed, and that therefore it fol{\-}
<ttdv4 n="II.2.3-2428"><bkdv3 n="8744">loweth, Images in Churches and Temples to be an indifferent thing, as
<ttdv4 n="II.2.3-2429"><bkdv3 n="8745">the which of some is not abused: and that therefore they may iustly hold

<bkdv3 n="8746"><fw t="sig">Ff2</fw><fw t="catch">(as</fw>

<bkdv2 type="page" n="64" sig="Ff2v" side="inner" forme="2">

<bkdv3 n="8747"><f t="r"><fw t="pag">64</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2430"><bkdv3 n="8748">(as was in the beginning of this part by them alleadged) that it is not
<ttdv4 n="II.2.3-2431"><bkdv3 n="8749">vnlawfull or wicked absolutely to haue Images in Churches and Tem{\-}
<ttdv4 n="II.2.3-2432"><bkdv3 n="8750">ples, though it may for the danger of the simple sort seeme to be not alto{\-}
<ttdv4 n="II.2.3-2433"><bkdv3 n="8751">gether expedient.
<ttdv4 n="II.2.3-2434"><bkdv3 n="8752">Whereunto may bee well replyed, that <f t="r"><name t="ps">Solomon</name> <f t="bl"> also the wisest of all
<ttdv4 n="II.2.3-2435"><bkdv3 n="8753">men, did well know what an Idoll or Image was, and neither tooke
<ttdv4 n="II.2.3-2436"><bkdv3 n="8754">any harme thereof a great while himselfe, and also with his godly
<ttdv4 n="II.2.3-2437"><bkdv3 n="8755">writings armed others against the daunger of them. But yet after{\-}

<note place="lmargin">
<bkdv3 n="8756"><f t=r"><cit work="Apocrypha. Wisdom 13, 14>Sapi.13.14</cit><f t="bl">

<ttdv4 n="II.2.3-2438"><bkdv3 n="8757">ward the same <f t="r"><name t="ps">Solomon</name> <f t="bl"> suffering his wanton Paramours to bring
<ttdv4 n="II.2.3-2439"><bkdv3 n="8758">their Idolles into his Court and Palace, was by carnall harlots per{\-}
<ttdv4 n="II.2.3-2440"><bkdv3 n="8759">swaded, and brought at the last to the committing of Spirituall Forni{\-}
<ttdv4 n="II.2.3-2441"><bkdv3 n="8760">cation with Idolles, and of the wisest and godliest Prince, became the
<ttdv4 n="II.2.3-2442"><bkdv3 n="8761">most foolishest and wickeddest also. Wherefore it is better euen for the wi{\-}

<note place="lmargin">
<bkdv3 n="8762"><cit work="OT. Ecclesiastes 3.26, 13.13"><f t="r">Eccl.3.and
<bkdv3 n="8763">13.</cit>
<bkdv3 n="8764"><cit work="NT. 1 Corinthians 10.12">1.Cor.10>.<f t="bl"></cit>

<ttdv4 n="II.2.3-2443"><bkdv3 n="8765">sest to regard this warning, <f t="r">Hee that loueth danger shall perish therein:<f t="bl"> and
<ttdv4 n="II.2.3-2444"><bkdv3 n="8766"><f t="r">Let him that standeth, beware lest he fall<f t="bl">, rather then wittingly and willing{\-}
<ttdv4 n="II.2.3-2445"><bkdv3 n="8767">ly to lay such a stumbling blocke for his owne feet and others, that may
<ttdv4 n="II.2.3-2446"><bkdv3 n="8768">perhappes bring at last to breake necke. The good King <f t="r"><name t="ps">Ezechias</name> <f t="bl"> did

<note place="lmargin">
<bkdv3 n="8769"><cit work="OT. 2 Kings 18.4"><f t="r">4.Reg.18<f t="bl"></cit>

<ttdv4 n="II.2.3-2447"><bkdv3 n="8770">know well enough, that the brasen Serpent was but a dead Image,
<ttdv4 n="II.2.3-2448"><bkdv3 n="8771">and therefore hee tooke no hurt himselfe thereby through Idolatrie to
<ttdv4 n="II.2.3-2449"><bkdv3 n="8772">it: Did hee therefore let it stand, because himselfe tooke no hurte
<ttdv4 n="II.2.3-2450"><bkdv3 n="8773">thereof? No not so: but beeing a good King, and therefore regar{\-}
<ttdv4 n="II.2.3-2451"><bkdv3 n="8774">ding the health of his seelie Subiects, deceiued by that Image, and
<ttdv4 n="II.2.3-2452"><bkdv3 n="8775">committing Idolatrie thereto, hee did not onely take it downe, but also
<ttdv4 n="II.2.3-2453"><bkdv3 n="8776">brake it to pieces. And this hee did to that Image that was set vp by the
<ttdv4 n="II.2.3-2454"><bkdv3 n="8777">commandement of <f t="bll">GOD<f t="bl">, in the presence whereof great Myracles were
<ttdv4 n="II.2.3-2455"><bkdv3 n="8778">wrought, as that which was a figure of our Sauiour <name t="ps">Christ</name> to come,
<ttdv4 n="II.2.3-2456"><bkdv3 n="8779">who should deliuer vs from the mortall sting of the old Serpent Sa{\-}
<ttdv4 n="II.2.3-2457"><bkdv3 n="8780">tan. Neither did hee spare it in respect of the ancientnesse or antiquity
<ttdv4 n="II.2.3-2458"><bkdv3 n="8781">of it, which had continued aboue seuen hundreth yeeres, nor for that it
<ttdv4 n="II.2.3-2459"><bkdv3 n="8782">had beene suffered, and preserued by so many godly Kings before his
<ttdv4 n="II.2.3-2460"><bkdv3 n="8783">time. Now (thinke you) would that godly Prince (if hee were now li{\-}
<ttdv4 n="II.2.3-2461"><bkdv3 n="8784">uing) handle our Idols, set vp against <f t="bll">GODS<f t="bl"> commandement directly,
<ttdv4 n="II.2.3-2462"><bkdv3 n="8785">and being figures of nothing but follie, and for fooles to gaze on, till they
<ttdv4 n="II.2.3-2463"><bkdv3 n="8786">become as wise as the blockes themselues which they stare on, and so fall
<ttdv4 n="II.2.3-2464"><bkdv3 n="8787">downe as dared Larkes in that gase, and being themselues aliue, worship
<ttdv4 n="II.2.3-2465"><bkdv3 n="8788">a dead stocke or stone, gold or siluer, and so become Idolaters, abominable
<ttdv4 n="II.2.3-2466"><bkdv3 n="8789">and cursed before the liuing <f t="bll">GOD<f t="bl">, giuing the honour due vnto him
<ttdv4 n="II.2.3-2467"><bkdv3 n="8790">which made them when they were nothing, and to our Sauiour <name t="ps">Christ</name>
<ttdv4 n="II.2.3-2468"><bkdv3 n="8791">who redeemed them being lost, to the dead and dumbe Idoll, the worke of
<ttdv4 n="II.2.3-2469"><bkdv3 n="8792">mans hand, which neuer did nor can doe any thing for them, no, is not
<ttdv4 n="II.2.3-2470"><bkdv3 n="8793">able to stirre nor once to mooue, and therefore worse then a vile worme
<ttdv4 n="II.2.3-2471"><bkdv3 n="8794">which can mooue and creepe? The excellent King <f t="r"><name t="ps">Iosias</name> <f t="bl"> also did take him{\-}
<ttdv4 n="II.2.3-2472"><bkdv3 n="8795">selfe no hurt of Images and Idols, for he did know well what they were:
<ttdv4 n="II.2.3-2473"><bkdv3 n="8796">did hee therefore because of his owne knowledge let Idolles and Images
<ttdv4 n="II.2.3-2474"><bkdv3 n="8797">stand? much lesse did he set any vp? Or rather did hee not by his know{\-}
<ttdv4 n="II.2.3-2475"><bkdv3 n="8798">ledge and authoritie also succour the ignorance of such as did not know
<ttdv4 n="II.2.3-2476"><bkdv3 n="8799">what they were, by vtter taking away of all such stumbling blockes as

<bkdv3 n="882477"><fw t="catch">might</fw>

<bkdv2 type="page" n="65" sig="Ff3r" side="outer" forme="3">

<bkdv3 n="8801"><fw t="header"><f t="r">Against perill of Idolatrie.</fw><fw t="pag">65</fw><f t="bl">

<ttdv4 n="II.2.3-2478"><bkdv3 n="8802">might be occasion of ruine to his people and Subiects? Will they be{\-}
<ttdv4 n="II.2.3-2479"><bkdv3 n="8803">cause a few tooke no hurt by Images or Idols, breake the generall Law
<ttdv4 n="II.2.3-2480"><bkdv3 n="8804">of <f t="bll">GOD<f t="bl">, Thou shalt make to thee no similitude, etc. They might as{\-}
<ttdv4 n="II.2.3-2481"><bkdv3 n="8805">well, because <f t="r"><name t="ps">Moses</name> <f t="bl"> was not seduced by <f t="r"><name t="ps">Iethroes</name> <f t="bl"> daughter, nor <f t="r"><name t="ps">Boos</name> <f t="bl"> by
<ttdv4 n="II.2.3-2482"><bkdv3 n="8806"><f t="r"><name t="ps">Ruth</name> <f t="bl">, being strangers, reason, that all the Iewes might breake the ge{\-}
<ttdv4 n="II.2.3-2483"><bkdv3 n="8807">nerall Law of <f t="bll">GOD<f t="bl">, forbidding his people to ioyne their children in
<ttdv4 n="II.2.3-2484"><bkdv3 n="8808">marriage with strangers, lest they seduce their children that they should
<ttdv4 n="II.2.3-2485"><bkdv3 n="8809">not follow <f t="bll">GOD<f t="bl">. Wherefore they which thus reason, thought it bee
<ttdv4 n="II.2.3-2486"><bkdv3 n="8810">not expedient, yet it is lawfull to haue Images publikely, and doe proue
<ttdv4 n="II.2.3-2487"><bkdv3 n="8811">that lawfulnesse by a few picked and chosen men: if they obiect that in{\-}
<ttdv4 n="II.2.3-2488"><bkdv3 n="8812">differently to all men, which a very few can haue without hurt and of{\-}
<ttdv4 n="II.2.3-2489"><bkdv3 n="8813">fence, they seeme to take the multitude for vile soules (as he saith in <f t="r"><name t="ps">Vir{\-}
<ttdv4 n="II.2.3-2490"><bkdv3 n="8814">gil</name> <f t="bl">) of whose losse and safegard no reputation is to be had, for whom yet
<ttdv4 n="II.2.3-2491"><bkdv3 n="8815"><name t="ps">Christ</name> paid as dearely as for the mightiest Prince, or the wisest and best
<ttdv4 n="II.2.3-2492"><bkdv3 n="8816">learned in the earth. And they that will haue it generally to bee taken
<ttdv4 n="II.2.3-2493"><bkdv3 n="8817">for indifferent, that a very few take no hurt of it, though infinite multi{\-}
<ttdv4 n="II.2.3-2494"><bkdv3 n="8818">tudes beside perish thereby, shew that they put little difference betweene
<ttdv4 n="II.2.3-2495"><bkdv3 n="8819">the multitude of Christians and bruit beasts, whose danger they doe so
<ttdv4 n="II.2.3-2496"><bkdv3 n="8820">little esteeme. Besides this, if they be Bishops or Parsons, or otherwise
<ttdv4 n="II.2.3-2497"><bkdv3 n="8821">hauing charge of mens consciences that thus reason, <f t="r">It is lawfull to haue
<ttdv4 n="II.2.3-2498"><bkdv3 n="8822">Images publikely, though it be not expedient<f t="bl">, what manner of pastours shew
<ttdv4 n="II.2.3-2499"><bkdv3 n="8823">they themselues to be to their flocke, which thrust vnto them that which
<ttdv4 n="II.2.3-2500"><bkdv3 n="8824">they themselues confesse not to be expedient for them, but to the vtter ru{\-}
<ttdv4 n="II.2.3-2501"><bkdv3 n="8825">ine of the soules committed to their charge, for whom they shall giue a
<ttdv4 n="II.2.3-2502"><bkdv3 n="8826">strait account before the Prince of Pastours at the last day? For indeede
<ttdv4 n="II.2.3-2503"><bkdv3 n="8827">to obiect to the weake, and readie to fall of themselues, such stumbling
<ttdv4 n="II.2.3-2504"><bkdv3 n="8828">blockes, is a thing not onely not expedient, but vnlawfull, yea, and most
<ttdv4 n="II.2.3-2505"><bkdv3 n="8829">wicked also. Wherefore it is to be wondered how they can call <app>Iamges <rdg resp="IL">Images</rdg></app>,
<ttdv4 n="II.2.3-2506"><bkdv3 n="8830">set vp in Churches and Temples to no profite or benefit of any, and to so
<ttdv4 n="II.2.3-2507"><bkdv3 n="8831">great perill and daunger, yea hurt and destruction of many, or rather in{\-}
<ttdv4 n="II.2.3-2508"><bkdv3 n="8832">finite, things indifferent. Is not the publike setting vp of them rather
<ttdv4 n="II.2.3-2509"><bkdv3 n="8833">a snare for all men, and the tempting of <f t="bll">GOD<f t="bl">? I beseech these rea{\-}
<ttdv4 n="II.2.3-2510"><bkdv3 n="8834">soners to call to minde their owne accustomed ordinance and Decree,
<ttdv4 n="II.2.3-2511"><bkdv3 n="8835">whereby they determined that the Scripture, though by <f t="bll">GOD<f t="bl"> him{\-}
<ttdv4 n="II.2.3-2512"><bkdv3 n="8836">selfe commaunded to bee knowen of all men, women, and children,
<ttdv4 n="II.2.3-2513"><bkdv3 n="8837">should not be read of the simple, nor had in the vulgar tongue, for that
<ttdv4 n="II.2.3-2514"><bkdv3 n="8838">(as they said) it was dangerous, by bringing the simple people into er{\-}
<ttdv4 n="II.2.3-2515"><bkdv3 n="8839">rours. And will they not forbid Images to bee set vp in Churches and

<note place="lmargin">
<bkdv3 n="8840"><cit work="OT. Deuteronomy 31.11-12"><f t="r">Deut.31.<f t="bl"></cit>

<ttdv4 n="II.2.3-2516"><bkdv3 n="8841">Temples, which are not commanded, but forbidden most straitly by
<ttdv4 n="II.2.3-2517"><bkdv3 n="8842"><f t="bll">GOD<f t="bl">, but let them still be there, yea, and maintaine them also, see{\-}
<ttdv4 n="II.2.3-2518"><bkdv3 n="8843">ing the people are brought, not in danger onely, but in deed into most
<ttdv4 n="II.2.3-2519"><bkdv3 n="8844">abominable errours and detestable Idolatry thereby? Shall <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-2520"><bkdv3 n="8845">word, by <f t="bll">GOD<f t="bl"> commanded to be read vnto all, and knowen of all, for
<ttdv4 n="II.2.3-2521"><bkdv3 n="8846">danger of Heresie (as they say) be shut vp? and Idols and Images, not{\-}
<ttdv4 n="II.2.3-2522"><bkdv3 n="8847">withstanding they be forbidden by <f t="bll">GOD<f t="bl">, and notwithstanding the dan{\-}
<ttdv4 n="II.2.3-2523"><bkdv3 n="8848">ger of Idolatrie by them, shall they yet be set vp, suffered, and maintai{\-}
<ttdv4 n="II.2.3-2524"><bkdv3 n="8849">ned in Churches and Temples? O worldly and fleshly wisedome, euen

<bkdv3 n="8850"><fw t="sig">Ff3</fw><fw t="catch">bent</fw>

<bkdv2 type="page" n="66" sig="Ff3v" side="inner" forme="3">

<bkdv3 n="8851"><f t="r"><fw t="pag">66</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2525"><bkdv3 n="8852">bent to maintaine the inuentions and traditions of men by carnall rea{\-}
<ttdv4 n="II.2.3-2526"><bkdv3 n="8853">son, and by the same to disanull or deface the holy ordinances, lawes, and
<ttdv4 n="II.2.3-2527"><bkdv3 n="8854">honour of the Eternall <f t="bll">GOD<f t="bl">, who is to bee honoured and praised for{\-}
<ttdv4 n="II.2.3-2528"><bkdv3 n="8855">euer. Amen.
<ttdv4 n="II.2.3-2529"><bkdv3 n="8856">Now it remayneth for the conclusion of this Treatie, to declare aswell
<ttdv4 n="II.2.3-2530"><bkdv3 n="8857">the abuse of Churches and Temples, by too costly and sumptuous deck{\-}
<ttdv4 n="II.2.3-2531"><bkdv3 n="8858">ing and adorning of them, as also the lewde paynting, gilding, and clo{\-}
<ttdv4 n="II.2.3-2532"><bkdv3 n="8859">thing of Idoles and Images, and so to conclude the whole treatie.

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="8860"><cit work="Tertullian, `Apolog.', chap. 39">Tertul.Apo{\-}
<bkdv3 n="8861">log.cap.39</cit><f t="bl"><lang t="e">

<ttdv4 n="II.2.3-2533"><bkdv3 n="8862">In <f t="r"><name t="ps">Tertullians</name> <f t="bl"> time, an hundreth and threescore yeeres after <name t="ps">Christ</name> ,
<ttdv4 n="II.2.3-2534"><bkdv3 n="8863">Christians had none other Temples but common houses, whither they
<ttdv4 n="II.2.3-2535"><bkdv3 n="8864">for the most part secretly resorted. And so farre off was it that they had
<ttdv4 n="II.2.3-2536"><bkdv3 n="8865">before his time any goodly or gorgious decked Temples, that lawes were

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="8866"><cit work="Eusebius, `Eccles. Hist.', bk. 5">Euseb.lib 5
<bkdv3 n="8867">Eccl.hist. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2537"><bkdv3 n="8868">made in <f t="r"><name t="ps">Antonius, Verus</name> <f t="bl"> and <f t="r"><name t="ps">Commodus</name> <f t="bl"> the Emperours times, that no
<ttdv4 n="II.2.3-2538"><bkdv3 n="8869">Christians should dwell in houses, come in publique bathes, or bee seene
<ttdv4 n="II.2.3-2539"><bkdv3 n="8870">in streetes, or any where abroad, and that if they were once accused to be

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="8871"><cit work="Hieronymus">Hierony{\-}
<bkdv3 n="8872">nus. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2540"><bkdv3 n="8873">Christians, they should by no meanes be suffered to escape. As was prac{\-}
<ttdv4 n="II.2.3-2541"><bkdv3 n="8874">tised on <f t="r"><name t="ps">Apolonius</name> <f t="bl"> a noble Senatour of <f t="r"><name t="pl">Rome</name> <f t="bl">, who being accused of his
<ttdv4 n="II.2.3-2542"><bkdv3 n="8875">owne bondman and slaue that hee was a Christian, could neither by his
<ttdv4 n="II.2.3-2543"><bkdv3 n="8876">defence and apologie learnedly and eloquently written and read pub{\-}
<ttdv4 n="II.2.3-2544"><bkdv3 n="8877">liquely in the Senate, nor in respect that hee was a Citizen, nor for the
<ttdv4 n="II.2.3-2545"><bkdv3 n="8878">dignitie of his order, nor for the vilenesse and vnlawfulnesse of his accu{\-}
<ttdv4 n="II.2.3-2546"><bkdv3 n="8879">ser, being his owne slaue, by likelihood of malice mooued to forge lyes a{\-}
<ttdv4 n="II.2.3-2547"><bkdv3 n="8880">gainst his Lord, nor for no other respect or helpe, could be deliuered from
<ttdv4 n="II.2.3-2548"><bkdv3 n="8881">death. So that Christians were then driuen to dwell in caues and
<ttdv4 n="II.2.3-2549"><bkdv3 n="8882">dennes: so farre off was it that they had any publique Temples adorned
<ttdv4 n="II.2.3-2550"><bkdv3 n="8883">and decked as they now be. Which is here rehearsed to the confutation
<ttdv4 n="II.2.3-2551"><bkdv3 n="8884">of those, which report such glorious glosed fables, of the goodly and gorgi{\-}
<ttdv4 n="II.2.3-2552"><bkdv3 n="8885">ous Temple, that Saint <f t="r"><name t="ps">Peter, Linus, Cletus</name> <f t="bl">, and those thirtie Bishoppes
<ttdv4 n="II.2.3-2553"><bkdv3 n="8886">their successours had at <f t="r"><name t="pl">Rome</name> <f t="bl">, vntill the time of the Emperour <f t="r"><name t="ps">Constan{\-}
<ttdv4 n="II.2.3-2554"><bkdv3 n="8887">tine</name> <f t="bl">, and which Saint <f t="r"><name t="ps">Policarpe</name> <f t="bl"> should haue in <f t="r"><name t="pl">Asia</name>
<f t="bl">, or <f t="r"><name t="ps">Ireneus</name> <f t="bl"> in <f t="r"><name t="pl">France</name><f t="bl">,
<ttdv4 n="II.2.3-2555"><bkdv3 n="8888">by such lyes, contrary to all true Histories, to mayntaine the superfluous
<ttdv4 n="II.2.3-2556"><bkdv3 n="8889">gilding and decking of Temples now a dayes, wherein they put almost
<ttdv4 n="II.2.3-2557"><bkdv3 n="8890">the whole summe and pith of our religion. But in those times the world
<ttdv4 n="II.2.3-2558"><bkdv3 n="8891">was wonne to Christendome, not by gorgious, gilded, and paynted Tem{\-}
<ttdv4 n="II.2.3-2559"><bkdv3 n="8892">ples of Christians, which had scarcely houses to dwell in: but by the god{\-}
<ttdv4 n="II.2.3-2560"><bkdv3 n="8893">ly, and as it were golden mindes, and firme faith of such as in all aduer{\-}
<ttdv4 n="II.2.3-2561"><bkdv3 n="8894">sitie and persecution professed the trueth of our religion. And after these
<ttdv4 n="II.2.3-2562"><bkdv3 n="8895">times in <f t="r"><name t="ps">Maximinian</name> <f t="bl"> and <f t="r"><name t="ps">Constantius</name> <f t="bl"> the Emperours proclamation, the
<ttdv4 n="II.2.3-2563"><bkdv3 n="8896">places where Christians resorted to publique prayer, were called conuen{\-}

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="8897"><cit work="Eusebius, `Eccles. Hist.', bk. 8, chap. 19, and bk. 9. chap.9">Euseb.lib.8.
<bkdv3 n="8898">cap.19.and
<bkdv3 n="8899">lib.9.cap.9. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2:3;2564><bkdv3 n="8900">ticles. And in <cit work=""Galerius Maximinus, Epistle"><f t="r">Galerius Maximinus<f t="bl"> the <app>Emperous<rdg resp="IL">Emperours</rdg></app> Epistle</cit>, they are called
<ttdv4 n="II.2.3-2565"><bkdv3 n="8901"><f t="r"><lang t="l">Oratories<lang t="e><f t="bl"> and <f t="r"><lang t="l>Dominicae<lang t="e><f t="bl">, to say, places dedicate to the seruice of the Lord.
<ttdv4 n="II.2.3-2566"><bkdv3 n="8902">And heere by the way it is to bee noted, that at that time there were no
<ttdv4 n="II.2.3-2567"><bkdv3 n="8903">Churches or Temples erected vnto any Saint, but to <f t="bll">GOD<f t="bl"> onely, as

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="8904"><cit work="Augustine, `De Civitate', bk. 8, chap. 1">De ciuitate
<bkdv3 n="8905">lib.8.cap.1. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2568"><bkdv3 n="8906">Saint <f t="r"><name t="ps">Augustine</name> <f t="bl"> also recordeth, saying, Wee build no Temples vnto our
<ttdv4 n="II.2.3-2569"><bkdv3 n="8907">Martyrs. And <f t="r"><name t="ps">Eusebius</name> <f t="bl"> himselfe calleth Churches, houses of prayer,
<ttdv4 n="II.2.3-2570"><bkdv3 n="8908">and sheweth that in <f t="r"><name t="ps">Constantine</name> <f t="bl"> the Emperours time, all men reioy{\-}
<ttdv4 n="II.2.3-2571"><bkdv3 n="8909">ced, seeing in stead of low conuenticles, which tyrants had destroyed,

<bkdv3 n="8910"><fw t="catch">high</fw>

<bkdv2 type="page" n="67" sig="Ff4r" side="inner" forme="3">

<bkdv3 n="8911"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">67</fw><f t="bl">

<ttdv4 n="II.2.3-2572"><bkdv3 n="8912">high Temples to bee builded. Loe, vnto the time of <f t="r"><name t="ps">Constantine</name> <f t="bl">, by the
<ttdv4 n="II.2.3-2573"><bkdv3 n="8913">space of aboue three hundred yeeres after our Sauiour <name t="ps">Christ</name> , when
<ttdv4 n="II.2.3-2574"><bkdv3 n="8914">Christian religion was most pure, and indeede golden, Christians had
<ttdv4 n="II.2.3-2575"><bkdv3 n="8915">but low and poore conuenticles, and simple Oratories, yea caues vnder
<ttdv4 n="II.2.3-2576"><bkdv3 n="8916">the ground, called <f t="r"><name t="ps">Crypt'</name> <f t="bl">, where they for feare of persecution assembled

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="8917">Crypt'. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-2577"><bkdv3 n="8918">secretly together. A figure whereof remayneth in the vaultes which yet
<ttdv4 n="II.2.3-2578"><bkdv3 n="8919">are builded vnder great Churches, to put vs in remembrance of the olde
<ttdv4 n="II.2.3-2579"><bkdv3 n="8920">state of the primitiue Church before <f t="r"><name t="ps"><app>Canstantine</name> <f t="bl"><rdg resp="IL">Constantine</rdg></app>, whereas in <f t="r"><name t="ps">Constantines</name> <f t="bl">
<ttdv4 n="II.2.3-2580"><bkdv3 n="8921">time, and after him, were builded great and goodly Temples for Christi{\-}
<ttdv4 n="II.2.3-2581"><bkdv3 n="8922">ans, called <f t="r">Basilic'<f t="bl">, either for that the <f t="r">Greekes<f t="bl"> vsed to call all great and

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="8923">Basilic'. <f t="bl"><lang t="e">

<ttdv4 n="II.2.3-2582"><bkdv3 n="8924">goodly places <f t="r">Basilicas<f t="bl">, or for that the high and euerlasting King <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.3-2583"><bkdv3 n="8925">and our Sauiour <name t="ps">Christ</name> was serued in them. But although <f t="r"><name t="ps">Constan{\-}
<ttdv4 n="II.2.3-2584"><bkdv3 n="8926">tine</name> <f t="bl">, and other Princes, of good zeale to our religion, did sumptuously
<ttdv4 n="II.2.3-2585"><bkdv3 n="8927">decke and adorne Christians Temples, ye did they dedicate at that time
<ttdv4 n="II.2.3-2586"><bkdv3 n="8928">all Churches and Temples to <f t="bll">GOD<f t="bl"> or our Sauiour <name t="ps">Christ</name> , and to no
<ttdv4 n="II.2.3-2587"><bkdv3 n="8929">Saint, for that abuse began long after in <f t="r"><name t="ps">Iustinians</name> <f t="bl"> time. And that gor{\-}

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="8930"><cit work="`Novel. Constit.', 3, 47">Nouel.con{\-}
<bkdv3 n="8931">stit.3.|&| 47. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2588"><bkdv3 n="8932">giousnesse then vsed, as it was borne with, as rising of a good zeale: so
<ttdv4 n="II.2.3-2589"><bkdv3 n="8933">was it signified of the godly learned euen at that time, that such cost might
<ttdv4 n="II.2.3-2590"><bkdv3 n="8934">otherwise haue beene better bestowed. Let Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> (although o{\-}
<ttdv4 n="II.2.3-2591"><bkdv3 n="8935">therwise too great a liker and allower of externall and outward things)
<ttdv4 n="II.2.3-2592"><bkdv3 n="8936">bee a proofe hereof, who hath these wordes in his Epistle to <f t="r"><name t="ps">Demetriades</name> <f t="bl">,
<ttdv4 n="II.2.3-2593"><bkdv3 n="8937">Let other (sayth Saint <f t="r"><name t="ps">Ierome</name> <f t="bl">) build Churches, couer walles with ta{\-}
<ttdv4 n="II.2.3-2594"><bkdv3 n="8938">bles of Marble, carrie together huge pillars, and gild their tops or heads,
<ttdv4 n="II.2.3-2595"><bkdv3 n="8939">which doe not feele or vnderstand their precious decking and adorning,
<ttdv4 n="II.2.3-2596"><bkdv3 n="8940">let them decke the doores with Iuorie, and Siluer, and set the golden
<ttdv4 n="II.2.3-2597"><bkdv3 n="8941">Altars with precious stones, I blame it not, let euery man abound in
<ttdv4 n="II.2.3-2598"><bkdv3 n="8942">his owne sense, and better is it so to doe, then carefully to keepe their ri{\-}
<ttdv4 n="II.2.3-2599"><bkdv3 n="8943">ches layd vp in store. But thou hast another way appoynted thee, to
<ttdv4 n="II.2.3-2600"><bkdv3 n="8944">clothe <name t="ps">Christ</name> in the poore, to visit him in the sicke, feede him in the hungry,
<ttdv4 n="II.2.3-2601"><bkdv3 n="8945">lodge him in those who doe lacke harbour, and especially such as bee of
<ttdv4 n="II.2.3-2602"><bkdv3 n="8946">the houshold of faith.
<ttdv4 n="II.2.3-2603"><bkdv3 n="8947">And the same Saint <f t="r"><name t="ps">Ierome</name> <f t="bl"> toucheth the same matter somewhat more
<ttdv4 n="II.2.3-2604"><bkdv3 n="8948">freely in his treatie of the life of Clerkes to <f t="r"><name t="ps">Nepotian</name> <f t="bl">, saying thus, Many
<ttdv4 n="II.2.3-2605"><bkdv3 n="8949">build walles, and erect pillars of Churchers, the smoothe Marbles doe
<ttdv4 n="II.2.3-2606"><bkdv3 n="8950">glister, the roofe shineth with gold, the altar is set with precious stones:
<ttdv4 n="II.2.3-2607"><bkdv3 n="8951">But of the ministers of <name t="ps">Christ</name> , there is no election or choyse. Neither let
<ttdv4 n="II.2.3-2608"><bkdv3 n="8952">any man obiect and alleadge against mee the rich Temple that was in
<ttdv4 n="II.2.3-2609"><bkdv3 n="8953">Iurie, the table, candlestickes, incense, shippes, platters, cups, morters,
<ttdv4 n="II.2.3-2610"><bkdv3 n="8954">and other things all of golde. Then were these things allowed of the
<ttdv4 n="II.2.3-2611"><bkdv3 n="8955">Lord, when the Priests offered sacrifices, and the blood of beastes was ac{\-}
<ttdv4 n="II.2.3-2612"><bkdv3 n="8956">counted the redemption of sinnes. Howbeit all these things went be{\-}
<ttdv4 n="II.2.3-2613"><bkdv3 n="8957">fore in figure, and they were written for vs, vpon whom the end of the
<ttdv4 n="II.2.3-2614"><bkdv3 n="8958">world is come. And now when that our Lord being poore, hath dedicate
<ttdv4 n="II.2.3-2615"><bkdv3 n="8959">the pouerty of his house, let vs rem&emacron;ber his crosse, |&| we shall esteeme riches
<ttdv4 n="II.2.3-2616"><bkdv3 n="8960">as mire and dung. What do we maruell at that which <name t="ps">Christ</name> calleth wicked
<ttdv4 n="II.2.3-2617"><bkdv3 n="8961">Mammon? Whereto do we so highly esteeme and loue that which S. <f t="r"><name t="ps">Pe{\-}
<ttdv4 n="II.2.3-2618"><bkdv3 n="8962">ter</name> <f t="bl"> doeth for a glory testifie that he had not? Hitherto S. <f t="r"><name t="ps">Ierome</name> <f t="bl">.

<bkdv3 n="8963"><fw t="catch">Thus</fw>

<bkdv2 type="page" n="68" sig="Ff4v" side="outer" forme="3">

<bkdv3 n="8964"><f t="r"><fw t="pag">68</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2619"><bkdv3 n="8965">Thus you see how S. <f t="r"><name t="ps">Ierome</name> <f t="bl"> teacheth the sumptuousnesse amongst
<ttdv4 n="II.2.3-2620"><bkdv3 n="8966">the Iewes to bee a figure to signifie, and not an example to follow, and
<ttdv4 n="II.2.3-2621"><bkdv3 n="8967">that those outward things were suffered for a time, vntill <name t="ps">Christ</name> our
<ttdv4 n="II.2.3-2622"><bkdv3 n="8968">Lord came, who turned all those outward things into spirit, faith and
<ttdv4 n="II.2:3;2623><bkdv3 n="8969">trueth. And the same <cit work=""Jerome, On Jeremiah 7">Saint <f t="r">Ierome<f t="bl"> vpon the seuenth Chapter of Ieremy</cit>
<ttdv4 n="II.2.3-2624"><bkdv3 n="8970">saith, <f t="bll">GOD<f t="bl"> commaunded both the Iewes at that time, and now vs
<ttdv4 n="II.2.3-2625"><bkdv3 n="8971">who are placed in the Church, that wee haue no trust in the goodlinesse
<ttdv4 n="II.2.3-2626"><bkdv3 n="8972">of building and guilt rooffes, and in walles couered with tables of mar{\-}
<ttdv4 n="II.2.3-2627"><bkdv3 n="8973">ble, and say: the Temple of the Lord, the Temple of the Lord. For that
<ttdv4 n="II.2.3-2628"><bkdv3 n="8974">is the Temple of the Lord, wherein dwelleth true faith, godly conuersa{\-}
<ttdv4 n="II.2.3-2629"><bkdv3 n="8975">tion, and the company of all vertues. And vpon the Prophet <f t="r"><name t="ps">Agge</name> <f t="bl">, hee
<ttdv4 n="II.2.3-2630"><bkdv3 n="8976">describeth the true and right decking or ornaments of the Temple after this
<ttdv4 n="II.2.3-2631"><bkdv3 n="8977">sort: I (saith Saint <f t="r"><name t="ps">Ierome</name> <f t="bl">) doe thinke the Siluer wherewith the house
<ttdv4 n="II.2.3-2632"><bkdv3 n="8978">of <f t="bll">GOD<f t="bl"> is decked, to bee the doctrine of the Scriptures, of the which
<ttdv4 n="II.2.3-2633"><bkdv3 n="8979">it is spoken, The doctrine of the Lord is a pure doctrine, Siluer tried
<ttdv4 n="II.2.3-2634"><bkdv3 n="8980">in the fire, purged from drosse, purified seuen times. And I doe take gold
<ttdv4 n="II.2.3-2635"><bkdv3 n="8981">to bee that which remaineth in the hid sence of the Saintes, and the se{\-}
<ttdv4 n="II.2.3-2636"><bkdv3 n="8982">cret of the heart, and shineth with the true light of <f t="bll">GOD<f t="bl">. Which is
<ttdv4 n="II.2.3-2637"><bkdv3 n="8983">euident that the Apostle also meant of the Saints that build vpon the
<ttdv4 n="II.2.3-2638"><bkdv3 n="8984">foundation of <name t="ps">Christ</name> , some siluer, some gold, some pretious stones: that
<ttdv4 n="II.2.3-2639"><bkdv3 n="8985">by the gold, the hid sense, by siluer, godly vtterance, by pretious stones,
<ttdv4 n="II.2.3-2640"><bkdv3 n="8986">workes which please God, might bee signified. With these metals, the
<ttdv4 n="II.2.3-2641"><bkdv3 n="8987">Church of our Sauiour is made more goodly and gorgeous, then was
<ttdv4 n="II.2.3-2642"><bkdv3 n="8988">the Synagogue in olde time. With these liuely stones, is the Church
<ttdv4 n="II.2.3-2643"><bkdv3 n="8989">and house of <name t="ps">Christ</name> builded, and peace is giuen to it for euer. All these be
<ttdv4 n="II.2.3-2644"><bkdv3 n="8990">Saint <f t="r"><name t="ps">Ieromes</name> <f t="bl"> sayings. No more did the old godly Bishopes and Doc{\-}
<ttdv4 n="II.2.3-2645"><bkdv3 n="8991">tours of the Church allow the ouersumptuous furniture of Temples and
<ttdv4 n="II.2.3-2646"><bkdv3 n="8992">Churches, with plate, vessels of gold, siluer, and pretious vestments. S.

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="8993"><cit work="Chrysostome, `2 Offi.', chap. 28'"> 2.Offi.capi{\-}
<bkdv3 n="8994">te.28. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2647"><bkdv3 n="8995"><f t="r"><name t="ps">Chrysostome</name> <f t="bl"> saith, in the ministery of the holy Sacraments, there is no
<ttdv4 n="II.2.3-2648"><bkdv3 n="8996">neede of golden vessels, but of golden mindes. And Saint <f t="r"><name t="ps">Ambrose</name> <f t="bl"> saith,
<ttdv4 n="II.2.3-2649"><bkdv3 n="8997"><name t="ps">Christ</name> sent his Apostles without golde, and gathered his Church with{\-}
<ttdv4 n="II.2.3-2650"><bkdv3 n="8998">out gold. The Church hath gold, not to keepe it, but to bestow it on the
<ttdv4 n="II.2.3-2651"><bkdv3 n="8999">necessities of the poore. The sacraments looke for no gold, neither doe
<ttdv4 n="II.2.3-2652"><bkdv3 n="9000">they please <f t="bll">GOD<f t="bl"> for the commendation of gold, which are not bought
<ttdv4 n="II.2.3-2653"><bkdv3 n="9001">for golde. The adorning and decking of the Sacraments, is the re{\-}
<ttdv4 n="II.2.3-2654"><bkdv3 n="9002">demption of Captiues. Thus much saith Saint <f t="r"><name t="ps">Ambrose</name> <f t="bl">.
<ttdv4 n="II.2.3-2655"><bkdv3 n="9003">Saint <f tr><name t="ps">Ierome</name> <f bl> commendeth <f r><name t="ps">Exuperius</name> <f bl> Bishop of <f r><name t="pl">Tolose</name> <f bl>, that he carried
<ttdv4 n="II.2.3-2656"><bkdv3 n="9004">the Sacrament of the Lordes body in a wicker basket, and the Sacra{\-}
<ttdv4 n="II.2.3-2657"><bkdv3 n="9005">ment of his blood in a glasse, and so cast couetousnesse out of the Church.

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="9006"><cit work="unidentified">Tit. de con{\-}
<bkdv3 n="9007">secra.can.
<bkdv3 n="9008">Triburien. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2658"><bkdv3 n="9009">And <f t="r"><name t="ps">Bonifacius</name> <f t="bl"> Bishop and Martyr, as it is recorded in the decrees, testi{\-}
<ttdv4 n="II.2.3-2659"><bkdv3 n="9010">fieth, that in olde time the ministers vsed wodden, and not golden vessels.
<ttdv4 n="II.2.3-2660"><bkdv3 n="9011">And <f t="r"><name t="ps">Zepherinus</name> <f t="bl"> the xvi. Bishop of <name t="pl">Rome</name> made a decree, that they should
<ttdv4 n="II.2.3-2661"><bkdv3 n="9012">vse vessels of glasse. Likewise were the vestures vsed in the Church in

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="9013"><cit work="Lactantius? `Insti.', bk. 1, chap. 14">Lib.I.insti.
<bkdv3 n="9014">cap.14. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2662"><bkdv3 n="9015">olde time very plaine and single, and nothing costly. And <f t="r"><name t="ps">Rabanus</name> <f t="bl"> at
<ttdv4 n="II.2.3-2663"><bkdv3 n="9016">large declareth, tht this costly and manifold furniture of vestments of
<ttdv4 n="II.2.3-2664"><bkdv3 n="9017">late vsed in the Church, was set from the Iewish vsage, and agreeth with
<ttdv4 n="II.2.3-2665"><bkdv3 n="9018"><f t="r"><name t="ps">Aarons</name> <f t="bl"> apparelling almost altogether. For the maintenance of the which

<bkdv3 n="9019"><fw t="catch"><f t="r"><name t="ps">Innocentius</name> <f t="bl"></fw>

<bkdv2 type="page" n="69" sig="Ff5r" side="inner" forme="2">

<bkdv3 n="9020"><fw t="header"><f t="r">against the perill of Idolatrie.</fw><fw t="pag">69</fw><f t="bl">

<ttdv4 n="II.2.3-2666"><bkdv3 n="9021"><f t="r"><name t="ps">Innocentius</name> <f t="bl"> the Pope pronounceth boldly, that all the customes of the old
<ttdv4 n="II.2.3-2667"><bkdv3 n="9022">Law bee not abolished, that wee might in such apparell, of Christians
<ttdv4 n="II.2.3-2668"><bkdv3 n="9023">the more willingly become Iewish. This is noted, not against Chur{\-}
<ttdv4 n="II.2.3-2669"><bkdv3 n="9024">ches and Temples, which are most necessary, and ought to haue their
<ttdv4 n="II.2.3-2670"><bkdv3 n="9025">due vse and honour, as is in another Homily for that purpose declared,
<ttdv4 n="II.2.3-2671"><bkdv3 n="9026">nor against the conuenient cleanesse |&| ornaments thereof: but against
<ttdv4 n="II.2.3-2672"><bkdv3 n="9027">the sumptuousnesse and abuses of the Temples and Churches. For it is
<ttdv4 n="II.2.3-2673"><bkdv3 n="9028">a Church or Temple also that glittereth with no marble, shineth with no
<ttdv4 n="II.2.3-2674"><bkdv3 n="9029">Gold nor Siluer, glistereth with no Pearles nor pretious stones: but
<ttdv4 n="II.2.3-2675"><bkdv3 n="9030">with plainenesse and frugality, signifieth no proud doctrine nor people,
<ttdv4 n="II.2.3-2676"><bkdv3 n="9031">but humble, frugall, and nothing esteeming earthly and outward things,
<ttdv4 n="II.2.3-2677"><bkdv3 n="9032">but gloriously decked with inward ornaments, according as the Pro{\-}
<ttdv4 n="II.2.3-2678"><bkdv3 n="9033">phet declareth, saying, The kings daughter is altogether glorious in{\-}
<ttdv4 n="II.2.3-2679"><bkdv3 n="9034">wardly.
<ttdv4 n="II.2.3-2680"><bkdv3 n="9035">Now concerning excessiue decking of Images and Idoles, with pain{\-}
<ttdv4 n="II.2.3-2681"><bkdv3 n="9036">ting, gilding, adorning, with pretious vestures, pearle, and stone, what
<ttdv4 n="II.2.3-2682"><bkdv3 n="9037">is it else, but for the further prouocation and intisement to spirituall
<ttdv4 n="II.2.3-2683"><bkdv3 n="9038">fornication, to decke spirituall harlots most costly and wantonly, which
<ttdv4 n="II.2.3-2684"><bkdv3 n="9039">the idolatrous Church vnderstandeth well ynough. For shee being in
<ttdv4 n="II.2.3-2685"><bkdv3 n="9040">deede not onely an harlot (as the Scripture calleth her) but also a foule,
<ttdv4 n="II.2.3-2686"><bkdv3 n="9041">filthie, olde withered harlot (for she is indeede of ancient yeeres) and vn{\-}
<ttdv4 n="II.2.3-2687"><bkdv3 n="9042">derstanding her lacke of nature and true beautie, and great <app>lothsomeneue <rdg resp="IL">lothsomenesse</rdg></app>
<ttdv4 n="II.2.3-2688"><bkdv3 n="9043">which of her selfe shee hath, doeth (after the custome of such harlots)
<ttdv4 n="II.2.3-2689"><bkdv3 n="9044">paint her selfe, and decke and tyre her selfe with gold, pearle, stone, and
<ttdv4 n="II.2.3-2690"><bkdv3 n="9045">all kinde of pretious iewells, that she shining with the outward beauty
<ttdv4 n="II.2.3-2691"><bkdv3 n="9046">and glory of them, may please the foolish fantasie of fonde louers, and so
<ttdv4 n="II.2.3-2692"><bkdv3 n="9047">entise them to spirituall fornication with her. Who, if they saw her (I
<ttdv4 n="II.2.3-2693"><bkdv3 n="9048">will not say naked) but in simple apparell, would abhorre her, as the
<ttdv4 n="II.2.3-2694"><bkdv3 n="9049">fowlest and filthiest harlot that euer was seene, According as appeareth
<ttdv4 n="II.2.3-2695"><bkdv3 n="9050">by the discription of the garnishing of the great strumpet of all strumpets,
<ttdv4 n="II.2:3;2696><bkdv3 n="9051">the Mother of Whoredome, set foorth by <cit work=""Revelations">Saint <f t="r">Iohn<f t="bl"> in his <f t="r">Reuelation<f t="bl"></cit>,

<note place="rmargin">
<bkdv3 n="9052"><cit work="NT. Revelations 17.2"><f t="r">Apo.17.<f t="bl"></cit>

<ttdv4 n="II.2.3-2697"><bkdv3 n="9053">who by her glory prouoked the Princes of the earth to commit whore{\-}
<ttdv4 n="II.2.3-2698"><bkdv3 n="9054">dome with her. Whereas on the contrary part, the true Church
<ttdv4 n="II.2.3-2699"><bkdv3 n="9055">of <f t="bll">GOD<f t="bl">, as a chaste matron, espoused (as the Scripture teacheth)
<ttdv4 n="II.2.3-2700"><bkdv3 n="9056">to one husband, our Sauiour <name t="ps">Iesus Christ</name> , whom alone shee is content
<ttdv4 n="II.2.3-2701"><bkdv3 n="9057">onely to please and serue, and looketh not to delight the eyes or phanta{\-}
<ttdv4 n="II.2.3-2702"><bkdv3 n="9058">sies of any other strange louers, or wooers is content with her naturall
<ttdv4 n="II.2.3-2703"><bkdv3 n="9059">ornaments, not doubting, by such sincere simplicitie, best to please him,
<ttdv4 n="II.2.3-2704"><bkdv3 n="9060">who can well skill of the difference betweene a painted visage, and true
<ttdv4 n="II.2.3-2705"><bkdv3 n="9061">naturall beauty. And concerning such glorious gilding and decking of
<ttdv4 n="II.2.3-2706"><bkdv3 n="9062">Images, both <f t="bll">GODS<f t="bl"> worde written in the tenth Chapter of the
<ttdv4 n="II.2.3-2707"><bkdv3 n="9063">Prophet <name t="ps">Ieremie</name> , and Saint <f t="r"><name t="ps">Hieroms</name> <f t="bl"> commentaries vpon the same,
<ttdv4 n="II.2.3-2708"><bkdv3 n="9064">are most worthy to bee noted. First, the wordes of the Scriptures bee
<ttdv4 n="II.2.3-2709"><bkdv3 n="9065">these, The workeman with his axe hewed the timber out of the wood
<ttdv4 n="II.2.3-2710"><bkdv3 n="9066">with the worke of his hands, he decked it with gold and siluer, he ioy{\-}

<note place="rmargin">
<bkdv3 n="9067"><cit work="OT. Jeremiah 10.3-5"><f t="r">Iere.10.<f t="bl"></cit>

<ttdv4 n="II.2.3-2711"><bkdv3 n="9068">ned it with nayles and pinnes, and the stroke an hammer, that it might
<ttdv4 n="II.2.3-2712"><bkdv3 n="9069">holde together. They bee made smoth as the Palme, and they can not

<bkdv3 n="9070"><fw t="catch">speake:</fw>

<bkdv2 type="page" n="70" sig="Ff5v" side="outer" forme="2">

<bkdv3 n="9071"><f t="r"><fw t="pag">70</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2713"><bkdv3 n="9072">speake: if they bee borne they remooue, for they cannot goe. Feare yee
<ttdv4 n="II.2.3-2714"><bkdv3 n="9073">them not, for they can neither doe euill nor good: thus saith the Prophet,
<ttdv4 n="II.2.3-2715"><bkdv3 n="9074">Upon which text, Saint <f t="r"><name t="ps">Hierome</name> <f t="bl"> hath these words, This is the descrip{\-}
<ttdv4 n="II.2.3-2716"><bkdv3 n="9075">tion of Idoles, which the Gentiles worship, their matter is vile and cor{\-}
<ttdv4 n="II.2.3-2717"><bkdv3 n="9076">ruptible. And whereas the Artificer is mortall, the things hee maketh
<ttdv4 n="II.2.3-2718"><bkdv3 n="9077">must needs be corruptible: hee decketh it with siluer and gold, that with
<ttdv4 n="II.2.3-2719"><bkdv3 n="9078">the glittering or shining of both mettals, hee may deceaue the simple.
<ttdv4 n="II.2.3-2720"><bkdv3 n="9079">Which errour indeed hath passed ouer from the Gentiles, that we should
<ttdv4 n="II.2.3-2721"><bkdv3 n="9080">iudge Religion to stand in riches. And by and by after hee saith, They
<ttdv4 n="II.2.3-2722"><bkdv3 n="9081">haue the beautie of mettalles, and be beautified by the Arte of Painting,
<ttdv4 n="II.2.3-2723"><bkdv3 n="9082">but good or profite is there none in them. And shortly after againe, They
<ttdv4 n="II.2.3-2724"><bkdv3 n="9083">make great promises, and deuise an Image of vaine worshipping of their
<ttdv4 n="II.2.3-2725"><bkdv3 n="9084">owne fantasies, they make great bragges to deceiue euery simple body,
<ttdv4 n="II.2.3-2726"><bkdv3 n="9085">they dull and amaze the vnderstanding of the vnlearned, as it were with
<ttdv4 n="II.2.3-2727"><bkdv3 n="9086">golden sentences, and eloquence, shining with the brightnes of siluer. And
<ttdv4 n="II.2.3-2728"><bkdv3 n="9087">of their own deuisers and makers are these Images aduanced and mag{\-}
<ttdv4 n="II.2.3-2729"><bkdv3 n="9088">nified, in the which is no vtilitie nor profit at all, and the worshipping of
<ttdv4 n="II.2.3-2730"><bkdv3 n="9089">the which, properly pertaineth to the Gentiles and Heathen, and such as
<ttdv4 n="II.2.3-2731"><bkdv3 n="9090">know not <f t="bll">GOD<f t="bl">.
<ttdv4 n="II.2.3-2732"><bkdv3 n="9091">Thus farre of Saint <f t="r"><name t="ps">Ieromes</name> <f t="bl"> words. Whereupon you may note as{\-}
<ttdv4 n="II.2.3-2733"><bkdv3 n="9092">well his iudgement of Images themselues, as also of the painting, gil{\-}
<ttdv4 n="II.2.3-2734"><bkdv3 n="9093">ding, and decking of them: that it is an errour which came from the
<ttdv4 n="II.2.3-2735"><bkdv3 n="9094">Gentiles, that it perswadeth Religion to remaine in riches, that it ama{\-}
<ttdv4 n="II.2.3-2736"><bkdv3 n="9095">zeth and deceiueth the simple and vnlearned with golden sentences, and
<ttdv4 n="II.2.3-2737"><bkdv3 n="9096">siluer shining eloquence, and that it appertaineth properly to the Gen{\-}
<ttdv4 n="II.2.3-2738"><bkdv3 n="9097">tiles and Heathens, and such as know not <f t="bll">GOD<f t="bl">. Wherefore the ha{\-}
<ttdv4 n="II.2.3-2739"><bkdv3 n="9098">uing, paynting, gilding, and decking of Images, by Saint <f t="r"><name t="ps">Ieromes</name> <f t="bl">
<ttdv4 n="II.2.3-2740"><bkdv3 n="9099">iudgement, is erroneus, seducing and bringing into errour (specially
<ttdv4 n="II.2.3-2741"><bkdv3 n="9100">the simple and vnlearned) Hethenish, and voyde of the knowledge of
<ttdv4 n="II.2.3-2742"><bkdv3 n="9101"><f t="bll">GOD<f t="bl">.
<ttdv4 n="II.2.3-2743"><bkdv3 n="9102">Surely the Prophet <f t="r"><name t="ps">Daniel</name> <f t="bl"> in the eleuenth Chapter declareth such
<ttdv4 n="II.2.3-2744"><bkdv3 n="9103">sumptuous decking of Images with gold, siluer, and precious stones, to
<ttdv4 n="II.2.3-2745"><bkdv3 n="9104">be a token of Antichrists kingdome, who (as the Prophet foresheweth) shal
<ttdv4 n="II.2.3-2746"><bkdv3 n="9105">worship <f t="bll">GOD<f t="bl"> with such gorgeous things. Now vsually such exces{\-}
<ttdv4 n="II.2.3-2747"><bkdv3 n="9106">siue adorning and decking of Images, hath risen and beene maintained,
<ttdv4 n="II.2.3-2748"><bkdv3 n="9107">either of offerings prouoked by superstition and giuen in Idolatrie, or of
<ttdv4 n="II.2.3-2749"><bkdv3 n="9108">spoyles, robberies, vsurie, or goods otherwise vniustly gotten, whereof
<ttdv4 n="II.2.3-2750"><bkdv3 n="9109">wicked men haue giuen part to the Images or Saints, (as they call
<ttdv4 n="II.2.3-2751"><bkdv3 n="9110">them) that they might be pardoned of the whole: as of diuers writings
<ttdv4 n="II.2.3-2752"><bkdv3 n="9111">and old monuments concerning the cause and end of certaine great gifts,
<ttdv4 n="II.2.3-2753"><bkdv3 n="9112">may well appeare. And in deed such money so wickedly gotten, is most
<ttdv4 n="II.2.3-2754"><bkdv3 n="9113">meet to be put to so wicked a vse. And that which they take to bee
<ttdv4 n="II.2.3-2755"><bkdv3 n="9114">amends for the whole before <f t="bll">GOD<f t="bl">, is more abominable in his sight,
<ttdv4 n="II.2.3-2756"><bkdv3 n="9115">then both the wicked getting, and the more wicked spending of all the
<ttdv4 n="II.2.3-2757"><bkdv3 n="9116">rest. For how the Lord alloweth such gifts, hee declareth euidently in
<ttdv4 n="II.2.3-2758"><bkdv3 n="9117">the Prophet <f t="r"><name t="ps">Esaias</name> <f t="bl">, saying, I (saith the Lord) doe loue iudgement, and I
<ttdv4 n="II.2.3-2759"><bkdv3 n="9118">hate spoile and rauenie offered in Sacrifice: which the very Gentiles

<bkdv3 n="9119"><fw t="catch">vnder{\-}</fw>

<bkdv2 type="page" n="71" sig="Ff6r" side="inner" forme="1">

<bkdv3 n="9120"><fw t="header"><f t="r">against perill of Idolatrie.</fw><fw t="pag">71</fw><f t="bl">

<ttdv4 n="II.2.3-2760"><bkdv3 n="9121">vnderstood. For <f t="r"><name t="ps">Plato</name> <f t="bl"> sheweth, that such men as suppose that <f t="bll">GOD<f t="bl">
<ttdv4 n="II.2.3-2761"><bkdv3 n="9122">doeth pardon wicked men, if they giue part of their spoyles and rapine to

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="9123"><cit work="Plato, `De Legib.', 10">Dialog.de
<bkdv3 n="9124">legib.10. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2762"><bkdv3 n="9125">him, take him to bee like a dogge, that would bee entreated and hired
<ttdv4 n="II.2.3-2763"><bkdv3 n="9126">with part of the pray, to suffer the wolues to weary the sheepe. And in
<ttdv4 n="II.2.3-2764"><bkdv3 n="9127">case the goods wherewith Images bee decked, were iustly gotten,
<ttdv4 n="II.2.3-2765"><bkdv3 n="9128">yet it is extreme madnesse, so foolishly and wickedly to bestow goods
<ttdv4 n="II.2.3-2766"><bkdv3 n="9129">purchased by wisedome and trueth. Of such leudnesse <f t="r"><name t="ps">Lactantius</name> <f t="bl"> writeth

<note place="rmargin">
<f t="i"><lang t="l">
<bkdv3 n="9130"><cit work="Lactantius, `Inst.', bk. 2, chap. 4">Lib.2.inst.
<bkdv3 n="9131">cap.4. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2767"><bkdv3 n="9132">thus, Men doe in vaine decke Images of the Gods with gold, Iuorie,
<ttdv4 n="II.2.3-2768"><bkdv3 n="9133">and precious stone, as though they could take any pleasure in those
<ttdv4 n="II.2.3-2769"><bkdv3 n="9134">things. For what vse haue they of precious gifts, which vnderstand
<ttdv4 n="II.2.3-2770"><bkdv3 n="9135">nor feele nothing? Euen the same that dead men haue. For with like rea{\-}
<ttdv4 n="II.2.3-2771"><bkdv3 n="9136">son doe they bury dead bodies, farced with spices and odours, and clothed
<ttdv4 n="II.2.3-2772"><bkdv3 n="9137">with precious vestures, and decke images, which neither felt or knew
<ttdv4 n="II.2.3-2773"><bkdv3 n="9138">when they were made, nor vnderstand when they bee honoured, for they
<ttdv4 n="II.2.3-2774"><bkdv3 n="9139">get no sense and vnderstanding by their consecration. Thus farre <f t="r"><name t="ps">La{\-}
<ttdv4 n="II.2.3-2775"><bkdv3 n="9140">ctantius</name> <f t="bl">, and much more, too long here to rehearse, declaring, that as
<ttdv4 n="II.2.3-2776"><bkdv3 n="9141">little girles play with little puppets, so be these decked images great pup{\-}
<ttdv4 n="II.2.3-2777"><bkdv3 n="9142">pets for old fooles to play with. And that wee may knowe what, not
<ttdv4 n="II.2.3-2778"><bkdv3 n="9143">onely men of our religion, but Ethnikes also, iudge of such decking of
<ttdv4 n="II.2.3-2779"><bkdv3 n="9144">dead images, it is not vnprofitable to heare what <f t="r"><name t="ps">Seneca</name> <f t="bl">, a wise and ex{\-}
<ttdv4 n="II.2.3-2780"><bkdv3 n="9145">cellent learned Senatour of <name t="pl">Rome</name> , and Philosopher, saith concerning
<ttdv4 n="II.2.3-2781"><bkdv3 n="9146">the foolishnesse of ancient and graue men, vsed in his time in worship{\-}
<ttdv4 n="II.2.3-2782"><bkdv3 n="9147">ping and decking of images: Wee (saith <f t="r"><name t="ps">Seneca</name> <f t="bl">) bee not twise children
<ttdv4 n="II.2.3-2783"><bkdv3 n="9148">(as the common saying is) but alwayes children: but this is the dif{\-}
<ttdv4 n="II.2.3-2784"><bkdv3 n="9149">ference, that wee beeing elder, play the children: and in these playes
<ttdv4 n="II.2.3-2785"><bkdv3 n="9150">they bring in before great and well decked puppets (for so hee calleth
<ttdv4 n="II.2.3-2786"><bkdv3 n="9151">images) ointments, incense, and odours. To these puppets they offer
<ttdv4 n="II.2.3-2787"><bkdv3 n="9152">up sacrifice, which haue a mouth, but not the vse of teeth. Upon these
<ttdv4 n="II.2.3-2788"><bkdv3 n="9153">they put attiring and precious apparell, which haue no vse of clothes.
<ttdv4 n="II.2.3-2789"><bkdv3 n="9154">To these they giue gold and siluer, which they who receiue it (meaning
<ttdv4 n="II.2.3-2790"><bkdv3 n="9155">the images) lacke, as well as they that haue giuen it from them. And
<ttdv4 n="II.2.3-2791"><bkdv3 n="9156"><f t="r"><name t="ps">Seneca</name> <f t="bl"> much commendeth <f t="r"><name t="ps">Dionysius</name> <f t="bl"> king of <f t="r"><name t="pl">Sicile</name> <f t="bl">, for his merrie robbing
<ttdv4 n="II.2.3-2792"><bkdv3 n="9157">of such decked and iewelled puppets. But you will aske, what doeth
<ttdv4 n="II.2.3-2793"><bkdv3 n="9158">this appertaine to our Images, which is written against the Idoles
<ttdv4 n="II.2.3-2794"><bkdv3 n="9159">of the Gentiles? Altogether surely. For what vse or pleasure haue our
<ttdv4 n="II.2.3-2795"><bkdv3 n="9160">images of their decking and precious ornaments? Did our images vn{\-}
<ttdv4 n="II.2.3-2796"><bkdv3 n="9161">derstand when they were made? or knowe when they bee so trimmed
<ttdv4 n="II.2.3-2797"><bkdv3 n="9162">and decked? Bee not these things bestowed vpon them, as much in
<ttdv4 n="II.2.3-2798"><bkdv3 n="9163">vaine, as vpon dead men which haue no sense? Wherefore it follow{\-}
<ttdv4 n="II.2.3-2799"><bkdv3 n="9164">eth, that there is like foolishnesse and lewdnesse in decking of our images,
<ttdv4 n="II.2.3-2800"><bkdv3 n="9165">as great puppets for old fooles, like children, to play the wicked play of
<ttdv4 n="II.2.3-2801"><bkdv3 n="9166">idolatry before, as was among the Ethnikes and Gentiles. Our Chur{\-}
<ttdv4 n="II.2.3-2802"><bkdv3 n="9167">ches stand full of such great puppets, wonderously decked and adorned,
<ttdv4 n="II.2.3-2803"><bkdv3 n="9168">Garlands and Coronets bee set on their heads, precious pearles hang{\-}
<ttdv4 n="II.2.3-2804"><bkdv3 n="9169">ing about their neckes, their fingers shine with rings, set with pre{\-}
<ttdv4 n="II.2.3-2805"><bkdv3 n="9170">cious stones, their dead and stiffe bodies are clothed with garments
<ttdv4 n="II.2.3-2806"><bkdv3 n="9171">stiffe with golde. You would beleeue that the images of our men

<bkdv3 n="9172"><fw t="catch">Saints,</fw>

<bkdv2 type="page" n="72" sig="Ff6v" side="outer" forme="1">

<bkdv3 n="9173"><f t="r"><fw t="pag">72</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2807"><bkdv3 n="9174">Saints, were some Princes of <f t="r"><name t="pl">Persia</name> <f t="bl"> land with their proud apparell,
<ttdv4 n="II.2.3-2808"><bkdv3 n="9175">and the idoles of our women Saints, were nice and well trimmed
<ttdv4 n="II.2.3-2809"><bkdv3 n="9176">harlots, tempting their paramours to wantonnesse: Whereby the
<ttdv4 n="II.2.3-2810"><bkdv3 n="9177">Saints of <f t="bll">GOD<f t="bl"> are not honoured, but most dishonoured, and their god{\-}
<ttdv4 n="II.2.3-2811"><bkdv3 n="9178">linesse, sobernesse, chastitie, contempt of riches, and of the vanitie of the
<ttdv4 n="II.2.3-2812"><bkdv3 n="9179">world, defaced and brought in doubt by such monstrous decking, most
<ttdv4 n="II.2.3-2813"><bkdv3 n="9180">differing from their sober and godly liues. And because the whole pa{\-}
<ttdv4 n="II.2.3-2814"><bkdv3 n="9181">geant must throughly bee playd, it is not enough thus to decke idoles,
<ttdv4 n="II.2.3-2815"><bkdv3 n="9182">but at the last come in the Priests themselues, likewise decked with gold
<ttdv4 n="II.2.3-2816"><bkdv3 n="9183">and pearle, that they may be meete seruants for such Lords and Ladies,
<ttdv4 n="II.2.3-2817"><bkdv3 n="9184">and fit worshippers of such gods and goddesses. And with a solemne pace
<ttdv4 n="II.2.3-2818"><bkdv3 n="9185">they passe forth before these golden puppets, and fall downe to the ground
<ttdv4 n="II.2.3-2819"><bkdv3 n="9186">on their marrow bones before these honourable idoles, and then rising
<ttdv4 n="II.2.3-2820"><bkdv3 n="9187">vp againe, offer vp odours and incense vnto them, to giue the people and
<ttdv4 n="II.2.3-2821"><bkdv3 n="9188">example of double idolatrie, by worshipping not onely the idole, but the
<ttdv4 n="II.2.3-2822"><bkdv3 n="9189">gold also, and riches wherewith it is garnished. Which things, the
<ttdv4 n="II.2.3-2823"><bkdv3 n="9190">most part of our olde Martyrs rather then they would doe, or once
<ttdv4 n="II.2.3-2824"><bkdv3 n="9191">kneele, or offer vp one crumbe of incense before an image, suffered most
<ttdv4 n="II.2.3-2825"><bkdv3 n="9192">cruell and terrible deaths, as the histories of them at large doe declare.
<ttdv4 n="II.2.3-2826"><bkdv3 n="9193">And here againe their allegation out of <f t="r"><name t="ps">Gregorie</name> <f t="bl"> the first and <f t="r"><name t="ps">Damascen</name> <f t="bl">,
<ttdv4 n="II.2.3-2827"><bkdv3 n="9194">that images bee the Lay-mens Bookes, and that pictures are the
<ttdv4 n="II.2.3-2828"><bkdv3 n="9195">Scripture of idiotes and simple persons, is worthy to bee considered.

<note place="lmargin">
<f t="i"><lang t="l">
<bkdv3 n="9196"><cit work="Gregory, `Epistle to Serenus Masile'">Greg.Epist.
<bkdv3 n="9197">ad Serenum
<bkdv3 n="9198">Massile.</cit>
<bkdv3 n="9199"><cit work="Damascene, `De Fide Ortho.', bk. 4, chap. 17">Damas.de
<bkdv3 n="922829">fide ortho.lib.
<bkdv3 n="9201">4.cap.17. <f t="bl"><lang t="e"></cit>

<ttdv4 n="II.2.3-2830"><bkdv3 n="9202">For as it hath beene touched in diuers places before, how they bee bookes
<ttdv4 n="II.2.3-2831"><bkdv3 n="9203">teaching nothing but lyes, as by Saint <f t="r"><name t="ps">Paul</name> <f t="bl"> in the first Chapter to the
<ttdv4 n="II.2.3-2832"><bkdv3 n="9204"><f t="r">Romanes<f t="bl"> euidently appeareth, of the images of <f t="bll">GOD<f t="bl">: So what man{\-}
<ttdv4 n="II.2.3-2833"><bkdv3 n="9205">ner of bookes and Scripture these painted and gilt images of Saints
<ttdv4 n="II.2.3-2834"><bkdv3 n="9206">be vnto the common people, note well I pray you. For after that our
<ttdv4 n="II.2.3-2835"><bkdv3 n="9207">preachers shall haue instructed and exhorted the people to the following
<ttdv4 n="II.2.3-2836"><bkdv3 n="9208">of the vertues of the Saints, as contempt of this world, pouerty, sober{\-}
<ttdv4 n="II.2.3-2837"><bkdv3 n="9209">nesse, chastitie, and such like vertues, which vndoubtedly were in the
<ttdv4 n="II.2.3-2838"><bkdv3 n="9210">Saints: Thinke you, assoone as they turne their faces from the Prea{\-}
<ttdv4 n="II.2.3-2839"><bkdv3 n="9211">cher, and looke vpon the grauen bookes and painted Scripture of the
<ttdv4 n="II.2.3-2840"><bkdv3 n="9212">glorious gilt images and idoles, all shining and glittering with met{\-}
<ttdv4 n="II.2.3-2841"><bkdv3 n="9213">tall and stone, and couered with precious vestures, or else with <f t="r"><name t="ps">Choerea</name> <f t="bl">
<ttdv4 n="II.2.3-2842"><bkdv3 n="9214">in <name t="pl">Terence</name> , behold a paynted table, wherein is set foorth by the arte
<ttdv4 n="II.2.3-2843"><bkdv3 n="9215">of the painter, an image with a nice and wanton apparell and counte{\-}
<ttdv4 n="II.2.3-2844"><bkdv3 n="9216">nance, more like to <f t="r"><name t="ps">Venus</name> <f t="bl"> or <f t="r"><name t="ps">Flora</name> <f t="bl">, then <name t="ps">Mary Magdalen</name> , or if like to
<ttdv4 n="II.2.3-2845"><bkdv3 n="9217"><name t="ps">Mary Magdalen</name> , it is when she played the harlot, rather then when she
<ttdv4 n="II.2.3-2846"><bkdv3 n="9218">wept for her sinnes. When I say they turne about from the preacher, to
<ttdv4 n="II.2.3-2847"><bkdv3 n="9219">these bookes and schoolemasters and painted scriptures: shal they not find
<ttdv4 n="II.2.3-2848"><bkdv3 n="9220">them lying books? teaching other maner of lessons, of esteeming of riches,
<ttdv4 n="II.2.3-2849"><bkdv3 n="9221">of pride, and vanity in apparell, of nicenesse and wantonnesse, and perad{\-}
<ttdv4 n="II.2.3-2850"><bkdv3 n="9222">uenture of whoredome, as <f t="r"><name t="ps">Choerea</name> <f t="bl"> of like pictures was taught. And to
<ttdv4 n="II.2.3-2851"><bkdv3 n="9223"><f t="r"><name t="ps">Lucian</name> <f t="bl">, one learned of <f tr><name t="ps">Venus Gnidia</name> <f bl> a lesson, too abominable here to be re{\-}
<ttdv4 n="II.2.3-2852"><bkdv3 n="9224">membered. Bee not these thinke you pretie bookes and scriptures for
<ttdv4 n="II.2.3-2853"><bkdv3 n="9225">simple people, and especially for wiues and young maydens to looke
<ttdv4 n="II.2.3-2854"><bkdv3 n="9226">in, reade on, and learne such lessons of? What will they thinke either of

<bkdv3 n="9227"><fw t="catch">the</fw>


<bkdv1 type="gathering" n="17" format="folio" in="6s">
<bkdv2 type="page" n="73" sig="Gg1r" side="outer" forme="1">

<bkdv3 n="9228"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">73</fw><f t="bl">

<ttdv4 n="II.2.3-2855"><bkdv3 n="9229">the preacher, who taught them contrary lessons of the Saints, and there{\-}
<ttdv4 n="II.2.3-2856"><bkdv3 n="9230">fore by these carued doctours, are charged with a lye, or of the Saints
<ttdv4 n="II.2.3-2857"><bkdv3 n="9231">themselues, if they beleeue these grauen bookes and painted scriptures
<ttdv4 n="II.2.3-2858"><bkdv3 n="9232">of them, who make the Saintes now reigning in heauen with <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.2.3-2859"><bkdv3 n="9233">to their great dishonour, schoolemasters of such vanitie, which they
<ttdv4 n="II.2.3-2860"><bkdv3 n="9234">in their life time most abhorred? For what lessons of contempt of ri{\-}
<ttdv4 n="II.2.3-2861"><bkdv3 n="9235">ches and vanitie of this world, can such bookes, so besmeared with
<ttdv4 n="II.2.3-2862"><bkdv3 n="9236">golde, set with precious stones, couered with silkes, teach? What les{\-}
<ttdv4 n="II.2.3-2863"><bkdv3 n="9237">sons of sobernesse and chastitie, can our women learne of these pictured
<ttdv4 n="II.2.3-2864"><bkdv3 n="9238">sons of sobernesse and chastitie, can our women learne of these pictured
<ttdv4 n="II.2.3-2865"><bkdv3 n="9239">scriptures, with their nice apparell and wanton lookes? But a way for
<ttdv4 n="II.2.3-2866"><bkdv3 n="9240">shame with these coloured clokes of Idolatrie, of the bookes and scrip{\-}
<ttdv4 n="II.2.3-2867"><bkdv3 n="9241">tures of Images and pictures, to teach idiots, nay to make idiots and
<ttdv4 n="II.2.3-2868"><bkdv3 n="9242">starke fooles and beastes of Christians. Doe men, I pray you, when
<ttdv4 n="II.2.3-2869"><bkdv3 n="9243">they haue the same bookes at home with them, runne on pilgrimage to
<ttdv4 n="II.2.3-2870"><bkdv3 n="9244">seeke like bookes at <f t="r"><name t="pl">Rome, Compostella</name> <f t="bl">, or <f t="r"><name t="pl">Hierusalem</name> <f t="bl">, to be taught by them,
<ttdv4 n="II.2.3-2871"><bkdv3 n="9245">when they haue the like to learne at home? Doe men reuerence some
<ttdv4 n="II.2.3-2872"><bkdv3 n="9246">bookes, and despite and set light by other of the same sort? Doe men
<ttdv4 n="II.2.3-2873"><bkdv3 n="9247">kneele before their bookes, light candles at noone time, burne incense,
<ttdv4 n="II.2.3-2874"><bkdv3 n="9248">offer vp golde and siluer, and other giftes to their bookes? Doe men
<ttdv4 n="II.2.3-2875"><bkdv3 n="9249">either feigne or beleeue miracles to be wrought by their bookes? I am
<ttdv4 n="II.2.3-2876"><bkdv3 n="9250">sure that the new Testament of our Sauiour <name t="ps">Iesus Christ</name> , contei{\-}
<ttdv4 n="II.2.3-2877"><bkdv3 n="9251">ning the worde of life, is a more liuely, expresse, and true Image of our
<ttdv4 n="II.2.3-2878"><bkdv3 n="9252">Sauiour, then all carued, grauen, moulten, and painted images in the
<ttdv4 n="II.2.3-2879"><bkdv3 n="9253">world bee, and yet none of all these things be done to that booke or scrip{\-}
<ttdv4 n="II.2.3-2880"><bkdv3 n="9254">ture of the Gospel of our Sauiour, which bee done to images and pic{\-}
<ttdv4 n="II.2.3-2881"><bkdv3 n="9255">tures, the bookes and scriptures of lay men and idiots, as they call them.
<ttdv4 n="II.2.3-2882"><bkdv3 n="9256">Wherefore call them what they list, it is most euident by their deedes, that
<ttdv4 n="II.2.3-2883"><bkdv3 n="9257">they make of them no other bookes nor scripture, then such as teach most
<ttdv4 n="II.2.3-2884"><bkdv3 n="9258">filthy and horrible idolatry, as the vsers of such bookes dayly prooue by
<ttdv4 n="II.2.3-2885"><bkdv3 n="9259">continuall practising the same. O bookes and scriptures, in the which
<ttdv4 n="II.2.3-2886"><bkdv3 n="9260">the deuilish schoolemaster Sathan, hath penned the lewd lessons of wic{\-}
<ttdv4 n="II.2.3-2887"><bkdv3 n="9261">ked idolatry, for his dastardly disciples and schollers to behold, reade, and
<ttdv4 n="II.2.3-2888"><bkdv3 n="9262">learne, to <f t="bll">GODS<f t="bl"> most high dishonour, and their most horrible damna{\-}
<ttdv4 n="II.2.3-2889"><bkdv3 n="9263">tion. Haue not we beene much bound, thinke you, to those which should
<ttdv4 n="II.2.3-2890"><bkdv3 n="9264">haue taught vs the trueth out of <f t="bll">GODS<f t="bl"> booke and his holy Scrip{\-}
<ttdv4 n="II.2.3-2891"><bkdv3 n="9265">ture, that they haue shut vp that booke and Scripture from vs, and none
<ttdv4 n="II.2.3-2892"><bkdv3 n="9266">of vs so bolde as once to open it, or reade on it? and in stead thereof, to
<ttdv4 n="II.2.3-2893"><bkdv3 n="9267">spread vs abroad these goodly, caruen, and gilten bookes and painted
<ttdv4 n="II.2.3-2894"><bkdv3 n="9268">scriptures, to teach vs such good and godly lessons? Haue not they done
<ttdv4 n="II.2.3-2895"><bkdv3 n="9269">well, after they ceased to stand in pulpets themselues, and to teach the peo{\-}
<ttdv4 n="II.2.3-2896"><bkdv3 n="9270">ple committed to their instruction, keeping silence of <f t="bll">GODS<f t="bl"> word, and
<ttdv4 n="II.2.3-2897"><bkdv3 n="9271">become dumbe dogs (as the Prophet calleth them) to set vp in their stead.
<ttdv4 n="II.2.3-2898"><bkdv3 n="9272">on euery pillar and corner of the Church, such goodly doctours, as dumbe,
<ttdv4 n="II.2.3-2899"><bkdv3 n="9273">but more wicked then themselues be? We neede not to complaine of the
<ttdv4 n="II.2.3-2900"><bkdv3 n="9274">lacke of one dumbe Parson, hauing so many dumbe deuilish Vicars (I
<ttdv4 n="II.2.3-2901"><bkdv3 n="9275">meane these idoles and painted puppets) to teach in their stead. Now in
<ttdv4 n="II.2.3-2902"><bkdv3 n="9276">the meane season, whilest the dumbe and dead idoles stand thus decked

<bkdv3 n="9277"><fw t="sig">Gg</fw><fw t="catch">and</fw>

<bkdv2 type="page" n="74" sig="Gg1v" side="inner" forme="1">

<bkdv3 n="9278"><f t="r"><fw t="pag">74</fw> <fw t="header"><f t="r">The III. part of the Sermon</fw><f t="bl">

<ttdv4 n="II.2.3-2903"><bkdv3 n="9279">and clothed, contrary to <f t="bll">GODS<f t="bl"> law and commandement, the poore
<ttdv4 n="II.2.3-2904"><bkdv3 n="9280">Christian people, the liuely images of <f t="bll">GOD<f t="bl">, commended to vs so ten{\-}
<ttdv4 n="II.2.3-2905"><bkdv3 n="9281">derly by our Sauiour <name t="ps">Christ</name> as most deare to him, stand naked, shiuering
<ttdv4 n="II.2.3-2906"><bkdv3 n="9282">for cold, and their teeth chattering in their heads, and no man couereth
<ttdv4 n="II.2.3-2907"><bkdv3 n="9283">them, are pined with hunger and thirst, and no man giueth them a peny
<ttdv4 n="II.2.3-2908"><bkdv3 n="9284">to refresh them, whereas pounds bee ready at all times (contrary to
<ttdv4 n="II.2.3-2909"><bkdv3 n="9285"><f t="bll">GODS<f t="bl"> will) to decke and trimme dead stockes and stones, which nei{\-}
<ttdv4 n="II.2.3-2910"><bkdv3 n="9286">ther feele cold, hunger nor thirst.
<ttdv4 n="II.2.3-2911"><bkdv3 n="9287"><f t="r"><name t="ps">Clemens</name> <f t="bl"> hath a notable sentence concerning this matter, saying thus,
<ttdv4 n="II.2.3-2912"><bkdv3 n="9288">That serpent the Diuell doth by the mouth of certaine men vtter these
<ttdv4 n="II.2.3-2913"><bkdv3 n="9289">words: We for the honour of the inuisible <f t="bll">GOD<f t="bl">, doe worship visible
<ttdv4 n="II.2.3-2914"><bkdv3 n="9290">images: which doubtlesse is most false. For if you will truely honour
<ttdv4 n="II.2.3-2915"><bkdv3 n="9291">the image of <f t="bll">GOD<f t="bl">, you should by doing well to man, honour the true
<ttdv4 n="II.2.3-2916"><bkdv3 n="9292">image of <f t="bll">GOD<f t="bl"> in him. For the image of <f t="bll">GOD<f t="bl"> is in euery man: But
<ttdv4 n="II.2.3-2917"><bkdv3 n="9293">the likenesse of <f t="bll">GOD<f t="bl"> is not in euery one, but in those only which haue
<ttdv4 n="II.2.3-2918"><bkdv3 n="9294">a godly heart and pure minde. If you will therefore truely honour the I{\-}
<ttdv4 n="II.2.3-2919"><bkdv3 n="9295">mage of <f t="bll">GOD<f t="bl">, we doe declare to you the truth, that ye do well to man,
<ttdv4 n="II.2.3-2920"><bkdv3 n="9296">who is made after the image of <f t="bll">GOD<f t="bl">, that you giue honour and reue{\-}
<ttdv4 n="II.2.3-2921"><bkdv3 n="9297">rence to him, and refresh the hungry with meat, the thirsty with drinke,
<ttdv4 n="II.2.3-2922"><bkdv3 n="9298">the naked with clothes, the sicke with attendance, the stranger harbour{\-}
<ttdv4 n="II.2.3-2923"><bkdv3 n="9299">lesse with lodging, the prisoners with necessaries: and this shall bee ac{\-}
<ttdv4 n="II.2.3-2924"><bkdv3 n="9300">counted as truely bestowed vpon <f t="bll">GOD<f t="bl">. And these things are so dire{\-}
<ttdv4 n="II.2.3-2925"><bkdv3 n="9301">ctly appertayning to <f t="bll">GODS<f t="bl"> honour, that whosoeuer doth not this,
<ttdv4 n="II.2.3-2926"><bkdv3 n="9302">shal seeme to haue reproched and done villany to the image of <f t="bll">GOD<f t="bl">. For
<ttdv4 n="II.2.3-2927"><bkdv3 n="9303">what honour of <f t="bll">GOD<f t="bl"> is this, to runne to images of stocke and stone, and
<ttdv4 n="II.2.3-2928"><bkdv3 n="9304">to honour vaine and dead figures of <f t="bll">GOD<f t="bl">, and to despise man, in whom
<ttdv4 n="II.2.3-2929"><bkdv3 n="9305">is the true image of <f t="bll">GOD<f t="bl">? And by and by after he sayth, Understand
<ttdv4 n="II.2.3-2930"><bkdv3 n="9306">ye therefore that this is the suggestion of the serpent Satan, lurking
<ttdv4 n="II.2.3-2931"><bkdv3 n="9307">within you, which perswadeth you that you are godly, when you honour
<ttdv4 n="II.2.3-2932"><bkdv3 n="9308">insensible and dead images, and that you be not vngodly, when you hurt
<ttdv4 n="II.2.3-2933"><bkdv3 n="9309">or leaue vnsuccoured the liuely and reasonable creatures. All these bee
<ttdv4 n="II.2.3-2934"><bkdv3 n="9310">the words of <f t="r"><name t="ps">Clemens</name> <f t="bl">.
<ttdv4 n="II.2.3-2935"><bkdv3 n="9311">Note, I pray you, how this most ancient and learned Doctour, with{\-}
<ttdv4 n="II.2.3-2936"><bkdv3 n="9312">in one hundred yeeres of our Sauiour <name t="ps">Christes</name> time, most plainely tea{\-}
<ttdv4 n="II.2.3-2937"><bkdv3 n="9313">cheth, that no seruice of <f t="bll">GOD<f t="bl">, or Religion acceptable to him, can bee
<ttdv4 n="II.2.3-2938"><bkdv3 n="9314">in honouring of dead images: but in succouring of the poore the liuely
<ttdv4 n="II.2.3-2939"><bkdv3 n="9315">images of <f t="bll">GOD<f t="bl">, according to Saint <f t="r"><name t="ps">Iames</name> <f t="bl">, who sayth, This is the
<ttdv4 n="II.2.3-2940"><bkdv3 n="9316">pure and true Religion before <f t="bll">GOD<f t="bl"> the Father, to succour fatherlesse
<ttdv4 n="II.2.3-2941"><bkdv3 n="9317">and motherlesse children, and widowes in their affliction, and to keepe
<ttdv4 n="II.2.3-2942"><bkdv3 n="9318">himselfe vndefiled from this world.
<ttdv4 n="II.2.3-2943"><bkdv3 n="9319">True Religion then and pleasing of <f t="bll">GOD<f t="bl">, standeth not in making,
<ttdv4 n="II.2.3-2944"><bkdv3 n="9320">setting vp, painting, gilding, clothing and decking of dumbe and dead
<ttdv4 n="II.2.3-2945"><bkdv3 n="9321">images (which bee but great puppets and babies for old fooles in dotage,
<ttdv4 n="II.2.3-2946"><bkdv3 n="9322">and wicked idolatrie, to dally and play with) nor in kissing of them, cap{\-}
<ttdv4 n="II.2.3-2947"><bkdv3 n="9323">ping, kneeling, offering to them, in sensing of them, setting vp of candles,
<ttdv4 n="II.2.3-2948"><bkdv3 n="9324">hanging vp of legges, armes, or whole bodies of waxe before them, or
<ttdv4 n="II.2.3-2949"><bkdv3 n="9325">praying, and asking of them or of Saints, things belonging onely to

<bkdv3 n="9326"><fw t="catch"><f t="bll">GOD<f t="bl"></fw>

<bkdv2 type="page" n="75" sig="Gg2r" side="outer" forme="2">

<bkdv3 n="9327"><fw t="header"><f t="r">against perill of Idolatry.</fw><fw t="pag">75</fw><f t="bl">

<ttdv4 n="II.2.3-2950"><bkdv3 n="9328"><f t="bll">GOD<f t="bl"> to giue. But all these things bee vaine and abominable, and
<ttdv4 n="II.2.3-2951"><bkdv3 n="9329">most damnable before <f t="bll">GOD<f t="bl">. Wherefore all such doe not onely bestow
<ttdv4 n="II.2.3-2952"><bkdv3 n="9330">their money and labour in vaine: but with their paines and cost pur{\-}
<ttdv4 n="II.2.3-2953"><bkdv3 n="9331">chase to themselues <f t="bll">GODS<f t="bl"> wrath and vtter indignation, and euer{\-}
<ttdv4 n="II.2.3-2954"><bkdv3 n="9332">lasting damnation both of body and soule. For yee haue heard it eui{\-}
<ttdv4 n="II.2.3-2955"><bkdv3 n="9333">dently prooued in these Homilies against idolatrie, by <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-2956"><bkdv3 n="9334">word, the Doctoures of the Church, Ecclesiasticall histories, rea{\-}
<ttdv4 n="II.2.3-2957"><bkdv3 n="9335">son, and experience, that Images haue beene and bee worshipped,
<ttdv4 n="II.2.3-2958"><bkdv3 n="9336">and so idolatry committed to them by infinite multitudes, to the
<ttdv4 n="II.2.3-2959"><bkdv3 n="9337">great offence of <f t="bll">GODS<f t="bl"> Maiestie, and danger of infinite soules, and
<ttdv4 n="II.2.3-2960"><bkdv3 n="9338">that idolatrie can not possibly bee separated from Images set vp in
<ttdv4 n="II.2.3-2961"><bkdv3 n="9339">Churches and Temples, gilded and decked gloriously, and that there{\-}
<ttdv4 n="II.2.3-2962"><bkdv3 n="9340">fore our Images bee in deede very Idoles, and so all the prohibitions,
<ttdv4 n="II.2.3-2963"><bkdv3 n="9341">lawes, curses, threatnings of horrible plagues, aswell temporall as
<ttdv4 n="II.2.3-2964"><bkdv3 n="9342">eternall, contained in the holy Scripture, concerning idoles, and the
<ttdv4 n="II.2.3-2965"><bkdv3 n="9343">makers, and maintainers, and worshippers of them, appertaine also
<ttdv4 n="II.2.3-2966"><bkdv3 n="9344">to our Images set vp in Churches and Temples, and to the makers,
<ttdv4 n="II.2.3-2967"><bkdv3 n="9345">maintainers, and worshippers of them. And all those names of abo{\-}
<ttdv4 n="II.2.3-2968"><bkdv3 n="9346">mination, which <f t="bll">GODS<f t="bl"> word in the holy Scriptures giueth to the
<ttdv4 n="II.2.3-2969"><bkdv3 n="9347">idoles of the Gentiles, appertaine to our Images, being idoles like to
<ttdv4 n="II.2.3-2970"><bkdv3 n="9348">them, and hauing like idolatry committed vnto them. And <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-2971"><bkdv3 n="9349">owne mouth in the holy Scriptures calleth them vanities, lies,
<ttdv4 n="II.2.3-2972"><bkdv3 n="9350">deceites, vncleannesse, filthinesse, dung, mischiefe, and abomination
<ttdv4 n="II.2.3-2973"><bkdv3 n="9351">before the Lord. Wherefore <f t="bll">GODS<f t="bl"> horrible wrath, and our most
<ttdv4 n="II.2.3-2974"><bkdv3 n="9352">dreadfull danger can not bee auoided, without the destruction and vtter
<ttdv4 n="II.2.3-2975"><bkdv3 n="9353">abolishing of all such Images and idoles out of the Church and Temple
<ttdv4 n="II.2.3-2976"><bkdv3 n="9354">of <f t="bll">GOD<f t="bl">, which to accomplish, <f t="bll">GOD<f t="bl"> put in the mindes of all Christi{\-}
<ttdv4 n="II.2.3-2977"><bkdv3 n="9355">an princes. And in the meane time, let vs take heede and be wise, O yee
<ttdv4 n="II.2.3-2978"><bkdv3 n="9356">beloued of the Lord, and let vs haue no strange gods, but one onely
<ttdv4 n="II.2.3-2979"><bkdv3 n="9357"><f t="bll">GOD<f t="bl">, who made vs when wee were nothing, the Father of our Lord
<ttdv4 n="II.2.3-2980"><bkdv3 n="9358"><name t="ps">Iesus Christ</name> , who redeemed vs when wee were lost, and with his
<ttdv4 n="II.2.3-2981"><bkdv3 n="9359">holy Spirit who doeth sanctifie vs. For this is life euerlasting, to

<note place="rmargin">
<bkdv3 n="9360"><cit work="NT. John 17.3"><f t="r">Iohn.17.<f t="bl"></cit>

<ttdv4 n="II.2.3-2982"><bkdv3 n="9361">know him to bee the onely true <f t="bll">GOD<f t="bl">, and <name t="ps">Iesus Christ</name> whom hee
<ttdv4 n="II.2.3-2983"><bkdv3 n="9362">hath sent. Let vs honour and worship for Religions sake none but
<ttdv4 n="II.2.3-2984"><bkdv3 n="9363">him, and him let vs worship and honour as he will himselfe, and hath
<ttdv4 n="II.2.3-2985"><bkdv3 n="9364">declared by his worde, that hee will bee honoured and worshipped, not
<ttdv4 n="II.2.3-2986"><bkdv3 n="9365">in, nor by Images or idoles, which he hath most straightly forbidden,
<ttdv4 n="II.2.3-2987"><bkdv3 n="9366">neither in kneeling, lighting of candels, burning of incense, offering
<ttdv4 n="II.2.3-2988"><bkdv3 n="9367">vp of gifts vnto Images and Idoles, to beleeue that wee shall please him,
<ttdv4 n="II.2.3-2989"><bkdv3 n="9368">for all these bee abomination before <f t="bll">GOD<f t="bl">: but let vs honour and wor{\-}
<ttdv4 n="II.2.3-2990"><bkdv3 n="9369">shippe <f t="bll">GOD<f t="bl"> in spirit and trueth, fearing and louing him aboue all

<note place="rmargin">
<bkdv3 n="9370"><cit work="NT. John 4.24"><f t="r">Iohn.4<f t="bl"></cit>

<ttdv4 n="II.2.3-2991"><bkdv3 n="9371">things, trusting in him onely, calling vpon him, and praying to him
<ttdv4 n="II.2.3-2992"><bkdv3 n="9372">onely, praising and lauding of him onely, and all other in him, and for
<ttdv4 n="II.2.3-2993"><bkdv3 n="9373">him. For such worshippers doeth our heauenly Father loue, who is
<ttdv4 n="II.2.3-2994"><bkdv3 n="9374">a most pure Spirit, and therefore will bee worshipped in spirit and
<ttdv4 n="II.2.3-2995"><bkdv3 n="9375">trueth. And such worshippers were <f t="r"><name t="ps">Abraham, Moses, Dauid, Helias,
<ttdv4 n="II.2.3-2996"><bkdv3 n="9376">Peter, Paul, Iohn</name> <f t="bl">, and all other the holy Patriarches, Prophets, Apostles,

<bkdv3 n="9377"><fw t="sig">Gg 2</fw><fw t="catch">Martyrs,</fw>

<bkdv2 type="page" n="76" sig="Gg2v" side="inner" forme="2">

<bkdv3 n="9378"><f t="r"><fw t="pag">76</fw> <fw t="header"><f t="r">The III. part of the Sermon |&| c.</fw><f t="bl">

<ttdv4 n="II.2.3-2997"><bkdv3 n="9379">Martyrs, and all true Saints of <f t="bll">GOD<f t="bl">, who all, as the true friends
<ttdv4 n="II.2.3-2998"><bkdv3 n="9380">of <f t="bll">GOD<f t="bl">, were enemies and destroyers of images and idols, as the ene{\-}
<ttdv4 n="II.2.3-2999"><bkdv3 n="9381">mies of <f t="bll">GOD<f t="bl"> and his true Religion. Wherefore take heed and bee
<ttdv4 n="II.2.3-3000"><bkdv3 n="9382">wise, O yee beloued of the Lord, and that which others, contrary to
<ttdv4 n="II.2.3-3001"><bkdv3 n="9383"><f t="bll">GODS<f t="bl"> word, bestow wickedly, and to their damnation, vpon dead
<ttdv4 n="II.2.3-3002"><bkdv3 n="9384">stockes and stones, (no images, but enemies of <f t="bll">GOD<f t="bl"> and his Saints)
<ttdv4 n="II.2.3-3003"><bkdv3 n="9385">that bestow ye, as the faithfull seruants of <f t="bll">GOD<f t="bl">, according to <f t="bll">GODS<f t="bl">
<ttdv4 n="II.2.3-3004"><bkdv3 n="9386">word, mercifully vpon poore men and women, fatherlesse children, wi{\-}
<ttdv4 n="II.2.3-3005"><bkdv3 n="9387">dowes, sicke persons, strangers, prisoners, and such others that bee in a{\-}
<ttdv4 n="II.2.3-3006"><bkdv3 n="9388">ny necessity, that ye may at that great day of the Lord, heare that most
<ttdv4 n="II.2.3-3007"><bkdv3 n="9389">blessed and comfortable saying of our Sauiour <name t="ps">Christ</name> : Come yee blessed
<ttdv4 n="II.2.3-3008"><bkdv3 n="9390">into the kingdome of my father, prepared for you before the beginning of
<ttdv4 n="II.2.3-3009"><bkdv3 n="9391">the world. For I was hungrie, and ye gaue me meat, thirsty, and ye gaue
<ttdv4 n="II.2.3-3010"><bkdv3 n="9392">me drinke, naked, and ye clothed me, harbourlesse, and ye lodged me, in
<ttdv4 n="II.2.3-3011"><bkdv3 n="9393">prison, and ye visited me, sicke, and ye comforted me. For whatsoeuer yee
<ttdv4 n="II.2.3-3012"><bkdv3 n="9394">haue done for the poore and needy in my name, and for my sake, that haue
<ttdv4 n="II.2.3-3013"><bkdv3 n="9395">ye done for me. To the which his heauenly kingdome, <f t="bll">GOD<f t="bl"> the Fa{\-}
<ttdv4 n="II.2.3-3014"><bkdv3 n="9396">ther of mercies bring vs, for <name t="ps">Iesus Christs</name> sake our onely Sauiour,
<ttdv4 n="II.2.3-3015"><bkdv3 n="9397">Mediatour, and Aduocate, to whom with the holy Ghost, one
<ttdv4 n="II.2.3-3016"><bkdv3 n="9398">immortall, inuisible and most glorious <f t="bll">GOD<f t="bl">, be
<ttdv4 n="II.2.3-3017"><bkdv3 n="9399">all honour and thankesgiuing, and glory,
<ttdv4 n="II.2.3-3018"><bkdv3 n="9400">world without end.
<ttdv4 n="II.2.3-3019"><bkdv3 n="9401">Amen.

<bkdv3 n="9402"><f t="r"><fw t="catch">AN</fw>

<bkdv2 type="page" n="77" sig="Gg3r" side="outer" forme="3">

<img src=" " alt="*" align="inline">
<bkdv3 n="9403"><f t="r"><fw t="pag">77</fw>