Rebellion as you see both the first and the greatest and the very root of all other sins and the first and principal cause both of all worldly and bodily Miseries Sorrows Diseases Sicknesses and Deaths and which is infinitely worse than all these as is said the very cause of death and damnation eternal also After this breach of Obedience to God and Rebellion against His Majesty all mischiefs and miseries breaking in therewith and overflowing the World lest all things should come unto confusion and utter ruin God forthwith by Laws given unto Mankind Gen. 3. d. 17. Gen 3. c. 16. Job 34. d. 30. 36. a. 7. repaired again the rule and order of Obedience thus by Rebellion overthrown and besides the Obedience due unto his Majesty he not only ordained that in Families and Housholds The Wife should be obedient unto her Husband the Children unto their Parents the Servants unto their Masters but also when Mankind increased and spread it self more largely over the World he by his holy Word did constitute and ordain in Cities and Countries several and special Governors and Rulers unto whom the residue of his People should be obedient Eccl. 8. a 2. 10. c. 16.17 d. 20. Psal 18. g. 50. 20. b. 6. 21. a. 1. Prov. 8.115 As in reading of the Holy Scriptures we shall find in very many and almost infinite places as well of the Old Testament as of the New that Kings and Princes as well the evil as the good do Reign by Gods Ordinance and that Subjects are bounden to obey them that God doth give Princes Wisdom great Power and Authority that God defendeth them against their Enemies and destroyeth their Enemies horribly that the anger and displeasure of the Prince is as the roaring of a Lion and the very messenger of death and the Subject that provoketh him to displeasure sinneth against his own Soul with many other things concerning both the Authority of Princes and the Duty of Subjects But here let us rehearse two special places out of the New Testament which may stand instead of all other Rom. 13. The first out of St. Pauls Epistle to the Romans and the thirteenth Chapter where he writeth thus unto all Subjects Let every Soul be subject unto the higher Powers for there is no Power but of God and the Powers that be are ordained of God Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation For Princes are not to be feared for good Works but for evil Wilt thou then be without fear of the Power Do well so shalt thou have praise of the same for he is the Minister of God for thy Wealth But if thou do evil fear for he beareth not the Sword for nought for he is the Minister of God to take vengeance upon him that doth evil Wherefore ye must be subject not because of Wrath only but also for Conscience sake for for this cause ye pay also tribute for they are Gods Ministers serving for the same purpose Give to every Man therefore his due tribute to whom tribute belongeth custom to whom custom is due fear to whom fear belongeth honor to whom ye owe honor Thus far are S. Pauls words The second place is in St. Peters Epistle and the second Chapter 1 Pet. 2. whose words are these Submit your selves unto all manner of Ordinances of Man for the Lords sake whether it be unto the King as unto the chief Head either unto Rulers as unto them that are sent of him for the punishment of evil doers but for the cherishing of them that do well For so is the Will of God that with well doing ye may stop the mouths of ignorant and foolish Men as free and not as having the liberty for a cloak of maliciousness but even as the Servants of God Honor all Men love Brotherly Fellowship fear God honor the King Servants obey your Masters with fear not only if they be good and courteous but also though they be froward Thus far out of St. Peter By these two places of the Holy Scriptures it is most evident that Kings Queens and other Princes for he speaketh of Authority and Power be it in Men or Women are ordained of God are to be obeyed and honored of their Subjects that such Subjects as are disobedient or rebellious against their Princes disobey God and procure their own damnation that the government of Princes is a great blessing of God given for the Common-wealth specially of the good and godly For the comfort and cherishing of whom God giveth and setteth up Princes and on the contrary part to the fear and for the punishment of the evil and wicked Finally That if Servants ought to obey their Masters not only being gentle but such as be froward as well and much more ought â—ubjects to be obedient not only to their good and courteous but also to their sharp and rigorous Princes It cometh therefore neither of chance and fortune as they term it nor of the ambition of mortal Men and Women climbing up of their own accord to dominion that there be Kings Queens Princes other Governors ovâ—r Men being their Subjects but all Kings Queens other Governors are specially appointed by the ordinance of God And as God himself being of an infinite Majesty Power and Wisdom ruleth and governeth all things in Heâ—ven and Earth Psal 80. b. 16 45. a. 6. c. 47. a. 2. Eccl. 17. c. as the Universal Monarch and only King and Emperor over all as being only able to take and bear the charge of all so hath he constituted ordained and set earthly Princes over particular Kingdoms and Dominions in Earth both for the avoiding of all confusion which else would be in the World if it should be without Governors and for the great quiet and benefit of earthly Men their Subjects and also that the Princes themselves in Authority Power Wisdom Providence and righteousness in government of People and Countries committed to their charge should resemble his heavenly Governance as the Majesty of heavenly things may by the baseness of earthly things be shadowed and resembled Mat. 18. c. 23. 22.12 Ps 10. b. 16 and 45. a. b. 47. a. 2. c. Mat. 22. b. 13. 25. c. 34. Psal 82. b. 6. And for that similitude that is between the heavenly Monarchy and earthly Kingdoms well governed our Saviour Christ in sundry Parables saith That the Kingdom of Heaven is resembled unto a Man a King and as the name of the King is very often attributed and given unto God in Holy Scriptures so doth God himself in the same Scriptures sometimes vouchsafe to communicate his Name with earthly Princes terming them Gods doubtless for that similitude of Government which they have or should have not unlike unto God their King unto the which similitude of heavenly Government the nearer and nearer that an
meant in any condition of the pretenced or coloured Power of the Bishop of Rome For truly the Scripture of God alloweth no such Usurped Power full of Enormities Abusions and Blasphemies But the true meaning of these and such places be to extol and set forth God's true Ordinance and the Authority of God's Anointed Kings and of their Officers appointed under them And concerning the Usurped Power of the Bishop of Rome which he most wrongfully challengeth as the successor of Christ and Peter We may easily perceive how false feigned and forged it is not only in that it hath no sufficient ground in Holy Scripture but also by the Fruits and Doctrine thereof For our Saviour Christ and St. Peter teach most earnestly and agreeably Obedience to Kings as to the chief and Supreme Rulers in this world next under God But the Bishop of Rome teacheth that they that are under him are free from all burdens and charges of the Commonwealth and Obedience toward their Prince most clearly against Christ's Doctrine and St. Peters He ought therefore rather to be called Antichrist and the Successor of the Scribes and Pharises than Christ's Vicar and St. Peter's Successor Seeing that not only in this point but also in other weighty matters of Christian Religion in matters of Remission and Forgiveness of Sins and of Salvation he teacheth so directly against both St. Peter and against our Saviour Christ who not only taught Obedience to Kings but also practised Obedience in their Conversation and Living For we read that they both paid Tribute to the King And also we read that the Holy Virgin Mary Matth. 17. Mother to our Saviour Christ and Joseph who was taken for his Father at the Emperor's Commandment went to the City of David Luke 2. named Bethlehem to be taxed among other and to declare their Obedience to the Magistrates for God's Ordinances sake And here let us not forget the blessed Virgin Maries Obedience For although she was highly in God's Favour and and Christs natural Mother and was also great with Child at the same time and so nigh her Travail that she was delivered in her journey yet she gladly without any excuse or grudging for Conscience sake did take that cold and foul Winter journey being in the mean season so poor that she lay in a Stable and there she was Delivered of Christ And according to the same Lo how St. Peter agreeth writing by express words in his first Epistle 1 Pet. 2. Submit your selves and be Subject saith he unto Kings as unto the chief heads and unto rulers as unto them that are sent of him for the punishment of evil-doors and for the praise of them that do well for so is the will of God I need not to expound these words they be so plain of themselves St. Peter doth not say Submit your selves unto me as Supreme Head of the Church Neither saith he Submit your selves from time to time to my Successors in Rome But he saith Submit your selves unto your King your Supreme Head and unto those that he appointeth in Authority under him for that you shall so shew your Obedience it is the Will of God God will that you be in subjection to your Head and King This is God's Ordinance God's Commandment and God's Will that the whole Body of every Realm and all the Members and Parts of the same shall be subject to their Head their King and that as St. Peter writeth for the Lords sake 1 Pet. 2. Rom. 13. Matth. 22. And as St. Paul writeth for conscience sake and not for fear only Thus we learn by the word of God to yield to our King that is due to our King That is Honour Obedience payments of due Taxes Customs Tributes Subsidies Love and Fear Rom. 13. Thus we know partly our bounden Duties to common Authority now let us learn to accomplish the same And let us most instantly and heartily pray to God the only Author of all Authority for all them that be in Authority according as St. Paul willeth writing thus to Timothy in his first Epistle 1 Tim. 2. I exhort therefore that above all things Prayers Supplications Intercessions and giving of Thanks be done for all Men for Kings and for all that be in Authority that we may live a quiet and a peaceable life with all godliness and Honesty For that is good and accepted or allowable in the sight of God our Saviour Here St. Paul maketh an earnest and an especial Exhortation concerning Giving of Thanks and Prayer for Kings and Rulers saying Above all things as he might say in any wise principally and chiefly let prayer be made for Kings Let us heartily thank God for his great and excellent Benefit and Providence concerning the state of Kings Let us pray for them that they may have God's Favour and God's Protection Let us pray that they may ever in all things have God before their Eyes Let us pray that they may have Wisdom Strength Justice Clemency and Zeal to God's Glory to God's Verity to Christian Souls and to the Commonwealth Let us pray that they may rightly use their Sword and Authority for the maintenance and defence of the Catholick Faith contained in Holy Scripture and of their good and honest Subjects for the fear and punishment of the evil and vicious People Let us pray that they may most faithfully follow the Kings and Captains in the Bible David Ezekias Josias and Moses with such other And let us pray for ourselves that we may live Godlily in Holy and Christian Conversation So shall we have God on our side and then let us not fear what Man can do against us So we shall live in true Obedience both to our most merciful King in Heaven and to our most Christian King on Earth So shall we please God and have the exceeding Benefit peace of Conscience rest and quietness here in this World and after this life we shall enjoy a better Life Rest Peace and the everlasting Bliss of Heaven which he grant us all that was obedient for us all even to the death of the Cross Jesus Christ To whom with the Father and the Holy Ghost be all Honour and Glory both now and ever Amen A SERMON Against Whoredom and Vncleanness ALthough there want not good Christian People great swarms of Vices worthy to be rebuked unto such decay is true Godliness and Virtuous living now come Yet above other Vices the outragious Seas of Adultery or breaking of Wedlock Whoredom Fornication and Uncleanness have not only burst in but also overflowed almost the whole World unto the great dishonour of God the exceeding Infamy of the Name of Christ the notable decay of true Religion and the utter destruction of the publick Wealth and that so abundantly that through the customable use thereof this Vice is grown unto such an height that in a manner among many it is counted no sin at all but rather a pastime a
contrary to this Commandment do make or worship any Images or Similitude which he so strictly hath forbidden And when they this notwithstanding partly by Inclination of Mans corrupt Nature most prone to Idolatry and partly occasioned by the Gentiles and Heathen People dwelling about them who were Idolaters did fall to the making and worshipping of Images God according to his Word brought upon them all those Plagues which he threatned them with as appeareth in the Books of the Kings and the Chronicles in sundry places at large And agreeable hereunto are many other notable places in the Old Testament Deuteronomy 27. Cursed be he that maketh a carved Image or a cast or molten Image which is abomination before the Lord the Work of the Artificers Hand and setteth it up in a secret corner and all the People shall say Amen Read the thirteeenth and fourteenth Chapters of the Book of Wisdom concerning Idols or Images how they be made set up called upon and offered unto and how he praiseth the Tree whereof the Gibbet is made as happy in comparison to the Tree that an Image or Idol is made of even by these very words Happy is the Tree where through Righteousness cometh meaning the Gibbet but cursed is the Idol that is made with hands yea both it and he that made it and so forth And by and by he sheweth how that the things which were the good Creatures of God before as Trees or Stones when they be once altered and fashioned into Images to be worshipped become abomination a temptation unto the Souls of Men and a snare for the feet of the unwise And why The seeking out of Images is the beginning of Whoredom saith he and the bringing up of them is the destruction of Life For they were not from the beginning neither shall they continue for ever The wealthy idleness of Men hath found them out upon Earth therefore shall they come shortly to an end And so forth to the end of the Chapter containing these Points How Idols or Images were first invented and offered unto how by an ungracious custom they were established how Tyrants compel Men to worship them how the ignorant and the common People are deceived by the cunning of the Workman and the beauty of the Image to do honour unto it and to err from the knowledg of God and of other great and many Mischiefs that come hy Images And for a conclusion he saith That the honouring of abominable Images is the cause the beginning and end of all evil and that the Worshippers of them be either mad or most wicked See and view the whole Chapter with diligence for it is worthy to be well considered specially that is written of the deceiving of the simple and unwise common People by Idols and Images and repeated twice or thrice Sap. 15. lest it should be forgotten And in the Chapter following be these words The painting of the Picture and carved Image with divers Colours enticeth the ignorant so that he honoreth and loveth the Picture of a dead Image that hath no Soul Nevertheless they that love such evil things they that trust in them they that make them they that favour them and they that honor them are all worthy of death and so forth Psal 115. In the Book of Psalms the Prophet curseth the Image-honorers in divers places Confounded be all they that worship carved Images and that delight or glory in them Psal 135. Like be they unto the Images that make them and all they that put their trust in them And in the Prophet Isaiah saith the Lord Isai 42. Even I am the Lord and this is my Name and my Glory will I give to none other neither mine Honor to graven Images And by and by Let them be confounded with shame that trust in Idols or Images or say to them you are our Gods And in the xl Chapter Isai 40. after he hath set forth the incomprehensible Majesty of God he asketh To whom then will ye make God like Or what similitude will ye set up unto him Shall the Carver make him a carved Image And shall the Goldsmith cover him with Gold and cast him into a form of Silver Plates And for the poor Man shall the Image-maker frame an Image of Timber that he may have somwhat to set up also And after this he cryeth out O Wretches heard ye never of this Hath it not been preached unto you since the beginning and so forth how by the Creation of the World and the greatness of the Work They might understand the Majesty of God the Creator and Maker of all to be greater than that it should be expressed or set forth in any Image or bodily Similitude And besides this Preaching even in the Law of God written with his own Finger as the Scripture speaketh and that in the first Table Exo. 20. and the beginning thereof is this Doctrine aforesaid against Images not briefly touched but at large set forth and preached and that with denunciation of destruction to the Contemners and Breakers of this Law and their Posterity after them And lest it should not yet be marked or not remembred the same is written and reported not in one but in sundry places of the Word of God that by oft hearing and reading of it we might once learn and remember it as you also hear daily read in the Church God spake these Words and said I am the Lord thy God Thou shalt have none other Gods but me Exo. 20. Levit. 26. Deut. 5. Thou shalt not make to thyself any graven Image nor the likeness of any thing that is in Heaven above nor in the Earth beneath nor in the Water under the Earth thou shalt not bow down to them nor worship them For I the Lord thy God am a jealous God and visit the Sin of the Fathers upon the Children unto the third and fourth Generation of them that hate me and shew Mercy unto thousands in them that love me and keep my Commandments All this notwithstanding neither could the notableness of the place being the very beginning of the very loving Lord's Law make us to mark it nor the plain declaration by recounting of all kind of similitudes cause us to understand it nor the oft repeating and reporting of it in divers and sundry Places the oft reading and hearing of it could cause us to remember it nor the dread of the horrible penalty to ourselves our Children and Posterity after us fright us from transgressing of it nor the greatness of the reward to us and our Children after us move us any thing to Obedience and the observing of this the Lord 's Great Law But as though it had been written in some corner and not at large expressed but briefly and obscurely touched as though no penalty to the Transgressors nor reward to the Obedient had been adjoined unto it like blind Men without all knowledg and understanding like
many that Banquet most riotously over the Graves of the Dead and giving Meat to Dead Carkasses do bury themselves upon the buried and attribute their Gluttony and Drunkenness to Religion See he esteemeth Worshipping of Saints Tombs and Pictures as good Religion as Gluttony and Drunkenness and no better at all Saint Augustine greatly alloweth Marcus Varro affirming That Religion is most pure without Images and saith himself Images be of more force to crooken an unhappy Soul than to teach and instruct it And saith further Every Child yea every Beast knoweth that it is not God that they see Wherefore then doth the Holy Ghost so often admonish us of that which all Men know Whereunto Saint Augustine himself answereth thus For saith he Lib. de 〈◊〉 Dei cap 43. In Psal 36. 113 when Images are placed in Temples and set in Honourable Sublimity and begin once to be Worshipped forthwith breedeth the most vile affection of Errour This is Saint Augustine's Judgment of Images in Churches that by and by they breed Errour and Idolatry It would be tedious to rehearse all other places which might be brought out of the Ancient Doctors against Images and Idolatry Wherefore we shall hold ourselves contented with these few at this present Now as concerning Histories Ecclesiastical touching this matter that ye may know why and when and by whom Images were first used privately and afterwards not only received into Christian Churches and Temples but in conclusion Worshipped also and how the same was gain said resisted and forbidden as well by godly Bishops and Learned Doctors as also by sundry Christian Princes I will briefly collect into a Compenâ—â—â—s History that which is at large and â—â—â—â—ssariâ—y places Written by divers ancient Writers and Historiographers concerning this matter As the Jews having a most plain and express Commandment of God that they should neither make nor Worship any Image as it is at large before declared did notwithstanding by the Example of the Gentiles or Heathen People that dwelt about them fall to the Making of Images and Worshipping of them and so to the committing of most abominable Idolatry for the which God by his Holy Prophets doth most sharply reprove and threaten them and afterward did accomplish his said threatnings by extream punishing of them as is also above specified Even so some of the Christians in old time which were converted from Worshipping of Idols and false Gods unto the true living God and to our Saviour Jesus Christ did of a certain blind zeal as Men long accustomed to Images Paint or Carve Images of our Saviour Christ his Mother Mary and of the Apostles thinking that this was a point of Gratitude and Kindness towards those by whom they had received the true knowledge of God and the Doctrine of the Gospel But these Pictures or Images came not yet into Churches nor were yet Worshipped of a long time after And lest you should think that I do say this of mine own Head only without Authority I alledge for me Eusebius Bishop of Caesarea and the most Ancient Author of the Ecclesiastical History who lived about the Three Hundred and Thirtieth year of our Lord in Constantius Magnus his days and his Son Constantius Emperors in the Seventh Book of his History Ecclesiastical the Fourteenth Chapter and Saint Jerome upon the Tenth Chapter of the Prophet Jeremiah who both expresly say That the Errours of Images for so Saint Jerome calleth it have come in and passed to the Christians from the Gentiles by an Heathenish Use and Custom The cause and means Eusebius sheweth saying It is no marvel if they which being Gentiles before and did believe seemed to offer this as a gift to our Saviour for the benefits which they had received of him yea and we do see now that Images of Peter and Paul and of our Saviour himself be made and Tables to be Painted which I think to have been observed and kept indifferently by an Heathenish Custom For the Heathen are wont so to Honour them whom they judged Honour-Worthy for that some tokens of old Men should be kept For the Remembrance of Posterity is a token of their Honour that were before and the Love of those that come after Thus far I have rehearsed Eusebius his Words Where note ye that both Saint Jerome and He agree herein that these Images came in amongst Christian Men by such as were Gentiles and accustomed to Idols and being converted to the Faith of Christ retained yet some Remnants of Gentility not throughly purged For Saint Jerome calleth it an Errour manifestly And the like Example we see in the Acts of the Apostles of the Jews who when they were converted to Christ would have brought in their Circumcision whereunto they were so long accustomed with them into Christs Religion With whom the Apostles namely Saint Paul Act 15. had much ado for the staying of that matter But of Circumcision was less marvail for that it came first in by Gods Ordinance and Commandment A Man may most justly wonder of Images so directly against Gods Holy Word and strict Commandment how they should enter in But Images were not yet Worshipped in Eusebius his time nor publickly set up in Churches and Temples and they who privately had them did err of a certain Zeal and not by Malice But afterwards they crept out of private Houses into Churches and so bred first Superstition and last of all Idolatry amongst Christians as hereafter shall appear In the time of Theodosius and Martain Emperors who reigned about the year of our Lord 460. and 1117. years ago when the People of the City of Nola once a year did celebrate the Birth day of Saint Foelix in the Temple and used to banquet there sumptuously Pontius Paulinus Bishop of Nola caused the Walls of the Temple to be painted with Stories taken out of the Old Testament that the People beholding and considering those Pictures might the better abstain from too much surfeiting and riot And about the same time Aurelius Prudentius a very learned and Christian Poet declareth how he did see painted in a Church the History of the Passion of S. Cassian a Schoolmaster and Martyr whom his own Scholars at the Commandment of the Tyrant tormented with the pricking or stabbing in of their Pointels or Brazen Pens into his Body and so by a thousand Wounds and more as saith Prudentius most cruelly slew him And these were the first Paintings in Churches that were notable of Antiquity And so by this example came in Painting and afterward Images of Timber and Stone and other matter into the Churches of Christians Now if ye well consider this beginning Men are not so ready to worship a Picture on a Wall or in a Window as an embossed and gilt Image set with Pearl and Stone And a process of a Story painted with the Gestures and Actions of many Persons and commonly the sum of the Story written withal hath another use in it
time very plain and single and nothing costly Lib. 1 Inst cap. 14. And Rabanus at large declareth that this costly and manifold Furniture of Vestments of late used in the Church was fetcht from the Jewish usage and agreeth with Aaron's apparelling almost altogether For the maintenance of the which Innocentius the Pope pronounceth boldly that all the customs of the Old Law be not abolished that we might in such Apparel of Christians the more willingly become Jewish This is noted not against Churches and Temples which are most necessary and ought to have their due use and honour as is in another Homily for that purpose declared nor against the convenient cleanness and ornaments thereof but against the sumptuousness and abuses of the Temples and Churches For it is a Church or Temple also that glittereth with no Marble shineth with no Gold nor Silver glistereth with no Pearls nor precious Stones but with plainness and frugality signifieth no proud Doctrine nor People but humble frugal and nothing esteeming earthly and outward things but gloriously decked with inward Ornaments according as the Prophet declareth saying The Kings Daughter is altogether glorious inwardly Now concerning excessive decking of Images and Idols with Painting gilding adorning with precious Vestures Pearl and Stone what is it else but for the further povocation and enticement to spiritual Fornication to deck spiritual Harlots most costly and wantonly which the Idolatrous Church understandeth well enough For she being indeed not only an Harlot as the Scripture calleth her but also a foul filthy old withered Harlot for she is indeed of ancient years and understanding her lack of natural and true Beauty and great loathsomness which of her self she hath doth after the custom of such Harlots paint her self and deck and tire her self with Gold Pearl Stone and all kind of precious Jewels that she shining with the outward beauty and glory of them may please the foolish phantasie of fond Lovers and so entice them to spiritual Fornication with her Who if they saw her I will not say naked but in simple Apparel would abhor her as the foulest and filthiest Harlot that ever was seen According as appeareth by the description of the garnishing of the great Strumpet of all strumpets the Mother of Whoredom Apoc. 17. set forth by St. John in his Revelation who by her glory provoked the Princes of the Earth to commit Whoredom with her Whereas on the contrary part the true Church of God as a chaste Matron espoused as the Scripture teacheth to one Husband our Saviour Jesus Christ whom alone she is content only to please and serve and looketh not to delight the eyes or phantasies of any other strange Lovers or Wooers is content with her natural Ornaments not doubting by such sincere simplicity best to please him who can well skill of the difference between a painted Visage and true natural Beauty And concerning such glorious gildings and decking of Images both Gods Word written in the tenth Chapter of the Prophet Jeremy Jer. 10. and St. Hierom's Commentaries upon the same are most worthy to be noted First the words of the Scripture be these The work-man with his Ax hewed the timber out of the wood with the work of his hands he decked it with gold and silver he joyned it with nails and pins and the stroke of an hammer that it might hold together They be made smooth as the Palm and they cannot speak if they be born they remove for they cannot go Fear ye them not for they can neither do evil nor good Thus saith the Prophet Upon which Text St. Hierome hath these words This is the description of Idols which the Gentiles worship their matter is vile and corruptible And whereas the Artificer is mortal the things he maketh must needs be corruptible he decketh it with Silver and Gold that with the glittering or shining of both Metals he may deceive the simple Which Error indeed hath passed over from the Gentiles that we should judge Religion to stand in Riches And by and by after he saith They have the beauty of Metals and be beautified by the Art of Painting but good or profit is there none in them And shortly after again They make great promises and devise an Image of vain worshipping of their own phantasies they make great brags to deceive every simple body they dull and amaze the Vnderstanding of the unlearned as it were with golden sentences and eloquence shining with the brightness of Silver And of their own devisers and makers are these Images advanced and magnified in the which is no utility nor profit at all and the worshipping of the which properly pertaineth to the Gentiles and Heathen and such as know not God Thus far of St. Jerome's words Whereupon you may note as well his judgment of Images themselves as also of the painting gilding and decking of them that it is an Error which came from the Gentiles that it perswadeth Religion to remain in Riches that it amazeth and deceiveth the simple and unlearned with golden sentences and silver-shining eloquence and that it appertaineth properly to the Gentiles and Heathens and such as know not God Wherefore the having painting gilding and decking of Images by St. Jerome's judgment is erroneous seducing and bringing into Error specially the simple and unlearned heathenish and void of the knowledge of God Surely the Prophet Daniel in the eleventh Chapter declareth such sumptuous decking of Images with Gold Silver and precious Stones to be a token of Antichrists Kingdom who as the Prophet fore-sheweth shall worship God with such gorgeous things Now usually such excessive adorning and decking of Images hath risen and been maintained either of Offerings provoked by Superstition and given in Idolatry or of Spoils Robberies Usury or Goods otherwise unjustly gotten whereof wicked men have given part to the Images or Saints as they call them that they might be pardoned of the whole as of divers Writings and old Monuments concerning the cause and end of certain great gifts may well appear And indeed such Mony so wickedly gotten is most meet to be put to so wicked a use And that which they take to be amends for the whole before God is more abominable in his sight than both the wicked getting and the more wicked spending of all the rest For how the Lord alloweth such gifts he declareth evidently in the Prophet Isaiah saying I saith the Lord do love judgment and I hate spoil and raveny offered in Sacrifice which the very Gentiles understood Dialog de legib 10. For Plato sheweth That such men as suppose that God doth pardon wicked men if they give part of their spoils and rapine to him take him to be like a Dog that would be entreated and hired with part of the Prey to suffer the Wolves to worry the Sheep And in case the Goods wherewith Images be decked were justly gotten Lib. 2. inst cap. 4. yet it is extream madness so