An appendix unto the homily against images in churches, by Edm: Gurnay Bachelour in Divinity, and minister of Gods Word at Harpley in Norfolk

AN APPENDIX UNTO THE Homily against IMAGES IN Churches

NEither an Idle∣nesse nor yet a rashnesse can it be esteemed in any under the Govern∣ment of the Church of Eng∣land to write or speak against

the Images; the pronenesse of the Times to advance them, making it rather an act of necessity then of idlenesse to oppose them; and the ex∣presnesse of our Church do∣ctrine against them making ••t rather an act of Authority then of rashnesse utterly to deface them. How expresse and positive the doctrine of our Church is against them, our English Homily entitled Against the perill of idola∣try, abundantly declareth; And that sufficiently in any of these ensuing parcels ther∣of: As first in these words:

To conclude, It appeareth evi∣dently by all Stories, and wri∣ting, and experience, that nei∣ther

preaching, neither writing, nor the consent of the Learned, nor the Authoritie of the Godly, nor the Decrees of Councils, nor the Laws of Princes, nor ex∣treame punishment of the offen∣ders in that behalfe, nor any other remedie or meanes can helpe against Idolatry if Images be suffered publikely: Libro Ho∣mil. Tom. 2. Homil. 2. part. 3. p. 60. Impres. ult.

Secondly, left wee should think that it excepted only a∣gainst Heathen images, it ad∣deth further in these words:

All those names of abomina∣tion, which God•• Word in the holy Scripture giveth unto the Idols of the Gentiles, the same ap∣pertain also to our Images set up

in our Churches, and unto the makers and maintainers thereof, pag. 80.

And finally, lest we should think that it did except only against the Images of ordi∣nary and inferiour persons, and not against the Images of Canonized Saints and per∣sons of speciall reckoning, it hath a proviso to that pur∣pose in these words:

The Images of God, our Sa∣viour, the Virgine, the Apostles, Martyrs, and others of notable holinesse, are of all others the most dangerous, and therefore of all other, greatest care ought to be had hat none of them be suffered to stand publickely in Temples and Churches. pag. 66.

On the other side, what a pronenesse there is in the Times to advance them this alone may be argument suffi∣cient, in that, notwithstand∣ing the so peremptory deter∣mination of our Church a∣gainst them, they bee never∣thelesse still retained, and al∣so, for one pretense or other more and more multiplyed and advanced. In this there∣fore so palpable a Schisme betwixt doctrine & practice, my duty binding me, and my judgment serving mee to side with the doctrine, my desire is to exercise my pen as my Title imported; and my pur∣pose is to confine my paines unto the making answer unto

only two of those allegatiōs, which use to bee made in the behalfe of Church-images, and they shall be these:

1 That Images do greatly adorn & beautifie Churches.

2 That they furnish the dead with Tombes and Mo∣numents.

For though it also use to bee pleaded in their behalfe, that they are speciall good to give instruction, and also to∣ward the quickning of devo∣tion: yet because wee have already (toward the vindica∣tion of the second Comman∣dement) made particular an∣swers unto those allegations; we will wholly for this time confine our selves unto those two premised.

1 To the first of them, then, which pleadeth how greatly they adorn and beau∣tifie Churches, we answer;

First, that in the prophecie of Esay the Lord saith thus; a 1.1 Yee shall defile the covering of thy graven Images of silver, and the ornament of thy molten Ima∣ges of gold; thou shalt cast them away as a menstruous cloth, thou shalt say unto them get thee hence: And in the prophecie of Ezechiel wee read thus; b 1.2 As for the beautie of his orna∣ment, hee set it in majesty: but they have made the Images of their abominations, and of their detestable things therein.

Secondly, it is a necessary

condition in an ornament that it be without scandall; but I∣mages in Churches are not without scandall: therefore Images in Churches are no Ornaments. Touching the ground of this our argument, namely that Ornaments must not bee scandalous, it is no more then the generall rule of Justice doth require. For life must always be preferred before beautie, asc 1.3 life is more worth then meat, and the body then rayment: whereupon it fairly follows that the things which indāger life, especially the spirituall life, must rather bee forborne then the things which serve only for beautie & ornament, procured there∣with:

yea, the Apostle e∣steems it a d 1.4 warn of Charity if a man had not rather some∣time part with his food then be the cause of another mans sinne. Now that Images are scandalous things in Chur∣ches, it is many wayes appa∣rent. For (first) there being an unreasonable pronenesse in the heart of man to sinne by Images, even to the bowing down unto them, and com∣mitting spirituall fornication with them; It must needs be that the setting up such kind of sights in those kind of pla∣ces where persons that are spiritually incontinent are al∣lowed (yea and bound) to re∣paire, will prove a palpable incensment and provocation

thereunto; especially when as such kinde of pollution is apt to be committed through the meere aspect of the out∣ward Eye, and that without the privity or knowledge of the neerest slander by. Surely if incontinent persons should be invited unto such kind of houses as had every corner stuffed with bagages for such purposes, and such also as were not able to say thē nay (for such kind of things wear sure are Images) were it not a most ready way to provoke such kind of iniquity? Se∣condly wee reade in the pro∣phet Ezechiel that when e 1.5 the people of Israell did see the Ima∣ges

of the Caldeās portrayed up∣•••• the City wals, girded with gir∣••les about their loynes, exceeding •• dyed attire like Princes, &c. ••••ey entred into the Bed of love with them: And therefore when our people shall see the images, not of Infidels and profane persons, but of most holy Saints, in like manner pourtrayed, and that not up∣••n common wals, but upon he walls and most eminent places of holy Temples, Is it not to be feared that spiritu∣all dotage will insue thereup∣on even to the entring into the Bed of love with them? For admit that the dotage of those Isralites which the pro∣phet report of was not up∣on

the Images but upon the persons which those Images did represent: yet when such persons were once dead, or so far distant as that their lover•• could not enjoy them, will not the dotage in the end ra∣ther double it selfe upon the Image then any way expire•• or abate? Thirdly, to attri∣bute unto Images the name and title of Church-orna∣ments, is a ready way to con∣ferre holinesse upon them: For if the Temple be holy, shal not the ornaments of the Temple challenge holinesse? Scandalous therefore it must needs be, if not plainly idola∣trous, to give so much as the terme of Church-ornaments

〈◊〉〈◊〉 ••ages. Fourthly, to ••mages in our English ••es must needs bee ••ous, in a speciall man∣••nely, for that the au∣••ed Doctrine of our ••h is most palpably ••ned by the meanes. ••e Booke of Homilies, in Church Images are ••emptorily determined ••, not only is at this •• full force, but also a∣•• fourescore yeeres since ••••mpiled, and ever since •• beene, both by Convo∣•• ••s confirmed, by Parlia∣•• established, and by Vi∣•• from time to time in∣••ed, and finally by a Su∣•• ••e Edict (not twenty

yeeres since) prescribe•• pattern and Boundary fo•• Preachers & Minister; •• are not they, then, culp•• of capitall Scandall w•• will contrary those Hom•• within the bounds of •• Government where •• have bin so long authori•••• Or is there any thing 〈◊〉〈◊〉 scandalous (not to say 〈◊〉〈◊〉 pestilent and impious) the •• contemne Authoritie? ••¦ly, they are in an other re•• most scandalous within •• Bounds of England, nam•• for that they afford a pro••••¦ble plea for Recusancy; •• may not the Recusant 〈◊〉〈◊〉 plead; It is impossible t•• void Idolatry in those Ch••

••here Images are suffe∣•• the judgment of your ••ly; But in your English ••••hes, Images are suffe∣•• ••••erefore it is impossible ••id Idolatry in your ••h Churches, by the ••ment of your Homily: ••ave wee not then good •• to refraine your Chur∣•• Sixtly, the Lord ex∣•• tels us, that * 1.6 his ••hall bee called the house of ••; But what more of∣•• ••e unto prayer then the ••••tes of the outward eie? •• therefore shutting (or ••ng) their eys when they ••e to be fervent at that ex∣••▪ For the invisible God 〈2 pages missing〉〈2 pages missing〉

though otherwise never s•• lawfull, being bound to giv•• place to scandall, wherewit•• nothing but necessitie (agains•• which there is no remedie) i•• able to dispense. Indeed i•• there were any kind of neces¦sitie for the setting up Image in Churches wee grant tha•• scandalousnesse were no suff••∣cient exception against them▪ But who ever pleaded any kind of necessity for any kin•• of Images in Churches▪ For wee may both sing an•• say, heare, preach, and pra•• (which are all the Churc•• duties of necessitie requira¦ble) not only without th•• helpe of Images, but als•• without the helpe of our ve¦••••

but also without the help of our very eyes and though we were stark blind. Secondly, ••dmit there were a necessitie ••f outward ornature in a Temple, yet is there no ne∣••essitie of Images for such a ••urpose: witnesse that so beautifull Temple of Solo∣••on which had not an Image to be seene (though in those Typicall times) in that part of the Temple where the Con∣gregation assembled. Wit∣••esse also our Booke of Ho∣milies, which though it ad∣mits of no Images in Chur∣••hes, yet hath it a speciall ••omily intitled * 1.7 for the comly ••dorning of Churches. We con∣clude

therefore, since Images are so scandalous sights in Churches, and no kind of ne∣cessity does inforce the set∣ting up of any kinde of Ima∣ges in Churches; therefore they must not bee set up in Churches for meere orna∣ment sake; all ornature though never so lawful being a matter of redundance, and not of necessitie; things being apt to be sound and substan∣tiall, though beautifull they be not.

3 A third Argument a∣gainst the allegation shall be this; All ornature is a kind of beauty; and al beauty is h 1.8 Flos formae resultantis in materia,

••hat is, such a kind of flourish 〈◊〉〈◊〉 does result out of the fulnes and ••••perabundance of inward vigour: ••t being otherwise no true beauty indeed, but only a kind of Jay-like, furtive, and ••surped weed; or like the ••uddy tincture of a face which proceeds not from the ••ife and spirit of the face, but only from some outward fal∣••ification and infection upon the Face. If therefore these Images bee any true orna∣ments unto Temples they must proceed from the pecu∣liar nature and property of a Temple. But doe they so? Can they grow out of no ••tones but the stones of Tem∣ples? Can they hang upon

no walles but the walles of Temples? Yea, what walles so common, rotten, or pro∣phane, but Images can bee content to be playstered up∣on them, hang'd and drawne round about them? they be∣ing indeed the very Sperme and spawne of places most contrary unto Temples, namely, the Temples of I∣dolaters; Quorum (as a i 1.9 Fa∣ther saith) quanto sunt ornatio∣ra templa, & pulchriora simula∣chra, tant•• plus majestatis haebe∣••e creduntur: that is, Whose Tem∣ples the more adorned they are, and the more goodly their Ima∣ges, the more majesticall they are supposed. The Scripture also

testifying as much when it tels us, how the Heathens boasted that * 1.10 their Images did excell the Images of Jerusalem and Samaria: As also when it ••ermeth Idolatry l 1.11 a wel-favord ••arlot, it gives us to under∣stand, that meer outward and forged beauty is a Robe most proper to Idolatry: whereof our Homily gives a faire rea∣son when it saith, m 1.12 That Ido∣latry being of her self an old, foul, ••lihy and withered Harlot, and understanding her lack of true ••aturall beauty, doth paint, and deck, and tire her self with gold, ••arle, stone, and all kind of pre∣••ious Jewels, the better to please

and intice her foolish lovers, &c.

4 Fourthly, it is a necessa∣ry condition unto an orna∣ment, that it be delightfull in the eyes of those for whom it is intended. For all orna∣ture and beautie is a kinde of excellencie; and ex∣cellencie does suppose and require a degree of goodnes more then meere necessitie does inforce. Now there be∣ing three degrees of good∣nesse, namely, lawfulnesse, profitablenesse, and delight∣somnesse; and the two first being of necessity required in every thing that is admit∣ted into a Temple; It follows that nothing can be esteemed for an ornament in a Temple,

unlesse it hath that third de∣gree of goodnesse, namely, delightsomenesse. And that the two first of these degrees namely lawfulnesse and pro∣fitablenesse are of necessitie required in every thing that is endured in a Temple, it is easie to declare. For first, un∣lesse a thing be lawfull, it is not in any place to bee indu∣red, whether in a Temple or without the Temple; Inho∣nestum & Impossibile being e∣steemed all one, in morall estates. And then in the se∣cond place unlesse it bee also profitable it must not be al∣lowed in a Temple, even by that rule of Scripture which

appointeth that n 1.13 All things in Churches be done to edifying: though our Homily doth not attribute unto Images in Churches, so much as profi∣tablenes, when it saith, o 1.14 Such decking of Temples hath nothing profited the wise, but greatly hurt the simple and unwise. And therefore the things which have not attained unto that third degree of goodnesse, namely delightsomnesse, can∣not be reputed amongst orna∣ments within the compasse of Churches. It is true indeed and easily granted, that Ima∣ges in time and place are de∣lightfull enough; the Scri∣pture also acknowledging so

much when it upbraideth the people by their * 1.15 pleasing pi∣••tures; they being pleasing ••ights in the eyes of flesh and ••loud, even when the behol∣der does not know what they mean;

—Rerumque ignarus imagine gaudet,

saith the Poet: But the things which are delightfull at one time are not of necessitie de∣lightfull at all times; and in all places. For such we know ••s the force of time, place, persons, and other circum∣••tances, as that the things which at one time are never ••o delightfull, may at another

time be most hateful by their means. Yea, things that are never so lawfull, may by the power of circumstance bee found unlawfull and intole∣rable. Surely to hire a farme, prove oxen, marry wives, &c. are no doubt in themselves law∣full enough: But when the Redeemers marriage cannot be celebrated unlesse those kinde of businesses bee omit∣ted: then doe they become culpable of impietie and high cōtempt. Likewise to receive money, Vineyards, Olive-trees, &c. are actions in themselves lawfull enough; But when the minding such matters might have hazarded the conversion of that Sy∣rian

Prince, was it then a time for Gehezi to receive money, Vineyards, Olive-trees, &c? Before therefore that it be granted that Images are de∣lightfull sights in Churches, it must first be resolved whe∣ther the circumstances doe concurre which are necessary toward the making a thing delightful, or not: And a∣mongst those Circumstances one of them is this; Seasona∣blenesse and Sutablenesse. For though necessitie does not stand upon it, whether a thing be in Season or out of Season; yet pleasure and de∣light are of that ticklenesse and delicacie as the unlesse the Season concurres it will

not take: q 1.16 A tale out of Season being like musique in mourning; and candidus in Nauta turpis color; a faire face though in it self so pleasing a sight, yet in a Sayler, or in a person whose profession it is to wrastle with the weather, it is thought an ill-favoured sight, and no better then a Ring of Gold in a Swines snowt: As on the contrary, Dustie faces in Souldiers (r 1.17 non indecoro pulvere sordidis) when they returne from the chace of their enemies, are sights not uncomely. Say then; are Images such seaso∣nable sights in Churches? or are they so sutable unto such

kinde of places? Things which are so discrepant from the nature of God, and so apt to provoke the jealousie of God as wee have formerly noted, are such things so seasonable sights in the Hou∣ses of God? Things which doe so distemper and con∣found prayer, are such things so seasonable in the Houses of Prayer? Surely when a man after a weary journey hath taken up his lodging, and is falne into a sweet sleep; If some of his neighbors should come and awake him, only to bid him good morrow, were that a seasonable good mor∣row? Or while a man is waiting to put up a petition

unto his Prince, if some of his companions should come and call him to a May game, were that a seasonable moti∣on? Even ••o likewise when all the powers of the minde lie couching at the doore of the heart, whereby to attaine some glance of the invisible God; Shall those be seaso∣nable sights which doe allure those powers and spirits an other way, even to the doore of the outward Eye?

But wee expect it will bee objected, that howsoever un∣to some kind of dispositions, such kinde of sights will not be acceptable, nor worthy to be reckoned amongst Church ornaments, yet because our

vulgar, and little ones, doe not stand upon such nice re∣spects, as Seasonablenesse & Sutablenesse, but are apt to be taken with their delights wheresoever they find them: Therefore toward the better alluring such little ones unto Gods Houses, it may stand with good discretion and po∣licie to set forth those Hou∣ses with such kind of sights, and consequently to esteeme those kind of sights amongst Temple ornaments: where∣unto wee answere that such kind of persōs as are not able to discerne betwixt the Hou∣ses of Prayer and the Houses of pleasure, are too little to bee reckoned amongst Gods

little ones; the lock and not the key being ordained for such manner of persons; For if the Guest was worthily thrust out of the Wedding Feast, which refused to put on the wedding garment; How much more worthy shall they be, to be thrust out of the Spirituall Feast, which not only neglect to put on the Spirituall garment, but also resort unto those Feasts of purpose, that they may the more li••entiously wallow in their sensuall garment. Yea, meer naturall men have been more divinely minded then so; and have apprehended a far more noble beautie then that which the outward Eye

〈◊〉〈◊〉 capable of: It having been ••n ancient Proverb amongst ••hem, Hesperus and Vesperus, ••e. The Morning and Eve∣••••ng Star are nothing so beau∣••••full as Vertue (yea, but one ••f the Vertues Justice) was: ••nd that Virtute nihil for∣••s••us, nihil amabilius, nihil ••chrius, &c. And concern∣••••g the beauty of a Temple, ••••e of their Poets could say;

* 1.18 Sed nil dulcius est bene quam munita tueri Edita doctrina sapientum Templa serenà.

Another also of them af∣••••ming that the things which

their gods most delighted in were

* 1.19 Compositumjus, fasque anim•• sanct que recessus Mentis, & incoctum generos•• pectus honesto:

In comparison whereo•• (saith hee further) all you•• golden and glorious offering are no better then Veneri do∣natae à Virgine Puppae. And therefore if Infidels and Hea∣thens are able to imagine a kinde of beautie which goes farre beyond all outward eye-beauty: Shall it bee sup∣posed that any of the Belie∣vers (the least whereof must be supposed far more divine∣••y

minded then the ripest un∣••eliever) are so apt to be al∣••red unto the Temples of ••he only and invisible God ••y the means of gay Images? They whose wits are so su∣••ernaturally pointed as that ••hey can see incomparably more * 1.20 glory in the poore at∣••••re of Paul ministring the Gospell, then in the Royall Robes of Aaron ministring ••he Gospel: They that can see beauty in the very feet of those ••hat bring glad Tydings; though the feet especially of Mes∣sengers have no more beautie ••n the judgement of the out∣ward Eye then the dust un∣der our feet: They that e∣steemex 1.21

a 1.22 Holinesse for Beauty b 1.23 Righteousnesse for Clothing▪ c 1.24 good Works for Decking, and the d 1.25 gathering of the Nations unto the Gospell, as the princi∣pall ornament of GODS Church; Is it like that such will affect the places where such kinde of Beauty, Clo∣thing, Decking, Ornaments and Tydings are freely offe∣red, any whit the more for the gawdinesse of Images? But, admit it were a suppose not intolerable that some of Gods true little-ones should so little consider the nature and intent of those kinde of places as to affect them any

••hit the more for such kinde ••f Gazements sake; yet were •• wisdome in Governours to ••ndescend thereunto? yea, ••••ere naturall Governours ••ve also in that respect bin ••iser then so; witnesse those •• Lacedemonians which would ••t suffer any kinde of Ima∣••es to stand in their Senate-••ouse, only for fear lest they ••••ould grow remisse in their •• will consultations by the ••ceans; witnesse also those ••uropians, which not only ••••••mitted no Images to stand •• their Temples, but also ••ould scarce indure the com∣••on light to shine into them: ••hereof the deviser of that* 1.26

Common-wealth gives this honest reason (the goodnesse of his wit making him for∣get the qualitie of his Religi∣on) f 1.27 quia parciore & veluti du∣bia luce intendi animos & rili∣gionem putab••nt. i. e. Because they thought that the more ob∣scure and sparing the outward Light should be, the more inten•• would their ••••ndes and Religion be. Sh••llow therefore and preposterous is that policie•• (admit it were never so law∣full) which thinks it good to glaze and play ster our Chur∣ches with such kinde of Eye delights toward the better winning and alluring our lit∣tle-ones thereunto; It being

••••deed no better then as if a ••rse, when shee hath taken child, to weane, should wish ••e mother of the child to ••••me and keepe with the ••••ild whereby she might the ••etter still the Child: For ••ough by that meanes shee ••ay hap to still the child, ••t shee may be sure by that ••eanes never to weane the ••hild. An I so likewise when God hath appointed Nurses •• Kings shall be thy nursing Fa∣••••ers, &c.) toward the wea∣••ing of his Children from ••ensual and transitory (not ••nly from wicked) delights; •• those nurses shall fraught ••is nurseries (his Temples)* 1.28

with such kind of delights as sensuall and childish minds are best pleased withal: They shall by that meanes frustrate•• the intent of those places, & make them become nurseries of those fancies, which their peculiar office is to weane them from. Yea such kind of policie, how much is it better then as if the husbandman should sow his field with all manner of weeds (as Red-weede Bowd-weed, Car∣leekes, Cockle, Darnell, &c.) only because the Red, and Blew, and Gay coloured blooms of those weeds were far more pleasing sights in the eyes of his little children, then the common grasse-co∣••ored

Corne use to be: But ••••e husbandman is wiser ••en so; and does not meane ••o poyson his field and starve ••is family toward the plea∣••ing of his foolish children; ••ut rather when hee sees his ••••eld so overgrown with such ••••mentable gaudinesse, doth ••esolve upon some other plot ••o bestow his seede & tillage ••pon: And so the greate •• Husbandman, the Lord of all ••hings, when hee shall finde ••is Temples in like manner ••wer grown with (far worse ••eedes then the weeds of the ••ield) the entertainments of ••ensuality, and provocations ••f jelousie; Is it not to be* 1.29

feared that he will withdraw his presence from such Kin•• of places? Yea the very wil¦dernesse is like to prove hi•• chiefe repose in such case•• for thither he hath promise•• to * 1.30 allure his people and ther•• to speake kindely unto them▪ And there if hee may find either one true Jacob, which could say of his casuall sleep¦ing place, k 1.31 This is none othe•• but the house of God; or one fer¦vent Elias, which in a Cav•• remayned jealous for th•• Lord of Hoasts; or one ho¦nest Hilarius which could say, l 1.32 Male ecclesiam Dei in te∣ctis aedificitsque veneramini, &c▪

••ive mee Dungeons, give mee ••ults, Caves, and Desarts, ra∣••••er then such kinde of Temples: ••ven with such will hee ra∣••••er settle himselfe and shew ••••em all his glory, then with ••ultitudes of Fooles which ••nd glaring upon walls, and ••••ok the cleane contrary way •• his approach.

6 Our next and last argu∣••ent against the allegation, ••••all be this; The life, and ••orme, and property of a ••emple does consist in no∣••hing so much as this; that •• be a place exempted and 〈◊〉〈◊〉 part from common uses ••nd common delights: But ••he ornature which Images ••e afford, serves only for a

kind of common delight, and such as the ignorant, idle, an•• superstitious, the carnall, sen∣suall, and idolatrous are affe∣cted and pleased withall, a•• well as the best (not to say in¦comparably more:) There¦fore the ornature which Ima¦ges doe afford does rathe•• profane and vilifie, evacuate confound, and nullifie a Tem¦ple, then any way adorn it, o•• become any true beautific••¦tion unto it.

Touching the ground o•• this our argument, namely that the exempting and se••¦ting a place a part from com¦mon uses and common de¦lights does most properly giv•• life and forme, and constitu¦tion

unto a Temple, it must ••sse for sound and good, un∣•••• some other qualification •• condition (Rite, respect, or ••eremony) be found, where∣•• the life & form and quid∣••••tie of a Temple shall more ••culiarly consist. It is true ••••deed the respects & rights ••hich consist in Dedication, ••onsecration, Sanctification, 〈◊〉〈◊〉 are attributed unto Tem∣••••es; as also the Ministery of ••••e Word and Sacraments, ••e exercises of holinesse ••••d enjoyment of GODS ••••esence are found in Tem∣••••es; and finally goodlinesse ••••d magnificence are conspi∣••ous in the fabrick and stru∣••••ure of Temples: But if all

these conditions, qualificati∣ons, and respects may be found attributed and impar¦ted unto other things and places as well as Temples then must they not bee estee¦med of sufficient force t•• give life and forme, and spe∣cification unto a Temple. Fo•• first concerning Dedicatio•• we find how every m 1.33 new bui•••• house in the time of Moses la•••• was also allowed it; And •• the time of Nehemiah, whe•• the City was repaired, th•• very n 1.34 walls thereof are sai•• to be dedicated with singings an•• thanksgivings upon the tops of th•• wals even to the prison-gate an•• dung-gate, &c. Secondly, con∣cerning

Consecration (if that ••espect does differ any thing ••rom Dedication) neither is ••hat also a Ceremony pecu∣••••ar unto Temples; For even ••easts also and fields, and ••ossessions, and the persons of ••en are in the Scripture said •• bee consecrated, and the ••ing at any time so consecra∣••d is termed no lesse then ••actum Sanctorum deo, (in Ie∣••••es translation). Likewise ••oncerning Sanctification, so ••••re is that respect also from ••••ing peculiar unto a Tem∣••le (though that of the three ••ay bee thought the princi∣••all) as that our ordinary ••eat is afforded it; for * 1.35 It

(saith the Scripture) is sancti∣fied by the Word and Prayer. Moreover (and fourthly) as neither Dedication, Conse∣cration, nor Sanctification, so also neither is the Ministery of the Word and Sacraments of sufficient force to give pe∣culiaritie and specification unto a Temple: For we also find in the Scripture, how we are allowed (yea, appointed) p 1.36 to talke of his word, even when we walke by the way, and in on•• dwelling houses, and when wee ly•• downe, and when we rise up: Also the Sacraments in the time of that Law were ordinarily administred in privat houses; And our Saviour not only

••••d partake the Passeover, but 〈◊〉〈◊〉 ordained his last Supper ••n * 1.37 ordinary dyning Cham∣•••••• The r 1.38 Law of England ••o at this day allows us the ••e of Prayers and Psalms in 〈◊〉〈◊〉 private houses, and in ••••••aln cases (in case of di∣••••••nce) gives them the privi∣••••ge of Temples: Againe, ••ther are the exercises of ••••inesse, nor the enjoyment •• Gods presence, peculiar •• to Temples; For in all ••••ces his presence may bee ••••joyed,s 1.39 even though wee 〈◊〉〈◊〉 down to hell wee shall finde 〈◊〉〈◊〉 there, or if we remayne in the ••••id Sea, we shal find him there: •• if we be clapt up in the dun¦geon

wee hope to finde hi•• there. So likewise innocenc•• and holinesse are not peculia•• unto Temples, nor is the ex¦cluding wickednesse and un¦holinesse the proper office o•• a Temple; Every place •• the World being bound •• do as much, and no place •• the World being allowed •• commit ungodlynesse in. F••¦nally concerning outwa•••• sumptuousnesse and magni••••¦cence of building so far is th•• also from giving propriet•• and distinction unto Templ•• as that not only the palac•• of pride and vanity, but al•••• the Houses and temples o•• Idolatry, have also ex¦celled and gloried therein

••itnesse that * 1.40 Temple of •• ••esus, which cost all Asia ••••o hundred yeeres to build ••; and which had above sixe ••ore pillars, whereof every ••e had a severall King to ••aintain it: witnesse also that ••emple u 1.41 of Belus, which is ••••ported to be duorum stadio∣•••• amplitudine, and that it ••ed a Tower in the middest ••f it, crassitudine simul & alti∣••dine stadii; and so Tower ••••on Tower, usque adoctavam: ••itnesse also that Temple of ••••zicus (a Citie swallowed up ••ith an Earthquake) the Pil∣••••rs whereof were x 1.42 Singulae 〈◊〉〈◊〉 singulis lapidibus, and yet

quinquaginta cubitorum alitu∣dine, and quatuor ulnarum cras∣situdine: witnesse also that Temple which, belike, was somtime in our Britain; which had it not excelled for out∣ward structure and magnifi∣cence, the people would ne∣ver have adored it as a god as y 1.43 Seneca reporteth: yea so farre is such outward sump∣tuousnesse from giving pecu∣liarity unto a Temple, as that one of the ancient Fathers forbears not to say that z 1.44 such kind of sumptuous Temples are most likely to prove the seats of Antichrist. And wherein then is the propertie, forme,

and quiddity of a Temple so likely to consist, as in this re∣spect and condition which we plead for; namely, in be∣ing a place exempted and set apart from common uses and delights (not only from wic∣kednesse?) which propertie as it was never found in any places but in Temples, so al∣so where it alone is found there is nothing esteemed to bee wanting unto the nature and substance of a Temple: And so much the Patriarch Jacob may bee sufficient to teach us, when hee called a plaine a 1.45 Stone the house of God, though it had nothing be∣longing to such a house, but

only his setting it apart from common uses, and confining it to bee a mention and re∣membrance of his God; the Church of England also at this day, acknowledging as much in effect when it estee∣meth all those places for Temples, which time out of mind have beene exempted and set apart from common uses, though whether ever they had any Dedications or Consecrations, or other then such as were superstitious & idolatrous it be unknowne. For as the nature of a Sab∣bath doth not consist in this, that it affords holy exercises, for so also other dayes must do; or in this that it debarreth wicked actions, for so also o∣ther

days must doe; or in this, that it affordeth much vacant time, for so also other dayes may do; but only in this, that it debars all manner of work: So may we wel conceive that the nature of a Temple does consist, not in this, that it is a place dedicated, consecrated, &c. for so also other places and things are apt to be; nor in this, that it affords Gods word or Gods presence, for so also other places may doe; nor in this that it excludes ungodlinesse & wickednesse, for so also every place is bound to doe; but only in this that it is exempted from common businesse and com∣mon delights: As also our Saviour did sufficiently de∣clare,

clare, when hee forbad the carrying of b 1.46 vessells through the Temple, and Paul, when hee permitted not so much as c 1.47 eating and drinking in such kinde of places; such kind of actions being notwithstanding both law∣full and necessary, and having no exception against them but this, that Gods houses might be supposed liable & applyable unto common u∣ses and businesses by such meanes. For as those kinds of actions and businesse which doe well become the weeke dayes are said in the Scripture to d 1.48 defile & pro∣••hane

the sabbath day: So ••••y those kind of actions & ••elights bee found to pro∣••hane and nullifie a Temple, ••hich other places can take ••o exception against. Upon ••hich conclusion and ground 〈◊〉〈◊〉 fairely follows, that the ••••tting up of Images or any ••hing else in Churches, only ••o please the outward Eye, ••nd to afford a common kind ••f delight (the ornature which Images afford when it ••s at the best being no better) ••s rather a prophanation, pol∣lution, and prostitution unto those kind of places then any perfection or beautification.

But very like it will bee pleaded against us, that by

this rule all outward Beauti¦fication whatsoever within the compasse of a Templ•• (though it be not by Images shall be excepted against; yea the beauty of King Solomon•• Temple shall bee found un•••• warrantable by this rule; for no doubt all sorts of people as well the heathens, ungod∣ly, and sensuall, as the holy and spiritually minded were affected therewith: where∣unto, Christian Reader, wee are desirous to answer a few words: And first concerning such outward beautification in general; wee may shortly answer, that when the intent of it is, only to cover unsight∣lines and outward Eye-sores,

〈◊〉〈◊〉 is to bee esteemed as a ••ranch of necessity, and a ••reventing of scandall, rather ••hen an ornament intended to ••elight and please the out∣••ard Eye: Even as the e 1.49 co∣••ering of our uncomely parts ••ith the more comelinesse is not ••o please the beholders, or to ••ake our uncomely parts ex∣••ell those parts which are ••ore noble, but only to keep ••he more noble parts from disdaining the societie of those inferiour & lesse come∣ly parts, and least otherwise there might spring up f 1.50 a Schisme in the Body. And as we admit beautifull and rich-attired persons into our Tem∣ples,

not because they are so adorned and so beautifull (for their beauties doe rather of∣fend then edifie in those kind of places) but only because either their beauties must bee admitted, or their persons withall excluded: So our ad∣mitting of such kinde of out∣ward Beautifications into our Churches, may well be, not for the delighting and plea∣sing of outward eyes, but only because unlesse they be admitted, offensive and scandalous unsightlines must remayne uncovered. Now in the second place concerning that speciall beautification of King Solomons Temple, we

••nswer, First, that not only ••he Analogie of Religion, ••ut also the body of the Fa∣thers, doe agree with our •• Homily in this, that the ••umptuousnes of those times was only a figure to signifie, & not an example to follow: Even as the Bloomes of the spring, which though they may well signifie what kinde of Fruit may be expected, yet are they no examples for the rest of the Seasons to fol∣low. Secondly, the indul∣gence of God might thinke good to entertain that mino∣ritie of his people with some plausible shadow of a Tem∣pleg 1.51

untill the true Temple, (h 1.52 The Almighty God and the Lambe) should bee revealed. Thirdly, the waywardnesse of that Minority which (as our i 1.53 Homily saith) was allu∣red with nothing so much as with goodly gay things might somewhat be of force with the Lord to yield a little more unto thē then was ori∣ginally intēded: Even as their like untractablenes extorted the Bil of Divorcement from him, which from the k 1.54 begin∣ning (our Saviour saith) was not so: or as it moved him to yield unto their burnt Offe∣rings and Sacrifices which

••ay well be thought to have ••d no better beginning; the ••ord thus speaking of them •• the Prophet Jeremy,* 1.55 I spake 〈◊〉〈◊〉 unto your Fathers concerning ••••nt offerings and sacrifices, 〈◊〉〈◊〉 only I commanded them, say∣••••g, obey my voice: And the ••rophet Esay plainly saying,* 1.56 ••ho hath required these things •• your hands? Fourthly, it was ••••ly one such Sumptuous ••emple and that also (as the ••cripture saith) built n 1.57 in seven ••••res, which was allowed ••••to that whole Nation, even 〈◊〉〈◊〉 that time of minoritie: ••heir Synagogues and O∣••••ories being no more

sumptuous to the outwar•• Eye (as far as can appear o•• of any Writer for divers hu••¦dred yeeres after that La•• began) then their dwelli•••• houses, and for along ti•• were no other places. Fifth when David first motion•• the building of that Temp∣l•• the Lord not only thus a••¦swered him, Thou shalt 〈◊〉〈◊〉 build mee an house, but al•• further expostulates with hi•• in these very words; o 1.58 Whe••¦soever I walked with all Isa•• spake I a word unto any of a Judges (whom I commanded feed my people) saying, why but you me not an house, &c? It

〈◊〉〈◊〉 indeed, Hee afterward ••e them directions about 〈◊〉〈◊〉 building of it; But what •• that? For so also he gave ••m directions how they ••••uld bee ordred under a 〈◊〉〈◊〉, and yet the Scripture ••••h, that Hee * 1.59 gave them a 〈◊〉〈◊〉 in anger: From whence ••o (sixtly) wee may argue, 〈◊〉〈◊〉 as the Lord did take ••••eir desiring of a King to be ••ind of q 1.60 rejecting him from 〈◊〉〈◊〉 their King, and so gave 〈◊〉〈◊〉 a King in anger; So it ••y be interpreted, that hee ••ewise did take their desi∣••g of a Temple to proceed 〈◊〉〈◊〉 a kind of unwillingnes

to have him for their Tem∣ple, and so did give them •• Temple in some degree o•• displeasure. Againe, we fin•• in Scripture how hee ofte•• checks them by their r 1.61 Tem¦ple, and by their s 1.62 dotage upo•• the beauty of it; Ringing •• also as often in their eare▪ how that t 1.63 heaven was his se•• and earth his foot stool▪ what how will yee build mee? Which te•• assoone as Saint Steven in h•• Apologie did but once me••¦tion, he presently brake for into that indignation, u 1.64 Y•• stif-necked and of uncircumcis•• hearts and eares, yee have alwa••

••••sted the Spirit of God, &c. ••oreover, and in the eighth ••ace, had the Lord made any ••ch special reckning of that ••emple of Solomon would he we suffered it to be so razed 〈◊〉〈◊〉 destroyed, and that for ••••ers hundred yeeres before ••••t Law expired? For wee ••de in the Scripture when 〈◊〉〈◊〉 Arke of God was taken 〈◊〉〈◊〉 the enemies, though it was •• thing most easie to be * 1.65 car∣•••• about and rifled, yet did 〈◊〉〈◊〉 providence of God so ••iraculously preserve it, as ••hat they that tooke it durst ••ot so much as touch it, but ••ith all the honour and cost

they could devise did send back again. And therefo•••• had the Lord so delighted that beautiful Temple woul•• hee have suffered it to be •• destroyed, and that when •• without any such miraculou•• assistance (as the Ark needed it might have bin preserved▪ It being also ordinary wit•• the very heathens to preserv•• Temples, even when the•• preserved nothing else; an•• much more, no doubt, woul•• they have preserved tha•• Temple which in those day was the mirror of the world and was then in their own possession, had not some de∣gree

of Gods indignation a∣••••ost it made way to their ••••d rage, toward their ma∣••g no difference betwixt ••nd the City, but with the ••••fused stroake of fire and ••ord to destroy them both ••••gether. Moreover, had the ••••rd been so delighted with 〈◊〉〈◊〉 beautie of that Temple, ••w is it that the second ••emple, which was built by ••ods own appointment, and ••hich was so often promi∣•• ••and called for, did not∣••ithstanding come so farre ••ort of it? the Scripture ••••inly saying of it, that * 1.66 it 〈◊〉〈◊〉 as nothing in comparison of

it: which president alo•• may be sufficient to perswa•• us, that the beautie of the 〈◊〉〈◊〉 Temple was rather offensi•• then otherwise, even in t•••• time of that nonage; the pe••¦ple by meanes thereof bei•••• brought to linger after, and •• doat upon outward things and to catch at the shadow i•• stead of the substance, th•• shell in-stead of the kernel and the Templum Domini, i•• stead of Templum Dominum, a•• experience did prove. We•• conclude therefore, that th•• beautie of Solomons Temple is no sufficient exception agains•• the ground of our argument, which was this, that all out∣ward

Beautification in Tem∣••••••s, which is intended only •• please the outward eye, is ••egree of converting Tem∣••••es unto cōmon uses, which ••e peculiar office and nature 〈◊〉〈◊〉 a Temple excludes; the ex∣••ellencie of Temples being ••ore or lesse, as they are ••ore or lesse exempted from ••ommon uses, whereby (if it ••ere possible) nothing but God himselfe in those kinde ••f places might bee thought upon: The Lord only indeed being the life and spirit of all Temples; yea, and not only so but also being (hee hath expresly said ••t) the very z 1.67 Temple it selfe; there being

no other Temple that ca•• contain the Catholike Spou•• of Christ but only hee. An•• that only Temple must ever•• member of Christ long afte•• and delight in; live and dwel•• in day and night: And tha•• they shall never doe as long as they are so wedded unto visi∣ble Temples, and the beauty thereof.

It is true indeed, this tem∣porall life does need (at least can make use of) materiall and visible Temples, we grant: But considering how prone the na∣ture of man is to relapsing, and to lownd after the beau∣tie of old Jerusalem, when we should be ready to enter into

••••e gates of the new, and with ••ose Israelites to seeke * 1.68 Gil∣••, and Beersheba, rather then ••e Lord; and with those car∣••all Jews (as b 1.69 Austin termeth ••hem therein) to interpret the ••eauty of the second Temple ••rophesied of by Haggie) to ••onsist in some glorious re∣••auration of a visible Tem∣••le: It therefore concerns the ••eople of God when they in∣••end to build any materiall Temples, to set them forth with such gravity and simpli∣••itie as may give the Com∣mers unto them to under∣••tand, that the beauty of a Temple is not like the beauty

of other places, nor to bee judged of with that kinde of eye where with wee judge of other buildings▪ At least they must not be so indulg••nt unto weake and (supposed) little-ones as to set forth their Temples with the common, grosse, and scandalous (not to say Idolatrous) beauty of I∣mages, which the Allegation pleads for, and against which onely wee have hitherto (and that we hope sufficiently) ex∣cepted.

2 The other Allegation in the behalfe of these Church-Images which we have speci∣fied in the beginning is this; that they furnish the dead

with Tombs & Monuments: whereunto we answer, That the things which are especial∣ly scandalous must not be suf∣fered in Churches, but only in case necessity, as we have alreadie declared. Now that such kinde of Monuments are scandalous sights in Chur∣ches, it cannot be denied: It being easie to observe through the course of the times that the ordinary originall of I∣dols hath beene from Sepul∣chres, and such kinde of Mo∣numents. And the Scripture gives us a faire warrant so to think when the Lord sayes, that, He will * 1.70 cast their carcas∣ses

upon the carcasses of their I∣dols; for other carcasses then such dead bodies as were in∣terred under their Idols, their Idols could not have: And it was the usuall course amongst the Ancient Heathens first to erect Altars over their dead, and then to build Temples o∣ver those Altars, and then fi∣nally, to make their dead the gods of those Temples. More∣over, the reason why the Lord would not have thed 1.71 Bu∣rying place of Moses to bee knowne, is agreed upon by all Divines to be for the preven∣ting of Idolatry. And there∣fore if the meer Burying place

••f a Saint, and that in the ••ildernesse, be so apt to be∣••et an Idoll, how much more ••ill it be fitted for such a pur∣••ose when it shall bee in a ••emple, and withall shall ••ave the Image of the Saint ••rected upon it, and that so ••loriously and sumptuously ••s that if men had a desire to ••ake a god of it, they could ••ot doe more. Thirdly, there ••eing a speciall pronenesse in ••he hearts of men to magnifie ••heir Fore-fathers (e 1.72 mortuos ••aitatur vanitas vulgi magis ••••am vivos) and to esteem most highly of those which lived in the former times; partly out

of an envy against the presen•• times (f 1.73 Virtutem incolmem •• dimus, sublatam ex oculis quaer••¦mus Invidi) and partly becaus•• the imperfections of the pre¦sent times are more in sight how can it bee otherwise like but that the Images of those so admired Ancients, wil•• draw admiration and forbid∣den respects? Especially af∣ter on••e the mosse of Anti∣quity is growne upon them; Antiquitie (as a g 1.74 Father saith) being of force to make even errours acceptable; & where∣into (as h 1.75 another saith) men thinke it a point of impiety to

••nquire: And can wee then ••ake question but that such ••inde of Monuments must ••eeds bee most scandalous ••ights in Churches? Now in ••he second place, that there is 〈◊〉〈◊〉 necessitie of such kinde of Monuments in those kinde of ••laces (Necessity only being of force to dispense with scandals) It will easily bee granted. F••r first, the only ••ntent and use of those Mo∣numents is to doe an honour ••nto the dead; whereas Ho∣nour, though it bee never so sound and good, is not a mat∣ter of necessitie; the Scrip∣ture telling us that the multi∣tude of those which shall bee

admitted into the state o•• blisse shall be such, as i 1.76 no ma•• can number; And therefore i•• not so much as their persons can bee knowne, much lesse can their Names and Fames bee so great upon earth as to have distinct Monuments ere∣cted upon them. Secondly, such kinde of Monuments may bee erected in other pla∣ces as well as Temples, and that more obviously & conspi∣cuously; Sepulchres & Graves (we are sure) having beene ex∣tant before any Temples were known. Thirdly, there are o∣ther courses more apt to con∣tinue the remembrance of the

••••ad, then those kind of Mo∣••••ments; namely, Inscripti∣••••s & Epitaphs: For by such ••nd of expresssions, the truest, ••••d noblest, and most inward ••••ts of dead are apt to be 〈◊〉〈◊〉 more lively and properly forth; the tooles of Car∣••s and Pensils of Painters ••ing able to describe only ••••eir outsides, and so much of ••••em as Fools and unworthy ••••rsons (yea, Stones or lumps •• clay) may excell or resem∣••••e them in: whereas the pens •• the Muses are able to flou∣••••••h out their most hidden ex∣••••••lencies, and imprint their ••••••tues with such durable ••haracters as shal make them

able a thausand yeers after to say, as the Poet did truly di∣vine of himselfe when hee said,

k 1.77 Exegi monumentum ••re perennius, Regalique situ Pyramidum al∣tius.

And as another of this kind could say:

l 1.78 Certior in nostro carmin•• vultus er••t: Casibus his nullis, nullis dele¦bilis annis Vivet: Apelleum cum¦morie••ur opus.

Fourthly, meere naturall men have made no reckoning of these kind of Monuments; witnesse that * 1.79 Grecian Prince, which would not suffer so much as his Picture (in his life time) to be taken; an•• that for this worthy reason, because hee would be known by nothing but his acts: witnesse also hee that gave his Emperour this coun∣sel (Maecenas to Augustus) n 1.80 ne∣••er to suffer any Images or Tem∣ples to be erected unto him; be∣cause (saith hee) If you rule well, the whole world will be your Tem∣ple, and every City a Monument and Basis of your glory; But e∣specially

specially witnesse that whole Common-wealth of those ancient o 1.81 Indies, which would never suffer any Sepulchers to be erected over their dead, be∣cause they thought no man worthy to be remembred any longer, then during the remembrance of his vertues: which so sound and impartiall judgment of theirs, the providence of God (who loves always to requite sound judgement wheresoever hee find it) did requite with ano∣ther vertue like unto it; For so the same Author does fur∣ther report of that Nation, that they were never knowne to tell a lie; His nefas est (saith

••e) falsi quicquam pro vero dice∣••••; neque Indorum quisquam ••••quam, in Iudicum, qoud men∣••tus esset, vocatus est: That so, ••••ch as scorned those kind of ••••ayses which could not bee ••nd but by falsifications and ••ounterfeit Images, might be ••equited with such a speciall ••ellowship of the Truth (Ne∣••er to be taken with a lie) as ••ever any Nation before ••hem, or after them, attained ••nto. And shall then the Christians (so incomparably ••raced of God above those ••••mes) be so liquorous or desi∣••••ous of those kinde of com∣••on, painted, pybald, & scan∣••••lous Monuments which

Heathens and meere natural Nations have thought so un∣worthy of? Especially when as the Lord hath promised them another manner of re∣membrance; for thus saith th•• Prophet Malachie, p 1.82 A book of remembrance was written before him, for thē that feared the Lord, and that thought upon his name. Finally it is the great decree•• of God that the bodies of his servants (though they be ne∣ver so holy and worthy) should be sowne in corrupti∣on, though they shall rise in incorruption▪ &c. sown in dis∣honour, though they shall rise in honour: And there∣••ore

to set forth those Bodies 〈◊〉〈◊〉 such pompous and glori∣••us manner while they are ••nder the doome of corrup∣••••on and dissolution in the ••rave, is little lesse then a ••inde of resistance unto mor∣••ality, and reluctation against ••hat great decree, as also a ••inde of falsification unto the •• state of the dead, besides ••hat provocation unto the di∣••••ine jelousie and stumbling ••nto posterity which generall experience hath found to in∣••sue thereupon. And so, with∣out further adoe, and left we goe beyond the scantling of an Appendix we will here make an end.

Only Christian Reader be∣fore I dismisse you, I have a little request to make unto you, and it shall be this; that whereas I lately in a little booke did shew the insuffici∣encie of divers reasons which use to be made in the behalfe of Images, and in the end therof did intimate that there were yet other allegations of that kinde which deserved likewise to bee excepted a∣gainst: my request is, that if I once again and the third time shall publish something to that purpose, you bee not unwilling to make some gen∣tle construction of my so of∣ten comming about so com∣mon

a point. For it was not at ••he first (nor yet is it) my in∣••ent to handle the point ac∣••ording to all the dimensi∣••ns of a common place, but ••nly to answere obiections: ••nd obiections having no mu∣••uall dependance one upon ••nother, but being apt to pro∣••ed from divers and distant, ••nd even contrary quarters, ••hough wee should make as ••any severall commings, and ••eturns, and books as we meet ••ith severall objections, it might be without any inter∣••••ption unto our matter, and ••ll one to the Reader, and in ••ome respect also the better ••or both Writer and Reader.

For the lesse is written at onc•• the more easily it is read, an•• the more thorowly perused▪ whereas if much bee written at once, the Readers leisur•• (perhaps also a Deske and a Chaire) must be expected▪ But for my part I plainly pro∣fesse it, that it is no such poli∣tike consideration which moves me to write so little at once, but plaine and right downe necessity; my reach and reading not serving mee to write much, and my fideli∣ty to the Truth not suffering mee to hold my peace. And though like enough I may hap to go in but the brand of a bawling Curr by the means,

〈◊〉〈◊〉 the barking shawlt which ••ble to discover a thief, and •• not able to worrie a ••epe, may bee as fit for the ••••••pherds purpose as the best; •• so the little fingers are •• full unto the Body, as well ••he greater Limbs; and our ••iles manus, may (with that ••••norian Cripple) depile the ••mish traine by a haire at ••••e, when the strongest arm one, single tugge shall never •• it. Finally, it is the Com∣••andement of God, that eve∣•••• soul should serve him with his might; And therefore ••••ey that have but little abili∣••••••s, must not bury them, or •• ashamed to pr••sent them

to the view and judgement o•• the Master Builders: wh•• though perhaps they some∣time find them not usefull fo•• their purposes, yet may they think good to pronounce tha•• blessing upon the authors▪ Thou hast bin faithful in litle▪ Also the Lord himselfe shall be somewhat the more hono∣red by the means; the abun∣dance of his gifts and graces the better appearing, when some of them be judged to be redundant, and to spare. And so Christian Reader, for the present I take my leave, and untill our next meeting I commend you to the Grace of God.

FINIS.

Notes

• a 1.1

  Esay 30.22.
• b 1.2

  Ezech. 7 20.
• c 1.3

  Matth. 6.
• d 1.4

  〈…〉〈…〉
• e 1.5

  Ezech. 23.14, 15. &c,
• * 1.6

  〈◊〉〈◊〉 6.7.
• * 1.7

  Tim. 2 hom. 3.
• h 1.8

  Plotia. En. 2.6.
• i 1.9

  Lacters. 2.••.
• * 1.10

  Esay 10 10.
• l 1.11

  Nah••m 3 4.
• m 1.12

  Tom. 2. ••••mil. p. 3.
• n 1.13

  1 Cor. 14.
• o 1.14

  Tom. 2. homi••. 2. p. 3.
• * 1.15

  Esay. 2.16.
• q 1.16

  Ecclesiasticus 22.
• r 1.17

  Flacc.
• * 1.18

  ••re••. lib. 2.
• * 1.19

  Pers. Sat. 2.
• * 1.20

  2 Cor. 3.
• x 1.21

  Esay 52 7.
• a 1.22

  Psal. 96.
• b 1.23

  13••.
• c 1.24

  1 Tim. 2.10.
• d 1.25

  Esay 49.18.
• * 1.26

  〈◊〉〈◊〉.
• f 1.27

  Europ, ••••.••.
• * 1.28

  Esay 49.
• * 1.29

  Ioh. 15.
• * 1.30

  Hosea, 2.14.
• k 1.31

  Gen. 28.17.
• l 1.32

  Contra An∣••r••t. quid in parietes insanitis, &c.
• m 1.33

  Deut. 20.5.
• n 1.34

  Nehem. 12.27.
• * 1.35

  〈◊〉〈◊〉. 4.5.
• p 1.36

  Deut. 6.7.
• * 1.37

  ••uk. 14.15.
• r 1.38

  Eliz. 23.1.
• s 1.39

  Psal. 1 39.
• * 1.40

  ••••n hist. n. 36.14.
• u 1.41

  Herod. l. 1.
• x 1.42

  Dio 〈◊〉〈◊〉. lib. 70.
• y 1.43

  Sen. de morte Claud.
• z 1.44

  Hilarious contra Au••ent.
• a 1.45

  Gen. 28.22.
• b 1.46

  Mark. 11.16.
• c 1.47

  1 Cor. 11.
• d 1.48

  Exod. 31.14.
• e 1.49

  1 Cor. 12 23.
• f 1.50

  Verse 25.
• g 1.51

  Tom. 2. Hom. 2. p. 3.
• h 1.52

  Revel. 21.22.
• i 1.53

  Parte prima.
• k 1.54

  Mat. 19.8.
• * 1.55

  〈◊〉〈◊〉. 7.22.
• * 1.56

  Esay 1.12.
• n 1.57

  1 King. 6.38.
• o 1.58

  1 Chron. 17.6.
• * 1.59

  ••••ea 13.11.
• q 1.60

  1 Sam. 8 7.
• r 1.61

  Ier 7.4
• s 1.62

  Ezech. 24.21.
• t 1.63

  Esay 66
• u 1.64

  Acts 7 51.
• * 1.65

  Sam. 6.7.
• * 1.66

  〈◊〉〈◊〉. 2.3.
• z 1.67

  Revel. 21 22.
• * 1.68

  Amos 5.5.
• b 1.69

  August. de Civit. Dei 18.45.
• * 1.70

  Levit. 26 30.
• d 1.71

  Deut. 34.6.
• e 1.72

  Aug.
• f 1.73

  Flacc.
• g 1.74

  Hieron. in Prol. super Iob.
• h 1.75

  Lact. 2.7.
• i 1.76

  Revel. 7.9.
• k 1.77

  Horace Carm. 3.30.
• l 1.78

  Valer. Mart. 7.84.
• * 1.79

  Plutarch de Agiselao.
• n 1.80

  Dio Cass. Lib.
• o 1.81

  Arrian. lib. 8.
• p 1.82

  Mal. ••.16.