words, one Greek (idwλov), the other Latin, (imago); so that in Scripture, idolatry and the worshipping of images are one and the same thing. The first part of the Homily then proceeds to shew, by copious quotations, how strongly both the Old and New Testament "abhor and condemn not only idolatry or worshipping of images, but the very idols or images themselves." But this subject is too extensive for us to enter upon now, and indeed, if we once grant idolatry and image-worshipping to be identical, it is too self-evident to require our doing so. I need only refer you to Exodus, 20th chapter, e.g.-Leviticus xix. 4, xxvi. 1. Deuteronomy, ter. The Psalms passim. Ezekiel vi., &c., &c.

especially 4th chap

Isaiah xl., xlii, e.g.— In the second part of

the Homily are adduced the plain unhesitating testimonies of Tertullian, Origen, Athanasius, Lactantius,* Cyrillus, and Epiphanius, against

eorum. Indignum enim ut imago Dei vivi, imago idoli et mortui fiat."" (Tertul. de coronâ Militis. Chap. x.)

*Lactantius would reduce the matter to a mathematical

the wickedness and absurdity of worshipping or representing God under the form of an image. The testimony of the last I must give you more at length, because it relates immediately to Pictures. Epiphanius, who lived in the time of the Emperor Theodosius, about 390 years after the ascension of Christ, and who was a most holy and learned man," according to St. Jerome and the Homily, writes thus to John, Patriarch of Jerusalem. "I entered,"

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demonstration. His proposition is, "** Non est dubium quin religio nulla sit, ubicunque simulachrum est." His proof, “Nam si religio ex divinis rebus est; divini autem nihil est, nisi in cœlestibus rebus: Carent ergo religione simulachra, quia nihil potest esse cœleste in ea re, quæ fit ex terrâ." (Divinarum Institut: lib. 2. chap. xviii, de origine erroris.) And again he argues, “Dei autem in æternum viventis, vivum et sensibile debet esse simulachrum * * ; Itaque simulachrum Dei non illud est, quod digitis hominis ex lapide, aut ære, aliâne materiâ, fabricatur; sed ipse homo; quoniam et sentit, et movetur et multas magnasque actiones habet. Nec intelligunt homines ineptissimi, quod si sentire simulachra et moveri possent ultro adoratura homines fuissent, a quibus sunt expolita," &c. (De orig. Error. Chap. ii.) Tertullian is also very explicit not only is the worshipping, but also the making of idols forbidden. "Idolum tam fieri quam coli

he says, "into a certain church to pray, and found there a linen cloth hanging in the church door painted, and having on it the image of Christ or some other saint; for I remember not," he adds, "whose image it was; therefore when I did see the image of a man hanging in the Church of Christ, contrary to the Scriptures, I did tear it"-(Oh! ye connoisseurs, what a loss was there,) "and gave council to the keepers of the church, that

Deus prohibit. Quanto proecedit ut fiat quod coli possit, tanto prius est, ne fiat, si coli non licet. Propter hanc causam, ad eradicandam scilicet materiam idolatria, lex divina proclamat, 'Ne feceritis idolum,' et conjungens, 'Neque similitudinem eorum quæ in cælo sunt et quæ in terrâ, et quæ in mari,' toto mundo ejusmodi artibus interdixit servis Dei." (De. Idol. Chap. iv. See also the last note.) And concerning the substance of the idol, "nec de materiâ refert, an gypso, an coloribus, an lapide, an ære, an argento, an filo formetur idolum" (id. chap. iii.) We may add the Testimony o of Philostorgius where on the subject of the celebrated statue at Paneas, he says, ου γαρ ην θεμις χαλκήν η αλλην ύλην προσκυνείν. (Any of course in its very common sense of any material, as ύλη ιατρική Galen, and ἡ ὑποκειμένη ύλη Aristot: Eth :) Philost : Eccl: Hist: lib. vii. Chap. iii.

they should wind a poor man that was dead in it, and so bury him—” (picture and all!!) Afterwards, by way of recompense, he sends them an unpainted piece of cloth to replace the picture which he had torn, (simple man, what knew he about the value of pictures) and in a letter sent with it, "prays and commands, that, henceforth, no such painted cloths, contrary to our religion, be hanged in the church of Christ." And the opinion here delivered acquires additional weight from being translated by St. Jerome, who thereby gives it his sanction and approbation. So strong and unanswerable is this testimony against them, that the Roman Catholics have attempted, without a shadow of authority for so doing, to throw a slur on the genuineness both of the letter and translation,* "yet the famous Du Pin, himself a Roman Catholic, and doctor of the Sorbonne, allows it to be genuine, and owns that one reason of its being called in question is because it makes so

See Wheatley on the Common Prayer. Chap. ii. sec. 2. § 4.

much against that doctrine." The Homily then goes on to quote St. Augustin, "the best learned of all ancient doctors," who says, " I know many be worshippers of tombs and pictures: I know that there be many that banquet most riotously over the graves of the dead, and giving meat to dead carcases, do bury themselves upon the buried, and do attribute their gluttony and drunkenness to religion." "See," observes the Homily, "see, he esteemeth worshipping of saints' tombs, and pictures, as good religion as gluttony and drunkenness, and no better at all.” And again, St. Augustin saith, "images be of more force to crooken an unhappy soul, than to teach and instruct it;" and again, "when images are placed in temples, and set in honourable sublimity, and begin once to be worshipped, forthwith breedeth the most vile affection of error." So that, by the successive writings of these Fathers, it can be proved, that no images or pictures were worshipped, or even used, in churches, for more than 400 years after Christ

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