¶ A treatise declaring & showing divers causes taken out of the holy scripturis/ of the sentences of holy fathers, & of the decrees of devout Emperors, that pictures & other images which were wont to be worshipped/ are in no wise to be suffered in the temples or churches of Christian men. By the which treatise the reader that is indifferent, shall see and perceive, how good and godly a deed it was of the senators of Argentine, that of late days they caused all the images with their auters to be clean taken out of their churches.  
¶ The authors of this little treatise are the open preachers of Argtenyne.  
I doubt not but some popish doctor or peevish proctor will grunt at this treatise/ but yet first read and than judge.   

The preface.  
¶ All the whole company of them which at argentine do preach & teach Christ/ unto the good and godly readers do wish grace.  
Because our most noble & also most godly Senators did right well perceive & see/ that the slanderous occasions & manifold evils/ which hitherto have been ministered 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/ ordained/ and gave forth a commandment/ that whatsoever picture or images had been wont to be worshipped in holy places should both they and their altars be clean taken away/ & avoided out of sight. 
Every plantation that my heavenly father hath not planted/ shallbe extirped & plucked up by the root. mat. 15  Because four years ago they had abrogated & taken away private masses: And a year ago four comen and open masses/ for first consolation and deliberation of more pure ceremonies to be brought in to their places.  

where shall Monks ● freers/ canons/ nuns/ hermits/ & recluses become?  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 persons/ which could not yet see/ how great abusion/ impiety & wickedness is in masses/ had saved the residue of masses. & 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 saying that there be 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 be not a few/ which shall account this deed of our common we'll/ to be a foolish and 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 and 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/ would follow & execute in like manner. Therefore we pray and beseech all those/ whosoever can not yet like nor a low this our example (which thing it is no marvel though it happen to many men/ if a man consider which things have everywhere gotten strength among Christian men) that they will vouchsafe to read this short & little treatise to the end and intent/ which first was made in our maternal tongue/ & than by our most well-beloved brother james Bedrote/ was translated into Latin/ and now at the last in to english. But let them first before they begin to read/ call for the spirit of Christ/ which only leadeth into all verity & truth and that done/ let them than give sentence of us: 
Io. 16.  Christ the saviour of mankind/ grant to all those which bear his name/ grace to reject and cast away all such things/ which do alienate and 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. 
Io. 4.  Amen.   

¶ That images nor pictures which have been wont to be worshipped are not to be suffered in the churches of Christian men.  
ALbeit/ there are very many just 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 in my sight. 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/ punysshinge 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 commandment.  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 ii commandment.  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. Mat. ●  For Christ came not to break the law: but to fulfil it first of any man. Now in veri 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 aveylable & 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 ceremonies of the law of Moses. 
Deu 7  As for example it was god will & commandment/ that the Jews should live together by themselves/ abstaining from companyeng & dealing with the gentiles (for he did not yet vouchsafe that the gentiles should have knowledge of his doctrine) to the intent no doubt of it/ 
The gentles were not than called to the faith  that they should by so much be the more obedient to his commandment/ by how much they were the less corrupted & infected with the company of the gentiles/ worshipping false god. 
As swallow hedge dividing two gardens or houses broken down maketh of twain one/ so did the taking away of the ceremonies by Christ's death maketh jews & us all one church. Colo. 2  But after that the wall of the heavy burden of so many rites & ceremonies of the jews (which not only departed the one people from the other/ but also made than enemies) was thrown down. eph. 2 & both the gentiles & also the Jews grew together into one people. This law which forfended the Israelytꝭ/ companying with the gentles could do no service nor profit at all. Wherefore it was convenient that the said law should be abrogated & taken away. 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 no wise suffer itself to be thrust so narrowly in to such manner straits of places/ days/ meats/ and persons.  

Images are forbeden by the second commandment.  ¶ But as concerning images/ the thing is far otherwise: For these being ones 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. 
Faith is the most substantial and ꝑfet honour of god. Ro. 4.  For substantial & parfeyt faith/ & the parfeyt 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. 
So may we worship none other but god alone. mat. 4. Deu. 6 10.  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. & though it be so that otherwhiles peradventure by the occasion of these goodly gay admonytours/ some slipper thought & transitory remembrance of god doth come suddenly in to our mind: 
Dead Images are but dumb teachers and can teach us no lively ne yet fruitful knowledge of god  yet the same thought is sooner vanished away/ than that it can gather sufficient roots in the breasts or myndis of men: for as it is but a thing of man's devising/ & 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. 
If the lively spirit of god/ doth teach us all things by his word what is than let to be taught us by dumb Images  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: natwtstāding 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 & justly impute (shall I say negligence/ or else our own contempt towards the true honour which is acceptable to god) unto any other thing than unto images. 
Images have stolen away god's glory from him & taught us to neglect & contemn him.  For after that these began to be worshipped in certain places forthwith flowed an unmeasurable see of all evils: for though we pass over/ that god by reason hereof/ was many ways grievously offended & displeased/ because the 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 ourselves the favour of god & trusting unto these vain & trifling works/ have either utterly not minded/ or at the  wise have loathsomely & disdainfully done those works/ with which only a christian mind may be pleasing & acceptable to god. and who is he but he knoweth that by the reason hereof/ very many men have been so tickled with a marvelous vain hope/ to get of the lord I wots not what great heaps & treasures of merytis: that if they had not thought these manner trifles to be most acceptable to god. 
Pitho the goddess of eloquence  No/ not the goddess Pitho herself/ with all her sweet eloquence/ should have been able to have brought them in mind/ being slow enough: yea/ & 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/ 
Images have given us a licentius liberty to all ungodliness  that those works which are in very deed good & godly/ laid clean aside: they have taken occasion to live a great deal the more at large and more lycencyously/ because they are persuaded & in steadfast belief/ that with these works they have so gotten the favour of god/ that at all other sins & vicious 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 manifest examples & proofs/ that even he that were blind should perceive plainly/ that there hath not lightly any other more perilous mischief cropen in to the church/ than this of honouring images.  
Who is he than that doth not here somewhat smell & perceive the false wily crafts of our old enemy/ 
The crafty suggestion of the devil brought in Images to depue god of his honour,  which hath never cessed to drive the world unto such madness/ that putting away the true honour of god/ men should rereyve & 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 wot) 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 him self/ the worker of all these things/ doth not waken & stir up to love him & praise him: 
Let the beholding of the lively creatures/ in whom the goodness of god so shineth & is represented excite & stir thy mind to god/ rather than the dumb images  No man/ oules' he be madder than a man of Bedlam/ will believe that this man willbe moved greatly with deed & 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 & stirred ever of unsensible images. 
For when he which is only good had all things, he allowed them all to be good.  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 lively images of god/ it was convenient to have succoured & made our friends with our liberality) we have wastefully bestowed upon stocks and stones. ye see therefore that the true honour/ & that which only is accepted to god/ hath been by none 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 me list unpunished/ false confidence in merits/ lothfulnesse to exercise charity towards our neighbours: briefly an 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: 

For the worshipping and suffering the images to stand/ were so many ungodly kings noted & reproved.  
And for the destroying of images were some kings so highly commended   yet at this present time let one example of the kings of Israel suffice. For how many soever of these kings th'history of the Bible doth number among so many wicked & ungodly persons/ the same kings it doth record to have been also idolaters & worshippers of images: on the other side again/ whosoever are commended for their love and exercise of virtue & godliness they would give evident testimony & witness by destroying and ridding images shortly out of the way/ that they were ruled by the holy ghost/ & could not but hate all manner things which are abominable in the sight of god.  

The books of the heavenly word of god have been brent, & blind images have been set up in their stead/ but now we trust our bright books shall be restored to us & their blind books shall be brent.  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 week reason/ but also a foolish as who should say that god/ of all most wisest/ & 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 these 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 tech the worshipping of images/ but also he did with express & plain words utterly forbid it: as it appeareth evidently by the first table of the law. Now what is more unreasonable & unlykly than if the use of images be so profitable as these men do feign it to be/ that god did nothing esteem them: seeing 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 & benefits to be openly known by so many wonderful miracles/ & by so manifold ceremonies. Besides this did induce the people with holidays 
Holy days more than be necessary / & other rites innumerable, Finally he left nothing behind to the shadowing & figuring of himself largely unto them. How fortuned it (I say) if images be so profitable that god for all this insomuch 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 & ignorant to have any manner images/ although the lord did by many other divers ceremonies by little & little teach & fashion the same people. How moche less shall it be lawful for us/ whom (the truth now succeeded & followed in the place of shadows) hath now made free from outward ceremonies requiring none 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 forever forbidden/ aswell 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: 
In the stead of Images let us look upon god's word.  Besides this/ let all the whole frame of this world be a monument and token to put us in remembrance of god/ that whatsoever true godliness is remaining in us: 
Psal. 1.  it may not by the works of men/ but by the works of god well & after a godly fashion considered/ inflame/ and 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 vouchedsafe to live among men/ & to be nailed fast to the cross/ and willed the knowledge of himself to be equally published & 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 often times 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 natwithstanding the same Christ did plainly witness that his bodily presence was nothing profitable. 
Io. 6.  It is the spirit (saith he) that quickeneth. it was therefore for our profit/ that he should bodily departed from us. 
Io. 16,  And for that cause after his resurrection he ascended up into heaven to the right hand of his father/ to the end that he might carry us also up to the same place/ if it be so that we have risen with him in faith. 
2 Cor 5  Besides this/ when Paul/ according to the same sentence doth openly say/ that albeit we know Christ as concerning his flesh/ yet now we know him so no more: he signifieth that another manner of worshipping therefore is required of us: that is to wit/ a spiritual honour & such one/ which may effectually & strongly transform our hearts/ which thing sith it can not be done by the benefit & help of images. let us say adieu & farewell for ever to these trifling & unprofitable helps which are rather hinderers 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. 
Lu. 22. 1 Cor 11  Did not christ institute & leave unto us the blessed sacrament of his body in his holy supper/ as a sufficient memorial to put us in remembrance of his body crucified/ & his precious blood shed for our redemption: saying/ how oft soever ye do this thing/ do it in the remembrance of me/ showing/ preaching/ & giving thanks for my death until I come again. And wherefore than have we invented (as though we had forgotten god own institution of his holy sacrament) of our own foolish fantastical brain an image of christ crucified to put us in mind of him/ contrary to his commandment? Let ds (I say) have this jesus nailed fast upon the cross set up before the eyes of our mind as often times as he trieth us/ & layeth his cross upon us/ by paciens of tribulations & adversity. Let Christ so possess & fill the breast of a christian man/ of whom he hath his name/ that there be nothing but it do put him in remembrance of his lord/ the creator & maker/ the governor & the saviour & preserver of all things. Wherefore so often times 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. Assoon as he beholdeth the son/ by & by he thinketh upon Christ the son of rightwiseness 
Christ is the son of rightwiseness,  & the light of the world/ which with his beams lighteneth his heart. when he saith a man/ he remembreth that Christ was made man for our sake. 
Christ is man.  If he do meet with a king or a prince/ anon Christ the king of kiges/ & lord of lord is in his remembrance/ when he heareth any preach or teacher: Lo/ straight ways high mind is upon Christ the heavenly doctor & master: 
Christ is our teacher.  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. 
Christ is the wedding garment. Gala. 3 Christ is our heavenly meat & drink.  A christian man never eateth & drinketh/ but forthwith he is put in remembrance that christ is the only & the very meat/ which feedeth & nourisheth us into eternal life. 
Christ is the fountain of life. jere. 2 104.7  If at any time he doth occupy water/ forthwith it cometh to his mind the Christ is the fountain/ out of which we may draw drink against unsatiable thirst. 
Christ is the lamb/ the herdinan/ the door/ the way etc.  briefly/ so often times as he shall see/ either a sheep or a shepherd/ a gate/ a way/ a vynetree/ or a stone/ forthwith he conceiveth an image & similitude of his lord Chrrist/ 
Io 1.10 14.15.  which willingly suffered him self to be slain and offered up/ for the reconciliation of the world/ 
Io. 10. Io. 14.  which boasteth himself to be a good shepherd/ which is the way and the gate/ by which men go and enter into heaven which witnesseth himself to be the true vynetre/ the corner stone/ and set for a foundation: 
Io. 15.  
Ps 118. Esa. 28 1. Pe. 2 A goodly fruitful lesson/ a present consolation for the troubled mind,  Finally if thou be sore vexed with adversity/ or else seest any other man to be in affliction and calamity. Besides this/ if thou be troubled with passions and naughty affections and desires/ forthwith (if there be any parcel of Christ in thee) set before the eyes of thy mind both the death & the resurrection of Christ/ 
that the sick soul go on pilgrimage unto Christ's death.  & steadfastly & deeply consider them/ by the means whereof thou mayst in such wise arm & fence thy mind with complete harness/ so sure & so full of most effettuall consolations/ that thou shalt be able easily to abide & overcome what soever adversity shall fall unto the. So that if after this manner & fashion we would have lust & pleasure to learn Christ perfitly in all things/ & his works with a certain lively feeling & judgement of the mind/ which should transform & change us: without doubt the love of god should be marvelously augmented & increased in us/ & we should also (as it were in a glass) see/ with what comeliness/ & after what manner and fashion the course of this life ought to be passed over and brought to an end/ which no images can ever be able to teach us. 
Es. 44.  For these (of what so ever manner they be) can not set before thine eyes any similitude of god/ but rather with a vain imagination/ when thou weenest that thou art warm with a certain hot love and desire to consider and think upon godly things/ suddenly this heat and ferventness vanisheth a way/ and it shall make the more negligent to all true works seemly for a Christian man/ than ever thou wast before. We do therefore pytuousely deceive our own selves with this flying devotion/ as they call it. For when we have thought ourselves to be fed and full of better things: 
wind is vain doctrine of men.  we find by experience/ sooner than we wol●● have thought/ that we have been fed with mind (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 themselves 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/ aswell as we may other outward things/ and therefore that it is better that there be images of Christ/ than to have images of profane things. 
The honour given to images▪ may not be reckoned among outward things.  I would that these men should first learn/ that whatsoever images are honoured or may be honoured/ are not to be accounted in the number of outward things/ and therefore they are used both to the injury of the divine majesty/ which only ought to be honoured/ and also to the labefactation and 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 
The liberty of a christian man.  is not a licence to do whatsoever he list/ but it is rather a voluntary execution of virtuous works/ which are done by the motion of charity/ and not by the commandment and compulsion of the law.  
Now as touching the objection of some men 
The objections of some men. / that there is no cause why it may not be lawful for us to use pictures & standing images. For likewise as men and those persons which have been sufficiently instructed in the true doctrine and faith of Christ/ are nothing offended nor do take any hurt by images: even so week persons/ & such as be not yet well skilled in godly things/ either when they have better instruction/ & are taught the truth/ shallbe nothing hurt by the reason of images/ or if they be sturdy/ & such as will not be taught/ they shallbe nothing the better/ though all images were clean taken away. So than neither for the week persons cause/ neither for their cause which are perfect. it is necessary to take away images Doubtless/ whosoever with such forked reasons do covet to defend and mayntaygne images: They have not very well considered nor weighed the counsel and intent of Paul/ when he saith:  
All things are lawful for me: But all things are not expedient nor profitable. 
● Co 10   
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. 
1 Cor 8   
Also there is none that will understand and seek god. 
Ps. 14.   
And again: take heed that your liberty be not an occasion of offence and hurt to them which are weak. 
1 Cor 8   
We do not say/ but images may be had/ but yet in no place to be worshipped. 
Solution   
We do grant also that carvers & painters crafts/ are crafts both given by god/ and also lawful. But sith it is so/ that in churches everywhere/ images are honoured & namely roods. It is not possible/ though thou preach never so oft/ or 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: yea/ to kiss their feet/ to pray to them/ to ask of them health/ and to commit their vows and desires unto them: For such is the strength of an old rooted rotten custom/ and the devil again exerciseth & putteth forth his crafts and deceits so busily that they which be once snarled in his bonds/ will never refrain from worshipping of images. Now both the occasions & also the provocations and enticements of all such manner evils/ must needs be taken a way/ 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: no/ not by the 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 ye may well and truly say the same/ which continue always like to themselves/ and change not their mind/ whether thou dost with words make plain the abhomynatyon of images/ or else dost in very deed rid all images quite out of sight. But to them that are week/ and 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 Corinthyans' knew an idol or image to have nothing correspondente thereunto: 
1 Cor 8  But he would also that the same people should in any wise abstain from eating of the meats offered to images/ and that for the weak persons sake/ to whom full knowledge of such manner things was not yet given. Therefore he bade the Corinthyans' to confirm & fortify this doctrine with the authority of their deed/ & to refrain/ not only from eating of the flesh offered up in sacrifice to idols and images/ but also from all manner things that might appear evil/ or any manner way might offend weak persons.  
For albeit he gave them leave to eat all manner flesh: 
1 Cor 9  even that also which was offered to images/ if it were sold in the flesh market: yet in the churches where they were offered up to images/ he would in no wise grant them liberty to eat such meats.  
Even likewise 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/ wher● either they may be worshipped or offend and hurt their neybou● is in no wise longer to be suffered. 
1 Cor 8  ¶ Paul doubtless had liefer never to have eaten flesh in all his life than to give his brother occasion to be offended. And shall we all careless wink at so many occasions both of offencions and also of idolatry? 
Mat. 5  If Christ doth bid the eye to be plucked out of the heed/ which is an obstacle/ and 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 persons/ but also do set forth our religion to be scorned & evil spoken of among the Turks and jews which do convince us/ that in this behalf we do against the principal points of the christian ●ayth. Would god that with this superstition and vain honouring of images/ we did not stop and keep away a great many/ both of ●he jews and also of the Turks/ from receiving and taking of the christian faith upon them.  
objection. Now if any man will object that for the abuse (which peradventure no man will deny) images are not altogether to be taken away (for else the supper of the lord/ & baptism/ with many other things which are encumbered with divers abuses/ aught also in like manner to be abrogated and taken away) Sulition. This answer do we 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/ and to be tried by the squire & rule of god's word/ if any thing do not agree with it/ it is to be cut aways with all the speed that may be. and only that thing which is righ● and 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 and other things also/ which have been instituted by the lord.  
But images are utterly to be taken away/ not only for the abuses/ but much more for the word of god/ to the 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 heretofore declared.  
¶ To make short/ god never for bad any of these things/ whereof any commodity or profit might arise: but rather what soever thing is profitable & may make us better/ he taught full largely as witnesseth Paul very evidently.  
¶ But if any foolish wise man doth think that images are therefore not to be taken away/ because he feareth that those week persons which now suꝑsticyously do worship images/ would be offended with the putting down of images: 
2 Tim 3  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 offencions of images he holdeth back & hindereth better men/ which have begun to run the way of the lord without any turning again. Whosoever doth this shallbe guilty of that crime/ of which Paul accuseth Peter in the epistle to the Galatians. 
Gala 2  For Peter whiles he was afraid to offend certain jews of jerusalem at Antioch/ & for that cause would not use the liberty of eating all manner meats as he was wont to do before: Paul withstood 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 no thing else/ than whiles he went about unwisely to avoid one jeopardy he did cast him self into twain. Doubtless after this manner to desire to avoid occasions of slanders and 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/ which because they would imagine some honest cloak and colour of their unbelief do fain 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 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 and living is most to be embraced and followed/ which is an obstacle or letting to no man/ which doth purposely anger no man/ which doth turn no man's mind away from the truth: yet nevertheless great diligence ought to be given in the mean season/ that none of those things be let of and omitted whereby the glory of god and the health of our neyghtbours/ may be furthered and increased. Christ himself is the stumbling stone unto the unbelievers: but he is a precious stone/ unto them which are fore ordained to life.  

1. Pe. 2  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 & pleasure to confirm themselves unto the same. If we can not obtain this/ than ought we rather to forsake father & mother/ & all our goods: yea/ 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 had liefer both to get/ to maintain & keep the favour of men with the minysshing of god's honour: Albeit/ yet it were better to win both the favour of god & also of men/ with honest manners & honest living/ & 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 he would 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 diminish the true honour of god/ and that it is not possible/ but that week men be greatly offended/ and do take much 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 other side if they be not taken away/ forthwith they conceive an opinion/ as though it were not lawful to put them away. Now after obstinate and uncurable persons/ not only we can not with permitting/ and winking at 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 thyself so that other men may in very deed see and perceive experience and proof that Christ is a live in thee/ and that all thy deeds and sayngis do breath and savour of him. With out doubt/ if thou wilt order thyself in this wise/ thou shalt cause even wicked men also/ that they can not choose but at the least wise closely in their hertis confess (their conscience driving them thereunto) that thou waste 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 and master Christ.  
Of the abuse of images we have spoken somewhat here tofore. But if any man do somewhat dilygentely consider & way the matter he shall perceive undoubtedly/ that imagis 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 & of more power than another. One more lovely and 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: 
And yet was it satan that thus strongly deluded us/ with lying miracles for our hating of the truth/ & for our misbelieve, 2 thes 2  they have cessed to do the same. Of the image at Lauretum/ and divers other: sith the matter is known well enough/ we need not to say any thing at all. And I pray you/ how much richesses in the mean season hath this superstition of images gathered together/ not without plenteous occasion of sclanderouse offences: 
would god the miracles of the images of walsyngham/ cantorbury/ pppeswiche/ hapless/ worcester, & chester, & such other were well tried by scripture to see what article of our faith they have confirmed.  which said riches/ the gluttony and pomp of a sort of unthrifty idle belies hath destroyed and wastefully consumed. In as much therefore as true/ full and perfit faith can not suffer so great abhomynatyon: and sith it can not be plucked up by the roots with the word alone (for with the goodly and glorious appearance of holiness/ and also by the reason of long custom and continuance it hath gotten so great authority and 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/ unless it be to the idle vicious belies that receiven the offerings. It did become us christian men most of all to be moved and stirred with the word of god/ which doth so plainly and so expressly forbid all manner of images. Whatsoever is reed concerning images in the law/ in the prophets/ in the Psalms/ doth moche more justly appertain unto us which are taught by Christ/ that god is to be worshipped in spirit & truth/ and that Christ also is not to be worshipped in images of wood/ of stone/ of silver/ or of other metal: 
Io. 4.  
Colo. 3  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 succoured with deeds of charity.  
And these few things among many/ it hath liked us to borrow of the scriptures against pictures & images/ which scripture alone/ a christian hath regarded unto/ as unto the shoot anchor in all things both which are to be desired/ & 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. 
Nat in saites of the bishops of Rome's making ● canoni ●ynge.  We have thought it expedyente to bring forth a few things of the writings 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 Vandalyans/ the christian faith and the more pure knowledge of the truth began to be greatly minysshed and brought in decay. For in the time of saint Hierome/ and 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 the which thing Epiphanius 
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 Hierome translated into Latin. For this he writeth: 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/ and I had asked what place it was/ & 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 there did hang the image of a man/ against the authority of the scriptures. 
It is against the authority of scripture any image to be in the church.  I did cut it/ & gave counsel to the keepers of that place that they should rather 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 and 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 forthwith. Howbeit I deferred the sending of it somewhat the longer/ by the reason that I intended for to send a very good veil 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 the same place to receive this veil of the bringer which we have sent/ & 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 reherseeh/ as a strange & an unwont thing/ that in Caesarea Philippe (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. 
Ma●. 5.  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 dates 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. 
The making & honoringe of images, came first from the gentiles to the jews/ and so unto us.  For that the arms or images of old men are reserved and kept for a remembrance to them that shall come after: it is a sign and token both of their honour/ and also of those men's love towards them. 
The seven. book the xiiii. ca  Thus saith Eusebius in the ecclesiastical history.  
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 thencentintent that they should be honoured/ but rather that they should be a testimony & record how great & valiant men they were sometime/ & therefore worthy to be had in perpetual memory/ whose images were reserved & kept: All which things nevertheless Eusebius doth not hide/ to have taken their beginning of the gentiles & heathen people. But what think ye 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 than to have be done: yea/ & to be done even now in 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 much as they know it to be forbidden with so open and evident words of god/ and plain testimonies of the scripture. But against the images of the gentiles/ a man shall find many things written by the father's/ very connyngly and eloquently/ because the superstition of them did reign everywhere even at the same time/ in which those holy men were living. yea and was defended of the gentiles with the same weapons/ with which both in our time/ and also in the time of our father's/ certain christian men have gone about to defend & maintain their images. 
〈◊〉 we ●e 〈◊〉 wh●●eur ●mage is  What so ever thing Lactancius 
Lactant●us  wrote against the idols & images of the gentiles/ we may by very good right apply the same against our images: albeit in his time (as we have said) they were not yet used among christian men. Among many places it liketh me at this time to allege one: for thus he demandeth of the gentles: 
Libro. two. ca iii.  If you do therefore fere & worship your gods by such images/ 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 superstitious 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 
Athanasius. / writing in this wise against the gentiles. 
It is impossible that any image can now represent either man or woman departed: for the body is earth, and the soul is a spiritual thing unable to be represented by any sensible exterme image. wherefore Paul saith/ we know that whatsoeur image is in this world/ it is a vain thing nothing representing nothing signifying.  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 by the stuff of the images that he is known/ than what needeth any shape or fashion to be brought in by the workman? & why is not god showed and known as well by all manner of stuff before that any images be made/ sith all things do witness & declare his glori? But if the shape & fashion brought in to 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 lively creature/ whose shapes or images be so perfectly known? for doubtless the glory of god should be more clearly and evidently known/ if it were showed by the lively creatures both reasonable & unreasonable/ than by the deed and unmovable creatures. 
God is known saith Paul. Ro. i. by the creation of this world.  Therefore when you do grave or paint images/ for the intent to have understanding and 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 & wrapped in such superstition of images/ as we do see a great part of the world to be pytuousely snarled now in our time: but he would rather have exercised his pen against christian men/ if they had been like our christian men now a days. But nothing letteth/ but that we may very accordingly apply the same thing against our superstitious christian men: For they pretend the same cause of having images/ with the 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/ and fashion of them) may do it much more effectually (as Athanasius judgeth full well) there is no need that we should run unto the works of men/ which do represent but only I wot not what false and vain 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 memori & mind 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 property/ 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 charitable loving of the lively images of god/ unto deed images of wood or stone/ which some man a foolish counterfaiter of god/ hath foolishly carven 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 already rehearsed.  
Here we have thought it very expedient and necessary to declare and make plain/ according to the truth of histories/ when and by what beginners images began to come up among christian men: & who again on the other side did their endeavour to put than down and with how moche business/ and how great jeopardy/ good & well disposed men have attempted this thing/ until the church was brought into this present condition and state of things falling incessantly to worse & worse. 
Very idleness/ & idle negligence of bishops▪ suffered first this idolatry of worshipping images ●o enter in to the church/ and their greedy & insatiable covetousness holdeth yet still this idolatry.  Undoubtedly the laws/ aswell 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 desires 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 reason was) that images were set up in churches: that he did cast down all the images at once which were in his church: did break them/ and 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. / and that the said Serenus was admonished & counseled of the said Gregory 
great gregory began first to teach his flock with these belde books / 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 standerdberer of religion and virtue falling in decay/ do in this matter/ as well as in many other? 
By this manner of doctrine, may yei●ge what a shepherd this great doctor was.  For about that time the church of Rome began to threaten/ prognosticate & give likelihood of great ruin of the faith afterwards to follow.  
But among the Greeks/ Leo 
Leo Emperor of the Greeks.  th'emperor/ the iii of that name a man both well learned/ & also virtuous & godly (he reigned in the year of our lord vii C.lxxxiiii) destroyed all images universally/ and commanded Gregory the iii 
here may ●e smell what a shepherd Gregory the third was.  of that name by his letters/ that he should do the same thing likewise at Rome. But this Gregory not only refused to be obedient to the emperors commandment/ 
Before he would not have them honoured, & now in despite of th'emperor he decreed them to be in high honour.  but also at Ravenna was the author & be gynner 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 with out any punishment: 
Constantine the v.  
Here th'emperor called a counsel without the consent of the bishop of Rome/ yea, & corrected the former erroneous & schismatic counsel of the bishop of Rome by the scriptures,  not very long before/ he had gone about traitourously 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. CCC.xxx. which comparing the scriptures to the reasons of the counsel/ which we spoke of before/ called by Gregori: 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 creature or the creatures to honour them: but rather of the jeopardies of offensions or hurts that they were all to be taken away at once So that from the beginning of Leo/ Constantyne his son/ and all his successors did cleave to/ & 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 and suppressed by Constantins son the sixth of that name. There cometh now happily to my mind/ the decree of Theodosius 
Theodosius.  & Valens 
Valens. / which Petrus Crinitus 
Petrus Crinitus. / a man that had read many things/ doth recite in the ninth book/ De honesta disciplina: his own very words. I shall faithfully & truly rehearse:  
Valens & Theodosius 
The decree of Theodosius and Valens.  the noble emperors wrote to the officer called Prefectus pretorius: uless as our diligent study & care is/ in all things to maintain & uphold the faith & honour of god: we forbid 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 soever 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 commandments of Emperors/ which have been collected and gathered by a satire of the right cunning men/ Tribunianus/ Basylydes/ Theophilus/ Discorus/ 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. 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 
Pontius paulinus bishop of Nola the first causer that images were painted. / about the year of our lord ccccl. For he solemnizing yearly the birth day of saint Felix/ was wont to make a great and a costly fest unto the church/ & 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 histories of the old testament/ that they should have somewhat also wherewith they might feed and delight their eyes fruitfully. Afore this Paulinus you shall not lightly find that any such things was attempted by any man/ at the leastwise/ being of any famous memory. For in such wise by little and 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 Paulinus 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 excluded) 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 & 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 will do well consider & way everything/ 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 images. For the pope's & bishops (I wot not whether thorough evil will/ or else thorough a certain pride) began with tooth and nail to defend the use/ or rather the abuse of images against the Greek emperors: until such time as by the labour and help of Hyrenes 
Hirene Empnsse.  (which after the decease of Leo her husband/ had the rule and governance of thempire many years) a counsel was assembled at Nice 
Here may ye see what rule this wicked woman bare in the counsel of Niece. / in which counsel she caused to be abrogated & dysadnulled whatsoever was before decreed by Constantyne/ 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/ and last of all to be thrown into the see.  
This very same Hyrene/ after that she was by her son deposed from her tyrannous empery/ left nothing unassayed nor never rested until by abominable & traitorous crafts she won again the empire unto herself: which thing when she had brought to pass/ according to her own mind/ she did cast her son into prison/ plucked out his eyes/ & in conclusion slew him also. 
here may ye see by what a wicked bishop of Rome consedered with a wicked woman/ the Empery was craftily translated from the Greeks to the french men.  But when she feared that her tyranny should not continue nor last long/ she made labours (the pope of Rome being broker and spokesman) to be married unto Charles the great/ otherwise called Charlemagne/ king of France: and 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 traytorousely unto the frenchmen/ she did bind/ not only Charles/ but also the bishop of Rome: and 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 discerned/ in which she made a wretched end/ & changed this life with death/ worthy & meet for such goodly acts as she had done. 
O cruel woman,  This same Hyrene which digged up the deed body of her father in law and brent it. Which put out her own sons eyes/ and slew him in prison: which betrayed th'emperor of the Greeks: & this same bishop of Rome/ the counsellor and helper of the most wicked and ungracious woman's purposes & enforcements: which bishop took away from the right & lawful emperor his empire/ & did put in another in to the empire whom it pleased himself: but yet upon this condition/ that he himself should have Rome and italy for his part: This worshipful couple (I say) advanced imagis unto this estimation & honour. For whatsoever imagis or pictures are in estimation: they may not without good cause thank these two: for it/ as their first beginners/ howbeit the successors also of Charles/ did afterwards their diligent endeavour to maintain and uphold these abhominatyons: lest the foundation and ground work of idolatry which charles had laid/ should have lacked building to garnish it full of all impiety and wickedness. Howbeit these men in times passed/ did never then pollute and defile temples & churches with so many images/ & showing so manifest appearance of idolatry (which thing we may perceive and see even yet by those which they build) as have been set up everywhere in these last v. hundredth years/ to the occasion of most vain honour: which honour to th'intent to make it the more accepted with false and lying wonders/ he stirred up & moved superstitious persons in every place/ to begin pilgrimages to such images to their great hindrance both of god/ of faith/ and of 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 and 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 where it became, Likewise as he did by the body of Moses. 
And yet as noman can express an angel by any sensible images so is there nothing adepted represented by th●se images of saints.  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/ well near 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 offencions and idolatry/ it were expedient & necessary 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. 
In the xviii. cha. of the iiii. book of the kings.   
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 aught neither may be suffered among christian men/ unless we will do against the manifest precept of god/ and despise and set at nought both the faith and also the examples of the apostles/ martyrs/ and of 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 treason/ robberies/ and continual study/ to divide and destroy the empire.  
¶ Finally as concerning the taking down and putting away of altar's/ erect and dedicate unto images or saints/ they which have known the wicked abusions of the mass/ may & will be soon satisfied & contented without any great business: but they which do not know the said abuses/ can not be lightly pacified: unless they be first taught how great the abuses of the mass are in the sight of god.  
Therefore this one thing we desire to be considered of them that fere/ dread/ and love god/ in what manner and for what end/ purpose and intent/ christ our saviour did institute his holy supper. Truly to th'intent that his disciples (that is to say/ they which will live accordingly to his doctrine and commandment) assembling together/ 
The supper of our lord was come to many men celebrated at his table/ & not a private eating and drinking of one alone at the altar  should take that mystical breed/ and mystical drink in comen/ and everyone put other in remembrance of that incomparable charity of Christ/ by which he suffered death for their salvation: & by the reason thereof/ their faith & trust in god being increased/ should be inflamed both with the hatred of sins/ and also with love of all virtues/ professing themselves to be one body & one breed in Christ. 
the first of the Corin. the x, capi.  By this means only holy men are nourished with christ the meat of life. Now compare unto these things/ that which is commonly done in masses. Masses of the popish priests most specially are done for their own belies sake: or else at the lestwyse to purchase some merit afore god/ which thing not only declareth the abuses thereof/ but also that they thus abused are displeasant & abominable to god. Besides this there are said and done 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 and the cup of the lord: there is not celebrated that same supper that Paul speaketh of. for in the first epistle to the Corinth. The xi chapter/ he speaketh of no private supper/ but of a comen supper of many together. There are said also many things which are plain repugnant to the scripture for they do teach to trust unto the merits and intercession of saints. And (which thing is most highly to be abhorred) where as the only one oblation of Christ (by which only ones done upon the cross/ we are assoiled & sanctified for evermore) ought to be preached: the priest boasteth/ that as oft times as he doth his mass/ so oft times he doth offer Christ to his father/ and therefore doth by it obtain the putting away of all evils/ and 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 a part do hope that heaven shallbe opened unto them even by such manner masses alone. Whosoever recogniseth and knowledgeth the lord jesus as our only saviour & sanctifier. If he do consider these things diligently/ and with the same do compare these things which our lord both said & did/ & besides that did betake to us for to be reiterated and often times put in use he shall easily perceive & see/ that there was never any superstition in times passed/ which had in itself so great impiety & wickedness/ so great contempt of god/ so great destruction of all virtues/ as hath the detestable & abominable abuse of the mass/ so as it hath been abused these certain years. And hereof when he knoweth/ that nothing is so moche to be hated and abhorred of christian men: he shall perceive that all remembrance of this abuse is utterly to be taken away. And therefore thabused altars/ the very open shops of so great idolatry/ and the riches of these sacrifices/ even the pernicyouse sumptuous wives to all christian people no rulers in any condition willing their office to be approved only of Christ ought in no wise to suffer them. Let christian men know the truth of the matter/ and than afterwards let them judge.  
Last of all/ this thing also is to be observed in this matter/ though never so great offencions & occasions of evils come through pictures and Images/ 
It belongeth to the chief rulers to reform these abuses.  abused masses/ and false & vain worshipping of saints/ that yet for all that/ it is not lawful for any private man/ but the heed 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 and state of every man shall require/ that 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 th'example of james the patriarch 
james the patriarch. / to cleanse and rid his house of them. But to cast them out of churches and comen places it is the duty of the heed office and governor/ which duty (thanks be to Christ) our governor hath known/ and hath executed with christian gravity. And one thing it is to be eschewed in this business/ likewise as in all other/ which it belongeth to christian men's charge for to do (and it is the counsel of saint Paul) that we do not set forth our goodness 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 presumptuousely outrageously/ & pass the measure of charity/ he should bind him self by so much to the more grievous sin/ by howmoch the thing is more holy/ in which he followeth his own sensual lust/ & the officer ought (not without good cause) to punish high for breaking of love and charity. Also it ought not to be ascribed to any ourtragyousnesse/ though unsensible & dumb images be not so softly & so tenderly handled/ as certain men (thorough a foolish imagination/ 
Images have hands & feel not/ eyes & see not, ears & hear not etc. & yet will we ride and go many a mile to worship them with prayer, candles, coats/ shoes/ and money.  as though with the figure & similitude of man/ they had also man's wits & reason) are wont to have compassion/ & to sorrow some what when they are broken. For if we were disposed to take away images/ after such manner & fashion as scripture teacheth & commandeth/ which fashion doubtless must needs be best: we ought to break them/ yea/ & that all to powder/ that they might never be made whole again/ nor be restored in to so wicked an abuse in which we ought not to have so greatly regarded the labour and craft of man/ sith it is our duty to offer even our own selves also to the cross/ & to all manner affliction/ rather than to be willing to give occasion of falling/ & of idolatry to any man that walketh in the way of virtue & godliness. And would god there were in all men asmuch care & diligence to make moche of/ & to be ware of offending or hurting the very lively images which god himself hath made to his own likeness: as we do see to be in very many men/ that these deed and dumb images should not be hardly/ nor unreverently entreated. To conclude/ shortly to pluck down images & pictures/ and to rid them quite out of churches is an holy thing/ & aught to be begun according to the commandment of god. It is convenient therefore & meet/ that it be performed & fulfilled in such wise/ that it may be accepted and allowed of almighty god. That is to wit/ that they be so taken away/ that there be no whit of them remaining/ namely to like abuse/ & also yet nevertheless/ nothing be done presumptuously/ nor outrageously/ nothing that may give any man good cause to be troubled but that all things be done charitably of pure & perfect love/ & desire to do profit to all men. & after this fashion god grant that his people may be delivered from idols & images through the whole world from the one end to tother. Amen.   

¶ The translator of this little treatise out of Latin into english to the indifferent reder.  
Sith it is chanced unto me (good indifferent reder) the same thing that happeneth/ & abideth every man/ which of a good zeal endeavoureth him self to promove/ further/ & set forth the gospel/ to the honour & glory of god/ & edifyenge of his church/ be it by sincere and true preaching or otherwise translating or compiling of any/ be it never so fruitful a treatise/ even to be mistaken and misreported. And yet I did but only the office of a faithful translator/ interpreting the words & sentences of them which did first make the book/ which authors sith they be of no less leening than judgement/ & so many gathered together in one consent confirmed with scriptures every where/ & by their adversaries yet never impugned ne confuted/ & the book both in latin & also in Duchess freely red & sold by the space of .v. years now fully passed in every church where the execrable rites and traditions of the bishop of Rome be expulsed & put out/ & the gospel brought in purely & sincerely to be preached. I thought it might well & worthily be translated. yea/ & so much the more was I animated & encouraged the same to do: because I did here our chief preachers/ men not only of good learning & pure judgement/ but also of estimation & authority in their sermons daily preach freely against the same abuses & utterly condemn them. And if an indifferent reder with judgement/ would confer the places/ & expend the mind of the authors/ he should see them speak/ neither against the mass/ ne yet against the blessed sacrament that Christ instituted: but only against the abuse of the mass/ & sacrament brought in of the bishop of Rome/ & his adherentes/ to satisfy their insatiable belies/ to fede their avarice and to support & maintain their false usurped dignity and power. Nevertheless to satisfy some men I am now compelled again to print this little treatise defensed with this buckler/ that is to say/ that where they report me to have despised the mass or the supper of the lord as scripture calleth it/ than the which thing (I take god to witness) I thought nothing less but I say to them & affirm it constantly/ that I do but only speak against the abuses thereof/ & that mass only is there spoken of (as every reasonable man may perceive and see) which is instituted & abused by the bishops of Rome/ their popish complices/ and counsellors/ which they buy & sell as judas did/ & offer up Christ again for money/ when it standeth plainly in the ix chap. to the hebrews/ that Christ therefore is not entered into heaven because that he would many times & often offer up himself for so must he have oftentimes suffered/ from the time that he went up. But he suffered but ones: yea/ & that now in the end of the world. Wherefore he must be but ones offered up/ which to confirm yet more certainly/ he addeth in the next chap. these words: unica enim oblatione. etc. That is to say: by only one oblation he hath effectuousely for evermore made than perfect/ which are his holy elect/ against which abuses only that place in the later end of this little treatise speaketh/ which manner of masses thus bought & sold/ and in the which they so oft for money offer up christ crucifyenge him again: it were better that th● 〈…〉 than daily thi● 〈…〉 holy a sacramed 〈…〉 holier intent ins● 〈…〉 and executed in th● 〈…〉 mityve church/ in t● 〈…〉 apostles/ wherefore I 〈…〉 by a few more words 〈…〉 that place/ that so hath ofte● 〈…〉 some men more plainly expres●●● and declared the minds of the authors. So that from henceforth I trust no man will be offended with this little treatise/ but only they/ in whose breasts the popish traditions do yet stick fast/ whose consciences are yet marked with his hot iron/ and out of whose hearts his abuses are so loath to be extirped and drawn out. But god almighty which of his merciful goodness of the ungodly maketh a rightwise man/ and of 〈…〉 ●oure of his 〈…〉 ●e faruent prea● 〈…〉 breath his holy 〈…〉 to the hearts of 〈…〉 they may read all 〈…〉 better judgement 〈…〉 to their own edify 〈…〉 ●wlege and understanding of the truth of god's word.  
AMEN.   

¶ Printed for W. Martial.