The preface.  
¶ All the whole company of them which at Argentoratum do preach and teach Christ/ unto the good and godly readers do wyssh grace.  
Because our most noble and also most godly Senators died perceive/ that the offensions and manifold evils/ which have been hitherto by the reason of pictures & images/ are not sufficiently taken away by the only exhortations of preachers. And again did consider/ that it was not possible for any man to decree or command any thing concerning them more wisely/ than god had prescribed & commanded in his law and prophets: They decreed and ordained & gave forth a commandment/ that whatsoever picture or images hath been wont to be worshipped in holy places/ should both they and their altars be clean taken away/ and avoided out of sight. Because four years ago/ they had abrogated private masses/ and a twelvemonth a go four common and open masses. For first consultation and deliberation of more pure ceremonies to be brought into their places. Secondarily they looking for certain counsels and assembles/ of which it was hoped/ that some what should be decreed concerning the general reformation of the church. And thirdly the weakness of certain parsons/ which could not yet see/ how great impiety and abusion is in masses/ had saved the residue of masses. And they had suspended them upon this condition/ that if any man could prove by the scriptures/ that they were not contrary to Christ/ they should be restored again everyone.  
Moreover/ seeing there are many men/ which do not yet perceive nor know/ how much these things do hinder faith & true godly living: we do easily conjecture/ that there are not a few/ which shall account this deed of our common we'll/ to be a foolish and a wicked presumption. And therefore/ for as much as it is the duty of all christian men/ as much as in them lieth to give diligence & to provide/ that the thing which they have godly done & wrought/ may be accounted & known of other men/ to be none other wise than godly done. And also to take good heed/ that no man may have occasion worthily to speak evil of their goodness (as Paul saith) Herefore we have judged it to be our part and duty which taught that the thing ought to be done/ which now our senate hath done in very deed/ & brought to pass very diligently to show the cause of all this whole deed: but with as much briefness as may be/ that if it would be/ we might happily pacify & appease the minds/ at the lest wise of some persons/ whom this business hath troubled & greatly discontented/ & doubtless if we may obtain this one thing (which is denied to no man/ be he never so great a malefactor) that we may have the one ear open to here what we shall say: We fear not/ but that whosoever can find in their hearts/ and abide to know these few things/ which we shall allege first out of holy scriptures. Secondarily of the writings of the fathers. And thirdly of the decrees of emperors against pictures and images. If it be showed also of whom/ & for what cause & consideration both they were first brought up in the churches of christian men/ and also being defended have continued in the same. We doubt not (I say) but that all such persons: if it be so/ that it be granted unto them to know the truth/ will also desire with us/ that this thing which is done here with us/ all other churches of christian men/ did follow & execute in like manner. Therefore we pray and beseech all those/ whosoever can not yet like nor allow this our example (which thing it is no marvel though it happen to many men/ if a man consider what things have everywhere gotten strength among Christian men) that they will vouchsafe to read this short little treatise to the end/ which first was made in our maternal tongue/ and now by our most well-beloved brother/ james Bedrote/ is translated into latin. But let them first before they begin to read/ call for the spirit of Christ/ which only leadeth into all verity and truth/ & that done let them than give sentence of us. Christ the saviour of mankind grant to all those which bear his name/ grace to reject all such things which do call away the mind from him: that they may lift up their minds unto him sitting in heaven/ and worship the father by him/ in spirit and truth. Amen.   

¶ That images wont to be worshipped/ are not to be suffered in the churches of Christian men.  
ALbeit/ there are very many causes/ which might sufficiently satisfy the minds of christian men/ and persuade them to take away images out of their churches: yet no man will deny this cause to be without doubt chief and principal/ because it is forbidden in the first of god's commandments/ that any manner of images should be had among his people. For thus we read in the scripture: 
Ex. 20  I am that everlasting god. I am thy god which have delivered the from Egypt/ the house of thraldom and bondage. Thou shalt have no strange gods besides me. Thou shalt make unto thyself no graven or carven image/ nor the similitude of any manner thing which is above in heaven or beneath in the earth: nor of those things which are in the waters under the earth. Thou shalt not bow thyself before them/ neither worship them: For I am thy lord god everlasting/ strong/ & mighty/ punishing the faults of the fathers in the children/ even unto the third generation of them which do hate me. & pouring forth my goodness/ even unto the thousanth generation of them which do love me/ and do observe & keep my commandments. Lo/ here are ii laws of the lord set forth unto the which not without good cause among other/ do challenge unto themselves the first place. The first of them requireth of us/ that we do take this eternal and ever being god (so as he is in very deed) for our god. The later doth not only forbid strange gods/ but also it forbiddeth both the images of them/ & also of all other things/ to be had among the people of god/ unto which people doubtless/ that is to wit unto all true believers/ all such manner precepts do appertain. For these are the true Israelyties/ as it appeareth in the scriptures. 
Rom. 2 iiii. ix. Gala. 3 iiij.  For Christ came not to break the law: but to fulfil it first of any man. Now in very deed they are annexed to the law of god/ & also enclosed and contained in it/ whatsoever things do bring any cause or occasion unto the love of god or of the neighbour/ to show or put forth itself more and more.  
¶ In deed god commanded very many things to his old people which were greatly available & helping to the principal point and end of his law. But after that christ was once exalted to the right hand of his father/ and the holy-ghost was sent all abroad into the world/ we are delivered & free from a great part of such manner legal ceremonies. As for example it was god's will & commandment/ that the jews should live together by themselves/ abstaining from companying and dealing with the gentiles (for he did not yet vouchsafe that they should have knowledge of his doctrine) to th'intent/ no doubt of it/ that they should by so much/ be the more obedient to his commandment/ by how moche they were the less corrupted & infected with the company of the gentiles/ worshipping false gods. But after that/ the wall which departed the one people from the other was thrown down/ & both the gentiles & also the jews grew together in to one people. This law which forfended the israelites/ companyenge with the gentiles/ could do no service nor profit at all. wherefore it was convenient that it should be abrogated. Such another like thing is circumcision/ & also the rites & ceremonies of purifications/ the choice of meats/ the diversities of places & persons/ & whatsoever besides these is red to have been commanded in the old law/ concerning outward sacrifices. For these things in as much as neither faith nor charity doth now require them: it shallbe lawful & free for us either to observe & keep them/ or else to leave them undone. For the true honour & worshipping of god/ which hath been by the preaching of the apostles indifferently published to the whole world/ will in nowise suffer itself to be thrust so narrowly into such manner straits of places/ days/ meats/ and persons.  
¶ But as concerning images/ the thing is far other wise: For these being once forbidden must needs stand always still forbidden/ specially for this cause. Because the true honouring of god can not be but either minished/ or else diverse ways letted: as soon as we shall suffer the said images/ contrary to the commandment of god in churches/ or in other places/ where they be honoured or else may be honoured. For substantial & perfit faith/ & the perfit honouring of god requireth/ that we should do our diligence to cause this only god to be known in all places/ that we should dread and honour him: that we should in all places and at all times with full mouth/ praise & magnify the works of him alone. But images are so far from helping unto this thing/ that the same do diverse ways hinder & let every man from the true honouring of god. For who is he (I beseech you) whom images set up in churches/ or in other more narrow places/ have not rather made negligent about the true honouring of god/ than helped him any whit to honour god truly. Ye/ moreover (if it be lawful to speak the truth) the true honour of god/ being subverted and overthrown/ they have quite blotted out of men's minds the remembrance of those things/ for whose cause it is feigned/ that they were first set up. And though it be so/ that otherwiles peradventure by the occasion of these godly admonytours/ some thought and remembrance of god doth come into our mind: yet the same thought is sooner vanished away/ than that it can gether sufficient roots in the breasts or minds of men. For as it is but a thing of man's devising/ and received without the commandment of god: even so was it never able to move or steer our hearts & minds with the quick & lively perceiving/ either of the works or of the benefits of god. By the reason of which thing it hath come to pass/ that no place hath been left to the lively admonition/ which is by the creatures of god: not withstanding that these said creatures/ because in all places we do see them/ & handle them/ aught also in all places to stir up and renew in us the remembrance of gods infinite goodness. briefly/ there is no cause/ why we may more rightfully impute/ shall I say or negligence/ or else our contempt towards the true honour which is acceptable to god/ unto any other thing than unto images. For after that these began to be worshipped in certain places/ forthwith flowed in an unmeasurable see of all evils. For though we pass over/ that god by the reason hereof/ was many ways grievously offended & displeased/ because contrary to his open & evident commandment/ not only we have worshipped them/ but also putting our trust in such manner worshipping have persuaded unto ourselves/ that herewith we do win to our selves the favour of god/ & trusting unto these vain & trifling works/ have either utterly not minded/ or at the leastwise/ have loathsomely & disdainfully done those works/ with which only a christian mind may be pleasing and acceptable to god. And who is he but he knoweth that by the reason hereof/ very many men have been so tycked with a marvelous vain hope/ to get of the lord I wots not what great heaps and treasures of meritis: that if they had not thought these manner trifles to be most acceptable to god. Nat the goddess Pitho herself/ 
Pitho the goddess of eloquence  with all her sweet eloquence/ should have been able to bring them in mind/ being slow enough/ & to much unto all other works of charity besides/ to have pleasure to lash out so great richesse/ partly upon the making and partly upon the painting/ gilding/ or otherwise garnishing and decking of images.  
¶ Besides all this/ I say (which is a thing more to be sorrowed for) this vain honouring of images hath engendered such a confidence and trust in a great sort of men/ that those works which are in very deed good & godly/ laid clean a side: they have taken occasion to live a great deal the more at large and more licentiously/ because they are persuaded & in steadfast belief/ that with these works they have so gotten the favour of god/ that at all other sins & vyciouse living/ he doth wink and will not see them/ & as though having liberty granted to sin unpunished/ they might give themselves at large to all manner vices/ even as they list themselves. If this thing were not well enough known unto all men by experience: we could prove it with such manner examples & proofs/ that even he that were blind/ should perceive plainly/ that there hath not lightly any other more perilous mischief cropen into the church/ than this of honouring images.  
¶ Who is he than/ that doth not here somewhat smell and perceive the false wily crafts of our old enemy/ which hath never cessed to drive the world unto such madness/ that putting away the true honour of god/ men should receive and embrace this honour/ which maketh them to go the clean contrary way from god/ deceiving all manner men with the vain appearance & outward sight of images/ as though (god wots) men by them were put in remembrance of godly things/ when in very deed by them nothing else hath been brought in/ but an innumerable heap of all evils. Moreover/ that man/ whom heaven/ earth/ & whatsoever is contained in them/ & most specially man/ which is created to the image of god/ finally whom god himself/ the worker of all these things/ doth not waken & steer up to love him & praise him: no man/ unless he be madder than a man of Bedlam/ will believe that this man will be moved greatly with deed and unsensible images. If so many works of god/ if so many creatures/ no less profitable than marvelous/ which set the goodness of god before thine eyes/ can not inflame thee/ thou art doubtless to unsensible for to be admonished and stirred ever of unsensible images. The goodness of god shineth & appeareth in all his creatures. There is nothing/ but it expresseth god himself. All the world is full of things/ which do not cease to put us in remembrance of our duty/ that is to wit/ that we should continue to be unto other men/ as god is unto us/ & that we should resemble him by a certain endless goodness. But verily that this thing hath the less easily been brought to pass hitherto/ we may thank images for a great part thereof: for such expenses which ought to have been made upon poor needy folk (whom as being the very live images of god/ it was convenient to have succoured & made our friends with our liberality) we have wastefully bestowed upon stocks and stones. you see therefore that the true honour/ & that which only is accepted to god/ hath been by no other thing so much backed & hindered as it hath by the vain superstition of images: & that the devil by these crafts hath brought in the contempt of god/ the overthrowing of faith a more large liberty to do whatsoever one list unpunished/ false confidence in merits/ lothfulnesse to exercise charity towards our neighbours: briefly in exceeding great heap of all manner evils hath been brought in: & to make an end/ a window opened to all manner vice & sin: which thing although it might be easily proved by examples out of number: yet at this present time let one example of the kings of Israel suffice. For how many so ever of those kings th'history of the Bible doth number among wicked & ungodly persons/ the same kings it doth record to have been also idolaters & worshippers of images. on the other side again/ who soever are commended for their love and exercise of virtue & godliness: they would give evident testimony & witness by distroyenge & ridding images shortly out of the way/ that they were ruled by the holy ghost/ and could not but hate all manner things/ which are abominable in the sight of god.  
¶ And as for that which some men do feign/ that images are the books of lay men. (For so they say) it is not only a weak reason/ but also a foolish: as who should say/ that god/ of all most wisest/ and which is very wisdom itself/ either did not know these books/ or else through malice did withhold from his own people such manner books & monuments/ whereby they might be put in remembrance of godly things. Forsooth it is a wicked thing/ even ones to think/ that god (which according to his goodness towards us/ left none of those things unshowed/ & as they say/ pointed with his finger which might help to further & increase the knowledge of himself/ & to stir us up also to the love of himself) I can not tell of what evil will & hatred had kept this worshipping of images from his own people. For not only he did not teach the worshipping of images/ but also he did with express and plain words utterly forbid it/ as it appeareth evidently by the first law of all. Now what is more unreasonable and unlikely/ than if the use of images be so profitable/ as these men do feign it to be/ that god did nothing esteem them/ saying that in the mean season he had begun to tech his people/ being yet but young beginners / & having but small knowledge with so many outward things/ even as one should induce a child/ seeing also that he would his works and benefits to be openly known by so many wonderful miracles/ and by so manifold ceremonies, besides this/ did induce the people with holidays/ & other rites innumerable. Finally left nothing behind to the shadowing & fyguringe of himself largely unto them. I say/ how fortuned it/ if images be so profitable/ that god for all this insomoch did nothing esteem them that he would in no wise suffer them to be among his people. Sith than it is so/ that it was not lawful for the people/ which was yet rude and ignorant to have any manner images/ although the lord did by many other diverse ceremonies by little & little teach and fashion the same people. How much less shall it be lawful for us/ whom the truth succeeded in to the place of shadows/ hath now made free from outward ceremonies/ requiring non other honour or service of us/ than that which standeth in spirit and truth.  
¶ Let us therefore have images/ not of stone/ not of wood/ not graven/ or cast in any mould (all which god hath once for ever forbidden/ as well to us/ as to the jews) But let us rather consider the very word of god/ let us occupy and busy ourselves in it both night and day: Besides this/ let all the whole frame of this world be unto us amonument and token to put us in remembrance of god/ that whatsoever true godliness is remaining in us/ it may not by the works of men/ but by the works of god well & after a godly fashion consider/ inflame & kindle us to the praising & loving of him.  
¶ Now as touching to this reason/ that some men do make for to excuse the use of images/ because (as they say) after that god taking the nature of man upon him/ had vouchsafed to live among men/ and to be nailed fast to the cross/ and willed the knowledge of himself to be equal published and declared unto all men: there is no cause why it should not be lawful to use images/ but yet most specially of Christ crucified/ to th'intent that we might oftentimes be put in remembrance/ how by his death we have gotten redemption & salvation. Verily we do not deny/ whatsoever wholesome & profitable thing hath come to us by the death of Christ/ which he suffering when he was conversant among men/ reconciled mankind to his father: yet that notwithstanding the same Christ did plainly witness/ that his bodily presence was nothing profitable. 
joa. vi  It is the spirit (saith he) that quickeneth. It was therefore for our profit/ that he should bodily depart from us. 
Io. xvi  And for that cause after his resurrection he ascended up into heaven to the right hand of his father/ to th'end that he might carry us also up to the same place/ if it be so that we have risen with him by faith. 
Col. iij  Besides this/ when Paul/ according to the same sentence/ doth openly isaiah/ that he doth no lengre know Christ/ as touching the flesh: he signifieth that another manner of worshipping  required of us/ that is to wit/ a spiritual honour and such one/ which may effectually and strongly transform our hearts/ which thing sith it can not be done by the benefit & help of images/ let us say a due for ever to these tryfeling & unprofitable helps/ which are rather hynderers of true faith & godly living/ than monuments & tokens to put us in remembrance of godly things. It is undoubtedly stark madness to desire to be put in remembrance of the benefits of Christ by images/ when Christ himself ought to work the same in our minds/ which in us & all creatures worketh all things. Let us (I say) have this jesus nailed fast upon the cross/ set up before the eyes of our mind/ as oftentimes as he trieth us/ & layeth his cross upon us/ by patience of tribulations & adversity. Let Christ so possess & fill the breast of a christian man/ of whom he hath his name/ that their be no thing/ but it do put him in remembrance of his lord/ the creator & maker/ the governor/ and the saviour/ & preserver of all things. Wherefore so oftentimes as he looketh up towards the sky/ he can not choose but remember forthwith his saviour christ/ which reigneth above all heavens on the right hand of his father. As soon as he beholdeth the son/ by & by he thinketh upon Christ the son of righteousness/ & the light of the world/ which with his beams lighteneth the heart. When he seeth a man/ he remembreth that Christ was made man for our sake. If he do met● with a king or a prince/ anon Christ the king of kings/ and lord of lords/ is in his remembrance. When he heareth any preacher or teacher/ lo/ straight ways his mind is upon Christ the heavenly doctor and master: as the garment done upon the body doth the body both profit & honesty: even so doth a godly mind think that Christ is the very wedding garment/ whom all those persons have done on themselves/ how many soever have been baptized. A christian man never eateth or drinketh/ but forthwith he is put in remembrance that christ is the only and the very meat/ which feedeth and nourisheth us into eternal life. If at any time he doth occupy water/ forthwith it cometh to his mind/ that Christ is the fountain/ out of which we may draw drink against unsatiable thirst. briefly/ so oftentimes as he shall see either a sheep or a shepherd/ a gate/ a way/ a vynetree/ or a stone/ forthwith he conceiveth an image and similitude of his lord christ which willingly suffered himself to be slain & offered up for the reconciliation of the world/ which boasteth himself to be a good shepherd/ which is the way and the gate/ by which men go & enter in to heaven/ which witnesseth himself to be the true vynetre/ the cornerstone/ & set for a foundation. Finally/ if thou before uxed with adversity/ or else seest any other man to be in affliction & calamity: besides this/ if thou be troubled with passions & naughty affections & desires: forthwith (if there be any parcel of Christ in thee) set afore the eyes of thy mind/ both the death & the resurrection of Christ/ & steadfastly and deeply consider them/ by the means whereof thou mayst in such wise arm and fence thy mind with complete harness/ so sure and so full of most effectual consolations/ that thou shalt be able easily to abide and overcome whatsoever adversity shall fall unto the. So than if after this manner & fashion we would have lust and pleasure to learn Christ perfectly in all things/ & his works with a certain lively feeling and judgement of the mind/ which should transform & change us: without doubt the love of god should be marvelously augmented in us/ & we should also (as it were in a glass) see/ with what comeliness/ & after what manner & fashion the course of this life ought to be passed over & brought to an end/ which thing none images can ever be able to teach us. For these (whatsoever manerons they be) can not set before thine eyes any similitude of god: but rather with a vayne imagination when thou weenest that thou art warm with a certain hot love & desire/ to consider and think upon godly things: suddenly this heat & ferventness vanisheth away/ and it shall make the more negligent to all true works seemly for a christian man/ than ever thou wast before. We do therefore piteously deceive our own selves with this flying devotion/ as they call it. For when we have thought ourselves to be fed & full of the better things: we find by experience/ sooner than we would have thought/ that we have been fed with wind (as it is said in the proverb) and that we are empty and void of meat/ which doth nourish and make fat in virtue and godly living.  
¶ But as for these persons/ which trusting and bearing them selves bold upon the law of christian liberty/ do excuse images/ saying/ that for this cause they are not unlawful/ because we may use them lawfully at our own pleasure/ as well as we may other outward things/ & therefore that it is better that there be images of Christ than to have images of profane things: I would that these men should first learn/ that whatsoever images are honoured or may be honoured/ are not to be counted in the number of outward things/ & therefore they are used both to the injury of the divine majesty/ which only ought to be honoured/ & also to the labefactation & decay of the faith. There is no cause therefore why the consideration of christian liberty/ may suffer in any wise such manner images. For the liberty of a Christian man/ is not a licence to do what soever he list/ but it is rather a voluntary execution of virtuous works/ which are done by the motion of charity/ & not by the commandment and compulsion of the law.  
¶ Now as touching the objection of some men/ that there is no cause why it may not be lawful for us to use pictures & standing images. For likewise as wise men/ & those persons which have been sufficiently instructed in the true doctrine & faith of Christ/ are nothing offended nor do take any hurt by images: even so week persons/ and such as be not yet well skilled in godly things/ either when they have better instruction and are taught the truth/ shall be nothing hurt by the reason of images/ or if they be sturdy & such as will not be taught/ they shallbe no whit better/ though all images were clean taken away. So than neither for the week persons cause neither for their cause which are perfit/ is it necessary to take away images. Doubtless/ whosoever with such forked reasons do covet to defend & maintain images: they have not very well considered nor weighed the counsel and intent of Paul/ when he saith 
i Co. ix  All things are lawful for me: but all things are not expedient nor profitable. All things are lawful to me: but all things do not edify. And again in another place knowledge maketh a man proud/ but charity doth edify. 
i Co. 8  Also there is no knowledge in all men. And again: Take heed that your liberty be not an occasion of offence and hurt to them which are week. 
i Co. 8  We do not say/ nay verily: but that there is nothing/ which letteth Images to be had/ so that they be not worshipped. 
j Co. 8  We do grant also/ that carvers and painters craft/ are crafts both given by god/ and also lawful. But sith it is so that in churches every were/ images are honoured/ and namely roods. It is not possible though thou preach never so oft/ nor never so earnestly unto the people/ that images are not to be honoured: but that there will be some/ which will hold on still to put of their caps unto them or else to lout and make courtesy to them. For such is the strength of an old rooted custom/ and the devil again exerciseth and putteth forth his crafts & deceits so busily/ that they which be once snarled in his bonds/ will never refrain from worshipping of images, Now both the occasions and also the provocations & entice mentes of all such manner evils must needs be taken away/ if images were once put down. And albeit truth it is/ which they say commonly/ that where this vain persuasion of images is not plucked out of men's minds by the word of god/ there can not the same be taken away neither by putting down of images: yet is it not generally true/ so that we may think it to be truly said by all manner men indifferently/ as much by one as by another. For by wicked men you may well and truly say the same/ which continue always like to themselves/ & change not their mind/ whether thou dost with words make plain the abomination of images with words or else dost in very deed rid all images out quite of sight. But to them that are week/ & in whom there is remaining any/ be it never so little spark of godly love and reverence: it shall not be unprofitable nor in vain/ to witness and confirm their doctrine with their deed/ that is for to say/ after that thou hast described & painted images so as they ought to be with their own colours/ borrowed of the scripture/ than diligently to provide/ that the same also be rid out of men's sight. For by that deed week men shallbe confirmed/ as in other things/ so likewise in this. For thy teaching shallbe all in vain \ unless the example of thy deed do forthwith follow/ which shall cause thy doctrine to be of strength and authority. Paul doubtless thought it not sufficient that the Corinthians knew 
j Co. 8  an idol to be nothing: but he would also that the same people should in any wise abstain from eating of the meats offered to idols/ and that for the week persons sake/ to whom full knowledge of such manner things was not yet given. Therefore he bad the Corinthyans' to confirm and fortify this doctrine with the authority of their deed/ and to refrain not only from eating of the flesh offered up in sacrifice to idols: but also from all manner things that might appear evil/ or any manner way might offend week persons.  

i Co. 9  For albeit he gave them leave to eat all manner flesh/ even that also which was offered to Idols/ if it were sold in the flesh market: yet in the churches where they were offered up to idols/ he would in no wise grant them liberty to eat such meats.  
Even like wise do we judge/ that it is to be thought of images/ which likewise/ as peradventure some man may have at home within his own house/ so that it be done without offending of his neighbour: even so the use of them in churches or in other places/ where either they may be worshipped or offend & hurt their neighbour is no wise longer to be suffered.  
Paul doubtless had liefer never eat flesh in all his life/ than to give his brother occasion to be offended: 
i Co. 8  And shall we all careless wink at so many occasions both of offensions and also of idolatry. 
Mat. v  If Christ doth bid the eye to be plucked out of the heed/ which is an obstacle & impediment to us: how much more than ought pictures and images to be plucked out of churches/ by which we do not only offend week parsons/ but also do set forth our religion to be scorned & evil spoken of among the Turks & Jews which do convince us/ that in this behalf we do against the principal points of the christian faith. Would god that with this superstition & vain honouring of images we did not stop & keep away a great meinie both of the jews and also of the Turks/ from receiving and taking of the christian faith upon them.  
¶ Now/ if any man will object that for the abuse (which peradventure no man will deny) images are not altogether to be taken a-away (for else the souper of the lord / and baptism/ with many other things/ which are encumbered with diverse abuses/ aught also in like manner to be abrogated) this answer we do make unto him: That christian men should not wink at any abuse/ & therefore whatsoever is brought into the church/ contrary to scripture/ it is to be amended/ & to be tried by the squire & rule of god's word/ if any thing doth not agree with it/ it is to be cut away/ with all speed that may be. And only that thing/ which is right/ which is wholesome/ is to be restored to his own place/ and taken in his own place/ specially in the souper of the lord/ in baptism/ & other things also which have been instituted by the lord. But images are all manner ways to be taken away/ not only for the abuses/ but much more for the word of god/ to which they are plain contrary and repugnant. For we can not imagine any manner utility/ which may be said to have come by the reason of images. On the other side/ that the superstition of images doth draw with it an heap of all evils: we have here tofore declared.  
¶ To make short/ god never for bad any of those things/ whereof any commodity or profit might rise: but rather whatsoever thing is profitable/ and may make us better/ he taught full largely/ as witnesseth Paul very evidently ii Timoth. iii.  
¶ But if any foolish wise man doth think/ that images are therefore not to be taken away/ because he feareth that those weak persons/ which now superstitiously do worship/ images/ would be offended with the putting down of images: this man doubtless/ whiles he goth about to avoid from the smoke (as it is said in the proverb) is fallen into the flaming fire. For whiles he feareth to offend desperate persons: with hurtful offensions of images/ he backeth and hindereth better men which have begun to run the way of the lord without any turning again.  
Who so ever doth this/ shall be guilty of that crime/ of which Paul accuseth Peter/ in the epistle to the Galatyans. 
Gala 2  For Peter whiles he was afraid to offend certain jews of Jerusalem at antioch/ and for that cause would not use the liberty of eating all manner meats/ as he was wont to do before: Paul with stood him to his face in the presence of the whole multitude/ because he walked not the right way/ according to the truth of the gospel. For as much as was in him with his unwise desire to avoid offending of the jews/ he feebled the right faith/ & also nourished the incredulity and unbelief of them/ whom he studied to please in the mean season. briefly he did nothing else/ than whiles he went about unwisely to avoid one jeopardy/ he cast himself into twain. Doubtless after this manner to desire to avoid occasions of offensions/ is the full cause of offensions. And would god it were not of so great strength as it is/ among very many men now in these days. For a man shall see very many men which because they would imagine some honest cloak and colour of their unbelief/ do feign themselves both to do & also to eschew very many things/ lest they might give any man occasion to be offended: when in very deed, they do it rather forcause to keep the cross of Christ from themselves. For with this feigned desire to win certain curable persons/ they shift well for themselves/ that they may neither have the evil will of desperate persons/ neither any displeasure or hurt done unto them by the same▪ We do not deny verily/ that such manner of doctrine & living is most to be embraced & followed/ which is an obstacle or letting so no man/ which doth purposely anger no man/ which doth turn no man's mind away from the truth: yet nevertheless diligence ought to be given in the mean season lustily/ that none of those things be left of/ whereby the glory of god and the health of our neighbours/ may be furthered & increased. Christ himself is the stone of offensyon/ the saviour of death to death/ unto them which are foreordeyned to life.  
¶ After that we ourselves do know the will & pleasure of the lord: we must diligently labour that other men also may like and praise the same/ & that other men also may have lust and pleasure to confirm themselves unto the same/ if we can not obtain this/ than ought we rather to forsake father & mother/ & all our goods: ye/ moreover to renounce our own selves/ than to resist or grudge against the will & pleasure of god But most commonly we see it come to pass/ that a great part of men have liefer both to get & to maintain and keep the favour of men with the minisshement of god's honour: albeit yet it were better to win both the favour of god/ and also of men/ with honest manners/ and honest living/ and with ready desire & will to do good unto all men/ if we would begin this manner of winning the favour of men and in other things would live in this world faultless/ as near as we could/ doubtless there should be no man so partial in judgement/ but he would by and by gather in mind/ that it was neither presumptuously nor without good cause done of us that we have banished pictures and images clean out of churches. But whereto should we make many words/ sith it is evident enough now/ that images do minissh the true honour of god and that it is not possible but that week men be greatly offended/ and do take moche hurt by them. For they I mean week persons would pass little upon the taking away of images/ if they were taught plainly/ for what consideration and skill they were taken away. On the otherside/ if they be not taken away/ forthwith they conceive an opinion/ as though it were not lawful to put them away. Now as for obstinate and uncurable persons/ not only we can not with saving images bring them to goodness: but also with our sufferance and slackness we shall confirm and establish them the more in idolatry.  
¶ briefly/ if thou haste so great desire and love to win many men to thy lord: order thy life so that other men may in very deed see experience & proof/ that Christ is alive in thee/ and that all thy deeds and sayings do breath and savour of him. Without doubt/ if thou wilt order thyself in this wise/ thou shalt cause even wicked men also/ that they can not choose/ but at the lest wise closely in their hearts confess (their conscience driving them thereunto) that thou wast not only moved/ but also compelled by the zeal of god to put away images. And though in the mean season/ many things be wanting in us: yet that notwithstanding we ought to be nevertheless diligent/ to provide that all such manner things be put away/ which soever are repugnant to the word of god.  
Let us take no thought for any manner thing/ which may cast us out any manner way of the favour of men: & let us go straight forth/ and take the next way to fulfil the rule of a Christian man's life. for a true Christian man/ although he doth in many things acknowledge himself to be a sinner (as he is in very deed) yet doth he neither allow nor excuse any manner thing which doth minish or deface the honour of his lord & master christ  
¶ Of the abuse of images we have spoken somewhat here tofore. But if any man do somewhat diligently consider & way the matter/ he shall perceive undoubtedly/ that images are fallen into a far greater abuse among Christian men/ than ever was among any heathen men. Images have given answers with us/ they have wept/ one of them hath been thought more holy and of more power than another. One more lovely & more gracious than another/ a man shall find some/ which in a certain place have showed forth their power in working of miracles/ when they have been translated & removed into another place/ they have cessed to do the same. Of the image at Lauretum/ and diverse other/ sith the matter is known will enough: we need not to say any thing at all. And I pray you/ how moche richesse in the mean season hath this superstition of images gathered together/ not with out plenteous occasion of offensions: which said riches the gluttony & pomp of a sort of unthrifty idle belies hath destroyed & wastefully consumed. In as much therefore/ as true/ full/ & perfit faith can not suffer so great abhominatyon/ & sith it can not be plucked up by the roots with the word alone (For with the goodly & glorious appearance of holiness/ and also by the reason of long custom and continuance/ it hath gotten so great authority & estimation to itself) it is to be put away by the deed self. And whereto needeth it to suffer those things among christian men/ which as they can not but engender evils out of number/ so can they cause no hope nor looking of any manner profit to come by them unto any man. It did become us christian men most of all to be moved & stirred with the word of god/ which doth so plainly and so expressly forbid all manner of images. Whatsoever is red concerning images in the law/ in the prophets/ in the Psalms doth moche more rightefully appertain unto us/ which are taught by Christ/ that god is to be worshipped in spirit and truth/ and that Christ also is not to be honoured in Images of wood/ of stone/ or of silver: but that he is to be worshipped rather sitting on the right hand of his father/ and that all the membres of the said Christ/ that is to wit/ our neighbours are to be focoured with deeds of charity.  
¶ And these few things among many/ it hath liked us to borrow of the scriptures against pictures and images/ which scriptures alone/ a christian man hath regard unto/ as unto the shoot anchor/ in all things/ both which are to be desired/ and also which are to be eschewed. But yet because it can not be but pleasure and comfort to the same Christian man/ whatsoever either doctrine or examples he shall find in the saints of god/ which is consonant and agreeing to the scriptures: we have thought it expedient to bring forth a few things of the wrytyngis of the father's/ by which the godly reder shall easily perceive/ that the apostles/ martyrs/ and all the best learned & most ancient fathers taught the same thing/ which is ordained & commanded by the word of god/ until such time as by the Gothyans & the Vandalyanes'/ the christian faith and the more pure knowledge of the truth began to be greatly minished and brought in decay. For in the time of saint Hieronymie/ & certain years after him/ we do not read/ that any bishop being of wise judgement/ did suffer pictures or images in the churches of christian men. Of which thing Epiphanius/ the most holy bishop of Salamine/ in the isle of Cyprus showeth an evident example in his epistle to johan the bishop of Jerusalem/ which epistle saint Hieronyme translated into latin. For thus he writeth: 
Epiphanius.  when we went together to the holy place which is called bethel/ to make a collection there for poor people with thee/ according to the custom and manner of the church: and I was come unto the village which is called Anablatha/ & as I passed by/ did see a burning lamp/ & I had asked what place it was/ and had learned that it was a church/ and had entered into it to pray: I did find there a veil hanging in the church doors/ coloured and painted/ & having as it were the image of Christ/ or of some saint (For I do not well remember whose image it was) I say when I had seen that in the church of Christ/ theridamas did hang the image of a man against the authority of the scriptures: I did cut it/ & gave counsel rather to the keepers of that place/ that they should wind some poor man that were deed/ & bury him in it. And they again grudging/ said by me: If he had minded to cut it/ it was reason & right that he should give another veil and change this/ which thing when I had heard/ I promised that I would give one/ and send it forth with. Howbeit I deferred the sending of it somewhat the longer/ by the reason that I intended for to send a very good vail in the stead of it/ & I thought that I should have had one sent unto me out of Cyprus. Now I have sent such one as I could get/ & I pray you/ that you will bid the priests of that same place/ to receive this veil of the bringer/ which we have sent/ and afterwards to command/ that no more such manner veils/ which are contrary to our religion/ be hangen up in the church of Christ.  
Lo/ here the sentence of the most virtuous bishop/ in which he giveth judgement by express and plain words/ that it is against scripture & our religion/ that images of christ are had in the churches of christian men/ whereof we may gather evidently that in this matter/ both Jerome & also other bishops were of the same mind that Epiphanius was of. herefore Eusebius 
Eusebius  also rehearseth/ as a strange & an unwont thing/ that in Caesarea Philippi (in which city the woman was borne/ whom Christ healed from the flux of blood) He did see two images of brass/ the one of the woman/ tother of christ our saviour/ which images yet were set up at church doors/ not in the church self/ as the same Eusebius recordeth. And at the last/ he saith thus: It is no marvel if those persons of the gentiles which did believe/ were seen for such benefits as they had received of the saviour/ to offer as you would say/ such a manner reward or recompense/ sith it is so that we do see images & tables of the apostles Peter & Paul/ & also of Christ our saviour to be carven and painted/ even these days also we have seen moreover old images of them kept of certain persons/ which thing me think is observed/ according to the custom of the gentiles/ without any difference/ because they are wont in such wise to honour them/ whom they thought worthy of honour. For that the arms or images of old men are reserved & kept for a remembrance to them that shall come after: it is a sign & token both of their honour/ & also of these men's love towards them. 
Li. seven. ca 14.  Thus saith Eusebius in the ecclesiastical histori.  
¶ Hereof we do easily perceive/ that the images which Eusebius did see/ were set up/ not within the churches/ but at the church doors. Again/ not to th'intent that they should be honoured/ but rather that they should be a testimony & record how great honour they were to be judged worthy of/ whose images were reserved & kept: all which things nevertheless/ Eusebius doth not hide/ to have taken their beginning of the gentiles and heathen people. But what think you that he would have said/ if he had seen images set up in churches and no less worshipped of christian men/ than ever they were of any gentiles/ which thing (a lack for petty) it is undoubted both to have be done: ye/ & to be done even now at these days also. Of these things therefore we may gather what is the cause/ why the old fathers did write nothing against such manner of images. For there was no man at that time/ which did so much as one's dream/ that ever so great a multitude of images should creep into churches/ as hath cropen in/ for as moche as they knew it to be forbidden with so open & evident oracles & testimonies of the scripture. But against the images of the gentiles/ a man shall find many things written by the fathers very cunningly & eloquently/ because the superstition of them did reign every where even at the same time/ in which those holy men were living. yea/ & was defended of the gentiles with the same weapons/ with which both in our time/ & also in the time of our father's/ certain christian men have gone about to defend and maintain their images. Whatsoever thing Lactantyus wrote against the idols of the gentiles/ we may by very good right apply the same against our images: all beit in his time (as we have said) they were not yet used among christian men. 
Lactantiꝰ  Among many places it liketh me at this time to allege one. 
Lib. ij, cap, ij.  For thus he demandeth of the gentiles: If you do therefore fear your god's/ because you do judge them to be in heaven: why do you not than lift up your eyes in to heaven? why do you rather look to walls/ to stocks/ & stones: than to that place/ where you do believe that they be? This same question in like manner may we demand of our superstityouse christian men: If they do believe that god & saints are in heaven: why do they not rather lift up their eyes to that place/ than to the deed images? But let us here also Athanase/ writing in this wise against the gentles. 
Athanasius,  Let them say (I beseech you) how or after what manner god is known by images: whether is it by the matter & stuff put round about them: or else is it by the shape and fashion brought in to the stuff? If it be for the stuff of the images that he is known/ than what needeth any shape or fashion to be brought in by the workman? & why did not god appear as well by all manner of stuff/ before that any images were made: sith all things do witness his glory. But if the shape and fashion brought into the stuff/ be the cause of the knowledge of god: what needeth than any painting/ or any other stuff at all? and why is not god known rather by the very live creatures/ whose shapes or images? for doubtless the glori of god should be more clearly & evidently known/ if it were showed by the live creatures both reasonable & unreasonable/ than by deed & unmovable creatures. Therefore when you do grave or paint images/ for the intent to have understanding & knowledge of god: forsooth you do an unworthy & an unmeet thing. etc. Now Athanasius would never have purposed in his mind/ to write any such manner thing against the gentiles/ if he had seen the christian men of his time/ entangled and wrapped in such superstition of images/ as we do see a great part of the world to be piteously snarled now in our time: but he would rather have exercised his pen against christenmen/ if they had been like our christian men now adays. But nothing letteth/ but that we may very accordingly apply the same things against our superstitious christian men: for they pretend the same cause of having images/ with which Athanasius rehearseth/ that the gentiles were moved/ that is to wit/ that by images they may be put in remembrance of god: which thing/ sith the creatures of god (whether we do consider the stuff or the shape & fashion of them) may do much more strongly (as Athanasius judgeth full well) there is no need that we should run unto the works of men/ which do represent but only I wots not what false image unto us. For whom soever trees/ stones/ silver/ gold/ & other stuff/ whereof images are made/ finally whom the sight of man/ to whom god hath given life & reason/ can not stir nor put in remembrance of god: surely images shall not stir up that man with any fruit or profit: for they (as Origen writeth against Selsus) do rather pluck away the memory of man from god/ & do turn the eyes of the mind bacwardes/ to behold & consider earthly things. For every man knoweth/ that the more near that one thing resembleth another in nature and propriety/ so much the more strongly it doth renew the remembrance in us of that thing/ to whom it is like. For trees or stones do more surely and lively put us in remembrance of god/ when they are considered of us/ having their own natural shape & fashion/ so as they were first created of god: than when by the work and craft of men being beryved of their own natural shape/ they do express & resemble unto us the image and likeness of man/ or of any other thing. For sooner shall the remembrance come to thy mind of the Carver or Painter/ whose workmanship thou dost marvel at/ than the remembrance of god/ the creator & maker of all things. It is therefore nothing else but a pure disobeyed of the devil/ which calleth us from the praising and chartable loving of the live images of god/ unto deed images of wood or stone/ which some man a foolish counterfaiter of god/ hath folysshlye carnen or painted. We could also allege many other testimonies out of the writings of the fathers: but it should be all in vain/ to recite any more to him which is not moved with these/ which we have all ready rehearsed.  
¶ Here we have thought it very expedient & necessary to declare & make plain/ according to the truth of histories/ when/ & by what beginners images began to come up among Christian men: & who again on the other side did their endeavour to put them down/ and with how moche business/ & how great jeopardy/ good & well disposed men have attempted this thing until the church was brought in to this present condition & state of things falling still apece to worse and worse. Undoubtedly the laws as well of the christian emperors/ as of the christian counsels/ made against images/ came than first forth when through the slothfulness & negligence of bishops & their vain curious desire to win the favour of god/ not only images & pictures crept into the churches/ but also (which is wont commonly to chance) they began to be worshipped of the people. We read that Serenus/ the bishop of Massilia 
Serenus bishop of Massilia, / a very holy man/ was so displeased & took it so grievously (as meet was) that images were set up in churches: that he did cast down all the images at one's which were in his church/ did break them/ & at the last did also burn them. We do not deny/ but that this deed of Serenus was sore rebuked of Gregory/ which was called Gregorius magnus 
Gregorius magnus, / & that the saide Serenus was admonished & counseled of the said Gregori/ that he should not forbid or let images to be had: but that he should teach the honouring of them in any wise to be avoided. But what other thing should the standredberer of religion and virtue falling in decay/ do in this matter/ as well as in many other? For about that time the church of Rome began to threaten/ and give likelihood of great ruin of the faith afterwards to follow.  
¶ But among the Greeks/ Leo th'emperor/ the iii 
Leo Emperor of the Greeks.  of that name/ a man both well learned/ and also virtuous and godly (he reigned in the year of our lord vii C. lxxxiiii) destroyed all images universally/ & commanded Gregori the iii of that name by his letters/ that he should do the same thing likewise at Rome. 
Gregory the third  But this Gregory not only refused to be obedient to the emperors commandment/ but also at Ravenna was the author & beginner of sedition/ to which city he called a certain meinie of bishops & made a counsel/ in which he decreed against th'emperors commandment/ that images ought to be had in moche more honour/ than ever they were before.  
And to the intent that he might the more boldly institute this thing against th'emperor without any punishment: not very long before/ he had gone about traitorously to forsake th'emperor/ and to fall unto the part of the french king. After the death of Leo/ Constantyne his son/ the fifth of that name/ willing to confirm his father's commandment & decree/ called together all the learned men and bishops/ out of all Grece land/ being in number. 
Constantin the. v  CCC.xxx. which comparing the scriptures to the reasons of the counsel/ which we spoke of before/ called by Gregory: determined with one consent That it is not lawful to them which by christ do believe in god/ to have any images/ either of the creator/ or the creatures to honour them: but rather of the jeopardies of offensions/ that they were all to be taken away at ones. So to the beginning of Leo/ Constantyne his son/ and all his successors did cleave & abide by it: until such time/ that the cruel woman Hirene 
Hiren.  went about that horrible and exceeding wicked tragedy/ whereof we shall speak/ not long hereafter. But the decrees of that wicked woman/ were virtuously abrogated by Constantine'S son/ the sixth of that name. There cometh now happily to my mind/ the decree of Theodosius & Valens which Petrus Crinitus/ a man that had read many things/ doth recite in the ix book/ De honesta disciplina. His own very words I shall faithfully & truly rehearse.  
Valens & Theodosius the noble emperors wrote to the officer called Prefectus pretorius: 
The decree of Theodosius and Valens.  Forasmoch as our diligent study & care is/ in all things to maintain & uphold the faith & honour of god: we forbidden any manner man to grave or make the image of christ our saviour of stone/ of would/ or of any other stuff/ or else to paint the same with colours. yea/ and wheresoever any such image be found/ we command that it be taken away/ and they sore punished/ who so ever shall attempt any thing contrary to our decrees and commandment/ in which thing if any man do require an author: let him read the decrees and commandements of Emperors/ which have been collected and gathered by a satire of the right cunning men Trybunianus/ Basylydes/ Theophilus/ Dioscorus/ and other at the commandment of the most noble Emperor Justinian.  
Thus far saith Crinitus:  
It is therefore evident and manifest/ that themperors also which were before the time of Leo/ did diligently provide/ that the superstition of Images should not by any manner means pollute and defile the churches of Christian men. 
Pontius paulinus bishop of Nola the first causer that images were painted.  The first of all other (as far as we can gather of histories) which did cause images to be painted in churches: was Pontius Paulinus bishop of Nola/ about the year of our lord ecccls. For he solemnizing yearly the birth day of Saint Felix/ was wont to make a great and a costly fest unto the church/ and to th'intent that they which sat at the said fest/ should be the sooner and more easily provoked to temperance/ & to the consideration of godly things: he painted on the church walls/ images of the histores of the old testament/ that they should have somewhat also where with they might feed/ and delight their eyes fruitfully. Afore this Paulinus/ you shall not lightly find/ that any such thing was attempted by any man/ at the lest wise/ being of any famous memory. For in such wise by little & little/ this superstition must needs creep in: likewise as other things did/ which have corrupted the purity & prefection of the church. Now who is he/ that doth not perceive and see/ that Paulynus did two manner ways offend. for first against the commandment of saint Paul/ he was bold/ & took upon himself to make open feasts in the church. And (which again was as great an offence/ and such as can not be excused) he began with images to exhort men unto the love & exercising of temperance: when he being a christian man/ aught rather to have gone about to do the same with wholesome doctrine and good example. Wherefore it doth evidently appear that this bishop did in no wise begin that thing of a pure godly spirit: but if a man do well consider & way every thing/ he shall find/ that with the same spirit/ that is to wit most reckless/ & despising of godly things/ other men also have taken upon them to defend imagis. For the pope's & bishops (I wots not whether through evil will or else through a certain pride) began with tooth & nail to defend the use/ or rather the abuse of images against the greek emperors: until such time as by the labour & help of Hyrenes 
Herene empress  (which after the decease of Leo her husband had the rule & governance of th'empire many years) a counsel was assembled at Nice/ in which counsel she caused to be abrogated & dysanulled/ whatsoever was before decreed by constantine/ concerning the putting away of images. Neither could this wickedness suffice & content her mind: but she did cause the body of Constantyne to be digged up again out of the ground to be brent to ashes/ & last of all to be thrown into the see.  
¶ This very same Hyrene/ after that she was by her son deposed from her tyrannous empire/ left nothing unassaid nor never rested until by abominable & traitorous crafts/ she won again th'empire unto herself: which thing when she had brought to pass/ according to her own mind/ she did cast her son in to prison/ plucked out his eyes/ & in conclusion slew him also. But when she feared that her tyranny should not continue nor last long she made labours (the pope of Rome being broker & spokesman) to be married unto Charles the great/ otherwise called charlemain/ king of France: & for this cause she gave licence to the bishop of Rome to translate the crown of th'empire of Rome unto Charles/ hoping verily that her own tyranny should be safe/ if by translating th'empire of the Greeks traytourously unto the frenchemen / she did bind/ not only Charles/ but also the bishop of Rome/ & make them her friends with this great benefit.  
¶ But when Nicephorus, 
Nicephorus.  which than was captain of the army of the Greeks perceived these traitorous deceits/ forthwith in all hast he did cast Hirene into prison/ as she had deserved/ in which she made a wretched end/ & changed this life with death/ worthy & meet for such goodly actis as she had done. 
O cruel woman,  This same Hirene which digged up the deed body of her father in law/ & brent it. Which put out her own sons eyes/ & slew him in prison: which betrayed th'emperor of the Greeks: & this same bishop/ the counsellor & helper of the most wicked & ungracious woman's purposes & enforcements: which bishop took away from the right & lawful emperor his empire/ & did put in another into th'empire whom it pleased himself: but yet upon this condition/ that he himself should have Rome/ & Italy for his part: This worshipful couple (Isai) advanced images unto this estimation & hononour. For whatsoever images or pictures are in estimation: they may not without good cause thank these ii for it/ as first beginners. Howbeit/ the successors also of Charles/ did afterwards their diligent endeavour to maintain & uphold these abominations: lest the foundation & ground work of idolatry/ which Charles had laid/ should have lacked building to garnish it full of all impiety & wickedness. Howbeit those men in times past/ did never then pollute & defile temples & churches with so many images/ & showing so manifest appearance of idolatry (which thing we may perceive & see even yet by those which they builded) as have been set up everiwher in these last. C. years/ to the occasion of most vain honour: which honour to th'intent to make it the more accepted with false & lying wonders he stirred up & moved suꝑstitiouse persons in every place/ to begin pilgrimages to such images/ to their great hindrance/ both of gods/ & of faith & godliness, For (I pray you) tell me what other thing shall a man find in such manner churches of the blessed virgin: than certain filthy & smoky images? For god (such is his exceeding goodness) lest any occasion of idolatry should be left unto men: he would that the body of the blessed virgin should not be known Likewise as he did by the body of Moses. We will say nothing here of the images of saint Anne/ of saints/ nor of the images of Angels: which men with like superstition/ have begun to set up wel-nere in every corner/ & to worship them. And (which is as great a foolishness as may be) when there are so many images oftentimes in one church: to one they do give I wots not what power of working miracles/ to the great hindrance & contempt of all the residue. briefly/ so great is the vanity of images that though in very deed they could put us in remembrance of god: yet nevertheless for diverse occasions of offensions & idolatry/ it were expedient & necessari to have them taken away in all the hast/ according to the example of Esechias the most holy king/ which did cast down & break the brazen serpent/ which was set up by the commandment of god: when he had perceived that it was worshipped contrary to the commandment of god.  
These things/ which we have hitherto recited/ if he that favoureth the glori of Christ/ will diligently way & consider in his mind he shall undoubtedly perceive/ that whatsoever images are honoured in churches/ or any manner way may be honoured: neither ought/ neither may be suffered among christian men/ unless we will do against the manifest precept of god/ & despise & set at nought both the faith and also the examples of the apostles martyrs/ and also of holy fathers. Finally except we can find in our heart in the stead of the laws/ which have been made both by christian emperors/ & also councils to receive the traditions of the bishop of Rome/ & of the most wicked woman/ whose delight & pleasure both of them/ was in traison/ robberies/ & continual study to divide & destroy the  
¶ Finally as concerning (empire, the taking down & putting away of altres/ the which have known the wicked abusions of the mass/ may & will be soon satisfied & contented without any great business/ they which do not know/ can not be pacified with much business: unless they be taught first/ how great abomination the mass is in the sight of god. Therefore this one thing we desire to be considered of them that fere & dread god/ in what manner & forwhat end & intent/ christ our saviour did institute his holy souper Truly to th'intent/ that this disciples (that is to say/ they which will live accordingly to his doctrine and commandment) assembling together/ should take that mystical breed & mystical drink in comen/ & everyone put other in remembrance of that incomparable charity of christ/ by which he suffered doth for their salvation: & by the reason thereof/ their faith & trust in god being increased/ should be inflamed both with the hatred of sins/ & also with love of all virtues/ professing themselves to be one body & one breed in Christ. By this means only/ holy men are nourished with christ the meat of life. Now compare unto these things/ that which is done commonly in masses. Masses most specially are done for the belies sake: or else at the leastwise to purchase some merit afore god/ which thing even itself alone/ although all this business were commanded by god/ should yet make it abominable to god. Besides this/ there are said & done so many things/ which do turn away our minds from christ which reigneth in heaven/ unto the work of the priest. The congregation heareth no doctrine or exhortation in their mother tongue/ that they might be edified thereby. There is no communion had/ although the words which the priest rehearseth do make mention of it. And whiles the priest alone doth receive the breed & the cup of the lord: there is not/ as Paul saith/ the supper of the lord represented. There are said also many things which are plain repugnant to the scripture: for they do teach to trust unto the merits & intercession of saints. And (which thing is most highly to be abhorred) where as the oblation of Christ (by which only being made upon the cross/ we are assoiled & sanctified for ever more) ought to be preached: The priest boasteth/ that as oftentimes as he doth his mass/ so oftentimes he doth offer Christ to his father/ and therefore doth by it obtain the putting away of all evils/ & a hope of all good things to them only/ which by giving any thing to the priest do make themselves partakers of the mass/ by the/ reason whereof it is come to pass/ that so many men/ all care of innocency laid apart/ do hope that heaven shallbe opened unto them/ even by masses alone. Whosoever acknowledgeth the lord jesus as our only saviour & sanctyfyer/ if he do consider these things diligently/ & with the same do compare those things/ which our lord both said & did: and besides that/ did betake to us for to be reiterated/ & oftentimes put in use: he shall easily perceive & see/ that there was never any superstition in times past/ which had in itself so great impiety & wickedness/ so great contempt of god/ so great destruction of all virtues/ as hath the mass/ so as it hath been used to be had now these certain years. And hereof when he knoweth/ that nothing is so much to be hated & abhorred of christian men: he shall perceive that all remembrance of it is utterly to be taken away: & therefore that the altars/ which were the forgers of such idolatry/ & in deed the rich wives of priests but very hurtful to all christian people were in no wise to be suffered of that governor & ruler/ which principally intended to execute his office to the honour & pleasure of christ. Let christian men know the truth of the matter/ & than afterwards let them  
Last of all/ this thing also (judge. is to be observed in this matter/ though never so great offensions & occasions of evils come through pictures & images/ that yet for all that/ it is not lawful for any man but the head office & ruler to cast them out/ namely out of open & comen places. For in asmuch as they are outward things/ no man ought to take upon him more power over them than the condition & state of every man shall require/ that it is to wit/ that every man privately banish them out of his own mind/ rejecting the foolish estimation of them. Now to an householder it belongeth/ according to the example of james the patriarch 
james the patriarch. / to cleanse & rid his house of them. But to cast them out of churches & comen places/ is the duty of the hedofficer & governor/ which duty (thank be to Christ) our governor hath known/ & hath executed with christian gravity. And one thing is to be eschewed in this business/ likewise as in all other/ which it belongeth to christian men's charge for to do (& it is the counsel of. S. Paul) that we do not betray & set forth our good to the evil words of men: & that the thing which was instituted to the health and salvation of many men/ be not an occasion of hurt to any man. Wherefore if any man in destroying of images/ should do any thing presumputously/ outrageously/ & past the measure of charity/ he should bind himself by so much to the more grievous sine/ by how much the thing is more holy/ in which he followeth his own sensual lust/ & the office ought (not without good cause) to punish him for brekinge of love & charity. Also it ought not to be ascribed to any outrageousness/ though unsensible images be not so softly & so tenderly handled/ as certain men (through a foolish imagination/ as though with the figure & similitude of man/ they had also man's wits & reason) are wont to have compassion/ and to sorrow somewhat when they are broken. For if we were disposed to take away images/ after such manner and fashion as scripture teacheth and commandeth/ which fashion doubtless must needs be best: we ought to break them/ yea/ and that all to powder/ that they might never be made whole again/ nor be restored into so wicked an use in which we ought not to have so greatly regarded the labour & craft of man/ sith it is our duty to offer even our own selves also to the cross/ and to all manner affliction/ rather than to be willing to give occasion of falling to any man that walketh in the way of virtue and godliness. And would god there were in all men as much care and diligence to make moche of/ and to beware of offending or hurting the very live images/ which god himself hath made to his own likeness: as we do see to be in very many men/ that those deed & dumb images should not be hardly/ nor unreverently entreated. To conlude shortly to pluck down images and pictures/ and to rid them quite out of churches/ is an holy thing/ and aught to be begun according to the commandment of god, It is convenient therefore and meet/ that it be performed and fulfilled in such wise/ that it may be accepted and allowed of all mighty god. That is to wit/ that they be so taken away/ that there be no whit of them remaining/ namely to like use/ and also that yet nevertheless/ nothing be done pnsumptuousely/ nor outragyousely/ nothing that may give any man good cause to be troubled: but that all things be done charitably/ of pure and perfit love/ and desire to do profit to all men. And after this fashion god grant that his people may be delivered from idols and images/ throughout the whole world/ from the tone end to the t'other.  
AMEN.   

¶ Printed for W. Martial. With the Kings most gracious privilege.