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<NAME>Judith Siefring</NAME>
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<P>A TREATISE again&s;t IMAGES. and PICTURES in Churches. And an An&s;wer to tho&s;e who object that the times are changed.</P>
<P>Written by <HI>George Salteren,</HI> E&s;quire.</P>
<P>LONDON, Printed for <HI>William Lee,</HI> and are to be &s;old at the &s;igne of the Turks head in Fleet-&s;treet, 1641.</P>
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<HEAD>A TREATISE again&s;t IMAGES and PICTURS in Churches.</HEAD>
<HEAD TYPE="sub">And an An&s;wer to tho&s;e who object that the Times are changed.</HEAD>
<P>_THe old Serpent, the father of lies, is &s;till the &s;ame; he is full of inventions and devi&s;es to draw men from god, and to bring them to de&s;truction. And the wicked heart of man is &s;till like it &s;elfe, apt to apprehend what&s;oever that Ser|pent &s;ugge&s;teth, &s;o it be plea&s;ing to their depraved di&s;po&s;itions, and corrupt affections.</P>
<P>Although it bee mo&s;t cleare and evident, that the &s;etting up of the pictures of Saints in Churches, is, 1. no way warranted by the word of God. 2. but &s;everely prohibited, and condemned. 3. And therefore ju&s;tly ac|cur&s;ed by our common prayers. 4. And &s;o declared by the doctrine of our Church in the Homilies: yet he hath found a &s;hift to &s;ay, that the Homilies were
<PB N="2" REF="3">made for tho&s;e times, namely for the beginning of the Reformation, and therefore the more &s;evere; but now the times are changed, and a milder cour&s;e is taken. As if the whole Authority condemning the&s;e 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 &s;elves; for the neglect of Gods Commandements, which the Prophet <HI>Samuel</HI> calleth Rebellion, is as the &s;inne 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, <HI>Obligant &s;emper, &amp; ad &s;emper:</HI> as our Church, and all our godly, and reverend Bi&s;hops, and learned Divines in their books, allowed, authori&s;ed, and publi&s;hed, have taught us. The&s;e books al&s;o agree with the doctrine of the Homilies, that the words of Gods Law are to be taken by a <HI>Senechdoche &s;peciei, pro genere,</HI> according to the do|ctrine of our Saviour, <HI>Mat.</HI> 5. And the rules thereupon collected by the learned fathers of the Primitive Church, <HI>Augu&s;tine, I&s;idor, &amp;c.</HI> And therefore the word graven Images mu&s;t be extended to all Images, whether molten, carved, or painted; the word &s;imilitude to all kindes of &s;imilitude, though but in conceit; and the word <HI>(thou &s;halt not wor&s;hip, nor bow downe to them)</HI> to all kindes of wor&s;hip, though it bee but &s;etting them <HI>in honorabili loco,</HI> as our Homilies &s;peake out of Saint <HI>Augu&s;tine.</HI> And this hath been taught us for truth now almo&s;t the&s;e 80 yeares together.</P>
<P>And this truth is not made more &s;trong, but more cleare and evident to us, by the con&s;tant expo&s;itions of godly men both before and &s;ince the making of the Homilies. <HI>Vox populi Dei, vox Dei e&s;t, &amp; praxis Sancto|rum
<PB N="3" REF="3">interpres praeceptorum:</HI> which yet is more manife&s;t by the Lawes, Ordinances, Canons, and Con&s;titutions, both Eccle&s;ia&s;ticall, and Politick, as well con&s;equent, as con|current; and by the continuance and renewed confirma|tions of the Articles, and book of Common prayers, without alteration or qualification in this point: and la&s;tly, by the ab&s;urdities of the Con&s;equents, that mu&s;t bee inferred upon this new conceit of the change of times. For what will or can they &s;ay? 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 &s;o now? or was the &s;en&s;e and meaning of the Law of God &s;o then, and it is not &s;o now? Is the truth of the eternall God mutable and temporary? Are Gods Lawes &s;ubject to times? Or is it not a meere non-&s;en&s;e, or contradiction to &s;ay that Gods Law was once &s;o to be under&s;tood; but not &s;o now? Why then is the fact and judgement of that learned and godly Bi&s;hop <HI>Epi|phanius,</HI> together with the con&s;ent of S. <HI>Hierom.</HI> S. <HI>Au|gu&s;tine,</HI> S. <HI>Ambro&s;e,</HI> the Elibertin Councell, and all the Primitive Church, the Councell of <HI>Con&s;tantinople,</HI> the excellent godly Bi&s;hops, <HI>Serenius, Na&s;sitien&s;is, Claudius, Thaurinen&s;is, Guilielmus Miniaten&s;is;</HI> whereof &s;ome with their hands, and all with their writings and autho|rity, did teare and break downe Pictures, and Images of Saints? Why are they &s;o highly commended, and appro|ved therein, by our late godly and learned Bi&s;hops, and Doctors, <HI>Iewell</HI> of <HI>Sarum, Hall</HI> of <HI>Exon.</HI> u&s;her of <HI>Ar|magh, Peter Martyr,</HI> Mr. <HI>Perkins,</HI> Doctor <HI>Iames,</HI> Doctor <HI>Mayor</HI> the Catechi&s;t, and others; &s;ome of which books were new printed and &s;et forth within the&s;e five yeares la&s;t pa&s;t, together with that excellent book of Martyrs
<PB N="4" REF="4">ordeined to be &s;et open for every man to read in all Ca|thedrall Churches, and Bi&s;hops hou&s;es. I demand therefore, when this change was made that they pre|tend? was it within the&s;e three yeares, or two, or one? I demand al&s;o by whom, or by who&s;e authority? For it is manife&s;t, and knowne to all the world, that the mo&s;t ble&s;&s;ed Queen <HI>Elizabeth</HI> made none, but con&s;tant|ly kept her &s;elfe to her word; <HI>&s;emper eadem.</HI> Our mo&s;t noble and learned king <HI>Iames</HI> made none; but by his Pro|clamation prefixed before the Common prayerbooke, and every yeare new printed, mo&s;t &s;traitly prohibited all Innovations. Neither hath our mo&s;t gratious, and pi|ous King <HI>Charles</HI> made any; but by his Declaration be|fore the Articles mo&s;t &s;everely forbiddeth all altera|tions: and that al&s;o within the&s;e five yeares. Who then are the&s;e that will have an Alteration or Innovation? And by who&s;e authority, or by what meanes have they changed the times? Thirdly, how hath this change been made, in&s;tituted, or accepted? For, <HI>Leges in&s;ti|tuuntur, cum promulgantur; confirmantur, cum moribus utentium approbantur:</HI> Lawes are then in&s;tituted when they are proclaimed; and are confirmed, when they are ob&s;erved in the lives of the &s;ubjects. What hath been done in this kinde? Doe they think that Gods Lawes can bee altered by humane inventions? or that Lawes once, by &s;upreme authority and publick con&s;ent, made and approved, can without equall authority and con&s;ent be altered and changed, by the conceits of private men? If they may by this trick &s;hift off the doctrine of one Homily, why not of all the re&s;t? why not of the Ho|mily of reading the word of God, of Faith, of Repen|tance, of Chri&s;tian love and Charity, of good works, of Prayers, of repairing Churches, and la&s;tly al&s;o tho&s;e
<PB N="5" REF="4">mo&s;t godly Homilies of obedience, and again&s;t di&s;obe|dience, and Rebellion, and &s;o &s;et every mans con&s;cience at liberty? Yea, why may they not proceed from the Homilies, and by the &s;ame rea&s;on rever&s;e al&s;o the con|&s;ecrations of our Bi&s;hops, and ordinations of our Mi|ni&s;ters, and all the Articles, Canons, and Con&s;titutions, Lawes, and Statutes, a&s;well of the Church, as of the State; and &s;o bring all to confu&s;ion? For if one Ho|mily that hath been now the&s;e 80. yeares almo&s;t ap|proved, and by &s;o many Canons and con&s;titutions may now &s;o ea&s;ily be rejected and annulled; why not all the re&s;t? If one Article may be &s;o vacated, why not all? And if this &s;etting up of Pictures grow once to be pub|lickly allowed, and that the&s;e Imaginers or Imagers ob|taine his Maje&s;ties approbation (which God forbid) what &s;hall we doe next? &s;hall we &s;till goe to Church every A&s;hwedne&s;day to cur&s;e all &s;etters up of Idols, and wor&s;hippers of Images, and &s;o to cur&s;e every of us, both our &s;elves, and one another? to cur&s;e all our mo&s;t reve|rend and godly Bi&s;hops; yea to cur&s;e him and his, whom I for my part dare not name or think of, without a mo&s;t ardent prayer to Almighty God for their both tempo|rall and eternall ble&s;&s;edne&s;&s;e? I &s;ay not only every A&s;h|wedne&s;day, but every day, when we offer up to God our prayers, according to the godly order of our Common prayer book: Since that in u&s;ing part we agree to the whole, and al&s;o to the intent and meaning of tho&s;e cur|&s;es allowed by our Church, and by all our godly and reverend Bi&s;hops, from the fir&s;t yeare of that excellent Queen <HI>Eliz.</HI> to this in&s;tant time of the reigne of our mo&s;t gracious King <HI>Charles.</HI> What fearfull things be the&s;e to think of? and yet how can they be avoyded, if once this gap be opened, that with a publick con|tempt
<PB N="6" REF="5">of our publick ordinances the&s;e Pictures in Churches &s;hall be publickly accepted?</P>
<P>But becau&s;e &s;ome doe lightly e&s;teeme the authority of our Homilies, though made by mo&s;t learned, godly, and reverend men; whereof &s;ome were Bi&s;hops in the time of King <HI>Edward;</HI> and Marryrs und<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">r Queene <HI>Mary</HI> unto death; others were Martyrs by bani&s;hment under Queen <HI>Mary,</HI> and Bi&s;hops in Queen <HI>Elizabeth</HI> time; which Homilies do utterly condemn the &s;et|ting up of all Images, called the Images or Pictures of Saints in Churches: I have thought good to &s;et down certaine &s;entences of the holy Scriptures, together with the expo&s;itions, as well of the Ancient Doctors, and Fathers, as of our mo&s;t learned and reverend Bi|&s;hops (whereof &s;ome are yet living) and al&s;o of Catechi&s;mes that by comparing the one with the other, it may plainly appeare by their unanimous con&s;ent, that the &s;etting up of &s;uch Images and Pictures in Churches, is and hath been mo&s;t ju&s;tly declared, to bee unlaw|full and accur&s;ed, not for any temporall, but for eternall rea&s;ons; <HI>viz.</HI> as being directly again&s;t the Comman|dements of God, <HI>&s;c.</HI> The &s;econd Comamandement, <HI>Thou &s;halt not make to thy &s;elfe any Image, nor the like|ne&s;&s;e of any thing, &amp;c. Thou &s;halt not bow down, nor wor|&s;hip it, &amp;c.</HI></P>
<P>Here upon &s;ayth <HI>Tertullian <NOTE PLACE="marg">Tertul. de Idol.</NOTE> principale crimen generis humani &s;ummus &s;aeculireatus, tota cau&s;a judicii, Idololatria.</HI> <GAP DESC="foreign"> <HI>graec&egrave; &s;ormam &s;onat, ab eo per diminutionem I dolum deductum, aequ&egrave; apud nos formulam fecit. Inde omnis forma vel formula Idolum &s;e dici expo&s;cit; Inde Idololatria omnis circa omne Idolum famulatus &amp; &s;ervitus: Inde omnes Idoli Artifex eju&s;dem &amp; unius e&s;t criminis. Idolum t&agrave;m fleri, qu&agrave;m coli Deus prohibet. Quant&ograve; praecedit ut fiat
<PB N="7" REF="5">quod coli po&s;sit, tant&ograve; prius e&s;t ne fiat, &s;i coli non licet. Prop|ter hanc cau&s;am ad eradicandum &s;cil. materiam Idololatriae, Lex divina proclamat; Ne feceritis Idolum, &amp; conjungens, neque &s;imilitudinem eorum quae in Coelo &s;unt, &amp; quae in terra, &amp; quae in mari. Omnia colit humanus error, prae|ter ip&s;um omnium Conditorem: eorum imagines, idola, ima|ginum con&s;ecratio, idololatria.</HI></P>
<P><HI>Ait quidam, cur ergo</HI> Mo&s;es <HI>in eremo &s;imulacrum &s;erpentis ex aere fecit? Ben&egrave;, quod idem Deus &amp; Lege vetuit &s;imili|tudinem &s;ieri, &amp; extraordinario praecepto &s;erpentis &s;imilitu|dinem interdixit, &s;i eundem Deum ob&s;ervas, habes legem ejus, ne feceris &s;imilitudinem: Si &amp; praeceptum factae po&s;tea &s;imilitudinis re&s;picis, &amp; tu imitare Mo&s;en; ne facias ad|ver&s;us legem &s;imulacrum aliquod, ni&s;i &amp; tibi Deus ju&s;&s;erit. Facio, ait quidam, non colo: imo tu colis qui facis ut coli po&s;sint; colis autem non &s;piritu vili&s;simi nidoris alicujus, &s;ed tuo proprio, nec anim&acirc; pecudis impen&s;&acirc;, &s;ed anim&acirc; tu&acirc;. Illis ingenium tuum immolas, illis &s;udorem libas, illis pru|deatiam accendis:</HI> might he not have &s;aid al&s;o, <HI>illis pe|cuniam erogas?</HI></P>
<P>Idolatry is the principall crime of mankinde, the greate&s;t guilt of the world, the totall cau&s;e of judge|ment. <GAP DESC="foreign"> in the Greek &s;ignifies a forme; from thence by diminution is an Idol derived, which in like manner &s;ignifies a <HI>formula,</HI> or little forme; from whence every forme, be it little or great, may be rightly termed an Idol: &s;o that Idolatry is all kinde of &s;ervice or wor&s;hip of any Idol what&s;oever: and from thence every maker of an Idol is guilty of one and the &s;elfe &s;ame crime. God prohibiteth that an Idol &s;hould be as well made, as bowed downe unto. As much as it is avaylable that that &s;hould be made, which may be wor|&s;hipped, by &s;o much it is better that that &s;hould not
<PB N="8" REF="6">be made which may not be adored: For this cau&s;e <HI>i. e.</HI> the extirpating of occa&s;ion of Idolatry; the divine law proclaimeth, <HI>Thou &s;halt not make to thy &s;elfe a gra|ven image,</HI> adding, <HI>nor the likene&s;&s;e of any thing in heaven, nor in the earth, nor in the &s;ea:</HI> For humane vanity is apt to wor&s;hip any thing, excepting only the Creator of all things; the Images and Idols of which, and the con&s;ecration of them is Idolatry.</P>
<P>But &s;ome one will &s;ay, why then did <HI>Mo&s;es</HI> make the image of a &s;erpent in bra&s;&s;e? Well, becau&s;e the &s;ame God hath forbidden by his law, that a likene&s;&s;e &s;hould be made, and by an extraordinary precept hath re|&s;trained the likene&s;&s;e of a &s;erpent. If thou honour the &s;ame God, thou ha&s;t his law; <HI>Thou &s;halt not make any likene&s;&s;e:</HI> and if thou re&s;pect the precept, the Image which was made after, doe thou in like manner imitate <HI>Mo&s;es:</HI> make not to thy &s;elfe any Image again&s;t the law, unle&s;&s;e thou art commanded by God, as <HI>Mo&s;es</HI> was. I make them, &s;ayes one, but I wor&s;hip them not: yes, thou do&s;t wor&s;hip them who make&s;t them; for now they may be wor&s;hipped: yea thou wor&s;hippe&s;t them not with the &s;pirit of any vile creature, but thine owne; nor to the hazard of the &s;oule of a bea&s;t, but thine owne &s;oule. To them thou do&s;t offer up thy wit, thy labour, and thine art, and might he not have &s;aid, to them thou give&s;t chy money?</P>
<P>And having examined, and condemned A &s;trology, Magick, and other idolatrous Arts, he addeth in the end this generall conclu&s;ion: <HI>Nulla igitur ars, nulla pro|fe&s;sio, nulla negotiatio, quae quid, aut in &s;truendis, aut in formandis idolis, admini&s;trat, carere poterit titulo idolola|triae.</HI> Therefore no art, no trade, nor profe&s;&s;ion which mi|ni&s;treth any thing to the making or forming of Idols
<PB N="9" REF="6">can be freed from the name of Idolatry. Yet he goeth forward, and &s;heweth how Idolatry may be committed in other actions of our life, by &s;eeing, hearing, &amp;c. He addeth, <HI>Omnis patientia eju&s;modi Idololatria:</HI> That all permi&s;&s;ion of the &s;ame is Idolatry.</P>
<P>So this ancient and learned Doctor of the Church hath expounded to us the &s;econd Commandement: fir&s;t, &s;hewing the true meaning and large extent of the word <HI>Idolum,</HI> that it comprehendeth as much as the word <HI>forma,</HI> which all learned Logicians doe know is the fourth <HI>&s;pecies</HI> of the predicament of quality; and &s;o comprehendeth all things which may be reduced to that <HI>&s;pecies,</HI> either by Aequipollence, or Subdivi&s;ion, whether it be Image, or <HI>&s;imulacrum,</HI> or <HI>effigies</HI> (as <HI>Ter|tullian</HI> him&s;elfe &s;peaketh upon 1 <HI>Io.</HI> 5.) or whether it be exemplar, or <HI>&s;pecies,</HI> as the learned Bi&s;hop <HI>Ca&s;taneas</HI> &s;heweth, or Statue, or Picture, as Divines do teach.</P>
<P>And yet he addeth <HI>&s;imilitudinem</HI> or likene&s;&s;e, a word much more large, as that which runneth throughout all the foure <HI>&s;pecies</HI> of quality, and extendeth as well to the invi&s;ible conceits and imaginations of our minde, as to the exterior vi&s;ible 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 <HI>&s;imile,</HI> or <HI>di&s;simile,</HI> like, or unlike? And againe, <HI>eorum quae in Coelo, quae in terra, quae in mari &amp;c. Omnia</HI> (&s;aith he) <HI>colit humanus error praeter ip&s;um omnium Conditorem.</HI> And <HI>qui dixit omnia, nihil omi&s;it, Heb.</HI> 2.8. of tho&s;e things which are in hea|ven, in the earth, in the &s;ea, &amp;c. humane errour wor|&s;hippeth any, excepting only the Creatour of all. And hee who hath &s;poken all, hath omitted nothing, <HI>Hebr.</HI> 2.8.</P>
<P>Secondly, he an&s;wereth the objection of the brazen
<PB N="10" REF="7">&s;erpent made by <HI>Mo&s;es;</HI> to which al&s;o may be reduced (&s;aith our excellent learned Bi&s;hop <HI>Iewell,</HI> with the con&s;ent of all our Church) the making of the Cheru|bins by <HI>Mo&s;es</HI> and <HI>Salomon,</HI> and as I conceive the allow|ance of <HI>Cae&s;ars</HI> Picture upon his Coyne, and &s;uch like.</P>
<P>To all which, that an&s;wer which this mo&s;t learned Doctor maketh, will &s;erve: Well and good (&s;ayth hee, according to the Tran&s;lation of our <HI>Iewell.</HI>) One and the &s;ame God, both by his generall Law forbade any Image to be made; and al&s;o by his extraordinary and &s;peciall commandement willed an Image of a &s;erpent to be made. If thou be obedient to the &s;ame God, thou ha&s;t his law; make thou no Image: But if thou have regard to the Image of the &s;erpent that was made after|ward by <HI>Mo&s;es,</HI> then doe thou as <HI>Mo&s;es</HI> did; make not any Image again&s;t the law, unle&s;&s;e God command thee, as hee did <HI>Mo&s;es;</HI> for God is free and &s;ubject to no law; Hee commandeth us and not him&s;elfe, &s;aith our <HI>Iewell.</HI> And for the Picture of <HI>Cae&s;ar,</HI> may not I adde, make no Image unle&s;&s;e our Saviour Chri&s;t allow it, as he did <HI>Cae&s;ars</HI> Picture. Or which at le&s;twi&s;e the holy Catho|lick Primitive Church, within the fir&s;t foure hundred yeers after our Saviours birth, hath declared to be allow|ed, as the &s;ign of the Cro&s;&s;e, May not I &s;ay al&s;o upon the &s;ame grounds, Make thou no Image of tho&s;e things, who&s;e forme &amp; countenance, God &amp; our Saviour Chri&s;t would have to be altogether hidden, unknown, and for|gotten; as <HI>Mo&s;es</HI> body, the countenance of Chri&s;t, of his Apo&s;tles, of the Prophets, of the Martyrs &amp; Saints; Of whom no true Image can be made, becau&s;e it is un|known of what forme or countenance any of them were? And therefore as &s;oon as any Image is made of them, &s;traightway a lie is made, &s;ayth our Church in her Ho|milies.</P>
<PB N="11" REF="7">
<P>Thirdly, the &s;aid learned Doctor <HI>Tertullian</HI> goeth forward to an&s;wer another objection, <HI>Facio (ait quidam) non colo,</HI> as now &s;ome do &s;ay; we &s;et them up for orna|ment, and not to wor&s;hip; to which he an&s;wereth in like &s;ort, as our Church doth in her Homilies; Yes, thou wor&s;hippe&s;t them, which make&s;t them, becau&s;e now they may been wor&s;hipped; yea, thou wor&s;hippe&s;t them thy &s;elfe, to them thou offere&s;t up thy &s;pirit and thy &s;oule; namely, thy wit, thy labour, thy skill and cunning; And might he not have &s;aid, thy money, and thy time, which is thy life? thus he &s;heweth how large|ly the word <HI>Colere</HI> is to be under&s;tood.</P>
<P>And la&s;tly, he an&s;wereth divers other objections and doubts, &s;hewing with all how many wayes Idolatry may be committed; yea, &s;ometimes by giving an almes to a poore body, accepting his thanks or prayers in &s;ome &s;ort; adding that generall &s;entence, that patience is &s;ometimes Idolatry, &amp;c. So largely doth this godly Fa|expound this Commandement: To who&s;e 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 <HI>Vincentius</HI> may bee collected, and all our godly and reverend Bi&s;hops, for almo&s;t 80. yeeres now together, as well in their Authenticall Articles, Canons, and Con&s;tituti|ons, and in their Dogmaticall Books, Sermons, and Catechi&s;mes allowed, as in their Polemicall di&s;putati|ons, have agreed and confirmed: Which I note part|ly to &s;top the mouthes of &s;ome that would make this a Schoole point, or Controver&s;ie; partly to touch the timidity and coldne&s;&s;e, &s;hall I &s;ay, or unworthi|ne&s;&s;e of others, which are afraid to &s;peak of that in the Pulpit, which is allowed and commanded to bee read publickly and taught in our common Cate|chi&s;mes,
<PB N="12" REF="8">as well by every good <HI>Pater-familias,</HI> as by every Preacher, as by that which followeth &s;hall appear; for indeed, the whole Scripture, even all the old &amp; new Te&s;tament are but a very &s;hort and briefe Epitome, of the infinite wi&s;dome, truth, mercy, and ju&s;tice, of our heavenly Father; and of his incomprehen&s;ible love to us in our Lord Chri&s;t Je&s;us, pa&s;&s;ing all under&s;tan|ding; and therefore in mo&s;t places, and &s;pecially in the Decalogue, is to bee taken Synechdochically, of the part for the whole, <HI>&s;peciei pro genere, continentis pro contento, &amp;c.</HI> in the large&s;t &s;en&s;e that the rule of faith will admit, as Saint <HI>Augu&s;tine,</HI> and all other learned Di|vines have taught us. Let us go forward therefore.</P>
<P>Our &s;aid learned and reverend Bi&s;hop <HI>Iewell,</HI> in his re|ply to <HI>Harding;</HI> pag. 498. citeth &s;ome of the &s;en|tences of <HI>Tertullian</HI> above mentioned, approving the &s;ame; which book of <HI>Iewell's,</HI> is by order of our godly Bi&s;hops &s;et up in all our Cathedrall Churches, pub|lickly to be read of all men that will.</P>
<P><HI>Lactantius, lib.</HI> 2. <HI>cap.</HI> 19. <HI>Deus in &s;umma regione quae|rendus e&s;t; Quare dubium non e&s;t, quin religio nulla &s;it ubicunque e&s;t Simulacram. Nam &s;i Religio ex Divinis re|bus e&s;t, Divini autem nihil e&s;t, ni&s;i ex Coele&s;tibus rebus, carent ergo Religione Simulacra.</HI> Which by all our Bi&s;hops and whole Church, in the Homilies, is thus rendred: <HI>God is to bee &s;ought in the highe&s;t Region; Wherefore there is no doubt, but that no Religion is in that place, where&s;oever any Image is:</HI> For if Religion &s;tand in godly things, and there is no godline&s;&s;e, but in heavenly things; then are Images without Religi|on. Note that he &s;ayth there is no Religion, where&s;o|ever there is <HI>Simulacrum, any Image;</HI> &s;o that the &s;uffer|ing of any Image to be in a place, excludeth Religion
<PB N="13" REF="8">out of that place; <HI>Patientia e&s;t Idololatria,</HI> &s;ayes <HI>Tertull.</HI></P>
<P>This Doctrine of our Homilies is confirmed by the Canons made 1^o. <HI>Iacobi Regis.</HI></P>
<P>Who&s;oever affirmeth that the 35^t^h Article of the Doctrine of the Church of England is erroneous (which Article teacheth us, that the Homilies again&s;t the perill of Idolatry, containe good and whole&s;ome Doctrine, and very nece&s;&s;ary for the&s;e times) he that affirmeth the &s;ayd Article to bee enoneous, is excom|municate <HI>ip&s;o facto,</HI> by the fifth Canon; but he that &s;et|teth up Images of Saints in Churches, or affirmeth that it is lawfull, to &s;et up Images of Saints in Churches, in &s;o contradicting the Homilies by word or deed, affirmeth that the &s;aid Article is errone|ous; for <HI>negatio &s;ive in verbis, &s;ive in factis;</HI> a negation either in word or deed, &amp;c. is all one, &s;ay both Divines and Lawyers, according to Saint <HI>Paul, Tit.</HI> 1.16. <HI>Tertul. de Idol. Nazianzen in Tetra&s;t.</HI> S. <HI>Augu&s;tin, Quid verba audiam c<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">m facta videam? We&s;emberch. Res ip&s;a loqui|tur, &amp;c.</HI> Why &s;hall I hearken to words when I &s;ee deeds? the thing it &s;elfe doth make it evident, &amp;c.</P>
<P>Therefore, hee that &s;etteth up Images of Saints in Churches, or affirmeth that it is lawful to &s;et them up in Churches, is excommunicate <HI>ip&s;o facto,</HI> by the Canon. See his Maje&s;ties Declaration, that the Articles do containe the true Doctrine of the Church of <HI>Eng|land;</HI> And let every man be well advi&s;ed, whether hee will oppugne his Maje&s;ties Declaration or not: Nei|ther is the &s;etter up of &s;uch Images in Churches, only excommunicate, by the Canon; but accur&s;ed al&s;o by our Church in the Common-Prayer-Book, upon the place of <HI>Deut.</HI> 27. next following.</P>
<P><HI>Cur&s;ed is the man that maketh any graven or molten
<PB N="14" REF="9">Image, an abomination unto the Lord, the work of the hands of the crafts-man, and putteth it in a &s;ecret place, Deut.</HI> 27.25.</P>
<P>This Cur&s;e is yeerly read in our Churches, by the Canon of our Common-Prayer-Book, upon the 6^t^h of <HI>March,</HI> and the &s;ame is yeerly repeated with mo&s;t &s;olemne, and devout Imprecation or commina|tion, upon every A&s;hwen&s;day: And what the &s;ence and meaning of the &s;aid Cur&s;e importeth, is declared like|wi&s;e by our Church, in the Homilies appointed to be read in our Churches by the Common-Prayer-Book, Articles, and Injunctions, in the&s;e words.</P>
<P><HI>Hom.</HI> 3. <HI>Again&s;t Idolatry, pag.</HI> 63. <HI>Cur&s;ed bee the man, &amp;c.</HI> Thus &s;ayth God. For at that time, no man dur&s;t have or wor&s;hip 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 &s;tocks and &s;tones, is pro|nounced by Gods word accur&s;ed. And hee that will bring the&s;e &s;pirituall Harlots, out of their lurking corners, into Publick Churches and Temples, that &s;pi|rituall fornication may bee there openly, of all men and women without &s;hame committed with them, no doubt that per&s;on is cur&s;ed of God, and twice cur&s;ed; And all good and godly men will &s;ay <HI>Amen,</HI> and their <HI>Amen</HI> will take effect al&s;o.</P>
<P>Againe, <HI>Homil.</HI> 3. <HI>again&s;t Idol. pa.</HI> 45. <HI>Idolatry,</HI> which is mo&s;t abominable before God, cannot po&s;&s;ibly bee e&s;caped and avoided, without the aboli&s;hing and de|&s;truction of Images and Pictures in Temples and Churches: For that Idolatry is to Images and Pi|ctures, &s;pecially in Temples and Churches, an in&s;epa|rable accident (as they terme it;) &s;o that Images
<PB N="15" REF="9">in Churches, and Idolatry goe both together, and therefore the one cannot be avoyded, except the other (&s;pecially in all publike places) be de&s;troyed. Where|fore to make Images, and publickly to &s;et them up in Temples and Churches, places appointed peculiarly to the Service of God, is to make Images to the u&s;e of Religion; and not onely again&s;t this precept, <HI>Thou &s;halt make no manner of Image;</HI> But again&s;t this al&s;o; <HI>Thou &s;halt not bow down to them, nor wor&s;hip them.</HI> Doth not our Church herein apparently confirme the judgement of <HI>Tertull. Colit qui facit,</HI> hee wor&s;hippeth them, that maketh them.</P>
<P>Yet againe, our Church in the <HI>Hom.</HI> 3. <HI>again&s;t Idol. pag.</HI> 62. <HI>out of</HI> S. <HI>Augu&s;tine, Images placed in Churches are as it were in the appointed place, and heigth of honour and wor&s;hip</HI> (as S. <HI>Augu&s;t.</HI> &s;peaketh) <HI>where the living God only (and not dead &s;tocks &amp; &s;tones) is to be wor&s;hipped.</HI> Which &s;entence is more at large, recited by our learned Bi|&s;hop <HI>Iewell,</HI> in his reply 514. in the&s;e words: <HI>They &s;ay we know that Images are creatures corruptible, and there|fore wee neither u&s;e them nor take them as Gods:</HI> And thus they think them&s;elves wi&s;e men, that can know that which birds and children be able to know: Even &s;o the Heathen were wont to &s;ay of their Idols. But Saint <HI>Augu&s;tine</HI> &s;ayth, <HI>Very children know that the&s;e Images have eyes and &s;ee not, mouthes and &s;peak not:</HI> Where|fore then doth the holy Gho&s;t &s;o often teach and ad|moni&s;h us the &s;ame thing, in the Scripture as if we knew it not? He an&s;wereth, <HI>Quia &s;pecies membrorum in emi|nenti collocata &s;ugge&s;tu, cum honorari &amp; adorari caperit &agrave; multudine, parit in unoquoque &s;ordidi&s;simum erroris af|fectum:</HI> Becau&s;e the Image of members &s;et up in an emi|nent roome, when it is once honoured and adored by
<PB N="8" REF="10">the multitude bringeth forth in every one of them, a mo&s;t vile affection of their errour: And againe, <HI>C&ugrave;m in his &s;edibus locantur, honorabili &s;ublimitate, ut a precan|tibus, &amp; immolantibus attendantur, ip&s;a &s;imilitudine ani|matorum membrorum atque &s;en&s;uum, quamvis &s;en&s;u &amp; anim&acirc; careant, afficiunt infirmos animos; ut vivere at|que &s;pirare videantur:</HI> When they are placed in &s;uch &s;eats, in an honourable &s;ublimity, that they may bee &s;eene by tho&s;e that offer up pray&s;e and prayer, by the very likene&s;&s;e of living members and &s;en&s;es, although they are voyd of life and &s;en&s;e, infirme &s;pirits are &s;o affected, that they &s;eeme really to live and breath: And againe, <HI>Quis adorat, vel orat intuens Simulacrum, qui non &s;ic afficitur, ut ab ea exaudiri &s;eputet?</HI> Who wor&s;hippeth or prayeth looking upon an Image, and is not mo|ved in conceit, that the Image heareth him? Marke, he doth not &s;ay, <HI>adorat Simulacrum,</HI> but, <HI>orat intuens Simu|lacrum,</HI> as of purpo&s;e to meet with the&s;e vaine and fel&s;e excu&s;es and di&s;tinctions, which that old Serpent the Divell (&s;aith, the Ancient Doctor of the Chri&s;tian Church, <HI>Clemens</HI>) uttereth by the mouthes of certain men. Doth it not &s;tand every man in hand to take heed how hee li&s;ten to the &s;ubtilties of that Serpent, who was a lyer and a murderer from the beginning, and taught our fir&s;t Parents to di&s;tingui&s;h, and exclude them&s;elves out of Paradi&s;e? And is not this &s;ufficient to &s;hew, how both the godly Fathers of the Primitive Church, and the reverend Bi&s;hops of our Reformed Church, have all agreed to that expo&s;ition of <HI>Tertullian, Colit qui facit, vel qui locat?</HI> Hee wor&s;hippeth them, who maketh them, or &s;etteth them up.</P>
<P>But why then is this word <HI>(to wor&s;hip it)</HI> added in &s;ome places? To which three an&s;wers are made; the
<PB N="9" REF="10">fir&s;t, <HI>ex vi termini;</HI> for the particle [To] doth not only &s;ignifie the intention of the Agent, but many times the con&s;equent of the Act; as in that of our <HI>Saviour Chri&s;t, Matth.</HI> 5. He that looketh on a woman <HI>[to lu&s;t, &amp;c.]</HI> The meaning is not only with an inten|tion to lu&s;t, but to look &s;o, as lu&s;t doth follow: Whereupon our Saviour addeth; <HI>If thine eye cau&s;e thee to offend, pluck it out, &amp;c.</HI> And Saint <HI>Paul</HI> putteth the ca&s;e, that &s;ome may bee provoked to offend, by &s;ee|ing a man eat a thing offered to an Idoll; and although he granteth that meat is a thing indifferent, yet hee addeth; <HI>If meat make my brother to offend, I will eat no meat, while the world &s;tandeth,</HI> 1 <HI>Cor.</HI> 8. So here the con|&s;equent is to be avoyded.</P>
<P>The &s;econd <HI>ex con&s;equentia &s;uppo&s;iti:</HI> For where the &s;econd Commandement is, <HI>Thou &s;halt make no Image, &amp;c.</HI> Hee that will adde this clau&s;e, to the intent to wor&s;hip it, doth utterly evacuate and overthrow the ju|diciall part of the Commandement. For it is mani|fe&s;t by <HI>Deut.</HI> 12. and 13. and many other places of Scripture, that God ordained this Law to bee a Ju|diciall Law, and the offenders to bee puni&s;hed by the Magi&s;trate; which is not po&s;&s;ible, if it be re&s;trained to the intent; for <HI>de occultis cordium Indicabit Chri&s;tus,</HI> &s;ayth the Apo&s;tle, 1 <HI>Cor.</HI> 4. <HI>&amp; cogitationis poenam nemo patitur;</HI> &s;ayth the Law; As if a man &s;hould &s;tab an|other, and yet &s;ay he meant not to kill him, or as if one &s;hould lie with another mans wife, and yet &s;ay he did it not to the intent to commit Adultery; will this excu&s;e him? Is it not an ab&s;urd thing to con&s;ter a Law according to the conceit of an offender, and not according to the &s;entence of the Judge, or Judiciall Interpreters? So we have &s;eene before, that the lear|ned
<PB N="18" REF="11">Divines both of the Primitive Church, and of our own pre&s;ent Church, doe agree in this, that <HI>colit qui facit, colit qui locat in honorabili &s;ublimitate;</HI> hee wor&s;hippeth them who maketh them, he wor&s;hippeth them who &s;etteth them in an high place of honour; Never regarding the intent; and that to &s;et up an Image aloft in the Church, with what intent &s;oever, is not onely again&s;t this precept, <HI>Thou &s;halt not make any Image,</HI> but again&s;t this al&s;o, <HI>Thou &s;halt not bow downe, nor wor&s;hip it;</HI> The third <HI>ex &s;en&s;u mandati;</HI> for it is an&s;wered al&s;o by our Learned Catechi&s;mes, that in the commandements, one &s;inne is put commonly for all of the &s;ame ranke; yea for all in&s;truments, occa&s;ions, <HI>per Synechdochen &s;peciei.</HI> And this prohibition of ma|king Images, was (as <HI>Tertull.</HI> &s;ayth) <HI>ad eradicandam ma|teriam Idololatriae,</HI> to &s;ubvert the cau&s;es of Idolatry: Al&s;o commonly the greate&s;t &s;inne is named, to make all the re&s;t more odious. Therefore this word <HI>[to wor&s;hip it]</HI> is not put to re&s;traine, but to ag|gravate.</P>
<P>Let us now therefore come to another point of <HI>Ter|tullians</HI> expo&s;ition, and &s;ee how that al&s;o is confirmed, both by the Ancient Fathers of the Primitive Church, and by the now reverend Fathers of our Church; <HI>Colit qui patitur: quaedam patientia e&s;t Idololatria,</HI> he wor&s;hips them that permits them: &s;ome kinde of permi&s;&s;ion is Idolatry, &s;ayth he.</P>
<P><HI>Hom.</HI> 2. <HI>again&s;t Idol. pa.</HI> 22. <HI>Epiphanius</HI> Bi&s;hop of <HI>Sala|nim</HI> in <HI>Cyprus,</HI> a very holy and learned man, who lived in <HI>Theodo&s;ius</HI> the Emperours time, vriteth thus to <HI>Iohn</HI> Pa|triarch of Jeru&s;alem:
<Q>I entred (&s;ayth <HI>Epiphanius</HI>) into a certaine Church to pray; I found there in it a linnen-cloth hanging in the Church doore painted, and
<PB N="19" REF="11">having in it the Image of Chri&s;t, (as it were) or of &s;ome other Saint, (for I remember not well who&s;e Image it was;) Therefore when I did &s;ee the Image of a man hanging in the Church of Chri&s;t, contrary to the authority of the Scriptures, I did teare it, and gave coun&s;ell to the Keepers of the Church, that they &s;hould winde a poore man that was dead in the &s;ayd cloth, and &s;o bury him.</Q> And afterwards, the &s;ayd <HI>Epiphanius</HI> &s;ending another cloth unpainted, for that painted one which he had torne, to the &s;aid Patriarch writeth thus.
<Q>I pray you, will the Elders of that place, to receive this cloth which I have &s;ent by this bearer, and command them, that from henceforth no &s;uch painted clothes, contrary to our Religion, be hanged up in the Church of Chri&s;t.</Q> And this Epi&s;tle, as wor|thy to be read of many, did Saint <HI>Hierom</HI> him&s;elfe tran|&s;late into the Latin tongue, &s;ayth our Church in the Homily; adding further certain proofes that S. <HI>Hierom</HI> had this holy and learned Bi&s;hop <HI>Epiphanius,</HI> in mo&s;t high e&s;timation, and therefore did tran&s;late this Epi&s;tle, as a writing of Authority: And thereupon ob&s;erveth the&s;e &s;peciall points: Fir&s;t, that <HI>Epiphanius</HI> judged it contrary to Chri&s;tian Religion, and to the Authority of the Scriptures to have any Images in Chri&s;ts Church. Secondly, that he rejected not onely carved, graven, and moulten Images, but al&s;o painted Images out of Chri&s;ts Church: Thirdly, that he regarded not whether it were the Image of Chri&s;t, or of any other Saint, but being an Image would not &s;uffer it in the Church: Fourthly, that he did not only remove it out of the Church, but with a vehement zeale tare it in &s;under; and exhorted that a Cor&s;e &s;hould be wrapped and buried in it, judging it meet for nothing, but to rot in
<PB N="12" REF="12">the Earth. Thus doth our Church and all our Reve|rend Bi&s;hops, not only allow the judgement, but com|mend the fact, and zeale of <HI>Epiphanius.</HI></P>
<P>And the &s;ame points were ob&s;erved upon this Epi&s;tle of <HI>Epiphanius,</HI> by our godly and learned Bi&s;hops, in the time of King <HI>Edward,</HI> in their rea&s;ons exhibited to the &s;aid King, to &s;hew why they would not agree to &s;uffer Images in Churches, as appeareth in the book of Martyrs, pag. 1929. a book allowed by all our Bi|&s;hops and Church, and lately new Printed, and &s;et forth this la&s;t yeere, and appointed by our Canons, to to be &s;et up in all our Cathedrall Churches, for eve|ry man to read, that Will.</P>
<P><HI>Hom.</HI> 3. again&s;t Idols <HI>pag.</HI> 61. Suffer Images to bee &s;et up in the Churches and Temples; yee &s;hall in vaine bid them beware of Images (as S. <HI>Iohn</HI> doth) and flee Idolatry, as all the Scripture warne us: yee &s;hall in vaine preach and teach them again&s;t Idolatry; for a number will notwith&s;tanding 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 lu&s;t, to &s;it downe by a &s;trumpet, is to tempt God: &s;o it is likewi&s;e to erect an Idoll in this prone|ne&s;&s;e of mans nature to Idolatry, nothing el&s;e but a tempting, &amp;c.</P>
<P>What S. <HI>Augu&s;tines</HI> opinion is, appeareth before. <HI>Quis adorat, vel orat intuens &s;imulacrum, &amp;c.</HI> Who wor&s;hippeth or prayeth looking upon an Image, and is not per&s;waded in minde that the Image heareth him?</P>
<P><HI>Hom.</HI> 3. again&s;t Idols <HI>pag.</HI> 49. What meaneth it that Chri&s;tian men after the u&s;e of the Gentile Idolaters, cap and kneele before Images, <HI>&amp; infra:</HI> is not this
<PB N="13" REF="12">&s;tooping and kneeling before them, adoration of them?</P>
<P><HI>Chemnic. in exam. Deus u&s;um &s;imulacrorum ad cultum, &s;impliciten numerat inter Deos alienos, &amp; ita prohibet at nullus elu&s;toni aut acceptioni locus e&s;&s;e po&s;sit. Et infra, in &s;tatuis enim, per &s;tatuas, &s;eu ad &s;tatuas &s;eu imagines, Deus nec &s;e, nec Angelos, nec Sanctos, nec ullam creaturam vult coli.</HI> The u&s;e of Images for &s;ervice, is by God &s;imply reckoned among&s;t &s;trange Gods; and therefore he pro|hibiteth all manner of delu&s;ions or exceptions. And further, for God will not have him&s;elfe, nor his Angels, nor Saints, nor any creature wor&s;hipped, either in &s;ta|tues, by &s;tatues, or before &s;tatues, or Images.</P>
<P>And againe, he citeth another &s;entence of <HI>Epiphanius,</HI> in the&s;e words, <HI>E&s;tote memores, ne in Eccle&s;ias Imagines inferatis, neque in Sanctorum Caemiteriis eas &s;tatuatis; &s;ed perpetu&ograve; circumferte Deum in cordibus ve&s;tris: Quin etiam ne in Domo communi tolerentur; Non enim fas e&s;t Chri&s;tianum per oculos &s;u&s;pen&s;um teneri, &s;ed per occupatio|nem mentis.</HI> 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 Chri&s;tian &s;hould be held in bu&s;ine&s;&s;es of the eye, but in contemplation of the minde. Mark what he &s;aith, that it is not lawfull by Gods Law (which is &s;ignified by the word, <HI>Fas; fas jus divinum e&s;t</HI>) that a Chri&s;tian &s;hould be held by the eyes, but by the con|templation of his minde.</P>
<P>But our common Catechi&s;mes allowed, and often printed, mo&s;t plainly teach the &s;ame doctrine: namely the Catechi&s;me called Mr. <HI>Balls</HI> Catechi&s;me, the eighth Edition, 1631. <HI>page</HI> 176. upon the &s;econd Commandement, to this Que&s;tion; <HI>What is here for|bidden?</HI> He an&s;wereth, <HI>inter alia, making of Images for
<PB N="22" REF="13">a religious u&s;e, Levit.</HI> 19.4. and 26.1. wor&s;hipping God in, at, or before an Image, 1 <HI>King.</HI> 19. will-wor|&s;hip grounded only upon good intent or cu&s;tome, <HI>Mat.</HI> 15.19. <HI>Col.</HI> 2. So the learned Catechi&s;me of Doctor <HI>Mayer,</HI> not only allowed, but commanded, in the fourth Edition, 1630. <HI>page</HI> 212. <HI>What are wee for|bidden in the &s;econd Commandement? An&s;w. All outward Idolatry, which is,</HI> 1. <HI>By making any Image of God, or of any creature to bee wor&s;hipped.</HI> 2. <HI>By falling downe before any Image.</HI> 3. <HI>By &s;erving God after our owne &s;anta&s;ies,</HI> and <HI>page</HI> 216. The &s;econd kinde of Ido|latry 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 wor&s;hip to the thing repre&s;ented, or ignorantly only according to the tradition of the fathers. For how&s;o|ever, or under what pretence &s;oever, if the knee be re|ligiou&s;ly bowed, before any Image, Idolatry is com|mitted, and this Commandement broken: So the re|verend Doctor <HI>Mayer,</HI> with the con&s;ent of all our Church; to which mu&s;t be added, that it is a point of Gods glory and wor&s;hip, to be alone in his holy Tem|ple, before whom not only all the earth mu&s;t be &s;ilent, <HI>Hab.</HI> 2.20. but the mo&s;t holy Angels, Cherubins and Seraphins mu&s;t hide their faces, and cover them&s;elves: yea, both heaven and earth mu&s;t flie away before him, <HI>Apo.</HI> 20.11. And therfore in his Temple, before him only we mu&s;t performe tho&s;e duties which the Prophet <HI>Da|vid</HI> &s;o often calleth us to doe, namely, to come before him only, to bow before him, to kneele before him to wor&s;hip before him, to &s;peak before him, to &s;ing before him, <HI>P&s;al.</HI> 95.96.98.100. &amp;c. even before him only in who&s;e Temple all things mu&s;t &s;et forth his glory,
<PB N="23" REF="13"><HI>P&s;al.</HI> 29.9. and who hath mo&s;t &s;olemnely &s;worne, that he will not give his glory to any other, <HI>E&s;a.</HI> 42. <HI>For the Lord &s;hall ri&s;e up, as in Mount Perazim, hee &s;hall bee wrath, as in the valley of Gibeon, that he may doe his work, his &s;trange work, and performe his act, his &s;trange act, E&s;a.</HI> 28. Let us therefore returne and apply this to the &s;en|tence of the Scripture pronounced in our Common prayer book, and expounded in our Homilies:</P>
<Q>Cur&s;ed are the wor&s;hippers of Images.</Q>
<P>And againe, <HI>Deut.</HI> 27. <HI>Cur&s;ed is he that maketh the blinde to goe out of the way.</HI> This cur&s;e is read and re|peated in our Churches yearly, <HI>Martii</HI> 6. and upon every A&s;hwedne&s;day, by the Canon of our Common prayer book, and is thus applied by our Church in her Homily. <HI>Hom.</HI> 3. <HI>again&s;t Idols pag.</HI> 55. I will out of Gods word make this generall argument again&s;t all &s;uch makers, maintainers, and &s;etters up of Images in publick places. And fir&s;t of all I will begin with the words of our Saviour Chri&s;t: <HI>Woe bee to that man by whom an offence is given. Woe be to him that offendeth one of the&s;e little ones, or weak ones. Better were it for him that a mil-&s;tone were hanged about his neck, and he ca&s;t into the midde&s;t of the &s;ea and drowned, than hee &s;hould offend one of the&s;e little ones, or weak ones.</HI> And in <HI>Deut.</HI> God him&s;elfe denounceth him accur&s;ed, <HI>that maketh the blinde to wander out of the way.</HI> And in <HI>Levit. Thou &s;halt not lay a &s;tumbling block, or &s;tone before the blinde.</HI> But Images in Churches and Temples have been, bee, and ever will bee offences and &s;tumbling blocks, e&s;pecially to the weak, &s;imple, and blinde common people, deceiving their hearts by the cunning of the Artificer (as the Scriptures expre&s;ly in &s;undry
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<PB N="24" REF="16">places doe te&s;tifie) and &s;o bringing them to Idolatry; therefore woe bee to the erecter, &s;etter up, and main|tainer of Images in Churches and Temples.</P>
<P><HI>Article</HI> 22. <HI>Anal. Propo&s;.</HI> 3. The Romi&s;h doctrine concerning Images is fond, and not warranted by the holy Scripture, nor con&s;onant, but contrary unto it.</P>
<Q>Proofes out of the word of God.</Q>
<P>Images are &s;uch an abomination to the Lord, as to make them among all men odious: he de&s;cribeth the vanity of them by his Prophets, as that they are the doctrine of vanity, the work of errors, the teachers of lies, &s;ilver and gold, the work of mens hands, vanity, &amp;c. He giveth a &s;traight commandement not to bow down to them, nor wor&s;hip them, not to make them, to flie from them; yea to de&s;troy both Images them&s;elves, the Idolaters, and the enticers to Idolatry: Hee com|mendeth greatly, and prai&s;eth &s;uch men as have de|&s;troyed Images, &amp;c.</P>
<P>He finally cur&s;eth the Images them&s;elves, the Image-makers, and the Image-&s;ervers, or wor&s;hippers.</P>
<P>This Expo&s;ition of the Article above &s;aid is con|firmed by all our Church, and &s;o publi&s;hed. And his Maje&s;ty by his Declaration hath ratified the&s;e Arti|cles, commanding all his Subjects to continue in the uniforme profe&s;&s;ion of the &s;ame, prohibiting the lea&s;t difference from them, and declaring, that all the Cler|gy men within his Realme agree in the u&s;uall literall meaning of the &s;aid Articles. Which u&s;uall literall meaning can be no other, than that which is allowed by the authority of the Church of <HI>England,</HI> and &s;o pub|li&s;hed, and namely upon the 22 Article in the words above. Bi&s;hop <HI>Hall</HI> in his book of the old Religion,
<PB N="25" REF="16"><HI>cap.</HI> 10. commendeth the fact of <HI>Epiphanius,</HI> and his famous Epi&s;tle, which (&s;aith he) is honoured by the tran&s;lation of S. <HI>Hierom,</HI> concerning the Image found by him in the Church of the village of <HI>Anablatha,</HI> though out of his owne Dioce&s;&s;e, how he tore it in an holy zeale, and wrote to the Bi&s;hop of the place, be|&s;eeching him that no &s;uch Pictures might bee made contrary to our Religion &mdash; <HI>&amp; infra.</HI> Some flie (&s;aith he) to the di&s;tinction of Images and Idols, a di&s;tinction without a difference of their owne making, not of Gods. To be &s;ure God takes order for both: ye &s;hall make you no Idol, nor graven Image, nor reare you up any &s;tanding Image, neither &s;hall yee &s;et up any Image of &s;tone in your land to bow downe to it. And againe, wee may well &s;hut up all with that cur&s;e in Mount <HI>Gerezim:</HI> Cur&s;ed be the man that maketh any graven or molten Image an abomination to the Lord, the work of the hands of Craft&s;man, and putteth it in a &s;ecret place: and all the people &s;hall &s;ay, Amen; and &s;urely their <HI>Durandus,</HI> after he hath cited divers Scrip|tures again&s;t Idols, as <HI>Exod.</HI> 20. <HI>Levit.</HI> 26. <HI>Deut.</HI> 4. <HI>Num.</HI> 21. <HI>&amp;c.</HI> at la&s;t concludes, <HI>ex his &amp; &s;imilibus, &amp;c.</HI> By the&s;e and the like Authorities is condemned the too much u&s;e of Images. And againe, the holy jea|lou&s;ie of the Almighty will not abide any of his ho|nour divided with his creature: and what ever wor&s;hip more than meere humane is imparted to the creature, &s;ets it in Rivality with our Maker. So the learned and eloquent Bi&s;hop <HI>Hall</HI> in his book of the old Religion. Now whether the &s;etting up of Images in Churches be not <HI>nimius u&s;us Imaginum,</HI> upon all that which hath beene &s;aid before; whether the &s;etting up of them <HI>in honorabthi &s;ublimitate</HI> (as S. <HI>Augu&s;tine</HI> &s;peaketh) in the
<PB N="26" REF="17">appointed place and height of honour and wor&s;hip, where the living God only is to be wor&s;hipped (as the Homily out S. <HI>Augu&s;tine</HI> &s;peaketh) be not a wor&s;hip more than meere humane; let every man judge. Truly S. <HI>Ambro&s;e,</HI> in his book <HI>de fuga &s;aeculi,</HI> agreeth with the Fathers above cited, &s;aying, <HI>Eccle&s;ia inanes Idaeas, &amp; varias ne&s;cit &s;imulacrorum figuras.</HI> Doctor <HI>V&s;her</HI> Arch|bi&s;hop of <HI>Armah,</HI> in his an&s;wer to the <HI>Ie&s;uits Challenge,</HI> likewi&s;e utterly condemneth the &s;etting up of &s;uch Images and Pictures in Churches, citing and approving the &s;entences and judgements of <HI>Epiphanius,</HI> S. <HI>Hierom,</HI> S. <HI>Ambro&s;e, Amphilochius</HI> Bi&s;hop of <HI>Iconium, Serenus</HI> Bi&s;hop of <HI>Ma&s;silia,</HI> and many others, which book now lately was new Printed, <HI>in Anno</HI> 1631. Did all the&s;e goe upon Temporall rea&s;ons? Doth our Common prayer book pronounce, and yearly renew &s;uch heavie and dreadfull Cur&s;es, for a Temporall re&s;pect only, as our late Imagers, or Imaginers would have us to ima|gine? Why do then our common Catechi&s;mes give us this generall doctrine, and in&s;truction, that where one vice or &s;inne is forbidden, all of the &s;ame kinde, and that nece&s;&s;arily, depend thereon; as al&s;o the le&s;t oc|ca&s;ion or enticement thereunto are likewi&s;e forbidden; upon the words of our Saviour, <HI>Mat.</HI> 5.21.22. &amp;c. and 1 <HI>Ioh.</HI> 3.15. To this let us adde the heavie &s;enten|ces, judgements, and cur&s;es pronounced by God again&s;t tho&s;e that &s;uffer, and doe not oppo&s;e them&s;elves again&s;t the open enimies and contemners of God and his lawes. <HI>Iudg.</HI> 5.23. <HI>Cur&s;e yee Meroz (&s;aid the Angel of the Lord) cur&s;e yee bitterly the Inhabitants thereof; be|cau&s;e they came not to the help of the Lord, to the help of the Lord again&s;t the mighty.</HI> So <HI>Iudg.</HI> 8. &s;heweth how &s;everely <HI>Gideon</HI> puni&s;hed the men of <HI>Succoth</HI> and <HI>Penuel,</HI>
<PB N="27" REF="17">for refu&s;ing to help him in his pur&s;uit of Gods enimies: &s;o <HI>Iudg.</HI> 21. is &s;et forth the fearfull judge|ments &s;o terribly executed upon the men of <HI>Iabes;</HI> becau&s;e they came not to help the I&s;raelites, and to a&s;&s;i&s;t them in the puni&s;hment of that great &s;inne committed, and maintained by the Benjamites: Wherein al&s;o is to bee noted, that that holy man <HI>Phinehaz</HI> was at that time alive, and was high Prie&s;t, without who&s;e advi&s;e they did nothing. So <HI>Ier.</HI> 48. <HI>Cur&s;ed be he that doth the work of the Lord negligently or deceitfully.</HI></P>
<P><HI>Ioh.</HI> 10. <HI>Hee that is an hireling</HI> (&s;aith our Sa|viour) <HI>and not the Shepherd, and who&s;e owne the &s;heep are not, &s;eeth the Wolfe comming, and leaveth the &s;heep, and fleeth, and the Wolf catcheth and &s;cattereth the &s;heep.</HI></P>
<P><HI>Zach.</HI> 11. <HI>Woe to the idle Shepherd that leaveth the flock, the &s;word &s;hall bee upon his arme, and upon his right eye; his arme &s;hall be cleane dried up, and his right eye &s;hall be darkened.</HI> I know a &s;pirituall un|der&s;tanding 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 Pa&s;tors of &s;ome Churches, wherein Images are &s;et up, doe by their eyes?</P>
<P><HI>Revel.</HI> 2.20. <HI>I have a few things again&s;t thee; be|cau&s;e thou &s;uffere&s;t that woman Iezebel,</HI> &amp;c. So the common Rules and Maxims of all Lawes.</P>
<Q><LG>
<L><HI>Con&s;entientes &amp; agentes pari paen&acirc; con&s;tringantur.</HI></L>
<L><HI>Bis peccat qui peccanti ob&s;equium accommodat.</HI></L>
<L><HI>Qui non vetat peccarecum po&s;sit, jubet.</HI></L>
</LG>
<LG>
<L>Let the con&s;enter and the actor receive equality of puni&s;hment.</L>
<PB N="28" REF="18">
<L>He is a double offender who abetteth an offence.</L>
<L>He who &s;orbiddeth not an offence when it lies in his power, commandeth it.</L>
</LG> </Q>
<P>And of the &s;everall kindes of con&s;ents, <HI>Lyra in Praeceptorio.</HI></P>
<Q><LG>
<L><HI>Con&s;ulo, praecipio, con&s;entio, provoco, laudo,</HI></L>
<L><HI>Non relego culpam, non punio, non reprehendo,</HI></L>
<L><HI>Participo, defendo, reum me talia reddunt.</HI></L>
</LG>
<LG>
<L>I coun&s;ell, bid, con&s;ent, provoke, commend,</L>
<L>I &s;uffer, puni&s;h not, nor reprehend,</L>
<L>I &s;hare in, I defend a crime; the&s;e bring</L>
<L>Me into judgement for the &s;elfe &s;ame thing.</L>
</LG> </Q>
<P>So <HI>An&s;ta&s;. Dama&s;us,</HI> and <HI>Innocentius in Decret. Error cui non re&s;i&s;titur, approbatur; &amp; veritas c&ugrave;m non defenditur, opprimitur: Negligere quippe cum po&s;sis, perturbare perver&s;os, nihil e&s;t aliud qu&agrave;m fovere. Neque caret &s;crupulo &s;ocietatis occultae, qui facinori manife&s;to definit obviare.</HI> An errour which is not re&s;i&s;ted, is approved; and truth when it is not defen|ded, is oppre&s;&s;ed: For to neglect the oppo&s;ition of the perver&s;e when it lies in thy power, is no other than to maintaine them: Nor is he free from the cen&s;ure of private con&s;ent, who with&s;tandeth not a manife&s;t offence.</P>
<P><HI>Aug.</HI> and out of him the Decree.</P>
<P><HI>Vterque reus e&s;t, &amp; qui veritatem occultat, &amp; qui mendacium dicit; quia &amp; ille prode&s;&s;e non vult, &amp; i&s;te nocere de&s;iderat.</HI> Both are guilty, as well he that con|cealeth the truth, as he that telleth a ly; becau&s;e the one will not doe good, the other de&s;ires to doe harme.</P>
<Q><PB N="29" REF="18"><BIBL><HI>Chri&s;o&s;tome</HI> and the Decree.</BIBL>
<P><HI>Non &s;olum ille proditor e&s;t veritatis, qui transgredi|ens veritatem, palum promendacio Loquitur, &s;ed etiam ille qui veritatem non liber&egrave; pronunciat, quum liber&egrave; pronunciare oporet, aut non liber&egrave; veritatem defendit, quum liber&egrave; defendere convenit.</HI></P></Q>
<P>He is not only a traitour to trueth, who tran&s;gre&s;|&s;ing the trueth telleth a lie; but hee al&s;o, who freely &s;peaketh not the trueth when it is needfull, or doth not freely defend the trueth when it is expedient &s;o to doe.</P>
<P><HI>Augu&s;tine</HI> again, and out of him the Decree.</P>
<Q><P><HI>Ecce (inquiunt ut dicit Propheta) Recedite &amp; exite indo, &amp; immundum ne tetegeritis; Quid e&s;t im|mundum tangere, ni&s;i peccatis con&s;entire? Quid e&s;t exi|re inde, ni&s;i facere quod pertinet ad correctionem? quan|tum pro unius cuju&s;que gradu atque per&s;ona (&s;alv&acirc; pace) fieri pote&s;t?</HI></P></Q>
<P>Behold (&s;ay they as &s;ayes the Prophet) <HI>depart and come out from thence, touch not the unclean thing.</HI> What is meant by touching the unclean thing but con&s;enting to &s;inne? what by comming out from thence, but doing what appertaines to its reformati|on? as much as without breach of peace may bee done, according to every mans degree and per&s;on.</P>
<P>Hereupon our Church in <HI>Hom.</HI> 3. again&s;t. <HI>Idol. p.</HI> 75. thus concludeth. Ye have heard it evidently pro|ved in the&s;e Homilies again&s;t Idolatry, by Gods word, the Doctors of the Church, Eccle&s;ia&s;ticall, Hi|&s;toryes Rea&s;on &amp; experience, that Images have bin &amp; be wor&s;hipped, and &s;o Idolatry committed to them by infinite multitudes, to the greater offence of Gods Maje&s;ty, and infinite danger of &s;oules; and that Ido|latry
<PB N="30" REF="19">cannot po&s;sibly be &s;eparated from Images &s;et up in Churches and Temples, gilded and decked gloriou&s;ly, and that therefore our Images be indeed very Idols; and &s;o all the prohibitions, Lawes, Cur|&s;es, threatnings of horrible plagues, a&s;well Temporall as Eternall contained in the Scriptures, concerning Idols, and the makers, mainteyners and wor&s;hippers of them, appertaine al&s;o to our Images &s;et up in Churches, and Temples, and to the makers, main|teyners, and wor&s;hippers of them. And all tho&s;e names of Abomination which Gods word giveth to the Idols of the Gentiles, appertaine al&s;o to our Images &s;et 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, un|cleanne&s;&s;e, filthine&s;&s;e, dung, mi&s;chiefe, and abomina|tion before the Lord. Wherefore Gods mo&s;t horri|ble wrath and our mo&s;t dreadfull danger cannot be avoyded without the de&s;truction and aboli&s;hing of all &s;uch Images and Idols out of the Church and Temple of God. Which to accompli&s;h, God put into the mindes of all Chri&s;tian Princes. And in the meane time let us take heede and be wi&s;e, O yee beloved of the Lord, and let us have no &s;trange Gods, &amp;c. So the Homily of our Church.</P>
<P>Bi&s;hop <HI>Iewels</HI> Reply. <HI>pa.</HI> 517. The be&s;t remedy in this behalfe, and mo&s;t agreeable with Gods word, is utterly to aboli&s;h the cau&s;e of the ill.</P>
<P>So the godly King <HI>Ezekias</HI> took downe and brake in peeces the brazen Serpent, notwith&s;tanding Mo|&s;es him&s;elfe by Gods &s;peciall commandement had erected it, notwith&s;tanding it were an expre&s;&s;e figure
<PB N="31" REF="19">of Chri&s;t hanging upon the Cro&s;&s;e: notwith|&s;tanding it had continued &s;o many yeares, not|with&s;tanding God by it had wrought &s;o many mi|racles.</P>
<P>So the godly Bi&s;hop <HI>Epiphanius</HI> rent in &s;under an Image painted in a cloth, and &s;aid, it was a|gain&s;t Gods Commandement, a thing &s;uper&s;ti|tious and unmeet for the Church and people of God, notwith&s;tanding it were the Image of Chri&s;t. So the godly Emperour <HI>Theodo&s;ius</HI> made his Proclamation over all his Dominions in this &s;ort: <HI>Signum Servatoris no&s;tri quocunque loco repe|ritur, tolli jubemus:</HI> We &s;traightly command, that the Image of our Saviour be taken downe, in what place &s;oever it &s;hall bee found; notwith&s;tanding it were the Image of our Saviour. So it is de|creed in the late Councell of <HI>Mogunce,</HI> that when Images happen to bee abu&s;ed by the people, they bee either notably altered, or utterly aboli&s;hed. Neither doth God through all his holy Scrip|tures any where condemne Image-breakers, but expre&s;ly and every where hee condemneth Image-wor&s;hippers, and Image-makers: yea he &s;aith, <HI>they are &s;nares to catch the ignorant:</HI> Hee knoweth the inclination of the heart of man; and therefore he &s;aith, <HI>Accur&s;ed be he, that leadeth the blinde out of the way;</HI> and <HI>accur&s;ed be he, that layeth a &s;tumbling block to overthrow the blinde.</HI> So concludeth the reverend and learned Bi&s;hop <HI>Iewell,</HI> and all our Church with him.</P>
<PB N="32" REF="20">
<P>So all the holy Prophets, Apo&s;tles, Martyrs Doctors, and Saints of God now triumphant in hea|ven, who &s;hall &s;it upon Thrones as A&s;&s;e&s;&s;ors with our Saviour Chri&s;t, and judge the world, (as the Scriptures &s;peak) in their books and monuments which they have left behinde them to te&s;tifie their mindes, doe unanimou&s;ly pronounce the like &s;en|tences unto us. And if wee could heare them &s;peaking in heaven, wee &s;hould heare their voy|ces as loud as Thunders, or Trumpets pro|claime, that wee mu&s;t not imagine that they will &s;peak otherwi&s;e in heaven, than they did upon earth.</P>
<P>Let me therefore conclude with that holy Doctor S. <HI>Augu&s;tine,</HI> and that mo&s;t ble&s;&s;ed Apo&s;tle S. <HI>Paul</HI> in the name of all the re&s;t. <HI>Ergo fratres mei, quot quot habetis inter vos, qui adhuc amore &s;aeculi praegra|vantur, avaros, perjuros, adulteros, in&s;pectores nuga|rum, &amp;c. quicquid inter vos malorum e&s;&s;e no&s;tis, quan|tum pote&s;tis improbate, ut corde recedatis; &amp; redar|guite, ut exeatis inde; &amp; nolite con&s;entire, ut im|mundum ne tangatis.</HI> Therefore my brethren, as many as you have among&s;t you, who are overcharged with the love of this world, coverous per&s;ons, per|jurers, adulterers, beholders of vanity, &amp;c. what&s;o|ever evills you know among&s;t you, reject them as much as you can; depart from them in your hearts; reprove them, that you may come out from a|mong&s;t them; and con&s;ent not unto them, that you may not touch the uncleane thing. <HI>Come
<PB N="33" REF="20">out from among them</HI> (&s;aith the Lord) <HI>and touch not the uncleane thing; I will receive you, and yee &s;hall bee my &s;onnes, and my daughters,</HI> &s;aith the Lord God Al|mighty.</P>
<TRAILER>Chri&s;to Gloria.</TRAILER>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
