relieved. Lastly, because the most part are so persuaded, that with such worship and cost bestowed upon images, (both which things God abhorreth,) they deserve much at God's hands, and that they obtain special help by this means. Contrariwise, the same men do teach, that the ancient writers (so long as Christian faith remained somewhat pure) understood the Scriptures, which forbid worshipping and praying to images, in this sense, that they thought it an abominable thing to admit any images, either graven or painted, in the church; although they were not otherwise ignorant, what our liberty is, as in all external things, so likewise in images. For they nothing doubted but that it was flat contrary both to the commandments of Scripture, and also to our holy religion. Which may especially be proved even by those things which blessed Epiphanius, in times past Bishop of Salaminium, in Cyprus, writeth of himself, in an epistle to John, Bishop of Jerusalem; which also St. Jerome turned out of Greek into Latin, because he thought it both Christian, and profitable to be read; and these are Epiphanius' own words : 'When we went together to the holy place which is called Bethel, that there I might make a collection with thee after the custom of the church; and when I was come to the village which is called Anablatha, and passing by saw there a lamp burning, and had asked what place it was, and had learned that it was a church, and was gone in to pray; I found there a vail, hanging at the entry of the same church, stained and painted, and having the image as it might be of Christ, or some saint; (for I do not well remember whose picture it was.) When therefore I had seen this in Christ's church, contrary to the commandment of the Scripture, that there hung a man's picture, I cut it and moreover I counselled the keepers of that place, that they should wind and bury some poor body in it.' And a little after, when he had brought an excuse for his delay in sending another vail that he had promised, he addeth, And now I have sent that I could find; and I pray thee bid the elders of the same place take the vail, that we have sent, of the bearer, and bid that henceforth such vails as be contrary to our religion be not hanged up in the church of Christ.' Lo, this godly bishop writeth, that it is against the holy Scriptures, and Christian religion, to have even Christ's own picture in the Church; and that in so plain words, that it may appear to them, that as well the Bishop of Jerusalem himself, and Jerome, as all other men of that age, thought the same; and that that faith and custom of detesting images hath been always of old in the Church of Christ, and brought in by the Apostles themselves. Whereas some say further, that images be profitable for the instruction of the lay people;' it appeareth, first of all, that almost all images were set up for pomp and superstition, rather than for any other use. Secondly, neither is that reason very sound. For although the Lord would instruct and bring to the knowledge of his goodness the Jews (far more dull than becometh Christians to be) by divers outward ceremonies and pedagogies, yet he was so far from thinking that the use of images was fit and convenient for that purpose, that he did even by name forbid it unto them. For whosoever is not instructed and stirred up to the worship of God by the word of God, and by so excellent works of his, (which he layeth before us both in heaven and earth, and which are continually before our eyes, and at hand, and which, to conclude, we so plentifully enjoy,) surely the form of God's creatures, altered by man's cunning, and so shapen that stones, trees, metals, and other like matter, do no longer retain their own shape, such as they received it of God, but carry the countenance either of men, or of beasts, or of other things, will do him no good. Yea, it is certain, that by the workmanship of such images men are more withdrawn from the view of God's works to their own works, or to men's inventions; so that they do not every where think alike of God, but keep in religious cogitations until such time as they light upon some image. But surely, if a man mark it well, the heaven and the earth, and whatsoever is contained in them, are excellent and worthy images of God. The heathens also used a pretence of instruction and teaching, to maintain their idols: but the holy fathers rested not in such excuses. Of which matter Lactantius teacheth at large in his Second Book of Institutions. Neither could the heathens better abide to be upbraided for that they worshipped stones and stocks, than can the men of our age; as they which oftentimes confidently affirmed, that they took the images to be nothing else but images, and that they sought nothing else, but to be instructed and admonished by them. And these things doth Athanasius control in these words: Go to, let them tell me how God is known by images; that is, whether it be for the matter whereof they consist, or for the form imprinted in that matter. If the matter serve the turn, what need is there, I pray you, of the form? For God himself shineth forth even in the matter, before that any thing be framed thereof by man's hands; for all things shew forth God's glory. But if the form itself, which is fitted to the matter, giveth occasion to know God, what need such images? might not God be known far more excellently by the things themselves, whereof images be made? Surely the glory of God might much more visibly be seen by the living creatures themselves, either reasonable, or unreasonable, set before our eyes, than by dead images which cannot move.' And if any man shall say, 'These things might well be brought against images, by which men think they may come to the knowledge of God, but we are to think otherwise of the images of our Lord Jesus Christ, and other saints:' let him in like sort think that God did many external works in Israel, of which he commandeth them to be mindful for ever; and that he raised up unto them not a few famous and holy men, whose faith he would never have them to forget: yet he never established the memorial of them by such images, that he might give no occasion of backsliding or apostacy, which is wont to follow the worshipping of images. Wherefore in the purer primitive church it was abomination to have even the image of Christ, as hath been before shewed. To be short, our preachers confess that images of themselves are indifferent, so that no worship or adoration be done unto them. But it is not enough for a Christian man to have a thing free, but he ought always to have a diligent respect hereunto, whether the same be profitable for edification; 1 Cor. x. 32. for nothing is to be suffered or assayed in the church, which hath not in it some certain use of edifying. Seeing then it plainly appeareth what grievous offences images in times past brought forth, and do as yet bring forth; and seeing it cannot be shewed, what profit can be hoped for thereof, (unless peradventure we will be counted quicker-sighted than God himself, and the ancient Christians that were truly godly, who were so far from taking any profit thereby, that they even abhorred images in churches,) all images and idols are worthily to be abhorred in the church. Neither can the workmanship of the cherubim upon the ark of the covenant, or other ornaments of the temple, which the patrons of images are wont to object unto us, hinder this truth among Christians. For God had expressly commanded the cherubim to be made, but he would not have them seen of the people. And all the other things were ordained rather for the beauty of the temple, than to learn any knowledge of God thereby; although from them (as from all the rest of God's works) they which were spiritual might take occasion to meditate upon the goodness of God. But it is requisite also to call this to mind, that we are much more bound to worship God in spirit and in truth than they of old time were ; for that we are more plentifully enriched with Christ's Spirit, if we truly believe in him. THE THIRD SECTION. OF THE ETERNAL PROVIDENCE OF GOD, AND THE I. FROM THE LATTER CONFESSION OF HELVETIA. Chapter 6. Of the Providence of God. We believe that all things, both in heaven and in earth, and in all creatures, are sustained and governed by the providence of this wise, eternal, and omnipotent God. For David witnesseth and saith, "The Lord is high above all nations, and his glory above the heavens. Who is as our God, who dwelleth on high, and yet humbleth himself to behold the things that are in heaven and earth?" Psal. cxiii. 4-6. Again, he saith, "Thou hast foreseen all my ways; for there is not a word in my tongue, which thou knowest not wholly, O Lord, &c." Psal. cxxxix. 3, 4. Paul also witnesseth and saith, "By him we live, move, and have our being." Acts xvii. 28. And, "Of him, and through him, and from him are all things." Rom. xi. 36. Therefore Augustine both truly, and according to the Scripture, said in his book De Agone Christi, Cap. 8. The Lord said, "Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without the will of your Father." By speaking thus he would give us to understand, that whatsoever men count most vile, that also is governed by the almighty power of God. For the truth which said, that all the hairs of our heads are numbered, saith also that the birds of the air are fed by him, and the lilies of the field are clothed by him.' We therefore condemn the Epicureans who deny the providence of God, and all those who blasphemously affirm, that God is occupied about the poles of heaven, and that he neither seeth or regardeth us nor our affairs. The princely prophet David also condemned these men, when as he said, "O Lord, How long, how long shall the wicked triumph? They say the Lord doth not see, neither doth the God of Jacob regard it. Understand, ye unwise among the people; and ye fools, when will ye be wise? He that hath planted the ear, shall he not hear? and he that hath formed the eye, how should he not see?" Psal. xciv. 3; 7-9. Notwithstanding we do not contemn the means whereby the providence of God worketh, as though they were unprofitable; but we teach, that we must apply ourselves unto them, so far as they are commended to us in the word of God. Wherefore we mislike the rash speeches of such as say, that if by the providence of God all things are governed, then all our studies and endeavours are unprofitable. It shall be sufficient, if we leave or permit all things to be governed by the providence of God, and we shall not need hereafter to behave or act with carefulness in any matter. For though Paul did confess that he did sail by the providence of God, who had said to him, "Thou must testify of me also at Rome;" Acts xxiii. 11. who moreover promised and said, There shall not so much as one soul perish, neither shall an hair fall from your heads;" Acts xxvii. 22; 34. yet, the mariners devising how they might find a way to escape, the same Paul saith to the Centurion and to the soldiers, "Unless these remain in the ship, ye cannot be safe." Acts xxvii. 31. For God, who hath appointed every thing his end, he also hath ordained the beginning and the means by which we must attain unto the end. The heathens ascribe things to blind fortune and uncertain chance; but St. James would not have us say, "To-day or to-morrow we will go into such a city, and there buy and sell;" but he addeth, "For that which ye should say, If the Lord will, and if we live, we will do this or that." James iv. 13; 15. And Augustine saith, All those things which seem to vain men to be done unadvisedly in the world, they do but accomplish his word, because they are not done but by his commandment.' And, in his Exposition on the 148th Psalm, It seemed to be done by chance, that Saul, seeking his father's asses, should light on the prophet Samuel; but the Lord had before said to the prophet, To-morrow I will send unto thee a man of the tribe of Benjamin, &c.' Chapter 7. Of the Creation of all things; of Angels, the Devil, and Man. This good and almighty God created all things, both visible and invisible, by his eternal Word, and preserveth the same also by his eternal Spirit: as David witnesseth, saying, "By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth." Psal. xxxiii. 6. And, as the Scripture saith, "All |