THe old Serpent, the father of lies, is still the same; he is full of inventions and devises to draw men from god, and to bring them to destruction. And the wicked heart of man is still like it selfe, apt to apprehend whatsoever that Ser­pent suggesteth, so it be pleasing to their depraved dispositions, and corrupt affections.

Although it bee most cleare and evident, that the setting up of the pictures of Saints in Churches, is, 1. no way warranted by the word of God. 2. but severely prohibited, and condemned. 3. And therefore justly ac­cursed by our common prayers. 4. And so declared by the doctrine of our Church in the Homilies: yet he hath found a shift to say, that the Homilies were [Page 2]made for those times, namely for the beginning of the Reformation, and therefore the more severe; but now the times are changed, and a milder course is taken. As if the whole Authority condemning these vanities, and abominations, depended only upon the Homilies, and not upon the eternall and immurable truth of Gods holy Word and Commandement. Let us not deceive our selves; for the neglect of Gods Commandements, which the Prophet Samuel calleth Rebellion, is as the sinne of witchcraft, apt to delude and blinde us. But they that look into the cleare light of Gods word doe know that the negative precepts of Gods Law, Obligant semper, & ad semper: as our Church, and all our godly, and reverend Bishops, and learned Divines in their books, allowed, authorised, and published, have taught us. These books also agree with the doctrine of the Homilies, that the words of Gods Law are to be taken by a Senechdoche speciei, pro genere, according to the do­ctrine of our Saviour, Mat. 5. And the rules thereupon collected by the learned fathers of the Primitive Church, Augustine, Isidor, &c. And therefore the word graven Images must be extended to all Images, whether molten, carved, or painted; the word similitude to all kindes of similitude, though but in conceit; and the word (thou shalt not worship, nor bow downe to them) to all kindes of worship, though it bee but setting them in honorabili loco, as our Homilies speake out of Saint Augustine. And this hath been taught us for truth now almost these 80 yeares together.

And this truth is not made more strong, but more cleare and evident to us, by the constant expositions of godly men both before and since the making of the Homilies. Vox populi Dei, vox Dei est, & praxis Sancto­rum [Page 3]interpres praeceptorum: which yet is more manifest by the Lawes, Ordinances, Canons, and Constitutions, both Ecclesiasticall, and Politick, as well consequent, as con­current; and by the continuance and renewed confirma­tions of the Articles, and book of Common prayers, without alteration or qualification in this point: and lastly, by the absurdities of the Consequents, that must bee inferred upon this new conceit of the change of times. For what will or can they say? If wee demand when this change was made, by whom, and by what authority, wherein, how declared, and how accepted? was the doctrine of the Homilies true then, and is it not so now? or was the sense and meaning of the Law of God so then, and it is not so now? Is the truth of the eternall God mutable and temporary? Are Gods Lawes subject to times? Or is it not a meere non-sense, or contradiction to say that Gods Law was once so to be understood; but not so now? Why then is the fact and judgement of that learned and godly Bishop Epi­phanius, together with the consent of S. Hierom. S. Au­gustine, S. Ambrose, the Elibertin Councell, and all the Primitive Church, the Councell of Constantinople, the excellent godly Bishops, Serenius, Nassitiensis, Claudius, Thaurinensis, Guilielmus Miniatensis; whereof some with their hands, and all with their writings and autho­rity, did teare and break downe Pictures, and Images of Saints? Why are they so highly commended, and appro­ved therein, by our late godly and learned Bishops, and Doctors, Iewell of Sarum, Hall of Exon. usher of Ar­magh, Peter Martyr, Mr. Perkins, Doctor Iames, Doctor Mayor the Catechist, and others; some of which books were new printed and set forth within these five yeares last past, together with that excellent book of Martyrs [Page 4]ordeined to be set open for every man to read in all Ca­thedrall Churches, and Bishops houses. I demand therefore, when this change was made that they pre­tend? was it within these three yeares, or two, or one? I demand also by whom, or by whose authority? For it is manifest, and knowne to all the world, that the most blessed Queen Elizabeth made none, but constant­ly kept her selfe to her word; semper eadem. Our most noble and learned king Iames made none; but by his Pro­clamation prefixed before the Common prayerbooke, and every yeare new printed, most straitly prohibited all Innovations. Neither hath our most gratious, and pi­ous King Charles made any; but by his Declaration be­fore the Articles most severely forbiddeth all altera­tions: and that also within these five yeares. Who then are these that will have an Alteration or Innovation? And by whose authority, or by what meanes have they changed the times? Thirdly, how hath this change been made, instituted, or accepted? For, Leges insti­tuuntur, cum promulgantur; confirmantur, cum moribus utentium approbantur: Lawes are then instituted when they are proclaimed; and are confirmed, when they are observed in the lives of the subjects. What hath been done in this kinde? Doe they think that Gods Lawes can bee altered by humane inventions? or that Lawes once, by supreme authority and publick consent, made and approved, can without equall authority and consent be altered and changed, by the conceits of private men? If they may by this trick shift off the doctrine of one Homily, why not of all the rest? why not of the Ho­mily of reading the word of God, of Faith, of Repen­tance, of Christian love and Charity, of good works, of Prayers, of repairing Churches, and lastly also those [Page 5]most godly Homilies of obedience, and against disobe­dience, and Rebellion, and so set every mans conscience at liberty? Yea, why may they not proceed from the Homilies, and by the same reason reverse also the con­secrations of our Bishops, and ordinations of our Mi­nisters, and all the Articles, Canons, and Constitutions, Lawes, and Statutes, aswell of the Church, as of the State; and so bring all to confusion? For if one Ho­mily that hath been now these 80. yeares almost ap­proved, and by so many Canons and constitutions may now so easily be rejected and annulled; why not all the rest? If one Article may be so vacated, why not all? And if this setting up of Pictures grow once to be pub­lickly allowed, and that these Imaginers or Imagers ob­taine his Majesties approbation (which God forbid) what shall we doe next? shall we still goe to Church every Ashwednesday to curse all setters up of Idols, and worshippers of Images, and so to curse every of us, both our selves, and one another? to curse all our most reve­rend and godly Bishops; yea to curse him and his, whom I for my part dare not name or think of, without a most ardent prayer to Almighty God for their both tempo­rall and eternall blessednesse? I say not only every Ash­wednesday, but every day, when we offer up to God our prayers, according to the godly order of our Common prayer book: Since that in using part we agree to the whole, and also to the intent and meaning of those cur­ses allowed by our Church, and by all our godly and reverend Bishops, from the first yeare of that excellent Queen Eliz. to this instant time of the reigne of our most gracious King Charles. What fearfull things be these to think of? and yet how can they be avoyded, if once this gap be opened, that with a publick con­tempt [Page 6]of our publick ordinances these Pictures in Churches shall be publickly accepted?

But because some doe lightly esteeme the authority of our Homilies, though made by most learned, godly, and reverend men; whereof some were Bishops in the time of King Edward; and Marryrs und [...]r Queene Mary unto death; others were Martyrs by banishment under Queen Mary, and Bishops in Queen Elizabeth time; which Homilies do utterly condemn the set­ting up of all Images, called the Images or Pictures of Saints in Churches: I have thought good to set down certaine sentences of the holy Scriptures, together with the expositions, as well of the Ancient Doctors, and Fathers, as of our most learned and reverend Bi­shops (whereof some are yet living) and also of Catechismes that by comparing the one with the other, it may plainly appeare by their unanimous consent, that the setting up of such Images and Pictures in Churches, is and hath been most justly declared, to bee unlaw­full and accursed, not for any temporall, but for eternall reasons; viz. as being directly against the Comman­dements of God, sc. The second Comamandement, Thou shalt not make to thy selfe any Image, nor the like­nesse of any thing, &c. Thou shalt not bow down, nor wor­ship it, &c.

Here upon sayth Tertullian Tertul. de Idol.principale crimen generis humani summus saeculireatus, tota causa judicii, Idololatria. [...] graecè sormam sonat, ab eo per diminutionem I dolum deductum, aequè apud nos formulam fecit. Inde omnis forma vel formula Idolum se dici exposcit; Inde Idololatria omnis circa omne Idolum famulatus & servitus: Inde omnes Idoli Artifex ejusdem & unius est criminis. Idolum tàm fleri, quàm coli Deus prohibet. Quantò praecedit ut fiat [Page 7]quod coli possit, tantò prius est ne fiat, si coli non licet. Prop­ter hanc causam ad eradicandum scil. materiam Idololatriae, Lex divina proclamat; Ne feceritis Idolum, & conjungens, neque similitudinem eorum quae in Coelo sunt, & quae in terra, & quae in mari. Omnia colit humanus error, prae­ter ipsum omnium Conditorem: eorum imagines, idola, ima­ginum consecratio, idololatria.

Ait quidam, cur ergo Moses in eremo simulacrum serpentis ex aere fecit? Benè, quod idem Deus & Lege vetuit simili­tudinem sieri, & extraordinario praecepto serpentis similitu­dinem interdixit, si eundem Deum observas, habes legem ejus, ne feceris similitudinem: Si & praeceptum factae postea similitudinis respicis, & tu imitare Mosen; ne facias ad­versus legem simulacrum aliquod, nisi & tibi Deus jusserit. Facio, ait quidam, non colo: imo tu colis qui facis ut coli possint; colis autem non spiritu vilissimi nidoris alicujus, sed tuo proprio, nec animâ pecudis impensâ, sed animâ tuâ. Illis ingenium tuum immolas, illis sudorem libas, illis pru­deatiam accendis: might he not have said also, illis pe­cuniam erogas?

Idolatry is the principall crime of mankinde, the greatest guilt of the world, the totall cause of judge­ment. [...] in the Greek signifies a forme; from thence by diminution is an Idol derived, which in like manner signifies a formula, or little forme; from whence every forme, be it little or great, may be rightly termed an Idol: so that Idolatry is all kinde of service or worship of any Idol whatsoever: and from thence every maker of an Idol is guilty of one and the selfe same crime. God prohibiteth that an Idol should be as well made, as bowed downe unto. As much as it is avaylable that that should be made, which may be wor­shipped, by so much it is better that that should not [Page 8]be made which may not be adored: For this cause i. e. the extirpating of occasion of Idolatry; the divine law proclaimeth, Thou shalt not make to thy selfe a gra­ven image, adding, nor the likenesse of any thing in heaven, nor in the earth, nor in the sea: For humane vanity is apt to worship any thing, excepting only the Creator of all things; the Images and Idols of which, and the consecration of them is Idolatry.

But some one will say, why then did Moses make the image of a serpent in brasse? Well, because the same God hath forbidden by his law, that a likenesse should be made, and by an extraordinary precept hath re­strained the likenesse of a serpent. If thou honour the same God, thou hast his law; Thou shalt not make any likenesse: and if thou respect the precept, the Image which was made after, doe thou in like manner imitate Moses: make not to thy selfe any Image against the law, unlesse thou art commanded by God, as Moses was. I make them, sayes one, but I worship them not: yes, thou dost worship them who makest them; for now they may be worshipped: yea thou worshippest them not with the spirit of any vile creature, but thine owne; nor to the hazard of the soule of a beast, but thine owne soule. To them thou dost offer up thy wit, thy labour, and thine art, and might he not have said, to them thou givest chy money?

And having examined, and condemned A strology, Magick, and other idolatrous Arts, he addeth in the end this generall conclusion: Nulla igitur ars, nulla pro­fessio, nulla negotiatio, quae quid, aut in struendis, aut in formandis idolis, administrat, carere poterit titulo idolola­triae. Therefore no art, no trade, nor profession which mi­nistreth any thing to the making or forming of Idols [Page 9]can be freed from the name of Idolatry. Yet he goeth forward, and sheweth how Idolatry may be committed in other actions of our life, by seeing, hearing, &c. He addeth, Omnis patientia ejusmodi Idololatria: That all permission of the same is Idolatry.

So this ancient and learned Doctor of the Church hath expounded to us the second Commandement: first, shewing the true meaning and large extent of the word Idolum, that it comprehendeth as much as the word forma, which all learned Logicians doe know is the fourth species of the predicament of quality; and so comprehendeth all things which may be reduced to that species, either by Aequipollence, or Subdivision, whether it be Image, or simulacrum, or effigies (as Ter­tullian himselfe speaketh upon 1 Io. 5.) or whether it be exemplar, or species, as the learned Bishop Castaneas sheweth, or Statue, or Picture, as Divines do teach.

And yet he addeth similitudinem or likenesse, a word much more large, as that which runneth throughout all the foure species of quality, and extendeth as well to the invisible conceits and imaginations of our minde, as to the exterior visible formes and figures; for what is there, either in the world, or out of the world, in act or in conceit, but it may be called simile, or dissimile, like, or unlike? And againe, eorum quae in Coelo, quae in terra, quae in mari &c. Omnia (saith he) colit humanus error praeter ipsum omnium Conditorem. And qui dixit omnia, nihil omisit, Heb. 2.8. of those things which are in hea­ven, in the earth, in the sea, &c. humane errour wor­shippeth any, excepting only the Creatour of all. And hee who hath spoken all, hath omitted nothing, Hebr. 2.8.

Secondly, he answereth the objection of the brazen [Page 10]serpent made by Moses; to which also may be reduced (saith our excellent learned Bishop Iewell, with the consent of all our Church) the making of the Cheru­bins by Moses and Salomon, and as I conceive the allow­ance of Caesars Picture upon his Coyne, and such like.

To all which, that answer which this most learned Doctor maketh, will serve: Well and good (sayth hee, according to the Translation of our Iewell.) One and the same God, both by his generall Law forbade any Image to be made; and also by his extraordinary and speciall commandement willed an Image of a serpent to be made. If thou be obedient to the same God, thou hast his law; make thou no Image: But if thou have regard to the Image of the serpent that was made after­ward by Moses, then doe thou as Moses did; make not any Image against the law, unlesse God command thee, as hee did Moses; for God is free and subject to no law; Hee commandeth us and not himselfe, saith our Iewell. And for the Picture of Caesar, may not I adde, make no Image unlesse our Saviour Christ allow it, as he did Caesars Picture. Or which at lestwise the holy Catho­lick Primitive Church, within the first foure hundred yeers after our Saviours birth, hath declared to be allow­ed, as the sign of the Crosse, May not I say also upon the same grounds, Make thou no Image of those things, whose forme & countenance, God & our Saviour Christ would have to be altogether hidden, unknown, and for­gotten; as Moses body, the countenance of Christ, of his Apostles, of the Prophets, of the Martyrs & Saints; Of whom no true Image can be made, because it is un­known of what forme or countenance any of them were? And therefore as soon as any Image is made of them, straightway a lie is made, sayth our Church in her Ho­milies.

Thirdly, the said learned Doctor Tertullian goeth forward to answer another objection, Facio (ait quidam) non colo, as now some do say; we set them up for orna­ment, and not to worship; to which he answereth in like sort, as our Church doth in her Homilies; Yes, thou worshippest them, which makest them, because now they may been worshipped; yea, thou worshippest them thy selfe, to them thou offerest up thy spirit and thy soule; namely, thy wit, thy labour, thy skill and cunning; And might he not have said, thy money, and thy time, which is thy life? thus he sheweth how large­ly the word Colere is to be understood.

And lastly, he answereth divers other objections and doubts, shewing with all how many wayes Idolatry may be committed; yea, sometimes by giving an almes to a poore body, accepting his thanks or prayers in some sort; adding that generall sentence, that patience is sometimes Idolatry, &c. So largely doth this godly Fa­expound this Commandement: To whose judgment, all the holy Fathers of the Primitive Church, within foure hundred yeeres after the birth of our Saviour, which is the proper time of the true Fathers, as by Vincentius may bee collected, and all our godly and reverend Bishops, for almost 80. yeeres now together, as well in their Authenticall Articles, Canons, and Constituti­ons, and in their Dogmaticall Books, Sermons, and Catechismes allowed, as in their Polemicall disputati­ons, have agreed and confirmed: Which I note part­ly to stop the mouthes of some that would make this a Schoole point, or Controversie; partly to touch the timidity and coldnesse, shall I say, or unworthi­nesse of others, which are afraid to speak of that in the Pulpit, which is allowed and commanded to bee read publickly and taught in our common Cate­chismes, [Page 12]as well by every good Pater-familias, as by every Preacher, as by that which followeth shall appear; for indeed, the whole Scripture, even all the old & new Testament are but a very short and briefe Epitome, of the infinite wisdome, truth, mercy, and justice, of our heavenly Father; and of his incomprehensible love to us in our Lord Christ Jesus, passing all understan­ding; and therefore in most places, and specially in the Decalogue, is to bee taken Synechdochically, of the part for the whole, speciei pro genere, continentis pro contento, &c. in the largest sense that the rule of faith will admit, as Saint Augustine, and all other learned Di­vines have taught us. Let us go forward therefore.

Our said learned and reverend Bishop Iewell, in his re­ply to Harding; pag. 498. citeth some of the sen­tences of Tertullian above mentioned, approving the same; which book of Iewell's, is by order of our godly Bishops set up in all our Cathedrall Churches, pub­lickly to be read of all men that will.

Lactantius, lib. 2. cap. 19. Deus in summa regione quae­rendus est; Quare dubium non est, quin religio nulla sit ubicunque est Simulacram. Nam si Religio ex Divinis re­bus est, Divini autem nihil est, nisi ex Coelestibus rebus, carent ergo Religione Simulacra. Which by all our Bishops and whole Church, in the Homilies, is thus rendred: God is to bee sought in the highest Region; Wherefore there is no doubt, but that no Religion is in that place, wheresoever any Image is: For if Religion stand in godly things, and there is no godlinesse, but in heavenly things; then are Images without Religi­on. Note that he sayth there is no Religion, whereso­ever there is Simulacrum, any Image; so that the suffer­ing of any Image to be in a place, excludeth Religion [Page 13]out of that place; Patientia est Idololatria, sayes Tertull.

This Doctrine of our Homilies is confirmed by the Canons made 1^o. Iacobi Regis.

Whosoever affirmeth that the 35^th Article of the Doctrine of the Church of England is erroneous (which Article teacheth us, that the Homilies against the perill of Idolatry, containe good and wholesome Doctrine, and very necessary for these times) he that affirmeth the sayd Article to bee enoneous, is excom­municate ipso facto, by the fifth Canon; but he that set­teth up Images of Saints in Churches, or affirmeth that it is lawfull, to set up Images of Saints in Churches, in so contradicting the Homilies by word or deed, affirmeth that the said Article is errone­ous; for negatio sive in verbis, sive in factis; a negation either in word or deed, &c. is all one, say both Divines and Lawyers, according to Saint Paul, Tit. 1.16. Tertul. de Idol. Nazianzen in Tetrast. S. Augustin, Quid verba audiam c [...]m facta videam? Wesemberch. Res ipsa loqui­tur, &c. Why shall I hearken to words when I see deeds? the thing it selfe doth make it evident, &c.

Therefore, hee that setteth up Images of Saints in Churches, or affirmeth that it is lawful to set them up in Churches, is excommunicate ipso facto, by the Canon. See his Majesties Declaration, that the Articles do containe the true Doctrine of the Church of Eng­land; And let every man be well advised, whether hee will oppugne his Majesties Declaration or not: Nei­ther is the setter up of such Images in Churches, only excommunicate, by the Canon; but accursed also by our Church in the Common-Prayer-Book, upon the place of Deut. 27. next following.

Cursed is the man that maketh any graven or molten [Page 14]Image, an abomination unto the Lord, the work of the hands of the crafts-man, and putteth it in a secret place, Deut. 27.25.

This Curse is yeerly read in our Churches, by the Canon of our Common-Prayer-Book, upon the 6^th of March, and the same is yeerly repeated with most solemne, and devout Imprecation or commina­tion, upon every Ashwensday: And what the sence and meaning of the said Curse importeth, is declared like­wise by our Church, in the Homilies appointed to be read in our Churches by the Common-Prayer-Book, Articles, and Injunctions, in these words.

Hom. 3. Against Idolatry, pag. 63. Cursed bee the man, &c. Thus sayth God. For at that time, no man durst have or worship Images openly, but in corners onely. And the whole world being the great Temple of God, he that in any corner thereof robbeth God of his glory, and giveth it to stocks and stones, is pro­nounced by Gods word accursed. And hee that will bring these spirituall Harlots, out of their lurking corners, into Publick Churches and Temples, that spi­rituall fornication may bee there openly, of all men and women without shame committed with them, no doubt that person is cursed of God, and twice cursed; And all good and godly men will say Amen, and their Amen will take effect also.

Againe, Homil. 3. against Idol. pa. 45. Idolatry, which is most abominable before God, cannot possibly bee escaped and avoided, without the abolishing and de­struction of Images and Pictures in Temples and Churches: For that Idolatry is to Images and Pi­ctures, specially in Temples and Churches, an insepa­rable accident (as they terme it;) so that Images [Page 15]in Churches, and Idolatry goe both together, and therefore the one cannot be avoyded, except the other (specially in all publike places) be destroyed. Where­fore to make Images, and publickly to set them up in Temples and Churches, places appointed peculiarly to the Service of God, is to make Images to the use of Religion; and not onely against this precept, Thou shalt make no manner of Image; But against this also; Thou shalt not bow down to them, nor worship them. Doth not our Church herein apparently confirme the judgement of Tertull. Colit qui facit, hee worshippeth them, that maketh them.

Yet againe, our Church in the Hom. 3. against Idol. pag. 62. out of S. Augustine, Images placed in Churches are as it were in the appointed place, and heigth of honour and worship (as S. August. speaketh) where the living God only (and not dead stocks & stones) is to be worshipped. Which sentence is more at large, recited by our learned Bi­shop Iewell, in his reply 514. in these words: They say we know that Images are creatures corruptible, and there­fore wee neither use them nor take them as Gods: And thus they think themselves wise men, that can know that which birds and children be able to know: Even so the Heathen were wont to say of their Idols. But Saint Augustine sayth, Very children know that these Images have eyes and see not, mouthes and speak not: Where­fore then doth the holy Ghost so often teach and ad­monish us the same thing, in the Scripture as if we knew it not? He answereth, Quia species membrorum in emi­nenti collocata suggestu, cum honorari & adorari caperit à multudine, parit in unoquoque sordidissimum erroris af­fectum: Because the Image of members set up in an emi­nent roome, when it is once honoured and adored by [Page 8]the multitude bringeth forth in every one of them, a most vile affection of their errour: And againe, Cùm in his sedibus locantur, honorabili sublimitate, ut a precan­tibus, & immolantibus attendantur, ipsa similitudine ani­matorum membrorum atque sensuum, quamvis sensu & animâ careant, afficiunt infirmos animos; ut vivere at­que spirare videantur: When they are placed in such seats, in an honourable sublimity, that they may bee seene by those that offer up prayse and prayer, by the very likenesse of living members and senses, although they are voyd of life and sense, infirme spirits are so affected, that they seeme really to live and breath: And againe, Quis adorat, vel orat intuens Simulacrum, qui non sic afficitur, ut ab ea exaudiri seputet? Who worshippeth or prayeth looking upon an Image, and is not mo­ved in conceit, that the Image heareth him? Marke, he doth not say, adorat Simulacrum, but, orat intuens Simu­lacrum, as of purpose to meet with these vaine and felse excuses and distinctions, which that old Serpent the Divell (saith, the Ancient Doctor of the Christian Church, Clemens) uttereth by the mouthes of certain men. Doth it not stand every man in hand to take heed how hee listen to the subtilties of that Serpent, who was a lyer and a murderer from the beginning, and taught our first Parents to distinguish, and exclude themselves out of Paradise? And is not this sufficient to shew, how both the godly Fathers of the Primitive Church, and the reverend Bishops of our Reformed Church, have all agreed to that exposition of Tertullian, Colit qui facit, vel qui locat? Hee worshippeth them, who maketh them, or setteth them up.

But why then is this word (to worship it) added in some places? To which three answers are made; the [Page 9]first, ex vi termini; for the particle [To] doth not only signifie the intention of the Agent, but many times the consequent of the Act; as in that of our Saviour Christ, Matth. 5. He that looketh on a woman [to lust, &c.] The meaning is not only with an inten­tion to lust, but to look so, as lust doth follow: Whereupon our Saviour addeth; If thine eye cause thee to offend, pluck it out, &c. And Saint Paul putteth the case, that some may bee provoked to offend, by see­ing a man eat a thing offered to an Idoll; and although he granteth that meat is a thing indifferent, yet hee addeth; If meat make my brother to offend, I will eat no meat, while the world standeth, 1 Cor. 8. So here the con­sequent is to be avoyded.

The second ex consequentia suppositi: For where the second Commandement is, Thou shalt make no Image, &c. Hee that will adde this clause, to the intent to worship it, doth utterly evacuate and overthrow the ju­diciall part of the Commandement. For it is mani­fest by Deut. 12. and 13. and many other places of Scripture, that God ordained this Law to bee a Ju­diciall Law, and the offenders to bee punished by the Magistrate; which is not possible, if it be restrained to the intent; for de occultis cordium Indicabit Christus, sayth the Apostle, 1 Cor. 4. & cogitationis poenam nemo patitur; sayth the Law; As if a man should stab an­other, and yet say he meant not to kill him, or as if one should lie with another mans wife, and yet say he did it not to the intent to commit Adultery; will this excuse him? Is it not an absurd thing to conster a Law according to the conceit of an offender, and not according to the sentence of the Judge, or Judiciall Interpreters? So we have seene before, that the lear­ned [Page 18]Divines both of the Primitive Church, and of our own present Church, doe agree in this, that colit qui facit, colit qui locat in honorabili sublimitate; hee worshippeth them who maketh them, he worshippeth them who setteth them in an high place of honour; Never regarding the intent; and that to set up an Image aloft in the Church, with what intent soever, is not onely against this precept, Thou shalt not make any Image, but against this also, Thou shalt not bow downe, nor worship it; The third ex sensu mandati; for it is answered also by our Learned Catechismes, that in the commandements, one sinne is put commonly for all of the same ranke; yea for all instruments, occasions, per Synechdochen speciei. And this prohibition of ma­king Images, was (as Tertull. sayth) ad eradicandam ma­teriam Idololatriae, to subvert the causes of Idolatry: Also commonly the greatest sinne is named, to make all the rest more odious. Therefore this word [to worship it] is not put to restraine, but to ag­gravate.

Let us now therefore come to another point of Ter­tullians exposition, and see how that also is confirmed, both by the Ancient Fathers of the Primitive Church, and by the now reverend Fathers of our Church; Colit qui patitur: quaedam patientia est Idololatria, he worships them that permits them: some kinde of permission is Idolatry, sayth he.

Hom. 2. against Idol. pa. 22. Epiphanius Bishop of Sala­nim in Cyprus, a very holy and learned man, who lived in Theodosius the Emperours time, vriteth thus to Iohn Pa­triarch of Jerusalem: ‘I entred (sayth Epiphanius) into a certaine Church to pray; I found there in it a linnen-cloth hanging in the Church doore painted, and [Page 19]having in it the Image of Christ, (as it were) or of some other Saint, (for I remember not well whose Image it was;) Therefore when I did see the Image of a man hanging in the Church of Christ, contrary to the authority of the Scriptures, I did teare it, and gave counsell to the Keepers of the Church, that they should winde a poore man that was dead in the sayd cloth, and so bury him.’ And afterwards, the sayd Epiphanius sending another cloth unpainted, for that painted one which he had torne, to the said Patriarch writeth thus. ‘I pray you, will the Elders of that place, to receive this cloth which I have sent by this bearer, and command them, that from henceforth no such painted clothes, contrary to our Religion, be hanged up in the Church of Christ.’ And this Epistle, as wor­thy to be read of many, did Saint Hierom himselfe tran­slate into the Latin tongue, sayth our Church in the Homily; adding further certain proofes that S. Hierom had this holy and learned Bishop Epiphanius, in most high estimation, and therefore did translate this Epistle, as a writing of Authority: And thereupon observeth these speciall points: First, that Epiphanius judged it contrary to Christian Religion, and to the Authority of the Scriptures to have any Images in Christs Church. Secondly, that he rejected not onely carved, graven, and moulten Images, but also painted Images out of Christs Church: Thirdly, that he regarded not whether it were the Image of Christ, or of any other Saint, but being an Image would not suffer it in the Church: Fourthly, that he did not only remove it out of the Church, but with a vehement zeale tare it in sunder; and exhorted that a Corse should be wrapped and buried in it, judging it meet for nothing, but to rot in [Page 12]the Earth. Thus doth our Church and all our Reve­rend Bishops, not only allow the judgement, but com­mend the fact, and zeale of Epiphanius.

And the same points were observed upon this Epistle of Epiphanius, by our godly and learned Bishops, in the time of King Edward, in their reasons exhibited to the said King, to shew why they would not agree to suffer Images in Churches, as appeareth in the book of Martyrs, pag. 1929. a book allowed by all our Bi­shops and Church, and lately new Printed, and set forth this last yeere, and appointed by our Canons, to to be set up in all our Cathedrall Churches, for eve­ry man to read, that Will.

Hom. 3. against Idols pag. 61. Suffer Images to bee set up in the Churches and Temples; yee shall in vaine bid them beware of Images (as S. Iohn doth) and flee Idolatry, as all the Scripture warne us: yee shall in vaine preach and teach them against Idolatry; for a number will notwithstanding fall headlong into it; what by the nature of Images, what by the inclination of their owne corrupt nature. Wherefore as a man given to lust, to sit downe by a strumpet, is to tempt God: so it is likewise to erect an Idoll in this prone­nesse of mans nature to Idolatry, nothing else but a tempting, &c.

What S. Augustines opinion is, appeareth before. Quis adorat, vel orat intuens simulacrum, &c. Who worshippeth or prayeth looking upon an Image, and is not perswaded in minde that the Image heareth him?

Hom. 3. against Idols pag. 49. What meaneth it that Christian men after the use of the Gentile Idolaters, cap and kneele before Images, & infra: is not this [Page 13]stooping and kneeling before them, adoration of them?

Chemnic. in exam. Deus usum simulacrorum ad cultum, simpliciten numerat inter Deos alienos, & ita prohibet at nullus elustoni aut acceptioni locus esse possit. Et infra, in statuis enim, per statuas, seu ad statuas seu imagines, Deus nec se, nec Angelos, nec Sanctos, nec ullam creaturam vult coli. The use of Images for service, is by God simply reckoned amongst strange Gods; and therefore he pro­hibiteth all manner of delusions or exceptions. And further, for God will not have himselfe, nor his Angels, nor Saints, nor any creature worshipped, either in sta­tues, by statues, or before statues, or Images.

And againe, he citeth another sentence of Epiphanius, in these words, Estote memores, ne in Ecclesias Imagines inferatis, neque in Sanctorum Caemiteriis eas statuatis; sed perpetuò circumferte Deum in cordibus vestris: Quin etiam ne in Domo communi tolerentur; Non enim fas est Christianum per oculos suspensum teneri, sed per occupatio­nem mentis. Be you carefull that you bring no Images into Churches, nor into the Chappels of Gods people; but alwayes carry God in your hearts; for it is not lawfull that a Christian should be held in businesses of the eye, but in contemplation of the minde. Mark what he saith, that it is not lawfull by Gods Law (which is signified by the word, Fas; fas jus divinum est) that a Christian should be held by the eyes, but by the con­templation of his minde.

But our common Catechismes allowed, and often printed, most plainly teach the same doctrine: namely the Catechisme called Mr. Balls Catechisme, the eighth Edition, 1631. page 176. upon the second Commandement, to this Question; What is here for­bidden? He answereth, inter alia, making of Images for [Page 22]a religious use, Levit. 19.4. and 26.1. worshipping God in, at, or before an Image, 1 King. 19. will-wor­ship grounded only upon good intent or custome, Mat. 15.19. Col. 2. So the learned Catechisme of Doctor Mayer, not only allowed, but commanded, in the fourth Edition, 1630. page 212. What are wee for­bidden in the second Commandement? Answ. All outward Idolatry, which is, 1. By making any Image of God, or of any creature to bee worshipped. 2. By falling downe before any Image. 3. By serving God after our owne santasies, and page 216. The second kinde of Ido­latry is the falling downe before an Image, whether with an intention the better to be put in minde of God, or of any Saint, or by bowing before the Image, to give worship to the thing represented, or ignorantly only according to the tradition of the fathers. For howso­ever, or under what pretence soever, if the knee be re­ligiously bowed, before any Image, Idolatry is com­mitted, and this Commandement broken: So the re­verend Doctor Mayer, with the consent of all our Church; to which must be added, that it is a point of Gods glory and worship, to be alone in his holy Tem­ple, before whom not only all the earth must be silent, Hab. 2.20. but the most holy Angels, Cherubins and Seraphins must hide their faces, and cover themselves: yea, both heaven and earth must flie away before him, Apo. 20.11. And therfore in his Temple, before him only we must performe those duties which the Prophet Da­vid so often calleth us to doe, namely, to come before him only, to bow before him, to kneele before him to worship before him, to speak before him, to sing before him, Psal. 95.96.98.100. &c. even before him only in whose Temple all things must set forth his glory, [Page 23] Psal. 29.9. and who hath most solemnely sworne, that he will not give his glory to any other, Esa. 42. For the Lord shall rise up, as in Mount Perazim, hee shall bee wrath, as in the valley of Gibeon, that he may doe his work, his strange work, and performe his act, his strange act, Esa. 28. Let us therefore returne and apply this to the sen­tence of the Scripture pronounced in our Common prayer book, and expounded in our Homilies:

And againe, Deut. 27. Cursed is he that maketh the blinde to goe out of the way. This curse is read and re­peated in our Churches yearly, Martii 6. and upon every Ashwednesday, by the Canon of our Common prayer book, and is thus applied by our Church in her Homily. Hom. 3. against Idols pag. 55. I will out of Gods word make this generall argument against all such makers, maintainers, and setters up of Images in publick places. And first of all I will begin with the words of our Saviour Christ: Woe bee to that man by whom an offence is given. Woe be to him that offendeth one of these little ones, or weak ones. Better were it for him that a mil-stone were hanged about his neck, and he cast into the middest of the sea and drowned, than hee should offend one of these little ones, or weak ones. And in Deut. God himselfe denounceth him accursed, that maketh the blinde to wander out of the way. And in Levit. Thou shalt not lay a stumbling block, or stone before the blinde. But Images in Churches and Temples have been, bee, and ever will bee offences and stumbling blocks, especially to the weak, simple, and blinde common people, deceiving their hearts by the cunning of the Artificer (as the Scriptures expresly in sundry [Page 22] [...] [Page 23] [...] [Page 22] [...] [Page 23] [...] [Page 24]places doe testifie) and so bringing them to Idolatry; therefore woe bee to the erecter, setter up, and main­tainer of Images in Churches and Temples.

Article 22. Anal. Propos. 3. The Romish doctrine concerning Images is fond, and not warranted by the holy Scripture, nor consonant, but contrary unto it.

Images are such an abomination to the Lord, as to make them among all men odious: he describeth the vanity of them by his Prophets, as that they are the doctrine of vanity, the work of errors, the teachers of lies, silver and gold, the work of mens hands, vanity, &c. He giveth a straight commandement not to bow down to them, nor worship them, not to make them, to flie from them; yea to destroy both Images themselves, the Idolaters, and the enticers to Idolatry: Hee com­mendeth greatly, and praiseth such men as have de­stroyed Images, &c.

He finally curseth the Images themselves, the Image-makers, and the Image-servers, or worshippers.

This Exposition of the Article above said is con­firmed by all our Church, and so published. And his Majesty by his Declaration hath ratified these Arti­cles, commanding all his Subjects to continue in the uniforme profession of the same, prohibiting the least difference from them, and declaring, that all the Cler­gy men within his Realme agree in the usuall literall meaning of the said Articles. Which usuall literall meaning can be no other, than that which is allowed by the authority of the Church of England, and so pub­lished, and namely upon the 22 Article in the words above. Bishop Hall in his book of the old Religion, [Page 25] cap. 10. commendeth the fact of Epiphanius, and his famous Epistle, which (saith he) is honoured by the translation of S. Hierom, concerning the Image found by him in the Church of the village of Anablatha, though out of his owne Diocesse, how he tore it in an holy zeale, and wrote to the Bishop of the place, be­seeching him that no such Pictures might bee made contrary to our Religion — & infra. Some flie (saith he) to the distinction of Images and Idols, a distinction without a difference of their owne making, not of Gods. To be sure God takes order for both: ye shall make you no Idol, nor graven Image, nor reare you up any standing Image, neither shall yee set up any Image of stone in your land to bow downe to it. And againe, wee may well shut up all with that curse in Mount Gerezim: Cursed be the man that maketh any graven or molten Image an abomination to the Lord, the work of the hands of Craftsman, and putteth it in a secret place: and all the people shall say, Amen; and surely their Durandus, after he hath cited divers Scrip­tures against Idols, as Exod. 20. Levit. 26. Deut. 4. Num. 21. &c. at last concludes, ex his & similibus, &c. By these and the like Authorities is condemned the too much use of Images. And againe, the holy jea­lousie of the Almighty will not abide any of his ho­nour divided with his creature: and what ever worship more than meere humane is imparted to the creature, sets it in Rivality with our Maker. So the learned and eloquent Bishop Hall in his book of the old Religion. Now whether the setting up of Images in Churches be not nimius usus Imaginum, upon all that which hath beene said before; whether the setting up of them in honorabthi sublimitate (as S. Augustine speaketh) in the [Page 26]appointed place and height of honour and worship, where the living God only is to be worshipped (as the Homily out S. Augustine speaketh) be not a worship more than meere humane; let every man judge. Truly S. Ambrose, in his book de fuga saeculi, agreeth with the Fathers above cited, saying, Ecclesia inanes Idaeas, & varias nescit simulacrorum figuras. Doctor Vsher Arch­bishop of Armah, in his answer to the Iesuits Challenge, likewise utterly condemneth the setting up of such Images and Pictures in Churches, citing and approving the sentences and judgements of Epiphanius, S. Hierom, S. Ambrose, Amphilochius Bishop of Iconium, Serenus Bishop of Massilia, and many others, which book now lately was new Printed, in Anno 1631. Did all these goe upon Temporall reasons? Doth our Common prayer book pronounce, and yearly renew such heavie and dreadfull Curses, for a Temporall respect only, as our late Imagers, or Imaginers would have us to ima­gine? Why do then our common Catechismes give us this generall doctrine, and instruction, that where one vice or sinne is forbidden, all of the same kinde, and that necessarily, depend thereon; as also the lest oc­casion or enticement thereunto are likewise forbidden; upon the words of our Saviour, Mat. 5.21.22. &c. and 1 Ioh. 3.15. To this let us adde the heavie senten­ces, judgements, and curses pronounced by God against those that suffer, and doe not oppose themselves against the open enimies and contemners of God and his lawes. Iudg. 5.23. Curse yee Meroz (said the Angel of the Lord) curse yee bitterly the Inhabitants thereof; be­cause they came not to the help of the Lord, to the help of the Lord against the mighty. So Iudg. 8. sheweth how severely Gideon punished the men of Succoth and Penuel, [Page 27]for refusing to help him in his pursuit of Gods enimies: so Iudg. 21. is set forth the fearfull judge­ments so terribly executed upon the men of Iabes; because they came not to help the Israelites, and to assist them in the punishment of that great sinne committed, and maintained by the Benjamites: Wherein also is to bee noted, that that holy man Phinehaz was at that time alive, and was high Priest, without whose advise they did nothing. So Ier. 48. Cursed be he that doth the work of the Lord negligently or deceitfully.

Ioh. 10. Hee that is an hireling (saith our Sa­viour) and not the Shepherd, and whose owne the sheep are not, seeth the Wolfe comming, and leaveth the sheep, and fleeth, and the Wolf catcheth and scattereth the sheep.

Zach. 11. Woe to the idle Shepherd that leaveth the flock, the sword shall bee upon his arme, and upon his right eye; his arme shall be cleane dried up, and his right eye shall be darkened. I know a spirituall un­derstanding may be of the arme, and the right eye. But are not the judgements of God many times corporally executed? And many a man (without offence) ask how the Pastors of some Churches, wherein Images are set up, doe by their eyes?

Revel. 2.20. I have a few things against thee; be­cause thou sufferest that woman Iezebel, &c. So the common Rules and Maxims of all Lawes.

And of the severall kindes of consents, Lyra in Praeceptorio.

So Anstas. Damasus, and Innocentius in Decret. Error cui non resistitur, approbatur; & veritas cùm non defenditur, opprimitur: Negligere quippe cum possis, perturbare perversos, nihil est aliud quàm fovere. Neque caret scrupulo societatis occultae, qui facinori manifesto definit obviare. An errour which is not resisted, is approved; and truth when it is not defen­ded, is oppressed: For to neglect the opposition of the perverse when it lies in thy power, is no other than to maintaine them: Nor is he free from the censure of private consent, who withstandeth not a manifest offence.

Aug. and out of him the Decree.

Vterque reus est, & qui veritatem occultat, & qui mendacium dicit; quia & ille prodesse non vult, & iste nocere desiderat. Both are guilty, as well he that con­cealeth the truth, as he that telleth a ly; because the one will not doe good, the other desires to doe harme.

He is not only a traitour to trueth, who transgres­sing the trueth telleth a lie; but hee also, who freely speaketh not the trueth when it is needfull, or doth not freely defend the trueth when it is expedient so to doe.

Augustine again, and out of him the Decree.

Behold (say they as sayes the Prophet) depart and come out from thence, touch not the unclean thing. What is meant by touching the unclean thing but consenting to sinne? what by comming out from thence, but doing what appertaines to its reformati­on? as much as without breach of peace may bee done, according to every mans degree and person.

Hereupon our Church in Hom. 3. against. Idol. p. 75. thus concludeth. Ye have heard it evidently pro­ved in these Homilies against Idolatry, by Gods word, the Doctors of the Church, Ecclesiasticall, Hi­storyes Reason & experience, that Images have bin & be worshipped, and so Idolatry committed to them by infinite multitudes, to the greater offence of Gods Majesty, and infinite danger of soules; and that Ido­latry [Page 30]cannot possibly be separated from Images set up in Churches and Temples, gilded and decked gloriously, and that therefore our Images be indeed very Idols; and so all the prohibitions, Lawes, Cur­ses, threatnings of horrible plagues, aswell Temporall as Eternall contained in the Scriptures, concerning Idols, and the makers, mainteyners and worshippers of them, appertaine also to our Images set up in Churches, and Temples, and to the makers, main­teyners, and worshippers of them. And all those names of Abomination which Gods word giveth to the Idols of the Gentiles, appertaine also to our Images set up in Churches and Temples, being Idols like to them, and having like Idolatry committed to them. And Gods owne mouth in the Holy Scripture calleth them vanities, lies, Deceits, un­cleannesse, filthinesse, dung, mischiefe, and abomina­tion before the Lord. Wherefore Gods most horri­ble wrath and our most dreadfull danger cannot be avoyded without the destruction and abolishing of all such Images and Idols out of the Church and Temple of God. Which to accomplish, God put into the mindes of all Christian Princes. And in the meane time let us take heede and be wise, O yee beloved of the Lord, and let us have no strange Gods, &c. So the Homily of our Church.

Bishop Iewels Reply. pa. 517. The best remedy in this behalfe, and most agreeable with Gods word, is utterly to abolish the cause of the ill.

So the godly King Ezekias took downe and brake in peeces the brazen Serpent, notwithstanding Mo­ses himselfe by Gods speciall commandement had erected it, notwithstanding it were an expresse figure [Page 31]of Christ hanging upon the Crosse: notwith­standing it had continued so many yeares, not­withstanding God by it had wrought so many mi­racles.

So the godly Bishop Epiphanius rent in sunder an Image painted in a cloth, and said, it was a­gainst Gods Commandement, a thing supersti­tious and unmeet for the Church and people of God, notwithstanding it were the Image of Christ. So the godly Emperour Theodosius made his Proclamation over all his Dominions in this sort: Signum Servatoris nostri quocunque loco repe­ritur, tolli jubemus: We straightly command, that the Image of our Saviour be taken downe, in what place soever it shall bee found; notwithstanding it were the Image of our Saviour. So it is de­creed in the late Councell of Mogunce, that when Images happen to bee abused by the people, they bee either notably altered, or utterly abolished. Neither doth God through all his holy Scrip­tures any where condemne Image-breakers, but expresly and every where hee condemneth Image-worshippers, and Image-makers: yea he saith, they are snares to catch the ignorant: Hee knoweth the inclination of the heart of man; and therefore he saith, Accursed be he, that leadeth the blinde out of the way; and accursed be he, that layeth a stumbling block to overthrow the blinde. So concludeth the reverend and learned Bishop Iewell, and all our Church with him.

So all the holy Prophets, Apostles, Martyrs Doctors, and Saints of God now triumphant in hea­ven, who shall sit upon Thrones as Assessors with our Saviour Christ, and judge the world, (as the Scriptures speak) in their books and monuments which they have left behinde them to testifie their mindes, doe unanimously pronounce the like sen­tences unto us. And if wee could heare them speaking in heaven, wee should heare their voy­ces as loud as Thunders, or Trumpets pro­claime, that wee must not imagine that they will speak otherwise in heaven, than they did upon earth.

Let me therefore conclude with that holy Doctor S. Augustine, and that most blessed Apostle S. Paul in the name of all the rest. Ergo fratres mei, quot quot habetis inter vos, qui adhuc amore saeculi praegra­vantur, avaros, perjuros, adulteros, inspectores nuga­rum, &c. quicquid inter vos malorum esse nostis, quan­tum potestis improbate, ut corde recedatis; & redar­guite, ut exeatis inde; & nolite consentire, ut im­mundum ne tangatis. Therefore my brethren, as many as you have amongst you, who are overcharged with the love of this world, coverous persons, per­jurers, adulterers, beholders of vanity, &c. whatso­ever evills you know amongst you, reject them as much as you can; depart from them in your hearts; reprove them, that you may come out from a­mongst them; and consent not unto them, that you may not touch the uncleane thing. Come [Page 33]out from among them (saith the Lord) and touch not the uncleane thing; I will receive you, and yee shall bee my sonnes, and my daughters, saith the Lord God Al­mighty.