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TO begin first with Wicliffists, Wicliffe himselfe con∣fesseth that,(1) It is euident, that Images may be well ••nd ill made; well, to excite, facilitate, and inflame the myndes of the sayth∣full, that they may more deuouth worship their God. Agayne(2) Therefore it is granted that Relickes, Images, and Sacraments, are
with wisdome to be worshipped.
To come to the Hussites, Iohn Husse acknowledgeth that(3) Although before the Image of Christ or any Saint, men may lawfully kneele downe, pray, sacrifice place candles and do so but yet they ought not to do those things in the Name of the Image but in the name of him whose Image it is: euen as the Image not for it selfe, but for the thing drawn, is to be grauen, placed, painted before men. Perzi∣b••an alloweth the•• placing in Chu••ches, saying,(4) I pro∣fesse that Images of Christ and his Saintes, all secular indecency, in vndecent worship omitted may lawfully be had and profitably kept in the Churches of Christians. So superstitiously Popish are the Hussites.
The Lutherans also are no lesse faulty, for Doctour Luther(5) and Brentius were of opinion, that the Com∣mandement in Exodus against grauen thinges, was but pecu∣liar to the Iewes, and Ceremoniall. But Luther further tea∣cheth that,(6) The spirit of Images-breakers is not good, it breatheth slaughters and seditions &c It is proued from Moyses, that the Ima∣ges of the Crucifix, and Saints are to be permitted. Againe,(7) It is lawfull to keep ••mages, because God himselfe in the Old Testament commanded a brasen serpent to be erected, and a Cherubim at the golden Arke &c. Beza and Iacobus(8) Andreas thought the making of Images, and which is more, euen the pla∣cing of them in the Church, to be a matter of indifferency.(9) Chemnitius is also of the same mynd, alledging Luthers testimony for the same. Bucer also sayth,(10) We do not con∣demne the Image of Christ and of his Saints. And Brachman iusti∣fyeth Images by way of demand and comparison thus,(11) What was the cause that(12) God himselfe commanded to make two golden Cherubims &c? That therefore if it were lawfull to paynt o∣xen and lyons in that most sacred Temple, why may it not be lawfull for vs in our Churches to haue the Images of Christ himselfe, holy Angels, and of the Apostles?
The(13) Lutherans yet retayne the vse of Sacred Ima∣ges in their Churches. And Beza speaking of the Lutherans, maketh them as yet farre more chargeable, saying vnto thē.(14) Vos autem &c. do not you. D. Luth••r himself leading you knecle downe to your Crosses and Images of the Crucifi••e? Do you not also in
token of reuerence, light therto in the day tyme, waxen Candles &c. and this how litle and how great soeuer it be, is it not, I pray you, ex∣ternall and religious adoration, which being done vnto the Image (is not as he there telleth them to be excused) by our pretence of carrying your mynd to the Exemplar (or thing signified) for (saith he a little there before) the wiser Papists will answere, that they also exhibite this worship not to the Image of the Crucifixe, but in mind to Christ himselfe.
Fulke confesseth, that,(15) Lutherans haue still Images in their Churches, and they are therein desended by sundry other(16) Protestants.
The booke of Reformation in the tyme of King Hen∣ry the eight, which was allowed amongst others, by M.(17) Latimer and Cranmer, affirmeth,(18) The worshipping of Images: which article was(19) written, and added by the Kings hand. M. Thomas Bilney affirmed, and belieued in plaine termes the adoration of Images. Add that(20) Brach∣man confesseth, that the Papistes do not adore the Images them∣selues, but their first patternes. And agayne, they teach, that they do not adore the Images, but the things signifyed thereby
Concerning the worship due to the sacred name of Ie∣sus, which is the same to the eare, that the Image is to the eye, and being lawfull, proueth the like for Images; the same is appointed and allowed by the Iniunctions(21) made in the tyme of Q. Elizabeth, & it is defended by D.(22) Whitguife and Leonard Wright. D. Fulke granteth that,(23) Capping or knee∣ling at the name of Iesus, is of it selfe an indifferent thing, and there∣fore may be vsed &c. & that, it may be well vsed in signe of reuerence to his Maiesty. Musculus also sayth,(24) Thou mayst find those who at the naming of their King do vncouer their heads, or shew some other signe of Reuerence &c. And amongst Christians very many do make mention of God the Father, and of his sonne Iesus Christ &c. without any signe of honour and reuerence. This is playne blockishnes. Caluin cōfesseth that,(25) The Diuine Maiesty of Christ is so to be steemed of vs in this Name, that it may gayne that reuerence with vs, which is due to the One and Eternall God.
Concerning the vse of the signe of the Crosse, Lu••her saith,(26) When thou risest in the morning, first thinge of all, thou shalt signe
thy selfe with the signe of the holy Crosse, saying, In nomine Patris, & Filij, & Spiritus Sancti. Amen. Other Prot. giue testimony of the Lutherans doctrine herin, saying,(27) We do not disalow the signe of the holy Crosse, if sometimes without superstition it be free∣ly applyed and vsed in the diuine Offices; yea if our meate and drinke be freely signed: for when we go to bed, or ryse from bed, we signe our selues with the Crosse, according to the Instruction of Luther, and other godly men. M. Parker mentioneth,(28) A Catechisme of Luthe∣ranes, which hath these wordes, Let the signe of the Crosse be made in the forhead and breast of him that is to be baptized. And next after he further sayth, Luther crossed himselfe euery morning, and euery euening, and is neuer seene painted, but praying before a Crucifixe. And the like of Luthers practise is affirmed by Manlius(29) Luthers owne scholler. But to looke neerer home, the Com∣munion booke in tyme of K. Edward the 6. (penned by aduise and approbation of Cranmer, Latimer, Ridley, and other Prot. Deuines of that tyme, and printed Anno 1549.) prescribeth the Priests signing(30) of the Sacrament with the signe of the Crosse, and the Priests like consecrating the(31) Fountayne of Baptisme, with the signe of the Crosse.
L. 18. Ep. 4••.
De Eu∣char. c. 9.
Cont I∣m••ginum ado••ationem.
Cap. ••4.
n Beza in Resp ad Acta Col∣loq. Montisb. part. alt. Praef p. 12.
Centra cae••estes Pro∣phetas.
De Com∣munione sub vtraque spe∣cie.
In Epi∣tom. p. 39.
Exam. part. 4. p. 14. & 33.
In Cen∣tur. Epist. Theol. 170.
In Cen∣tur. Exercit. Theol. Cen∣tur. 1. p 53. post med.
Exod. 25.
Fulke in his Def. of the Eng Transl of the Bibl. c. 3. pag. 1. 9.
Ad acta Co••loq. Montisb. resp. part. alt. p. 23.
Def. of the Engl. Transl c. 3. p. 119.
Fother by answ. to certaine ob∣iect. pa. 83. & 53. Touch∣burne Antid. p 91. Bucer in Cent. Ep. Theo. p. 270. Pet. Mart. & Melanct. in Palmerus de Imag. sect. 374. 476. 471.
Act. Mon. p. 1472. B. ante med.
Act. Mon. supra.
Act. Mon. supra.
In Cent. Exercit. Theol. cent. 1. q 19. p. 45.
Art. 52.
Defence aga. Cart∣wright. tra. 21. c. 7. p. 74••. Wright in his Sum∣mons for sl••epers. p. 30.
Ag. Rhem. Test. fol. 340.
Loc. com. in Ex∣planat. 3. Praecept. p. 59.
In Math. 1.23.
In Ca∣techismo.
Descri∣ptio & ••e∣fut, caerim. Missae. p. 118.
Against Symboliz. part. 1. c. 2. sec. 30.
Loc. com. p. 636.
Fol. 11••.
131.