Second, that although all images, be they engraven, painted, or wrought in arras, or in any other wise made, be so prohibited that they may neither be bowed down unto ne worshipped P, (forasmuch as they be the works of man’s hand only,) yet they be not so prohibited, but that “^5 God they may be had and set up 4in churches, so it be for none other purpose but only Aon m mn to the intent that we (in beholding and looking upon them, as in certain books, and seeing represented in them the manifold examples of virtues, which were in the saints, represented by the said images) may the rather be provoked, kindled, and stirred to yield thanks to our Lord, and to praise him in his said saints, and to remember and lament our sins and offences, and to pray God that we may have grace to follow their goodness and holy living. As for an example. The image of our Saviour, as an open book, hangeth on the cross in the rood, or is painted in cloths, walls, or windows, to the intent that beside the examples of virtues which we may learn at Christ, we may be also many ways provoked to remember his painful and cruel passion, and also to consider ourselves, when we behold the said image, and to condemn and abhor our sin, which was the cause of his so cruel death, and thereby to profess that we will no more sin: and furthermore, considering what high charity was in him that would die for us his enemies, and what great dangers we have escaped, and what high benefits we receive by his redemption, we may be provoked in all our distresses and troubles to run for comfort unto him. All these lessons, with many more, we may learn in this book of the rood, if we will entirely and earnestly look upon it. And as the δ be brought to our remembrance by the book of the rood, if we life of our Saviour Christ is represented by this περ, abi GN AL i pU MM A and image, even so the lives of the holy saints which followed him be represented unto us by their images. And therefore the said images may well be set up in churches, to be as books for unlearned people, to learn therein examples of humility, charity, patience, temperance, contempt of the world, the flesh, and the devil, and to learn example of all other virtues, and for the other causes above rehearsed. For which causes only images r be to be set in the. churches, and not for any honour to be done unto them. For although we use to cense the me said images, and to kneel before them, and to offer unto them, and to kiss their feet, and such other things; yet we must know and understand, that such things be not nor ought to be done to the images self, but only to God, and in his honour, or in the honour of the holy saint or saints which be represented by the said images.
liv. “Which thing nevertheless, if the common people.” I marvel why these words should be stricken out, seeing that it is contrary to the scripture to have any such images of the Father of heaven, as St Austin saith, and they be suffered only for the infirmity of the people, as we have declared. St Austin saith, in his book “De fide οὐ Symbolo,” cap. 7. “Tale [enim] simulacrum. Deo nofas est Christiano in. templo collocare’.” And likewise he and many of the most ancient authors do say in many other places”. Inst. p.138. The right use of the name of God, and the outward honour of the same, standeth chiefly in these things following, that is to say, in the constant confession of his name, in the right invocation of the same, in giving of due thanks unto God, as well in prosperity as in adversity, 5 and in avowing sand in the preaching and teaching of his word. and sticking to Inst. p. 139. And wet must also preach the word of God truly and,,.;
priests and bishops. ἵν. purely, and set forth the name of God unto other, and reprove all false according 10 his vocation aud and erroneous doctrine and heresies. For although priests and bishops knowledge only be specially called and deputed as public ministers of God’s word, and order yet every christian man is bound particularly” to teach his family, and.} δ. ae αν mech as VI gon Hath such as be under his governanee within his house, when time and place their eld pint pem S D virtue to requireth y. be exercised instead of it.
lv. “Priests and bishops.” If these words be added, then this sentence joineth not well with the sentence following. And if any man be offended with this word ’ preach,” then if it be put out, and this word teach” put in the stead thereof after this sort, and we must also teach,” then do both the sentences run in a good composition together, so that no man can be offended”.
[[^ Nec. Doctr. p. 300.] p. 63. Ed. Paris. 1636.]]
[7 August. De fide et symb. cap. vii. Tom. III. [? See Nec. Doctr. p. 299.] [? Ibid. p. 303.]
Inst. p. 140. Item, That they also do take the name of God in vain, which swear to do that thing which they intended not to do; or swear to forbear that which they intended not to forbear; or swear to do any thing, which to do is unlawful; or swear to leave undone any thing, which to omit or leave undone » is not right Ὁ Ὁ is unlawful. And such as so swear to do things unlawful, not only offend in such swearing, nor reasonable ut also they much more offend, if they perform the thing that they do swear. Item, ‘That they also break this commandment, which swear to do or to observe any thing which to do and observe they know not whether it be lawful or unlawful; or that make any oath contrary to their a and toucheth not lawful oath or promise made before, so long as their former oath or promise standeth their prince. Wi — im strength, Ibid. Priests and ministers of Christ’s church do also break this commandment, if, in the administration of the sacraments, they yield not the whole efficacy, virtue, and grace thereof to our Lord, as the very author of the same; but ascribe the said efficacy, virtue, and grace, or any part thereof, to themselves: or if any of vwordslongingto the them do use any? of the sacraments to any conjurations, or any other strange practice, consecration Ἐν. contrary to that holy use for the which they be ordained.
lvi. And toucheth not their prince.” Methinketh this clause need not to be added, or rather, that it is ποὺ true; for a latter oath may be made touching the prince, contrary to the former lawful oath, and yet good: as when the first by the king’s laws continueth no longer in his strength’.
lvi.^ Words belonging to the consecration.” We say not “the words of the consecration” of any of the sacraments, saving only of the sacrament of the altar. C40 thai τοῦ estecm nol Inst. p. 141. Nevertheless, to pray to saints to be intercessors with us and for nor worship them not, as us to our Lord for our suits which we make to him, and for such things as we up Basi, ie can obtain of none but of him, so that we make no invocation of them, is same$, lawful, and allowed by the catholic church. ἃ the right understanding Inst. p. 142. Notwithstanding it is not necessary to alter the common speech or meaning that ought to be which is used, nor there is any error therein; so that the sentence or meaning conceived of. Avi. thereof be well and truly understanded, that is to say, that the said altars and churches be not dedicated to any saint, but to God only, and of the saints but a memorial, to put us in remembrance of them, that we may follow their example and living.
lvii. “The right understanding.” In the book it is evident that it was reasoned, whether it were necessary to alter the common speech which is used, and seemeth not to agree with the truth of God’s word, as it is there confessed it doth not, except it be better understand than it appeareth to sound. And that it is meant of the alteration of the speech, the words following do shew; sc. “that is used, nor is there any error therein, so that the sentence and meaning thereof be well and truly understand:” now these words, “therein and thereof,” cannot be referred to that is added, for then the sentence were thus: There is no error in the right understanding and meaning, &c. so that the sentence of the right understanding and meaning be well understanded.”
Inst. pp. 142,8. As St. Austin saith, All the other nine commandments be moral commandments, and belonged not only to the Jews, and all the other people of the world, in the time of the old testament, but s pet i also to all christian people in the new testament. But this precept of sabbath, as con- Cun ne” cerning rest from bodily labour the seventh day, pertained only unto the Jews in the old testament, before the coming of Christ, andí not to us christian people in the new testament,
Inst. p. 143. Make thy will to be wrought in us, that from our own corrupt will we may rest and cease. these that follow, as And for this purpose God hath ordained & that we should fast, watch, and labour; remedies, that is to say, to the end that by these hremedies we might mortify and kill the evil and h and such others sensual desires of the flesh, and attain this spiritual rest and quietness, which is