Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	great_a	time_n	3,780	5	3.5201	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13932	A treatise declaryng [and] shewig dyuers causes take[n] out of the holy scriptur[es] of the sente[n]ces of holy faders [and] of the decrees of deuout emperours, that pyctures [and] other ymages which were wont to be worshypped, ar i[n] no wise to be suffred in the temples or churches of Christen men. By the whiche treatise the reder that is indifferent, shall se and perceyue, how good and godly a dede it was of the senatoures of Arge[n]tine, that of late daies they caused all the ymages with their auters to be cleane take[n] out of their churches. The authours of this litle treatise ar the ope[n] preachers of Argte[n]yne.; Einigerlei Bild. English	Bucer, Martin, 1491-1551.; Bedrotus, Jacobus, d. 1541.; Marshall, William, fl. 1535.	1535 (1535)	STC 24239; ESTC S103662	33,471	106

loue towardes them The vii boke the xiiii ca. Thus sayth Eusebius in the ecclesyasticall historie Hereof we do easely perceyue / that the ymages which Eusebius dyd se / were set vp / nat within the churches / but at the church dores Agayne / nat to theÌ„cent that they shulde be honored / but rather that they shulde be a testimony recorde howe great valiaunt meÌ„ they were soÌ„tyme / therfore worthy to be had in ê‘petuall memorie / whose ymages were reserued kepte All whiche thynges neuerthelesse Eusebius dothe not hyde / to haue taken their begynning of the gentyles heathen people But what thynke ye that he wolde haue sayd if he hadde seen ymages set vp in churches / and no lesse worshyped of christen meÌ„ / thaÌ„ euer they were of any gentyles / whiche thynge a lacke for petye it is vndoubted both than to haue be done yea / to be done euen now iÌ„ these dayes also Of these thynges therfore we may gather what is the cause / why the old fathers dyd write nothyng agaynst suche maner of images for there was no man at that tyme whiche dyd so moche as ones dreme / that euer so gret a multytude of images shulde crepe into churches as hath cropen in for asmoch as they knowe it to be forbydden with so open and euydent wordes of god / and playne testimonyes of the scrypture But agaynst the ymages of the gentyles / a man shal fynde many thinges writteÌ„ by the fathers / very connyngly and eloquently / bycause the supersticyon of theym dyd reygne euerywhere euen at the same tyme / in whiche those holy men were lyuynge yea and was defended of the gentyles with the same wepens / with whiche both in oure tyme / and also in the tyme of our fathers / certayne christen men haue gone aboute to defeÌ„de maynteyn their images ã€ˆâ—Šã€‰ we â—e ã€ˆâ—Šã€‰ whâ—â—eur â—mage is What so euer thynge Lactancius LactaÌ„tâ—ê° wrot against the idoles images of the gentyles / we maye by very good right apply the same agaiÌ„ste our images albeit in his tyme as we haue sayde they were nat yet vsed amoÌ„ge cristen men Amonge many places it lyketh me at this tyme to allege one for thus he demauÌ„deth of the geÌ„tyls Libro ii ca. iii. If you do therfore fere worship yor goddes by suche images / bycause you do iuge theÌ„ to be in heuen why do you nat than lyfte vp your eyes in to heuen why do you rather loke to walles / to stockes stones / than to that place where you do beleue that they be This same question in lyke maner may we demaunde of our supersticyouse christeÌ„ men If they do beleue that god sayntes are in heuen / why do they nat rather lyfte vp theire eyes to that place / than to the deed ymages But let vs here also Athanase Athanasius / writyng in this wyse agaynst the geÌ„tyles It is impossyble that any image caÌ„ nowe represente either maÌ„ or womaÌ„ deê‘ted for the bodye is erth and the soule is a spirituall thiÌ„ge vnable to be represented bi any sensyble exterme ymage wherfor Paule saith / we knowe that whatsoeur ymage is in this world / it is a vain thing nothyng represeÌ„tiÌ„g nothing signifyeng Let theÌ„ say I besech you howe or after what maner god is knowen by images / whether is it by the mater stuffe put rounde about them orels is it by the shape and facyon brought iÌ„ to the stuffe If it be by the stuffe of the images that he is knowen / than what nedeth any shape or facion to be brought in by the workeman why is nat god shewed and knowen as well by al maner of stuffe before that any images be made / syth all thinges do witnes declare his glori But if the shape facyon brought in to the stuffe be the cause of the knowlege of god what nedeth than any payntynge or any other stuffe at all and why is natte god knowen rather by the very lyuely creature / whose shapes or ymagê be so perfectly knowen for doutlesse the glorie of god shuld be more clerely and euydently knowen / if it were shewed by the lyuely creatures both reasonable vnreasonable / than by the deed and vnmouable creatures God is knowen sayth Paule Ro. i. by the creation of this worlde Therfore whan you do graue or paynte ymages / for the entent to haue vnderstandynge and knowlege of god forsoth you do an vnworthy an vnmete thynge c. Nowe Athanasius wolde neuer haue purposed in his mynde / to write any suche maner thynge agaynst the gentyles / if he had sene the christen men of his tyme entangled wrapped in such superstityon of images / as we do see a gret parte of the worlde to be pytuousely snarled nowe in our tyme but he wolde rather haue exercised his penne against christen men / if they had ben lyke our christen men nowe a dayes But nothynge letteth / but that we may very accordingly applye the same thynge against our supersticyous christen men For they pretende the same cause of hauynge ymages / with the which Athanasius reherseth that the gentyles were moued that is to wit / that by images they maye be put in remembraunce of god which thynge syth the creatures of god whether we do consydre the stuffe or the shape / and facyon of theÌ„ may do it moche more effectually as Athanasius iugeth full well there is no nede that we shulde ronne vnto the workes of men / which do represent but onely I wote nat what false and vayne image vnto vs. For whom soeuer trees / stones / syluer / golde / other stuffe / wherof images are made fynally whom the syght of man / to whom god hath giuen lyfe reasoÌ„ can natte styre nor put in remembrance of god surely images shal natte styre vp that man with anye frute or profyte for they as Origen writeth agaynste Selsus do rather plucke away the memori mynde of man froÌ„ god / do turne the eyes of the miÌ„de bacwardes / to behold consydre erthly thinges For euery man knoweth / that the more nere that one thynge resembleth another in nature and propertie / so moche the more strongly it doth renew the remembraunce in vs of that thynge / to whom it is lyke For trees or stones do more surely and lyuely putte vs in remembraunce of god / whan they are coÌ„sydered of vs / hauyng their owne naturall shape facyon / so as they were fyrst created of god than whan by the worke and craft of men beynge beryued of theire owne naturall shape / they doo expresse resemble vnto vs the image and lykenesse of man / or of any other thynge For soner shall the remembraunce come to thy mynde of the Karuer or Paynter / whose workmanship thou dost merueyle at / than the remembrance of god / the

Â¶ A treatise declaryng shewiÌ„g dyuers causes takeÌ„ out of the holy scripturê / of the senteÌ„ces of holy faders of the decrees of deuout Emperours that pyctures other ymages which were wont to be worshypped / ar iÌ„ no wise to be suffred in the temples or churches of Christen men By the whiche treatise the reder that is indifferent shall se and perceyue how good and godly a dede it was of the Senatoures of ArgeÌ„tine that of late daies they caused all the ymages with their auters to be cleane takeÌ„ out of their churches Â¶ The authours of this litle treatise ar the opeÌ„ preachers of ArgteÌ„yne I dout nat but some popish doctor or peuish proctor wyl grunt at this treatise / but yet fyrst rede and than iuge The preface Â¶ All the whole coÌ„pany of them which at Argentyne do preache teache Christe / vnto the good and godly reders do wysshe grace BYcause our moste noble also most godlye Senatours dyd right well perceyue se / that the sclaunderouse occasyoÌ„s manyfold euyls / which hytherto haue beÌ„ ministred by the reason of pictures ymages / ar nat suffyciently taken away by the only exhortacions of prechers And agayne dyd consyder / that it was nat possyble for any man to decree or coÌ„maunde any thing concernynge them more wysely / than god had prescrybed coÌ„maunded in his lawe and prophetes They decreed / ordeined / and gaue forth a coÌ„maundemeÌ„t / that whatsoeuer pycture or ymages had ben wont to be worshipped in holye places shulde both they and their aulters be clene takeÌ„ away / auoyded out of syght Euery plaÌ„tatioÌ„ that my heuenlye father hath nat planted / shal be extirped plucked vp bi the roote mat 15 Bycause .iiii. yeres ago they had abrogated taken away priuate masses And a yere ago foure coÌ„men and open masses / for fyrste consolatyon and delyberatyon of more pure ceremonyes to be brought in to their places where shal MoÌ„kes â— freers / chanons / noÌ„nes / heremites / recluses become Secondarily they lokyng for certayne counsels and assembles / of whiche it was hoped / that some what shulde be decreed coÌ„cerning the generall reformation of the churche And thyrdly the wekenesse of certayne persones / whiche coulde nat yet se / howe gret abusyon / impietie wyckednesse is in masses / had saued the resydewe of masses they had suspended theÌ„ vpoÌ„ this condition / that if any man coulde proue by the scryptures / that they were nat contrary to Christe / they shuld be restored againe euerione Moreouer seynge that ther be many men / whiche doo nat yet perceyue nor knowe / how moche these thinges do hynder fayth trew godly lyuynge we do easely coniecture that there be nat a fewe / whiche shall accompte this dede of oure coÌ„mune we le / to be a folysshe and wycked presumptyon And therfore / for as moch as it is the dutye of all christen men / as moch as in them lyeth / to gyue dilygence to prouyde / that the thynge whiche they haue godly done wrought / maye be accompted and knoweÌ„ of other men / to be none other wyse than godly done And also to take good hede / that no man may haue occasyon worthely to speke euyl of their goodnesse as Paule sayth Herfore we haue iudged it to be our parte and dutye which taught that the thynge oughte to be done which nowe our senate hath done in very dede / brought to passe very dilygently to shew the cause of all this whole dede but with as moche brefenesse as maye be / that if it wolde be / we might happely pacify appese the myndes / at the lest wyse of some persones / whom this busines hath troubled gretly discontented / doubtlesse / if we may optaine this one thyng whiche is denyed to no man / be he neuer so gret a malefactour that we maye haue the one eare open to here what we shall saye We feare nat / but that whosoeuer can fynde in their hertes / and abyde to know these fewe thinges / which we shall allege fyrst out of holy scriptures / secondarilye of the writynges of the fathers And thyrdly of the decrees of emperours agaynst pyctures and ymages If it be shewed also of whom / for what cause consyderation both they were first brought vp in the churches of christen men / and also beyng defended haue contynued in the same We doute nat I saye but that all suche persones / if it be so / that it be graunted vnto them to knowe the truthe / wyll also desyre with vs / that this thynge whiche is done here with vs / all other churches of christen meÌ„ / wold folowe execute in lyke maner Therfore we pray and beseche all those / whosoeuer caÌ„ nat yet lyke nor a lowe this our exaÌ„ple which thinge it is no merueyle thoughe it happen to many men / if a man consydre which thinges haue euerywhere goten strengthe amonge Christen men that they wyll vouchesafe to rede this shorte lytell treatyse to the ende and entent / which fyrst was made in oure maternall tongue / than by our moste welbeloued brother Iames Bedrote / was translated into Laten / and nowe at the laste in to Englysshe But let theÌ„ firste before they begynne to rede / call for the spiryte of Christe / whiche onely ledeth into all veryte truth and that done / let them than gyue sentence of vs Io. 16. Christ the sauyour of mankynde / graunte to all those whiche bere his name / grace to reiecte and cast awaye all suche thinges / whiche do alyenate and call awaye the mynde from him / that they maye lyfte vp theire myndes vnto him / syttynge in heuen and worshippe the father by him in spiryte and truth Io. 4. Amen Â¶ That images nor pictures whiche haue ben wonte to be worshipped ar nat to be suffred in the churches of Christen men ALbeit / there are verye mani iust causes which mighte suffycyently satisfy the myndes of christen meÌ„ / and perswade them to take awaye images out of theire churches yet no man wyll deny this cause to be without dout chefe and princypall / bycause it is forbydden in the fyrste of goddes coÌ„maundementes / that any maner of images shulde be had amonge his peple For thus we rede in the scrypture Ex. 20 I am that euerlastyng god I am thy god which haue delyuered the froÌ„ Aegypt / the house of thraldom and bondage Thou shalt haue no straunge goddes in my syght Thou shalt make vnto thy selfe no grauen or karuen image / nor the symylytude of any maner thinge which is aboue in heueÌ„ or beneth in the erth nor of those thynges whiche are in the waters vnder the erth Thou shalte nat bowe thy selfe before them / nether worship them for I am thy lorde god euerlastyng / stronge mighty / punysshinge

/ wherby they might be put in remeÌ„brance of godly thingê Forsoth it is a wycked thiÌ„g / eueÌ„ ones to thiÌ„ke that god which accordyng to his goodnes towardê vs / lefte none of these thinges vnshewed as they say / poynted with his fynger which might helpe to further encrease the knowlege of hiÌ„self / to stire vs vp also to the loue of hiÌ„self I can nat tell of what euyl wyl hatred had kepte this worshippiÌ„g of ymages froÌ„ his owne people For nat only he dyd nat tech the worshippynge of images / but also he dyd with expresse playne wordes vtterly forbede it as it apê‘ith euydently by the first table of the law Now what is more vnresonable vnlykly thaÌ„ if the vse of images be so ê“fytable as these men do fayne it to be / that god dyd nothing esteme theÌ„ seing that in the meane season he had begon to tech his people / beynge yet but yonge begiÌ„ners / hauynge but small knowlege with so many outward thinges / eueÌ„ as one shuld enduce a chylde Seyng also that he wold his workes benefytes to be openly knowen by so many wonderfull myracles / by so manyfold ceremonyes Besydes this dyd enduce the people with holydayes Holye daies mo than be necessary / other rytes innumerable Fynally he left nothiÌ„g behinde to the shadowynge fyguryng of hiÌ„selfe largely vnto them How fortuned it I say if images be so ê“fytable that god for all this insomoche dyd nothyng esteme theÌ„ / that he wolde in no wise suffre theÌ„ to be amoÌ„ge his peple Sith than it is so / that it was nat lawfull for the people whiche was yet rude ignorant to haue any maner images / although the lord dyd by many other dyuers ceremonyes by lytell lytell teche facyoÌ„ the same people How moche lesse shall it be laufull for vs / whoÌ„ the truth now succeded folowed in the place of shadowes hath now made free from outward ceremonyes requyrynge none other honoure or seruyce of vs / than that whiche standeth in spiryte and truth Â¶ Let vs therfore haue ymages / nat of stone / nat of wood / nat grauen / or cast in any moulde al whiche god hath ones foreuer forbydden / aswell to vs as to the Iewes But let vs rather consyder the verye worde of god / let vs occupye and busye oure selues in it bothe night and daye In the stede of Images let vs loke vpon goddes worde â–ª Besydes this / let all the whole frame of this worlde be a monumente and token to put vs in remembraunce of god / that whatsoeuer true godlynesse is remaynynge in vs Psal 1. it may nat by the workes of men / but by the workes of god well after a godly facyon coÌ„sydered / enflame / and kyndle vs to the praisynge louynge of him Â¶ Nowe as touchyng to this reason / that some men do make for to excuse the vse of images / bycause as they say after that god takiÌ„ge the nature of man vpon him / had vouchedsafe to lyue amonge meÌ„ / to be nayled fast to the crosse / and wylled the knowlege of hiÌ„self to be egally publysshed declared vnto all men There is no cause why it shuld nat be lawfull to vse images but yet most specyally of christ crucifyed / to th eÌ„tent that we might often tymes be put in remeÌ„brance / howe by his deth we haue gotten redeÌ„ption saluation Verily we do nat deny whatsoeuer holsom profytable thinge hath come to vs by the deth of Christ / which he suffrynge whan he was conuersant amonge men / reconcyled maÌ„kinde to his father yet that natwithstaÌ„dynge the same Christ dyd playnly wytnesse that his bodily presence was nothynge ê“fytable Io. 6. It is the spiryte sayth he that quyckeneth it was therfore for our ê“fyt / that he shuld bodily depart froÌ„ vs. Io. 16 And for that cause after his resurrectioÌ„ he ascended vp into heueÌ„ to the right haÌ„de of his father / to the ende that he might cary vs also vp to the same place / if it be so that we haue ryseÌ„ with him in fayth 2 Cor 5 Besydes this / whaÌ„ Paul / accordyng to the same sentence doth opeÌ„ly say / that albeit we know Christ as coÌ„cernyng his flesshe / yet now we knowe hiÌ„ so no more he sygnifyeth that another maner of worshippiÌ„ge therfore is requyred of vs that is to wyt / a spuÌ„all honour suche one / whiche may effectually strongly transforme o r hertes / which thinge syth it can nat be done by the benefyte helpe of images let vs say adue farewel for euer to these triflyng vnê“fitable helpes which ar rather hiÌ„derers of true fayth godly lyuyng / thaÌ„ monumeÌ„tes tokens to put vs in remembrance of godly thinges It is vndoutedly starke madnes to desyre to be put in remeÌ„brance of the benefytes of Christ by images / whan Christ hiÌ„self ought to worke the same in our myndes / whiche in vs all creatures worketh all thingê Lu. 22. 1 Cor 11 Dyd nat christ institute leue vnto vs the blessed sacrameÌ„t of his body in his holy supper / as a sufficieÌ„t memoriall to put vs in remeÌ„brance of his body crucifyed / his precyouse blode shed for our redeÌ„ption sayeng / how oft soeuer ye do this thinge / do it in the remeÌ„brance of me / shewynge / prechyng / gyuynge thankes for my deth vntyll I come agayne And wherfore thaÌ„ haue we inueÌ„ted as though we had forgoteÌ„ goddê own iÌ„stitucion of his holy sacrameÌ„t of our owne folysh fantastical braine an image of christ crucifyed to put vs in mynde of hiÌ„ / contrary to his coÌ„mauÌ„demeÌ„t Let ds I say haue this Iesus nailed fast vpoÌ„ the crosse set vp before the eyes of our mynd as often tymes as he tryeth vs / layeth his crosse vpoÌ„ vs / by pacieÌ„s of trybulations aduersytie Let Christ so possesse fyll the brest of a christen maÌ„ / of whoÌ„ he hath his name / that there be nothyng but it do put hiÌ„ in remeÌ„brance of his lorde / the creatour maker / the gouernour the sauyour preseruer of all thiÌ„ges Wherfore so ofteÌ„ tymes as he loketh vp towardê the skye / he can nat chuse but remeÌ„bre forthw t his sauyour Christ / which reygneth aboue all heuens on the right haÌ„de of his father Assone as he beholdeth the soÌ„ne / by by he thiÌ„keth vpon Christ the son of rightwisnes Christ is the soÌ„ne of rightwysnes the lyght of the world / which with his beames lyghteneth his herte whan he seith a man / he remeÌ„breth that Christ was made maÌ„ for oure sake Christ is man If he do mete with a kyng or a prince / anon Christ the kyng of kiges / lorde of lordê is in his remeÌ„brance / whaÌ„ he hereth any preche or techer Lo / streight

creatour maker of all thingê It is therefore nothynge els but a pure disceyte of the deuyll / which calleth vs from the praisynge and charitable louynge of the lyuely images of god / vnto deed ymages of wood or stone / which some maÌ„ a folysshe couÌ„terfaiter of god / hath folysshly karuen or paynted We coulde also allege many other testymonyes oute of the writynges of the fathers but it shulde be all in vayne / to recyte any mo to him whiche is natte moued with these which we haue alredy rehersed Here we haue thought it verye expedient and necessary to declare and make playne / according to the truthe of hystories / whan and by what begynners images began to come vp amonge christen men who againe on the other syde did their endeuoure to put theÌ„ downe and with howe moche busynesse / and howe great ieoperdy / good well dysposed meÌ„ haue attempted this thinge / vntyl the church was brought into this present coÌ„dition and state of thynges fallynge incessantly to worse worse Very ydelnes / ydle neglygence of Bysshoppes â–ª suffred first this idolatry of worshipping images â—o entre in to the churche / and their gredye insaciable couetousnes holdeth yet stylle this idolatrye Vndoutedly the lawes / aswell of the christen emperours / as of the christen counsels / made agaynste images / came than first forth / whaÌ„ through the slouthfulnesse neglygence of bysshops / their vayne curyouse desyres to wyn the fauour of god / nat only images pictures crepte into the churches / but also which is wonte comenly to chaunce they began to be worshipped of the peple We rede that Serenus / the bysshop of Massilia Serenê° bysshop of Massilia / a very holy man / was so displeased / toke it so greuousely as reasoÌ„ was that images were sette vp in churches that he dyd cast downe all the images atones which wer in his churche did breke them / and at the last dyd also burne theym We do nat deny / but that this dede of Serenus was sore rebuked of Gregory which was called Gregorius magnus Gregorius Magnus / and that the seyd Serenus was admonysshed counselled of the sayd Gregorye Gret gregory began first to teache his flocke with these bilde bokes / that he shulde nat forbyd or let images to be had but that he shulde teche the honourynge of them in any wyse to be auoyded But what other thynge shuld the staÌ„derdberer of relygioÌ„ and vertue fallyng in decay / do in this mater / as well as in many other By this maner of doctrine mai yeiâ—ge what a shepard this great doctor was For about that tyme the church of Rome began to threten / ê“nosticate giue lykelyhod of gret ruyn of the faith afterwardê to folowe But amonge the Grekes / Leo Leo Emperoure of the Grekes themperour / the .iii. of that name a man both well lerned / also vertuous godly he raygned in the yere of our lorde .vii. C.lxxxiiii distroyed all images vniuersally / and coÌ„maunded Gregorie the .iii. here may â—e smell what a sheperde Gregory the third was of that name by his letters / that he shuld do the same thinge lykewise at Rome But this Gregorie nat onely refused to be obedyent to the emperours coÌ„mauÌ„demeÌ„t / Before he wolde nat haue them honored nowe in despite of themperoure he decreed them to be in high honour but also at Rauenna was the authour be gynner of sedition / to which cytie he called a certayne meyny of bysshoppes made a counsel / in whiche he decreed agaynste themperours coÌ„mauÌ„dement / that images ought to be had in moche more honoure than euer they were before And to the entent that he might the moore boldely instytute thys thynge agaynst themperour with oute any punysshement CoÌ„staÌ„tine the v. Here theÌ„peroure called a counsell without the coÌ„seÌ„t of the bisshop of Rome / yea corrected the former erroniê° scismatike counsell of the bisshop of Rome bi the scriptures nat very longe before / he had gone aboute traitourously to forsake theÌ„perour and to fall vnto the part of the freÌ„che kynge After the deth of Leo / Constantyne his sonne / the fyfth of that name / wyllyng to conferme his fathers coÌ„mauÌ„demeÌ„t decree / called togyther all the lerned men and bysshoppes oute of all Grece lande / beyng in noÌ„bre CCC.xxx which comparynge the scriptures to the reasons of the couÌ„sell / which we spake of before / called by Gregori determyned with one coÌ„sent That it is nat laufull to them whiche by Christ do beleue in god / to haue any images either of the creatoure or the creatures to honour them but rather of the ieoperdyes of offensyons or hurtes that they were all to be taken away atones So that from the begynnynge of Leo / Constantyne his sonne / and all his successours dyd cleue to / abyde by it / vntyll suche tyme that the cruell woman Hirene Hiren went about that horryble and excedynge wycked tragedy / wherof we shall speke nat longe herafter But the decrees of that wycked woman / were vertuousely abrogated and suppressed by CoÌ„stantins soÌ„ne the syxte of that name There cometh nowe happely to my mynde / the decree of Theodosius Theodosius Valens Valens / which Petrus Crinitê° Petrus Crinitê° / a maÌ„ that had red many thiÌ„ges / doth recyte in the nynth boke / De honesta disciplina his owne verye wordes I shall faythfully truly reherse Valens Theodosius The decree of Theodosius and Valens the noble emperours wrot to the officer called Prefectus pretorius Forasmoche as our dilygent study care is / in all thingê to maynteyne vphold the faith honour of god we forbyd any maner maÌ„ to graue or make the image of christ our sauyour of stone / of wood / or of any other stuffe / or els to paynte the same with colours yea / and whersoeuer any such image be fouÌ„de / we coÌ„mauÌ„de that it be taken awaye / and they sore punysshed / who soeuer shall attempte any thynge contrarye to our decrees and commauÌ„dement / in whiche thynge if any man doo requyre an authour / let him rede the decrees and commaundementes of Emperours / whiche haue ben collected and gathered by a satyre of the righte connynge men / Tribunianus / Basylydes / Theophilus / Discorus / and other / at the commaundement of the moost noble Emperour Iustinian Thus farre sayth Crinitus It is therfore euydent and manyfest / that themperours also whiche were before the tyme of Leo / dydde dilygentlye prouyde / that the supersticyon of Images shulde nat by any maner meanes pollute and defyle the churches of crysten men The fyrst of all other as farre as we can gather of hystories which dyd cause Images to be paynted in churches Was Pontius Paulinus bysshoppe of Nola

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