A TREATISE against IMAGES. and PICTURES in Churches. And an Answer to those who object that the times are changed.  
Written by George Salteren, Esquire.  
LONDON, Printed for William Lee, and are to be sold at the sign of the Turks head in Fleetstreet, 1641.   

A TREATISE against IMAGES and PICTURES in Churches.  
And an Answer to those who object that the Times are changed.  
THe old Serpent, the father of lies, is still the same; he is full of inventions and devises to draw men from god, and to bring them to destruction. And the wicked heart of man is still like itself, apt to apprehend whatsoever that Serpent suggesteth, so it be pleasing to their depraved dispositions, and corrupt affections.  
Although it be most clear and evident, that the setting up of the pictures of Saints in Churches, is, 1. no way warranted by the word of God. 2. but severely prohibited, and condemned. 3. And therefore justly accursed by our common prayers. 4. And so declared by the doctrine of our Church in the Homilies: yet he hath found a shift to say, that the Homilies were made for those times, namely for the beginning of the Reformation, and therefore the more severe; but now the times are changed, and a milder course is taken. As if the whole Authority condemning these vanities, and abominations, depended only upon the Homilies, and not upon the eternal and immurable truth of God's holy Word and Commandment. Let us not deceive ourselves; for the neglect of God's Commandments, which the Prophet Samuel calleth Rebellion, is as the sin of witchcraft, apt to delude and blind us. But they that look into the clear light of God's word do know that the negative precepts of God's Law, Obligant semper, & ad semper: as our Church, and all our godly, and reverend Bishops, and learned Divines in their books, allowed, authorised, and published, have taught us. These books also agree with the doctrine of the Homilies, that the words of God's Law are to be taken by a Senechdoche speciei, pro genere, according to the doctrine of our Saviour, Mat. 5. And the rules thereupon collected by the learned fathers of the Primitive Church, Augustine, Isidor, etc. And therefore the word graven Images must be extended to all Images, whether melted, carved, or painted; the word similitude to all kinds of similitude, though but in conceit; and the word (thou shalt not worship, nor bow down to them) to all kinds of worship, though it be but setting them in honorabili loco, as our Homilies speak out of Saint Augustine. And this hath been taught us for truth now almost these 80 years together.  
And this truth is not made more strong, but more clear and evident to us, by the constant expositions of godly men both before and since the making of the Homilies. Vox populi Dei, vox Dei est, & praxis Sanctorum interpres praeceptorum: which yet is more manifest by the Laws, Ordinances, Canons, and Constitutions, both Ecclesiastical, and Politic, as well consequent, as concurrent; and by the continuance and renewed confirmations of the Articles, and book of Common prayers, without alteration or qualification in this point: and lastly, by the absurdities of the Consequents, that must be inferred upon this new conceit of the change of times. For what will or can they say? If we demand when this change was made, by whom, and by what authority, wherein, how declared, and how accepted? was the doctrine of the Homilies true then, and is it not so now? or was the sense and meaning of the Law of God so then, and it is not so now? Is the truth of the eternal God mutable and temporary? Are God's Laws subject to times? Or is it not a mere nonsense, or contradiction to say that God's Law was once so to be understood; but not so now? Why then is the fact and judgement of that learned and godly Bishop Epiphanius, together with the consent of S. Hierom. S. Augustine, S. Ambrose, the Elibertin Council, and all the Primitive Church, the Council of Constantinople, the excellent godly Bishops, Serenius, Nassitiensis, Claudius, Thaurinensis, Guilielmus Miniatensis; whereof some with their hands, and all with their writings and authority, did tear and break down Pictures, and Images of Saints? Why are they so highly commended, and approved therein, by our late godly and learned Bishops, and Doctors, jewel of Sarum, Hall of Exon. usher of Armagh, Peter Martyr, Mr. Perkins, Doctor james, Doctor Mayor the Catechist, and others; some of which books were new printed and set forth within these five years last passed, together with that excellent book of Martyrs ordained to be set open for every man to read in all Cathedral Churches, and Bishops houses. I demand therefore, when this change was made that they pretend? was it within these three years, or two, or one? I demand also by whom, or by whose authority? For it is manifest, and known to all the world, that the most blessed Queen Elizabeth made none, but constantly kept herself to her word; semper eadem. Our most noble and learned king james made none; but by his Proclamation prefixed before the Common prayerbooke, and every year new printed, most straight prohibited all Innovations. Neither hath our most gracious, and pious King Charles made any; but by his Declaration before the Articles most severely forbiddeth all alterations: and that also within these five years. Who then are these that will have an Alteration or Innovation? And by whose authority, or by what means have they changed the times? Thirdly, how hath this change been made, instituted, or accepted? For, Leges instituuntur, cum promulgantur; confirmantur, cum moribus utentium approbantur: Laws are then instituted when they are proclaimed; and are confirmed, when they are observed in the lives of the subjects. What hath been done in this kind? Do they think that God's Laws can be altered by humane inventions? or that Laws once, by supreme authority and public consent, made and approved, can without equal authority and consent be altered and changed, by the conceits of private men? If they may by this trick shift off the doctrine of one Homily, why not of all the rest? why not of the Homily of reading the word of God, of Faith, of Repentance, of Christian love and Charity, of good works, of Prayers, of repairing Churches, and lastly also those most godly Homilies of obedience, and against disobedience, and Rebellion, and so set every man's conscience at liberty? Yea, why may they not proceed from the Homilies, and by the same reason reverse also the consecrations of our Bishops, and ordinations of our Ministers, and all the Articles, Canons, and Constitutions, Laws, and Statutes, aswell of the Church, as of the State; and so bring all to confusion? For if one Homily that hath been now these 80. years almost approved, and by so many Canons and constitutions may now so easily be rejected and annulled; why not all the rest? If one Article may be so vacated, why not all? And if this setting up of Pictures grow once to be publicly allowed, and that these Imaginers or Imagers obtain his Majesty's approbation (which God forbidden) what shall we do next? shall we still go to Church every Ash-wednesday to curse all setters up of Idols, and worshippers of Images, and so to curse every of us, both ourselves, and one another? to curse all our most reverend and godly Bishops; yea to curse him and his, whom I for my part dare not name or think of, without a most ardent prayer to Almighty God for their both temporal and eternal blessedness? I say not only every Ash-wednesday, but every day, when we offer up to God our prayers, according to the godly order of our Common prayer book: Since that in using part we agree to the whole, and also to the intent and meaning of those curses allowed by our Church, and by all our godly and reverend Bishops, from the first year of that excellent Queen Eliz. to this instant time of the reign of our most gracious King Charles. What fearful things be these to think of? and yet how can they be avoided, if once this gap be opened, that with a public contempt of our public ordinances these Pictures in Churches shall be publicly accepted?  
But because some do lightly esteem the authority of our Homilies, though made by most learned, godly, and reverend men; whereof some were Bishops in the time of King Edward; and Marryrs under Queen Mary unto death; others were Martyrs by banishment under Queen Mary, and Bishops in Queen Elizabeth time; which Homilies do utterly condemn the setting up of all Images, called the Images or Pictures of Saints in Churches: I have thought good to set down certain sentences of the holy Scriptures, together with the expositions, as well of the Ancient Doctors, and Fathers, as of our most learned and reverend Bishops (whereof some are yet living) and also of Catechisms that by comparing the one with the other, it may plainly appear by their unanimous consent, that the setting up of such Images and Pictures in Churches, is and hath been most justly declared, to be unlawful and accursed, not for any temporal, but for eternal reasons; viz. as being directly against the Commandments of God, sc. The second Comamandement, Thou shalt not make to thyself any Image, nor the likeness of any thing, etc. Thou shalt not bow down, nor worship it, etc.  
Here upon saith Tertullian 
Tertul. de Idol.  principal crimen generis humani summus saeculireatus, tota causa judicii, Idololatria. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè sormam sonat, ab eo per diminutionem I dolum deductum, aequè apud nos formulam fecit. Ind omnis forma vel formula Idolum se dici exposcit; Ind Idololatria omnis circa omne Idolum famulatus & servitus: Ind omnes Idoli Artifex ejusdem & unius est criminis. Idolum tàm fleri, quàm coli Deus prohibet. Quantò praecedit ut fiat quod coli possit, tantò prius est ne fiat, si coli non licet. Propter hanc causam ad eradicandum scil. materiam Idololatriae, Lex divina proclamat; Ne feceritis Idolum, & conjungens, neque similitudinem eorum quae in Coelo sunt, & quae in terra, & quae in mari. Omnia colit humanus error, praeter ipsum omnium Conditorem: eorum imagines, idola, imaginum consecratio, idololatria.  
Ait quidam, cur ergo Moses in eremo simulacrum serpentis ex aere fecit? Benè, quod idem Deus & Lege vetuit similitudinem sieri, & extraordinario praecepto serpentis similitudinem interdixit, si eundem Deum observas, habes legem ejus, ne feceris similitudinem: Si & praeceptum factae postea similitudinis respicis, & tu imitare Mosen; ne facias adversus legem simulacrum aliquod, nisi & tibi Deus jusserit. Facio, ait quidam, non colo: imo tu colis qui facis ut coli possint; colis autem non spiritu vilissimi nidoris alicujus, sed tuo proprio, nec animâ pecudis impensâ, sed animâ tuâ. Illis ingenium tuum immolas, illis sudorem libas, illis prudeatiam accendis: might he not have said also, illis pecuniam erogas?  
Idolatry is the principal crime of mankind, the greatest guilt of the world, the total cause of judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifies a form; from thence by diminution is an Idol derived, which in like manner signifies a formula, or little form; from whence every form, be it little or great, may be rightly termed an Idol: so that Idolatry is all kind of service or worship of any Idol whatsoever: and from thence every maker of an Idol is guilty of one and the self same crime. God prohibiteth that an Idol should be as well made, as bowed down unto. As much as it is available that that should be made, which may be worshipped, by so much it is better that that should not be made which may not be adored: For this cause i. e. the extirpating of occasion of Idolatry; the divine law proclaimeth, Thou shalt not make to thyself a graven image, adding, nor the likeness of any thing in heaven, nor in the earth, nor in the sea: For humane vanity is apt to worship any thing, excepting only the Creator of all things; the Images and Idols of which, and the consecration of them is Idolatry.  
But some one will say, why then did Moses make the image of a serpent in brass? Well, because the same God hath forbidden by his law, that a likeness should be made, and by an extraordinary precept hath restrained the likeness of a serpent. If thou honour the same God, thou hast his law; Thou shalt not make any likeness: and if thou respect the precept, the Image which was made after, do thou in like manner imitate Moses: make not to thyself any Image against the law, unless thou art commanded by God, as Moses was. I make them, says one, but I worship them not: yes, thou dost worship them who makest them; for now they may be worshipped: yea thou worshippest them not with the spirit of any vile creature, but thine own; nor to the hazard of the soul of a beast, but thine own soul. To them thou dost offer up thy wit, thy labour, and thine art, and might he not have said, to them thou givest chy money?  
And having examined, and condemned A astrology, Magic, and other idolatrous Arts, he addeth in the end this general conclusion: Nulla igitur ars, nulla professio, nulla negotiatio, quae quid, aut in struendis, aut in formandis idolis, administrat, career poterit titulo idololatriae. Therefore no art, no trade, nor profession which ministereth any thing to the making or forming of Idols can be freed from the name of Idolatry. Yet he goeth forward, and sheweth how Idolatry may be committed in other actions of our life, by seeing, hearing, etc. He addeth, Omnis patientia ejusmodi Idololatria: That all permission of the same is Idolatry.  
So this ancient and learned Doctor of the Church hath expounded to us the second Commandment: first, showing the true meaning and large extent of the word Idolum, that it comprehendeth as much as the word forma, which all learned Logicians do know is the fourth species of the predicament of quality; and so comprehendeth all things which may be reduced to that species, either by Aequipollence, or Subdivision, whether it be Image, or simulacrum, or effigies (as Tertullian himself speaketh upon 1 Io. 5.) or whether it be exemplar, or species, as the learned Bishop Castaneas showeth, or Statue, or Picture, as Divines do teach.  
And yet he addeth similitudinem or likeness, a word much more large, as that which runneth throughout all the four species of quality, and extendeth as well to the invisible conceits and imaginations of our mind, as to the exterior visible forms and figures; for what is there, either in the world, or out of the world, in act or in conceit, but it may be called simile, or dissimile, like, or unlike? And again, eorum quae in Coelo, quae in terra, quae in mari &c. Omnia (saith he) colit humanus error praeter ipsum omnium Conditorem. And qui dixit omnia, nihil omisit, Heb. 2.8. of those things which are in heaven, in the earth, in the sea, etc. humane error worshippeth any, excepting only the Creator of all. And he who hath spoken all, hath omitted nothing, Hebr. 2.8.  
Secondly, he answereth the objection of the brazen serpent made by Moses; to which also may be reduced (saith our excellent learned Bishop jewel, with the consent of all our Church) the making of the Cherubins by Moses and Solomon, and as I conceive the allowance of Caesar's Picture upon his Coin, and such like.  
To all which, that answer which this most learned Doctor maketh, will serve: Well and good (saith he, according to the Translation of our jewel.) One and the same God, both by his general Law forbade any Image to be made; and also by his extraordinary and special commandment willed an Image of a serpent to be made. If thou be obedient to the same God, thou hast his law; make thou no Image: But if thou have regard to the Image of the serpent that was made afterward by Moses, then do thou as Moses did; make not any Image against the law, unless God command thee, as he did Moses; for God is free and subject to no law; He commandeth us and not himself, saith our jewel. And for the Picture of Caesar, may not I add, make no Image unless our Saviour Christ allow it, as he did Caesar's Picture. Or which at lestwise the holy Catholic Primitive Church, within the first four hundred years after our Saviour's birth, hath declared to be allowed, as the sign of the Cross, May not I say also upon the same grounds, Make thou no Image of those things, whose form & countenance, God & our Saviour Christ would have to be altogether hidden, unknown, and forgotten; as Moses body, the countenance of Christ, of his Apostles, of the Prophets, of the Martyrs & Saints; Of whom no true Image can be made, because it is unknown of what form or countenance any of them were? And therefore as soon as any Image is made of them, straightway a lie is made, saith our Church in her Homilies.  
Thirdly, the said learned Doctor Tertullian goeth forward to answer another objection, Facio (ait quidam) non colo, as now some do say; we set them up for ornament, and not to worship; to which he answereth in like sort, as our Church doth in her Homilies; Yes, thou worshippest them, which makest them, because now they may been worshipped; yea, thou worshippest them thyself, to them thou offerest up thy spirit and thy soul; namely, thy wit, thy labour, thy skill and cunning; And might he not have said, thy money, and thy time, which is thy life? thus he showeth how largely the word Colere is to be understood.  
And lastly, he answereth divers other objections and doubts, showing with all how many ways Idolatry may be committed; yea, sometimes by giving an alms to a poor body, accepting his thanks or prayers in some sort; adding that general sentence, that patience is sometimes Idolatry, etc. So largely doth this godly Faexpound this Commandment: To whose judgement, all the holy Fathers of the Primitive Church, within four hundred years after the birth of our Saviour, which is the proper time of the true Fathers, as by Vincentius may be collected, and all our godly and reverend Bishops, for almost 80. years now together, as well in their Authentical Articles, Canons, and Constitutions, and in their Dogmatic Books, Sermons, and Catechisms allowed, as in their polemical disputations, have agreed and confirmed: Which I note partly to stop the mouths of some that would make this a School point, or Controversy; partly to touch the timidity and coldness, shall I say, or unworthiness of others, which are afraid to speak of that in the Pulpit, which is allowed and commanded to be read publicly and taught in our common Catechisms, as well by every good Pater-familias, as by every Preacher, as by that which followeth shall appear; for indeed, the whole Scripture, even all the old & new Testament are but a very short and brief Epitome, of the infinite wisdom, truth, mercy, and justice, of our heavenly Father; and of his incomprehensible love to us in our Lord Christ Jesus, passing all understanding; and therefore in most places, and specially in the Decalogue, is to be taken Synechdochically, of the part for the whole, speciei pro genere, continentis pro contento, etc. in the largest sense that the rule of faith will admit, as Saint Augustine, and all other learned Divines have taught us. Let us go forward therefore.  
Our said learned and reverend Bishop jewel, in his reply to Harding; pag. 498. citeth some of the sentences of Tertullian above mentioned, approving the same; which book of jewel's, is by order of our godly Bishops set up in all our Cathedral Churches, publicly to be read of all men that will.  
Lactantius, lib. 2. cap. 19 Deus in summa regione quaerendus est; Quare dubium non est, quin religio nulla sit ubicunque est Simulacram. Nam si Religio ex Divinis rebus est, Divini autem nihil est, nisi ex Coelestibus rebus, carent ergo Religione Simulacra. Which by all our Bishops and whole Church, in the Homilies, is thus rendered: God is to be sought in the highest Region; Wherefore there is no doubt, but that no Religion is in that place, wheresoever any Image is: For if Religion stand in godly things, and there is no godliness, but in heavenly things; then are Images without Religion. Note that he saith there is no Religion, wheresoever there is Simulacrum, any Image; so that the suffering of any Image to be in a place, excludeth Religion out of that place; Patientia est Idololatria, says Tertull.  
This Doctrine of our Homilies is confirmed by the Canons made 1ᵒ. jacobi Regis.  
Whosoever affirmeth that the 35th Article of the Doctrine of the Church of England is erroneous (which Article teacheth us, that the Homilies against the peril of Idolatry, contain good and wholesome Doctrine, and very necessary for these times) he that affirmeth the said Article to be enoneous, is excommunicate ipso facto, by the fifth Canon; but he that setteth up Images of Saints in Churches, or affirmeth that it is lawful, to set up Images of Saints in Churches, in so contradicting the Homilies by word or deed, affirmeth that the said Article is erroneous; for negatio sive in verbis, sive in factis; a negation either in word or deed, etc. is all one, say both Divines and Lawyers, according to Saint Paul, Tit. 1.16. Tertul. de Idol. Nazianzen in Tetrast. S. Augustin, Quid verba audiam c●m facta videam? Wesemberch. Res ipsa loquitur, etc. Why shall I hearken to words when I see deeds? the thing itself doth make it evident, etc.  
Therefore, he that setteth up Images of Saints in Churches, or affirmeth that it is lawful to set them up in Churches, is excommunicate ipso facto, by the Canon. See his Majesty's Declaration, that the Articles do contain the true Doctrine of the Church of England; And let every man be well advised, whether he will oppugn his Majesty's Declaration or not: Neither is the setter up of such Images in Churches, only excommunicate, by the Canon; but accursed also by our Church in the Common-Prayer-Book, upon the place of Deut. 27. next following.  
Cursed is the man that maketh any graven or molten Image, an abomination unto the Lord, the work of the hands of the crafts-man, and putteth it in a secret place, Deut. 27.25.  
This Curse is yearly read in our Churches, by the Canon of our Common-Prayer-Book, upon the 6th of March, and the same is yearly repeated with most solemn, and devout Imprecation or commination, upon every Ashwensday: And what the sense and meaning of the said Curse importeth, is declared likewise by our Church, in the Homilies appointed to be read in our Churches by the Common-Prayer-Book, Articles, and Injunctions, in these words.  
Hom. 3. Against Idolatry, pag. 63. Cursed be the man, etc. Thus saith God. For at that time, no man durst have or worship Images openly, but in corners only. And the whole world being the great Temple of God, he that in any corner thereof robbeth God of his glory, and giveth it to stocks and stones, is pronounced by God's word accursed. And he that will bring these spiritual Harlots, out of their lurking corners, into Public Churches and Temples, that spiritual fornication may be there openly, of all men and women without shame committed with them, no doubt that person is cursed of God, and twice cursed; And all good and godly men will say Amen, and their Amen will take effect also.  
Again, Homil. 3. against Idol. pa. 45. Idolatry, which is most abominable before God, cannot possibly be escaped and avoided, without the abolishing and destruction of Images and Pictures in Temples and Churches: For that Idolatry is to Images and Pictures, specially in Temples and Churches, an inseparable accident (as they term it;) so that Images in Churches, and Idolatry go both together, and therefore the one cannot be avoided, except the other (specially in all public places) be destroyed. Wherefore to make Images, and publicly to set them up in Temples and Churches, places appointed peculiarly to the Service of God, is to make Images to the use of Religion; and not only against this precept, Thou shalt make no manner of Image; But against this also; Thou shalt not bow down to them, nor worship them. Doth not our Church herein apparently confirm the judgement of Tertull. Colit qui facit, he worshippeth them, that maketh them.  
Yet again, our Church in the Hom. 3. against Idol. pag. 62. out of S. Augustine, Images placed in Churches are as it were in the appointed place, and height of honour and worship (as S. August. speaketh) where the living God only (and not dead stocks & stones) is to be worshipped. Which sentence is more at large, recited by our learned Bishop jewel, in his reply 514. in these words: They say we know that Images are creatures corruptible, and therefore we neither use them nor take them as Gods: And thus they think themselves wise men, that can know that which birds and children be able to know: Even so the Heathen were wont to say of their Idols. But Saint Augustine saith, Very children know that these Images have eyes and see not, mouths and speak not: Wherefore then doth the holy Ghost so often teach and admonish us the same thing, in the Scripture as if we knew it not? He answereth, Quia species membrorum in eminenti collocata suggestu, cum honorari & adorari caperit à multudine, parit in unoquoque sordidissimum erroris affectum: Because the Image of members set up in an eminent room, when it is once honoured and adored by the multitude bringeth forth in every one of them, a most vile affection of their error: And again, Cùm in his sedibus locantur, honorabili sublimitate, ut a precantibus, & immolantibus attendantur, ipsa similitudine animatorum membrorum atque sensuum, quamvis sensu & animâ careant, afficiunt infirmos animos; ut vivere atque spirare videantur: When they are placed in such seats, in an honourable sublimity, that they may be seen by those that offer up praise and prayer, by the very likeness of living members and senses, although they are void of life and sense, infirm spirits are so affected, that they seem really to live and breath: And again, Quis adorat, vel orat intuens Simulacrum, qui non sic afficitur, ut ab ea exaudiri seputet? Who worshippeth or prayeth looking upon an Image, and is not moved in conceit, that the Image heareth him? Mark, he doth not say, adorat Simulacrum, but, orat intuens Simulacrum, as of purpose to meet with these vain and felse excuses and distinctions, which that old Serpent the Devil (saith, the Ancient Doctor of the Christian Church, Clemens) uttereth by the mouths of certain men. Doth it not stand every man in hand to take heed how he listen to the subtleties of that Serpent, who was a liar and a murderer from the beginning, and taught our first Parents to distinguish, and exclude themselves out of Paradise? And is not this sufficient to show, how both the godly Fathers of the Primitive Church, and the reverend Bishops of our Reformed Church, have all agreed to that exposition of Tertullian, Colit qui facit, vel qui locat? He worshippeth them, who maketh them, or setteth them up.  
But why then is this word (to worship it) added in some places? To which three answers are made; the first, ex vi termini; for the particle [Too] doth not only signify the intention of the Agent, but many times the consequent of the Act; as in that of our Saviour Christ, Matth. 5. He that looketh on a woman [to lust, etc.] The meaning is not only with an intention to lust, but to look so, as lust doth follow: Whereupon our Saviour addeth; If thine eye cause thee to offend, pluck it out, etc. And Saint Paul putteth the case, that some may be provoked to offend, by seeing a man eat a thing offered to an Idol; and although he granteth that meat is a thing indifferent, yet he addeth; If meat make my brother to offend, I will eat no meat, while the world standeth, 1 Cor. 8. So here the consequent is to be avoided.  
The second ex consequentia suppositi: For where the second Commandment is, Thou shalt make no Image, etc. He that will add this clause, to the intent to worship it, doth utterly evacuate and overthrow the judicial part of the Commandment. For it is manifest by Deut. 12. and 13. and many other places of Scripture, that God ordained this Law to be a Judicial Law, and the offenders to be punished by the Magistrate; which is not possible, if it be restrained to the intent; for de occultis cordium Indicabit Christus, saith the Apostle, 1 Cor. 4. & cogitationis poenam nemo patitur; saith the Law; As if a man should stab another, and yet say he meant not to kill him, or as if one should lie with another man's wife, and yet say he did it not to the intent to commit Adultery; will this excuse him? Is it not an absurd thing to construe a Law according to the conceit of an offender, and not according to the sentence of the Judge, or Judicial Interpreters? So we have seen before, that the learned Divines both of the Primitive Church, and of our own present Church, do agree in this, that colit qui facit, colit qui locat in honorabili sublimitate; he worshippeth them who maketh them, he worshippeth them who setteth them in an high place of honour; Never regarding the intent; and that to set up an Image aloft in the Church, with what intent soever, is not only against this precept, Thou shalt not make any Image, but against this also, Thou shalt not bow down, nor worship it; The third ex sensu mandati; for it is answered also by our Learned Catechisms, that in the commandments, one sin is put commonly for all of the same rank; yea for all instruments, occasions, per Synechdochen speciei. And this prohibition of making Images, was (as Tertull. saith) ad eradicandam materiam Idololatriae, to subvert the causes of Idolatry: Also commonly the greatest sin is named, to make all the rest more odious. Therefore this word [to worship it] is not put to restrain, but to aggravate.  
Let us now therefore come to another point of Tertullia's exposition, and see how that also is confirmed, both by the Ancient Fathers of the Primitive Church, and by the now reverend Fathers of our Church; Colit qui patitur: quaedam patientia est Idololatria, he worships them that permits them: some kind of permission is Idolatry, saith he.  
Hom. 2. against Idol. pa. 22. Epiphanius Bishop of Salanim in Cyprus, a very holy and learned man, who lived in Theodosius the Emperor's time, uriteth thus to john Patriarch of Jerusalem: I entered (saith Epiphanius) into a certain Church to pray; I found there in it a linnen-cloth hanging in the Church door painted, and having in it the Image of Christ, (as it were) or of some other Saint, (for I remember not well whose Image it was;) Therefore when I did see the Image of a man hanging in the Church of Christ, contrary to the authority of the Scriptures, I did tear it, and gave counsel to the Keepers of the Church, that they should wind a poor man that was dead in the said cloth, and so bury him. And afterwards, the said Epiphanius sending another cloth unpainted, for that painted one which he had torn, to the said Patriarch writeth thus. I pray you, will the Elders of that place, to receive this cloth which I have sent by this bearer, and command them, that from henceforth no such painted clothes, contrary to our Religion, be hanged up in the Church of Christ. And this Epistle, as worthy to be read of many, did Saint Hierom himself translate into the Latin tongue, saith our Church in the Homily; adding further certain proofs that S. Hierom had this holy and learned Bishop Epiphanius, in most high estimation, and therefore did translate this Epistle, as a writing of Authority: And thereupon observeth these special points: First, that Epiphanius judged it contrary to Christian Religion, and to the Authority of the Scriptures to have any Images in Christ's Church. Secondly, that he rejected not only carved, graven, and molten Images, but also painted Images out of Christ's Church: Thirdly, that he regarded not whether it were the Image of Christ, or of any other Saint, but being an Image would not suffer it in the Church: Fourthly, that he did not only remove it out of the Church, but with a vehement zeal tore it in sunder; and exhorted that a Corpse should be wrapped and buried in it, judging it meet for nothing, but to rot in the Earth. Thus doth our Church and all our Reverend Bishops, not only allow the judgement, but commend the fact, and zeal of Epiphanius.  
And the same points were observed upon this Epistle of Epiphanius, by our godly and learned Bishops, in the time of King Edward, in their reasons exhibited to the said King, to show why they would not agree to suffer Images in Churches, as appeareth in the book of Martyrs, pag. 1929. a book allowed by all our Bishops and Church, and lately new Printed, and set forth this last year, and appointed by our Canons, to to be set up in all our Cathedral Churches, for every man to read, that Will.  
Hom. 3. against Idols pag. 61. Suffer Images to be set up in the Churches and Temples; ye shall in vain bid them beware of Images (as S. john doth) and flee Idolatry, as all the Scripture warn us: ye shall in vain preach and teach them against Idolatry; for a number will notwithstanding fall headlong into it; what by the nature of Images, what by the inclination of their own corrupt nature. Wherefore as a man given to lust, to sit down by a strumpet, is to tempt God: so it is likewise to erect an Idol in this proneness of man's nature to Idolatry, nothing else but a tempting, etc.  
What S. Augustine's opinion is, appeareth before. Quis adorat, vel orat intuens simulacrum, etc. Who worshippeth or prayeth looking upon an Image, and is not persuaded in mind that the Image heareth him?  
Hom. 3. against Idols pag. 49. What meaneth it that Christian men after the use of the Gentile Idolaters, cap and kneel before Images, & infra: is not this stooping and kneeling before them, adoration of them?  
Chemnic. in exam. Deus usum simulacrorum ad cultum, simpliciten numerat inter Deos alienos, & ita prohibet at nullus elustoni aut acceptioni locus esse possit. Et infra, in statuis enim, per statuas, seu ad statuas seu imagines, Deus nec se, nec Angelos, nec Sanctos, nec ullam creaturam vult coli. The use of Images for service, is by God simply reckoned amongst strange Gods; and therefore he prohibiteth all manner of delusions or exceptions. And further, for God will not have himself, nor his Angels, nor Saints, nor any creature worshipped, either in statues, by statues, or before statues, or Images.  
And again, he citeth another sentence of Epiphanius, in these words, Estote memores, ne in Ecclesias Imagines inferatis, neque in Sanctorum Caemiteriis eas statuatis; sed perpetuò circumferte Deum in cordibus vestris: Quin etiam ne in Domo communi tolerentur; Non enim fas est Christianum per oculos suspensum teneri, sed per occupationem mentis. Be you careful that you bring no Images into Churches, nor into the Chapels of God's people; but always carry God in your hearts; for it is not lawful that a Christian should be held in businesses of the eye, but in contemplation of the mind. Mark what he saith, that it is not lawful by God's Law (which is signified by the word, Fas; fas jus divinum est) that a Christian should be held by the eyes, but by the contemplation of his mind.  
But our common Catechisms allowed, and often printed, most plainly teach the same doctrine: namely the Catechism called Mr. Balls Catechism, the eighth Edition, 1631. page 176. upon the second Commandment, to this Question; What is here forbidden? He answereth, inter alia, making of Images for a religious use, Levit. 19.4. and 26.1. worshipping God in, at, or before an Image, 1 King. 19 will-worship grounded only upon good intent or custom, Mat. 15.19. Col. 2. So the learned Catechism of Doctor Mayer, not only allowed, but commanded, in the fourth Edition, 1630. page 212. What are we forbidden in the second Commandment? Answ. All outward Idolatry, which is, 1. By making any Image of God, or of any creature to be worshipped. 2. By falling down before any Image. 3. By serving God after our own santasies, and page 216. The second kind of Idolatry is the falling down before an Image, whether with an intention the better to be put in mind of God, or of any Saint, or by bowing before the Image, to give worship to the thing represented, or ignorantly only according to the tradition of the fathers. For howsoever, or under what pretence soever, if the knee be religiously bowed, before any Image, Idolatry is committed, and this Commandment broken: So the reverend Doctor Mayer, with the consent of all our Church; to which must be added, that it is a point of God's glory and worship, to be alone in his holy Temple, before whom not only all the earth must be silent, Hab. 2.20. but the most holy Angels, Cherubins and Seraphins must hid their faces, and cover themselves: yea, both heaven and earth must fly away before him, Apo. 20.11. And therefore in his Temple, before him only we must perform those duties which the Prophet David so often calleth us to do, namely, to come before him only, to bow before him, to kneel before him to worship before him, to speak before him, to sing before him, Psal. 95.96.98.100. etc. even before him only in whose Temple all things must set forth his glory, Psal. 29.9. and who hath most solemnly sworn, that he will not give his glory to any other, Esa. 42. For the Lord shall rise up, as in Mount Perazim, he shall be wrath, as in the valley of Gibeon, that he may do his work, his strange work, and perform his act, his strange act, Esa. 28. Let us therefore return and apply this to the sentence of the Scripture pronounced in our Common prayer book, and expounded in our Homilies:  Cursed are the worshippers of Images. 
And again, Deut. 27. Cursed is he that maketh the blind to go out of the way. This curse is read and repeated in our Churches yearly, Martii 6. and upon every Ash-wednesday, by the Canon of our Common prayer book, and is thus applied by our Church in her Homily. Hom. 3. against Idols pag. 55. I will out of God's word make this general argument against all such makers, maintainers, and setters up of Images in public places. And first of all I will begin with the words of our Saviour Christ: Woe be to that man by whom an offence is given. Woe be to him that offendeth one of these little ones, or weak ones. Better were it for him that a millstone were hanged about his neck, and he cast into the midst of the sea and drowned, than he should offend one of these little ones, or weak ones. And in Deut. God himself denounceth him accursed, that maketh the blind to wander out of the way. And in Levit. Thou shalt not lay a stumbling block, or stone before the blind. But Images in Churches and Temples have been, be, and ever will be offences and stumbling blocks, especially to the weak, simple, and blind common people, deceiving their hearts by the cunning of the Artificer (as the Scriptures expressly in sundry places do testify) and so bringing them to Idolatry; therefore woe be to the erecter, setter up, and maintainer of Images in Churches and Temples.  
Article 22. Anal. Propos. 3. The Romish doctrine concerning Images is fond, and not warranted by the holy Scripture, nor consonant, but contrary unto it.  Proofs out of the word of God. 
Images are such an abomination to the Lord, as to make them among all men odious: he describeth the vanity of them by his Prophets, as that they are the doctrine of vanity, the work of errors, the teachers of lies, silver and gold, the work of men's hands, vanity, etc. He giveth a strait commandment not to bow down to them, nor worship them, not to make them, to fly from them; yea to destroy both Images themselves, the Idolaters, and the enticers to Idolatry: He commendeth greatly, and praiseth such men as have destroyed Images, etc.  
He finally curseth the Images themselves, the Image-makers, and the Image-servers, or worshippers.  
This Exposition of the Article above said is confirmed by all our Church, and so published. And his Majesty by his Declaration hath ratified these Articles, commanding all his Subjects to continue in the uniform profession of the same, prohibiting the least difference from them, and declaring, that all the Clergy men within his Realm agree in the usual literal meaning of the said Articles. Which usual literal meaning can be no other, than that which is allowed by the authority of the Church of England, and so published, and namely upon the 22 Article in the words above. Bishop Hall in his book of the old Religion, cap. 10. commendeth the fact of Epiphanius, and his famous Epistle, which (saith he) is honoured by the translation of S. Hierom, concerning the Image found by him in the Church of the village of Anablatha, though out of his own Diocese, how he tore it in an holy zeal, and wrote to the Bishop of the place, beseeching him that no such Pictures might be made contrary to our Religion— & infra. Some fly (saith he) to the distinction of Images and Idols, a distinction without a difference of their own making, not of Gods. To be sure God takes order for both: ye shall make you no Idol, nor graven Image, nor rear you up any standing Image, neither shall ye set up any Image of stone in your land to bow down to it. And again, we may well shut up all with that curse in Mount Gerezim: Cursed be the man that maketh any graven or molten Image an abomination to the Lord, the work of the hands of Craftsman, and putteth it in a secret place: and all the people shall say, Amen; and surely their Durandus, after he hath cited divers Scriptures against Idols, as Exod. 20. Levit. 26. Deut. 4. Num. 21. etc. at last concludes, ex his & similibus, etc. By these and the like Authorities is condemned the too much use of Images. And again, the holy jealousy of the Almighty will not abide any of his honour divided with his creature: and what ever worship more than mere humane is imparted to the creature, sets it in Rivality with our Maker. So the learned and eloquent Bishop Hall in his book of the old Religion. Now whether the setting up of Images in Churches be not nimius usus Imaginum, upon all that which hath been said before; whether the setting up of them in honorabthi sublimitate (as S. Augustine speaketh) in the appointed place and height of honour and worship, where the living God only is to be worshipped (as the Homily out S. Augustine speaketh) be not a worship more than mere humane; let every man judge. Truly S. Ambrose, in his book de fuga saeculi, agreeth with the Fathers above cited, saying, Ecclesia inanes Ideas, & varias nescit simulacrorum figuras. Doctor Usher Archbishop of Armah, in his answer to the jesuits Challenge, likewise utterly condemneth the setting up of such Images and Pictures in Churches, citing and approving the sentences and judgements of Epiphanius, S. Hierom, S. Ambrose, Amphilochius Bishop of Iconium, Serenus Bishop of Massilia, and many others, which book now lately was new Printed, in Anno 1631. Did all these go upon Temporal reasons? Doth our Common prayer book pronounce, and yearly renew such heavy and dreadful Curses, for a Temporal respect only, as our late Imagers, or Imaginers would have us to imagine? Why do then our common Catechisms give us this general doctrine, and instruction, that where one vice or sin is forbidden, all of the same kind, and that necessarily, depend thereon; as also the lest occasion or enticement thereunto are likewise forbidden; upon the words of our Saviour, Mat. 5.21.22. etc. and 1 joh. 3.15. To this let us add the heavy sentences, judgements, and curses pronounced by God against those that suffer, and do not oppose themselves against the open enemies and contemners of God and his laws. judg. 5.23. Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the Inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty. So judg. 8. showeth how severely Gideon punished the men of Succoth and Penuel, for refusing to help him in his pursuit of God's enemies: so judg. 21. is set forth the fearful judgements so terribly executed upon the men of jabes; because they came not to help the Israelites, and to assist them in the punishment of that great sin committed, and maintained by the Benjamites: Wherein also is to be noted, that that holy man Phinehaz was at that time alive, and was high Priest, without whose advice they did nothing. So jer. 48. Cursed be he that doth the work of the Lord negligently or deceitfully.  
joh. 10. He that is an hireling (saith our Saviour) and not the Shepherd, and whose own the sheep are not, seethe the Wolf coming, and leaveth the sheep, and fleeth, and the Wolf catcheth and scattereth the sheep.  
Zach. 11. Woe to the idle Shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be darkened. I know a spiritual understanding may be of the arm, and the right eye. But are not the judgements of God many times corporally executed? And many a man (without offence) ask how the Pastors of some Churches, wherein Images are set up, do by their eyes?  
Revel. 2.20. I have a few things against thee; because thou sufferest that woman jezebel, etc. So the common Rules and Maxims of all Laws.  

Consentientes & agentes pari paenâ constringantur.  
Bis peccat qui peccanti obsequium accommodat.  
Qui non vetat peccarecum possit, jubet.   

Let the consenter and the actor receive equality of punishment.  
He is a double offender who abetteth an offence.  
He who forbiddeth not an offence when it lies in his power, commandeth it.   
And of the several kinds of consents, Lyra in Praeceptorio.  

Consulo, praecipio, consentio, provoco, laudo,  
Non relego culpam, non punio, non reprehendo,  
Participo, defendo, reum me talia reddunt.   

I counsel, bid, consent, provoke, commend,  
I suffer, punish not, nor reprehend,  
I share in, I defend a crime; these bring  
Me into judgement for the self same thing.   
So Anstas. Damasus, and Innocentius in Decret. Error cui non resistitur, approbatur; & veritas cùm non defenditur, opprimitur: Negligere quippe cum possis, perturbare perversos, nihil est aliud quàm fovere. Neque caret scrupulo societatis occultae, qui facinori manifesto definit obviare. An error which is not resisted, is approved; and truth when it is not defended, is oppressed: For to neglect the opposition of the perverse when it lies in thy power, is no other than to maintain them: Nor is he free from the censure of private consent, who withstandeth not a manifest offence.  
Aug. and out of him the Decree.  
Vterque reus est, & qui veritatem occultat, & qui mendacium dicit; quia & ille prodesse non vult, & iste nocere desiderat. Both are guilty, as well he that concealeth the truth, as he that telleth a ; because the one will not do good, the other desires to do harm.  Chrisostome and the Decree. 
Non solum ille proditor est veritatis, qui transgrediens veritatem, palum promendacio Loquitur, sed etiam ille qui veritatem non liberè pronunciat, quum liberè pronunciare oporet, aut non liberè veritatem defendit, quum liberè defendere convenit.  
He is not only a traitor to truth, who transgressing the truth telleth a lie; but he also, who freely speaketh not the truth when it is needful, or doth not freely defend the truth when it is expedient so to do.  
Augustine again, and out of him the Decree.  
Ecce (inquiunt ut dicit Propheta) Recedite & exite indo, & immundum ne tetegeritis; Quid est immundum tangere, nisi peccatis consentire? Quid est exire inde, nisi facere quod pertinet ad correctionem? quantum pro unius cujusque gradu atque persona (saluâ pace) fieri potest?  
Behold (say they as says the Prophet) depart and come out from thence, touch not the unclean thing. What is meant by touching the unclean thing but consenting to sin? what by coming out from thence, but doing what appertains to its reformation? as much as without breach of peace may be done, according to every man's degree and person.  
Hereupon our Church in Hom. 3. against. Idol. p. 75. thus concludeth. Ye have heard it evidently proved in these Homilies against Idolatry, by God's word, the Doctors of the Church, Ecclesiastical, Histories Reason & experience, that Images have been & be worshipped, and so Idolatry committed to them by infinite multitudes, to the greater offence of God's Majesty, and infinite danger of souls; and that Idolatry cannot possibly be separated from Images set up in Churches and Temples, gilded and decked gloriously, and that therefore our Images be indeed very Idols; and so all the prohibitions, Laws, Curses, threaten of horrible plagues, aswell Temporal as Eternal contained in the Scriptures, concerning Idols, and the makers, maintainers and worshippers of them, appertain also to our Images set up in Churches, and Temples, and to the makers, maintainers, and worshippers of them. And all those names of Abomination which Gods word giveth to the Idols of the Gentiles, appertain also to our Images set up in Churches and Temples, being Idols like to them, and having like Idolatry committed to them. And Gods own mouth in the Holy Scripture calleth them vanities, lies, Deceits, uncleanness, filthiness, dung, mischief, and abomination before the Lord. Wherefore Gods most horrible wrath and our most dreadful danger cannot be avoided without the destruction and abolishing of all such Images and Idols out of the Church and Temple of God. Which to accomplish, God put into the minds of all Christian Princes. And in the mean time let us take heed and be wise, O ye beloved of the Lord, and let us have no strange Gods, etc. So the Homily of our Church.  
Bishop jewels Reply. pa. 517. The best remedy in this behalf, and most agreeable with God's word, is utterly to abolish the cause of the ill.  
So the godly King Ezekias took down and brake in pieces the brazen Serpent, notwithstanding Moses himself by God's special commandment had erected it, notwithstanding it were an express figure of Christ hanging upon the Cross: notwithstanding it had continued so many years, notwithstanding God by it had wrought so many miracles.  
So the godly Bishop Epiphanius rend in sunder an Image painted in a cloth, and said, it was against God's Commandment, a thing superstitious and unmeet for the Church and people of God, notwithstanding it were the Image of Christ. So the godly Emperor Theodosius made his Proclamation over all his Dominions in this sort: Signum Servatoris nostri quocunque loco reperitur, tolli jubemus: We straightly command, that the Image of our Saviour be taken down, in what place soever it shall be found; notwithstanding it were the Image of our Saviour. So it is decreed in the late Council of Mogunce, that when Images happen to be abused by the people, they be either notably altered, or utterly abolished. Neither doth God through all his holy Scriptures any where condemn Image-breakers, but expressly and every where he condemneth Image-worshippers, and Image-makers: yea he saith, they are snares to catch the ignorant: He knoweth the inclination of the heart of man; and therefore he saith, Accursed be he, that leadeth the blind out of the way; and accursed be he, that layeth a stumbling block to overthrow the blind. So concludeth the reverend and learned Bishop jewel, and all our Church with him.  
So all the holy Prophets, Apostles, Martyrs Doctors, and Saints of God now triumphant in heaven, who shall sit upon Thrones as Assessors with our Saviour Christ, and judge the world, (as the Scriptures speak) in their books and monuments which they have left behind them to testify their minds, do unanimously pronounce the like sentences unto us. And if we could hear them speaking in heaven, we should hear their voices as loud as Thunders, or Trumpets proclaim, that we must not imagine that they will speak otherwise in heaven, than they did upon earth.  
Let me therefore conclude with that holy Doctor S. Augustine, and that most blessed Apostle S. Paul in the name of all the rest. Ergo fratres mei, quot quot habetis inter vos, qui adhuc amore saeculi praegravantur, avaros, perjuros, adulteros, inspectores nugarum, etc. quicquid inter vos malorum esse nostis, quantum potestis improbate, ut corde recedatis; & redarguite, ut exeatis inde; & nolite consentire, ut immundum ne tangatis. Therefore my brethren, as many as you have amongst you, who are overcharged with the love of this world, covetous persons, perjurers, adulterers, beholders of vanity, etc. whatsoever evils you know amongst you, reject them as much as you can; depart from them in your hearts; reprove them, that you may come out from amongst them; and consent not unto them, that you may not touch the unclean thing. Come out from among them (saith the Lord) and touch not the unclean thing; I will receive you, and ye shall be my sons, and my daughters, saith the Lord God Almighty.  
Christo Gloria.  
FINIS.