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
of the Old Testament as contain the immutable Law and Ordinances of God in no age or time to be altered nor of any persons of any nations or age to be disobeyed such as the above rehearsed places be Notwithstanding for your further satisfying herein according to my promise I will out of the Scriptures of the New Testament or Gospel of our Saviour Christ likewise make a Confirmation of the said Doctrine against Idols or Images and of our Duty concerning the same First the Scriptures of the New Testament do in sundry places make mention with rejoycing as for a most excellent benefit and gift of God that they which received the Faith of Christ were turned from their dumb and dead Images unto the true and living God who is to be blessed for ever Namely in these places the 14 and 17 of the Acts of the Apostles the 11 to the Romans and the First Epistle to the Corinthians the Twelfth Chapter to the Galatians the 4th and the 1st to the Thessalonians the First Chapter And likewise the said Idols Images and Worshipping of them are in the Scriptures of the New Testament by the Spirit of God much abhorred and detested and earnestly forbidden as appeareth both in the fore-named places and also many other besides as in the seventh and Fifteenth of the Acts of the Apostles the First to the Romans where is set forth the horrible plague of Idolaters given over by God unto a reprobate Sense to work all wickedness and abominations not to be spoken as usually spiritual and carnal Fornication go together In the first Epistle to the Corinthians the Fifth Chapter we are forbidden once to keep Company or to eat and drink with such as be called Brethren or Christians that do Worship Images In the Fifth to the Galatians the Worshipping of Images is numbred amongst the Works of the Flesh And in the First to the Corinthians the Tenth it is called the service of Devils and that such as use it shall be destroyed And in the Sixth Chapter of the said Epistle and the Fifth to the Galatians is denounced that such Image-Worshippers shall never come into the inheritance of the Kingdom of Heaven And in sundry other places is threatned that the wrath of God shall come upon all such And therefore Saint John in his Epistle 1 Joh. 5. 1 Cor. 10. exhorteth us as his dear Children to beware of Images And Saint Paul warneth us to flee from the Worshipping of them if we be wise that is to say if we care for Health and fear Destruction if we regard the Kingdom of God and Life Everlasting and dread the Wrath of God and Everlasting Damnation For it is not possible that we should be Worshippers of Images and the true Servants of God also as Saint Paul teacheth in the Second to the Corinthians the Sixth Chapter affirming expresly that there can be no more consent or agreement between the Temple of God which all true Christians be and Images than between Righteousness and Vnrighteousness between Light and Darkness between the Faithful and the Vnfaithful or between Christ and the Devil Which place enforceth both that we should not Worship Images and that we should not have Images in the Temple for fear and occasion of Worshipping them though they be of themselves things indifferent For the Christian is the Holy Temple and lively Image of God as the place well declareth to such as will read and weigh it And whereas all Godly Men did ever abhor that any Kneeling and Worshipping or Offering should be used to themselves when they were alive for that it was the Honour due to God only Acts 10. Acts 14. as appeareth in the Acts of the Apostles by Saint Peter forbidding it to Cornelius and by Saint Paul and Barnabas forbidding the same to the Citizens in Lystra Yet we like Mad Men fall down before the dead Idols or Images of Peter and Paul and give that Honour to Stocks and Stones which they thought abominable to be given to themselves being alive And the good Angel of God as appeareth in the Book of Saint John's Revelation refused to be Kneeled unto when that Honour was offered him of John Beware saith the Angel that thou do it not for I am thy fellow-Servant But the evil Angel Satan desireth nothing so much as to be kneeled unto and thereby at once both to rob God of his due Honour and to work the Damnation of such as make him so low courtesie as in the Story of the Gospel appeareth in sundry places Yea and he offered our Saviour Christ all Earthly goods on the condition that he would kneel down and Worship him But our Saviour repelleth Satan by the Scriptures Matth. 4 Luke 2. saying It is written thou shalt Worship thy Lord thy God and him alone shalt thou serve But we by not Worshipping and serving God alone as the Scriptures teach us and by Worshipping of Images contrary to the Scriptures pluck Satan to us and are ready without reward to follow his desire Yea rather than fail we will offer him Gifts and Oblations to receive our service But let us Brethren rather follow the Counsel of the good Angel of God than the suggestion of subtil Satan that wicked Angel and old Serpent who according to the Pride whereby he first fell attempteth always by such Sacriledge to deprive God whom he envieth of his due Honour And because his own Face is horrible and ugly to convey it to himself by the Mediation of gilt Stocks and Stones and withal to make us the Enemies of God and his own Suppliants and Slaves and in the end to procure us for a Reward Everlasting Destruction and Damnation Therefore above all things if we take our selves to be Christians indeed as we be named let us credit the Word obey the Law and follow the Doctrine and Example of our Saviour and Master Christ repelling Satans Suggestion to Idolatry and Worshipping of Images according to the Truth alledged and taught out of the Testament and Gospel of our said Heavenly Doctor and Schoolmaster Jesus Christ who is God to be blessed for ever Amen The Second Part of the Homily against Peril of Idolatry YOU have heard welbeloved in the first part of this Homily the Doctrine of the word of God against Idols and Images against Idolatry and Worshipping of Images taken out of the Scriptures of the Old Testament and the New and confirmed by the Examples as well of the Apostles as of our Saviour Christ himself Now although our Saviour Christ taketh not or needeth not any Testimony of Men and that which is once confirmed by the certainty of his Eternal Truth hath no more need of the Confirmation of Man's Doctrine and Writings than the bright Sun at Noon-tide hath need of the light of a little Candle to put away Darkness and to encrease his Light Yet for your further content it shall in this Second Part be declared as in the beginning
not things indifferent nor tolerable but against Gods Law and Commandment taking theiâ— own Interpretation and Exposition of it First for that all Images so set up publickly have been Worshipped of the Unlearned and Simple sort shortly after they have been publickly so set up and in conclusion of the Wise and Learned also Secondly for that they are Worshipped in sundry places now in our time also And Thirdly for that it is impossible that Images of God Christ or his Saints can be suffered especially in Temples and Churches any while or space without Worshipping of them And that 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 specially in Temples and Churches an inseparable accident as they term it so that Images in Churches and Idolatry go always both together and that therefore the one cannot be avoided except the other specially in all publick places be destroyed Wherefore to make the Images and publickly to set them up in the 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 Images but against this also Thou shalt not bowe down to them nor Worship them For they being set up have been be and ever will be Worshipped And the full proof of that which in the beginning of the first part of this Treatise was touched is here to be made and performed To wit that our Images and Idols of the Gentiles be all one as well in the things themselves as also in that our Images have been before be now and ever will be Worshipped in like form and manner as the Idols of the Gentiles were Worshipped so long as they be suffered in Churches and Temples Whereupon it followeth that our Images in Churches have been be and ever will be none other but abominable Idols and be therefore no things indifferent And every of these parts shall be proved in order as hereafter followeth Simulachra gentium Argentum aurum Fusile Similitudo Sculptile Simulachrum opera manuum hominum And first that our Images and the Idols of the Gentiles be all one concerning themselves is most evident the matter of them being Gold Silver or other Metal Stone Wood Clay or Plaister as were the Idols of the Gentiles and so being either molten or cast either carved graven hewen or otherwise formed and fashioned after the similitude and likeness of Man or Woman be dead and dumb Works of Man's hands having Mouths and speak not Eyes and see not Hands and feel not Feet and go not and so as well in form as matter be altogether like the Idols of the Gentiles Insomuch that all the Titles which be given to the Idols in the Scriptures may be verified of our Images Wherefore no doubt but the like Curses which are men-in the Scriptures will light upon the Makers and Worshippers of them both Secondly that they have been and be worshipped in our time in like form and manner as were the Idols of the Gentiles is now to be proved And for that Idolatry standeth chiefly in the mind it shall in this part first be proved that our Image-maintainers have had and have the same Opinions and Judgment of Saints whose Images they have made and worshipped as the Gentiles Idolaters had of their Gods And afterwards shall be declared that our Image-maintainers and Worshippers have used and used the same outward Rites and manner of honoring and worshipping their Images as the Gentiles did use before their Idols and that therefore they commit Idolatry as well inwardly and outwardly as did the wicked Gentiles Idolaters And concerning the first part of the idolatrous Opinions of our Image-maintainers What I pray you be such Saints with us to whom we attribute the defence of certain Countries spoiling God of his due honor herein but Dij Tutelares of the Gentiles Idolaters Dij Tutelares Such as were Belus to the Babylonians and Assyrians Osiris and Isis to the Aegyptians Vulcan to the Lemnians and to such other What be such Saints to whom the safeguard of certain Cities are appointed but Dij Praesides with the Gentiles Idolaters Such as were at Delphos Apollo at Athens Minerva at Carthage Juno at Rome Quirinus c. What be such Saints to whom contrary to the use of the Primitive Church Temples and Churches be builded and Altars erected but Dij Patroni of the Gentiles Idolaters Such as were in the Capitol Jupiter in Paphus Temple Venus in Ephesus Temple Diana and such like Alas we seem in thus thinking and doing to have Learned our Religion not out of Gods Word but out of the Pagan Poets who say Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is to say All the Gods by whose defence this Empire stood are gone out of the Temples and have forsaken their Altars And where one Saint hath Images in divers places the same Saint hath divers Names thereof most like to the Gentiles When you hear of our Lady of Walsingham our Lady of Ipswich our Lady of Wilsdon and such others what is it but an imitation of the Gentiles Idolaters Diana Agrâ—tera Diana Coriphea Diana Ephesia c. Venus Cypria Venus Paphia Venus Gnidia Whereby is evidently meant that the Saint for the Image sake should in those places yea in the Images themselves have a dwelling which is the ground of their Idolatry For where no Images be they have no such means Terentius Varro sheweth that there were Three Hundred Jupiters in his time there were no fewer Veneres and Diana's we had no fewer Christophers Ladies and Mary Magdalens and other Saints Oenomaus and Hesiodus shew that in their time there were Thirty Thousand Gods I think we had no fewer Saints to whom we gave the Honour due to God And they have not only spoiled the true living God of his due Honour in Temples Cities Countries and Lands by such devices and inventions as the Gentiles Idolaters have done before them But the Sea and Waters have as well special Saints with them as they had Gods with the Gentiles Neptune Triton Nereus Castor and Pollux Venus and such other In whose places be come Saint Christopher Saint Clement and divers other and specially our Lady to whom Shipmen Sing Ave maris stella Neither hath the Fire scaped the Idolatrous inventions For instead of Vulcan and Vesta the Gentiles Gods of the Fire our Men have placed Saint Agatha and make Letters on her day for to quench Fire with Every Artificer and Profession hath his special Saint as a peculiar God As for Example Scholars have Saint Nicholas and Saint Gregory Painters Saint Luke neither lack Souldiers their Mars nor Lovers their Venus amongst Christians All Diseases have their special Saints as Gods the curers
of them the Pox Saint Roche the Falling-evil Saint Cornelis the Tooth-Ach Saint Apollin c. Neither do Beasts nor Cattel lack their Gods with us for Saint Loy is the Horsleach and Saint Anthony the Swineheard c. Where is Gods Providence and due Honour in the mean season Who saith The Heavens be mine and the Earth is mine the whole World and all that in it is I do give Victory and I put to Flight Of me be all Counsels and Help c. Except I keep the City in vain doth he watch that keepeth it thou Lord shalt save both Men and Beasts But we have left him neither Heaven nor Earth nor Water nor Country nor City Peace nor War to Rule and Govern neither Men nor Beasts nor their Diseases to Cure that a godly Man mâ—ght justly for Zealous Indignation cry out O Heaven O Earth and Seas what Madness and Wickedness against God are Men fallen into What dishonour do the Creatures to their Creator and Maker And if we remember God somtimes yet because we doubt of his ability or will to help we joyn to him another Helper as if he were a Noun Adjective using these sayings such as learn God and Saint Nicholas be my speed Such as neese God help and Saint John To the Horse God and Saint Loy save thee Thus are we become like Horses and Mules which have no Understanding For is there not one God only who by his Power and Wisdom made all things and by his Providence governeth the same And by his Goodness maintaineth and saveth them Be not all things of him by him and through him Why dost thou turn from the Creator to the Creatures This is the manner of the Gentiles Idolaters But thou art a Christian and therefore by Christ alone hast access to God the Father and help of him only These things are not written to any reproach of the Saints themselves who were the true Servants of God and did give all honour to him taking none unto themselves and are blessed Souls with God but against our Foolishness and Wickedness making of the true Servants of God false Gods by attributing to them the Power and Honour which is Gods and due to him only And for that we have such Opinions of the power and ready help of Saints all our Legends Hymns Sequences and Masses did contain Stories Lauds and Praises of them and Prayers to them yea and Sermons also altogether of them and to their Praises Gods Word being clean laid aside And this we do altogether agreeable to the Saints as did the Gentiles Idolaters to their false Gods For these Opinions which Men have had of mortal Persons were they never so holy the old most godly and learned Christians have written against the feigned Gods of the Gentiles and Christian Princes have destroyed their Images who if they were now living would doubtless likewise both write against our false Opinions of Saints and also destroy their Images For it is evident that our Image-maintainers have the same Opinion of Saints which the Gentiles had of their false Gods and thereby are moved to make them Images as the Gentiles did If answer be made that they make Saints but Intercessors to God and means for such things as they would obtain of God That is even after the Gentiles Idolatrous usage to make them of Saints Gods Medioximi Dii called Dii Medioximi to be mean Intercessors and Helpers to God as though he did not hear or should be weary if he did all alone So did the Gentiles teach that there was one chief Power working by other as means and so they made all Gods subject to Fate or Destiny as Lucian in his Dialogues feigneth that Neptune made suit to Mercury that he might speak with Jupiter And therefore in this also it is most evident that our Image-maintainers be all one in Opinion with the Gentiles Idolaters Now remaineth the third part that their Rites and Ceremonies in honouring and worshipping of the Images or Saints be all one with the Rites which the Gentiles Idolaters used in honouring their Idols First what meaneth it that Christians after the example of the Gentiles Idolaters go on pilgrimage to visit Images where they have the like at home but that they have a greater Opinion of Holiness and Virtue in some Images than other some like as the Gentiles Idolaters had which is the readiest way to bring them to Idolatry by worshipping of them and directly against Gods Word who saith Seek me Amos 5. and ye shall live and do not seek Bethel enter not into Gilgal neither go to Beersheba And against such as had any Superstition in the Holiness of the place as though they should be heard for the places sake saying Our Fathers worshipped in this Mountain and ye say that at Jerusalem is the place where Men should worship our Saviour Christ pronounceth John 4. Beâ—ieve me the hour cometh when you shall worship the Father neither in this Mountain nor at Jerusalem but true Worshippers shall worship the Father in Spirit and Truth But it is too well known that by such pilgrimage-going Lady Venus and her Son Cupid were rather worshipped wantonly in the Flesh than God the Father and our Saviour Christ his Son truly worshipped in the Spirit And it was very agreeable Rom. 1. as Saint Paul teacheth that they which fell to Idolatry which is Spiritual Fornication should also fall into Carnal Fornication and all Uncleanness by the just Judgments of God delivering them over to abominable Concupiscences What meaneth it that Christian Men after the use of the Gentiles Idolaters cap and kneel before Images which if they had any Sense and Gratitude would kneel before Men Carpenters Masons Plaisterers Founders and Goldsmiths their Makers and Framers by whose means they have attained this Honour which else should have been evil-favoured and rude Lumps of Clay or Plaister pieces of Timber Stone or Metal without Shape or Fashion and so without all Estimation and Honour as that Idol in the Pagan Poet confesseth saying Horatius I was once a vile Block but now I am become a God c. What a fond thing is it for Man Adorare who hath Life and Reason to bowe himself to a dead and insensible Image the Work of his own Hand Gen. 23. and 33. Is not this stooping and kneeling before them Adoration of them which is forbidden so earnestly by Gods Word Let such as so fall down before Images of Saints know and confess that they exhibit that Honour to dead Stocks and Stones 3 Reg. 1. Acts 10. and 14. Apoc. 19. which the Saints themselves Peter Paul and Barnabas would not to be given them being alive which the Angel of God forbiddeth to be given to him And if they say they exhibit such Honour not to the Image but to the Saint whom it representeth they are convicted of folly to believe that they please Saints with that
Honour which they abhor as a spoil of Gods Honour For they be no Changelings but now both having greater Understanding and more fervent Love of God do more abhor to deprive him of his due Honour And being now like unto the Angels of God do with Angels flee to take unto them by Sacriledge the Honour due to God And herewithal is confuted their lewd Distinction of Latria and Dulia where it is evident that the Saints of God cannot abide that as much as any outward worshipping be done or exhibited to them But Satan Gods Enemy desiring to rob God of his Honour desireth exceedingly that such Honour might be given to him Matth. 4. Wherefore those which give the Honour due to the Creator to any Creature do service acceptable to no Saints who be the Friends of God but unto Satan God and Mans mortal and sworn Enemy And to attribute such desire of Divine Honour to Saints is to blot them with a most odious and devilish Ignominy and Villany and indeed of Saints to make them Satans and very Devils whose property is to challenge to themselves the Honour which is due to God only And furthermore in that they say that they do not worship the Images as the Gentiles did their Idols but God and the Saints whom the Images do represent and therefore that their doings before Images be not like the Idolatry of the Gentiles before their Idols Saint Augustine Lactantius and Clemens do prove evidently that by this their answer they be all one with the Gentiles Idolaters The Gentiles saith Saint Augustine August Psal 135. which seem to be of the purer Religion say We worship not the Images but by the corporal Image we do behold the signs of the things which we ought to worship And Lactantius saith The Gentiles say We fear not the Images but them after whose likeness the Images be made Lactan. l. 2. inst and to whose Names they be consecrated Thus far Lactantius And Clemens saith That Serpent the Devil uttereth these words by the Mouth of certain Men We to the Honour of the invisible God worship visible Images Which surely is most false See how in using the same excuses which the Gentiles Idolaters pretended they shew themselves to joyn with them in Idolatry For notwithstanding this excuse Saint Augustine Clemens and Lactantius prove them Idolaters And Clemens saith That the Serpent the Devil putteth such excuses in the Mouth of Idolaters And the Scriptures say They worship the Stocks and Stones notwithstanding this excuse even as our Image-maintainers do And Ezekiel therefore calleth the Gods of the Assyrians Stocks and Stones although they were but Images of their Gods So are our Images of God and the Saints named by the Names of God and his Saints after the use of the Gentiles And the same Clemens saith thus in the same Book They dare not give the Name of the Emperour to any other for he punisheth his Offender and Traytor by and by But they dare give the Name of God to others because he for Repentance suffereth his Offenders And even so do our Image-worshippers give both Names of God and the Saints and also the Honour due to God to their Images even as did the Gentiles Idolaters to their Idols What should it mean that they according as did the Gentiles Idolaters light Candles at Noon-time or at Midnight before them but therewith to honour them For other use is there none in so doing For in the Day it needeth not but was ever a Proverb of foolishness to light a Candle at Noon-time And in the Night it availeth not to light a Candle before the blind and God hath neither use nor honour thereof And concerning this Candle-lighting it is notable that Lactantius above a thousand years ago hath written after this manner Lib. 6. Instit cap. 2. If they would behold the heavenly Light of the Sun then should they perceive that God hath no need of their Candles who for the use of Man hath made so goodly a Light And whereas in so little a Circle of the Sun which for the great distance seemeth to be no greater than a Mans Head there is so great brightness that the sight of Mans Eye is not able to behold it but if one stedfastly look upon it a while his Eyes will be dulled and blinded with darkness How great Light how great Clearness may we think to be with God with whom is no Night nor Darkness and so forth And by and by he saith Seemeth he therefore to be in his right mind who offereth up to the Giver of Light the Light of a Wax-Candle for a Gift He requireth another Light of us which is not smoaky but bright and clear even the Light of the Mind and Understanding And shortly after he saith But their Gods because they be Earthy have need of Light lest they remain in Darkness whose Worshippers because they understand no Heavenly thing do draw Religion which they use down to the Earth in the which being dark of nature is need of Light Wherefore they give to their Gods no Heavenly but the Earthly Understanding of Mortal Men. And therefore they believe those things to be necessary and pleasant unto them which are so to us who have need either of Meat when we be hungry or Drink when we be thirsty or Clothing when we be a cold or when the Sun is set Candle-light that we may see Thus far Lactantius and much more too long here to write of Candle-lighting in Temples before Images and Idols for Religion Whereby appeareth both the foolishness thereof and also that in Opinion and Act we do agree altogether in our Candle-Religion with the Gentiles Idolaters What meaneth it that they after the example of the Gentiles Idolaters burn Incense offer up Gold to Images hang up Crutches Chains and Ships Legs Arms and whole Men and Women of Wax before Images as though by them or Saints as they say they were delivered from Lameness Sickness Captivity or Shipwrack Is not this colere imagines to worship Images so earnestly forbidden in Gods Word If they deny it let them read the Ninth Chapter of Daniel the Prophet who saith of Antichrist He shall worship God whom his Fathers knew not with gold silver and with pâ—ecious stone and other things of pleasure in which place the Latin word is Colet Câ—lâ—re And in the second of Paralipomenon the xxix Chapter all the outward Rites and Ceremonies as burning of Incense and such other wherewith God in the Temple was honoured Cultus is called Cultus to say worshipping which is forbidden strictly by Gods Word to be given to Images Do not all Stories Ecclesiastical declare that our Holy Martyrs rather than they would bow and kneel or offer up one crumb of Incense before an Image or Idol have suffered a thousand kinds of most horrible and dreadful death And what excuses soever they make yet that all this running on Pilgrimage
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
not rise to life but fall down to death and damnation and that without end Chrisâ— haâ—h not redeemed from us sin that we should live an sin For Christ hath not so redeemed us from sin that we may safely return thereto again but he hath redeemed us that we should forsake the motions thereof and live to righteousness Yea we be therefore washed in our Baptism from the filthiness of sin that we should live afterward in the pureness of life In Baptism we promised to renounce the Devil and his suggestions we promised to be as obedient Children always following Gods will and pleasure Then if he be our Father indeed let us give him his due Honour If we be his Children let us shew him our Obedience like as Christ openly declared his obedience to his Father which as St. Paul writeth was obedient even to the very death Phil. 2. the death of the Cross And this he did for us all that believe in him For himself he was not punished for he was pure and undefiled of all manner of sin He was wounded saith Esay for our wickedness Esay 53. and stripped for our sins he suffered the penalty of them himself to deliver us from danger He bare saith Esay all our sores and infirmities upon his own back No pain did he refuse to suffer in his own body that he might deliver us from pain everlasting His pleasure it was thus to do for us we deserved it not Wherefore the more we see our selves bound unto him the more he ought to be thanked of us yea and the more hope may we take that we shall receive all other good things of his hand in that we have received the gift of his only Son through his liberality R m. 8. For if God saith St. Paul hath not spared his own Son from pain and punishment but delivered him for us all unto the death how should he not give us all other things with him If we want any thing John 1. either for body or soul we may lawfully and boldly approach to God as to our merciful Father to ask that we desire and we shall obtain it For such power is given to us to be the Children of God so many as believe in Christs Name Mat. 11. In his Name whatsoever we ask we shall have it granted us For so well pleased is the Father Almighty God with Christ his Son that for his sake he favoureth us and will deny us nothing So pleasant was this Sacrifice and Oblation of his Sons death which he so obediently and innocently suffered that we should take it for the only and full amends for all the sins of the World And such favour did he purchase by his death of his Heavenly Father for us that for the merit thereof if we be true Christians in deed and not in word only we be now fully in Gods grace again and clearly discharged from our sin No â—ongue surely is able to express the worthiness of this so precious a death For in this standeth the continual pardon of our daily offences in this resteth our justification in this we be allowed in this is purchased the everlasting health of all our souls Acts 4. Yea there is none other thing that can be named under Heaven to save our souls but this only work of Christs precious offering of his Body upon the Altar of the Cross Certes there can be no work of any mortal man be he never so holy that shall be coupled in merits with Christs most holy act For no doubt all our thoughts and deeds were of no value if they were nor allowed in the merits of Christs death All our righteousness is far unperfect if it be be compared with Christs righteousness For in his acts and deeds there was no spot of sin or of any unperfectness Our deeds be full of imperfection And for this cause they were the more able to be the true amends of our righteousness where our acts and deeds be full of imperfection and infirmities and therefore nothing worthy of themselves to stir God to any favour much less to challenge that glory that is due to Christs act and merit Psal 115. For not to us saith David not to us but to thy Name give the glory O Lord. Let us therefore good Friends with all reverence glorifie his Name let us magnifie and praise him for ever For he hath dealt with us according to his great mercy by himself hath he purchased our Redemption Heb. 1. He thought it not enough to spare himself and to send his Angel to do this deed but he would do it himself that he might do it the better and make it the more perfect Redemption He was nothing moved with the intolerable pains that he suffered in the whole course of his long Passion to repent him thus to do good to his Enemies but he opened his heart for us and bestowed himself wholly for the ransoming of us Let us therefore now open our hearts again to him and study in our lives to be thankful to such a Lord and evermore to be mindful of so great a benefit Acts 17. yea let us take up our Cross with Christ and follow him His Passion is not only the ransom and whole amends for our sin but it is also a most perfect example of all patience and sufferance For if it behoved Christ thus to suffer and to enter into the glory of his Father why should it not become us to bear patiently our small crosses of adversity and the troubles of this World For surely as saith St. Peter Christ therefore suffered 1 Pet. 2. 1 Tim. 2. Rom. 8. Mat. 5. Heb. 11. to leave us an example to follow his steps And if we suffer with him we shall be sure also to reign with him in Heaven Not that the sufferance of this transitory life should be worthy of that glory to come but gladly should we be contented to suffer to be like Christ in our life that so by our works we may glorifie our Father which is in Heaven And as it is painful and grievous to bear the Cross of Christ in the griefs and displeasures of this life so it bringeth forth the joyful fruit of Hope James 5. in all them that be exercised therewith Let us not so much behold the pain as the reward that shall follow that labour Nay let us rather endeavour our selves in our sufferance to endure innocently and guiltless as our Saviour Christ did For if we suffer for our deservings 1 Pet. 2. then hath not patience his perfect work in us but if undeservedly we suffer loss of goods and life if we suffer to be evil spoken of for the love of Christ this is thankful afore God for so did Christ suffer The patience of Christ He never did sin neither was any guile found in his mouth Yea when he was reviled with taunts he reviled not again