Thematic Divisions in Book 12
1. Exhumations of Bucer and Phagius along with Peter Martyr's Wife2. Pole's Visitation Articles for Kent3. Ten Martyrs Burnt at Canterbury4. The 'Bloody Commission'5. Twenty-two Prisoners from Colchester6. Five Burnt at Smithfield7. Stephen Gratwick and others8. Edmund Allen and other martyrs9. Edmund Allen10. Alice Benden and other martyrs11. Examinations of Matthew Plaise12. Richard Woodman and nine other martyrs13. Ambrose14. Richard Lush15. The Martyrdom of Simon Miller and Elizabeth Cooper16. Rose Allin and nine other Colchester Martyrs17. John Thurston18. George Eagles19. Richard Crashfield20. Fryer and George Eagles' sister21. Joyce Lewes22. Rafe Allerton and others23. Agnes Bongeor and Margaret Thurston24. John Kurde25. John Noyes26. Cicelye Ormes27. Persecution at Lichfield28. Persecution at Chichester29. Thomas Spurdance30. Hallingdale, Sparrow and Gibson31. John Rough and Margaret Mearing32. Cuthbert Simson33. William Nicholl34. Seaman, Carman and Hudson35. Three at Colchester36. A Royal Proclamation37. Roger Holland and other Islington martyrs38. Stephen Cotton and other martyrs39. Scourging of Thomas Hinshaw40. Scourging of John Milles41. Richard Yeoman42. John Alcocke43. Thomas Benbridge44. Four at St Edmondsbury45. Alexander Gouch and Alice Driver46. Three at Bury47. A Poor Woman of Exeter48. The Final Five Martyrs49. John Hunt and Richard White50. John Fetty51. Nicholas Burton52. John Fronton53. Another Martyrdom in Spain54. Baker and Burgate55. Burges and Hoker56. The Scourged: Introduction57. Richard Wilmot and Thomas Fairfax58. Thomas Greene59. Bartlett Greene and Cotton60. Steven Cotton's Letter61. James Harris62. Robert Williams63. Bonner's Beating of Boys64. A Beggar of Salisbury65. Providences: Introduction66. The Miraculously Preserved67. William Living68. Edward Grew69. William Browne70. Elizabeth Young71. Elizabeth Lawson72. Christenmas and Wattes73. John Glover74. Dabney75. Alexander Wimshurst76. Bosom's wife77. Lady Knevet78. John Davis79. Mistress Roberts80. Anne Lacy81. Crosman's wife82. Congregation at Stoke in Suffolk83. Congregation of London84. Englishmen at Calais85. Edward Benet86. Jeffrey Hurst87. William Wood88. Simon Grinaeus89. The Duchess of Suffolk90. Thomas Horton 91. Thomas Sprat92. John Cornet93. Thomas Bryce94. Gertrude Crockhey95. William Mauldon96. Robert Horneby97. Mistress Sandes98. Thomas Rose99. Troubles of Sandes100. Complaint against the Ipswich Gospellers101. Tome 6 Life and Preservation of the Lady Elizabeth102. The Unprosperous Queen Mary103. Punishments of Persecutors104. Foreign Examples105. A Letter to Henry II of France106. The Death of Henry II and others107. Justice Nine-Holes108. John Whiteman109. Admonition to the Reader110. Hales' Oration111. The Westminster Conference112. Appendix notes113. Ridley's Treatise114. Back to the Appendix notes115. Thomas Hitton116. John Melvyn's Letter117. Alcocke's Epistles118. Cautions to the Reader119. Those Burnt at Bristol: extra material120. Priest's Wife of Exeter121. Snel122. Laremouth123. William Hunter's Letter124. Doctor Story125. The French Massacre
Critical Apparatus for this Page
View an Image of this PageCattley Pratt ReferencesLatin/Greek Translations
Names and Places on this Page
2152 [2129]

Quene Mary. A treatise of M. Nich. Ridley against the worshipping of Jmages.

sonne, that he shall not follow me. Deut. 7.

Moses was not deceyued or seduced by Iethroes daughter, nor Booz by Ruth, beyng a woman of Moab. And yet for all that, the generall law was to be obserued, Thou shalt ioine no mariage with them. And so likewise, Thou shalt not make to thy selfe any grauen image, &c.

Deut. 4. God geueth a speciall charge to auoyde images. Beware (saith he) that thou forget not the couenaunt of the Lord thy God which he made with thee, & so make to thy sselfe any grauen image of any thing which the lord hath forbidden thee, for the Lord thy God is a consumyng fire, and a iealous God.

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If thou haue children and nephews, and doe dwell in the land, and beyng deceiued, do make to your selues any grauen image, doyng euill before the Lord your God and prouoke him to anger, I do this day call heauen and earth to witnesse, that you shall quickly perish out of the lande which ye shall possesse, ye shall not dwell in it any longer tyme, but the Lord will destroy you & scatter you amongst all nations, &c. 

Cattley Pratt  *  Close
Cattley/Pratt, VIII, 702, fn 1

Deut. iv. 25-27.

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Note what solemne obtestation God vseth, and what grieuous punishments he threatneth to the breakers of the second commaundement.

In the tabernacle and temple of God, no image was by God appointed openly to be set, nor by practise afterwards vsed or permitted, so long as religion was purely obserued: so that the vse and execution of the lawe, is a good interpreter of the true meaning of the same.

If by vertue of the second commaundement Images were not lawfull in the temple of the Iewes, then by the same commaundement they are not lawfull in the Churches of the Christians. For beyng a morall commaundement and not ceremoniall (for by consent of writers, only a part of the precept of obseruyng the Saboth, is ceremoniall) it is a perpetuall commandement, and byndeth vs as well as the Iewes.

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The Iewes by no meanes would consent to Herode, Pilate, or Petronius, that Images should bee placed in the temple at Hierusalem, but rather offred themselues to the death, then to assent vnto it. Who besides that they are commended by Iosephus for obseruyng the meanyng of the law, would not haue endangered themselues so farre, if they had thought images had bene indifferent in the tēple of God: For as S. Paule sayth: 2. Cor. 6. Quid templo Dei cum simulachris, &c. 

Latin/Greek Translations  *  Close
Nicholas Ridley in a treatise, citing II Corinthians. 6. 16. and Josephus, Antiqu. libr. 17. cap. 8; lib. 18. cap. 5 & 15.
Foxe text Latin

Quid templo Dei cum simulachris.

Foxe text translation

Not translated.

Translation (Wade 2004)

What has the temple of God to do with images?

Actual text of II Corinthians. 6. 16 (Vulgate)

qui autem consensus templo Dei cum idolis.

[The wordconsensus, 'agreement', is missing from Foxe's Latin citation. The Greek text is:
τίς δὲ συγκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων;which also has the word for 'agreement' (συγκατάθεσις), so Foxe's citation does not look particularly accurate.]

Actual text of Josephus, Antiqu. libr. 17. cap. 8; lib. 18. cap. 5 & 15.

Ioseph. Antiq. libr. 17. cap. 8, lib. 18. cap. 5. & 15.

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Gods Scripture doth in no place commend the vse of Images, but in a great number of places doth disallowe and condemne them.

They are called in the booke of Wisedome, the trap & snare of the feete of the ignorant.

It is sayd the inuention of them was the beginnyng of spirituall fornication. And that they were not from the beginnyng, neither shall they continue to the end. 

Cattley Pratt  *  Close
Cattley/Pratt, VIII, 702, fn 4

Wisd. xiv. 11-14.

In the xv. chap. of the same booke it is sayd, Vmbra pictura labor sine fructu, &c. 

Latin/Greek Translations  *  Close
Nicholas Ridley in a treatise, citing the Wisdom of Solomon. 15. 4.
Foxe text Latin

Vmbra pictura labor sine fructu, &c.

Foxe text translation

Not translated.

Translation (Wade 2004)

a labour without fruit in the shadow of a picture,etc.

[Presumablypicturais a printing error forpicturae]

Actual text of Solomon (Sapientia). 15. 4 (Vulgate)

nec umbra picturae labor sine fructu effigies sculpta per varios colores.

[Foxe's citation would seem to havepicturainstead of the correctpicturae.]

And againe, they are worthy of death  
Cattley Pratt  *  Close
Cattley/Pratt, VIII, Appendix: ref page 702, middle

These words, excepting "worthy," will not be found represented in either the Douay, or the present authorised version of the English Bible. They are absent from the Greek, and also from the better Latin MSS. "Decem e nostris MSS. et quidem emendata pleraque prætermittunt, Græcis codicibus consentance, substantivum verbum sunt; leguntque hoc ordine, Digni qui spem in talibus hab. Lobiense addit sunt, sed alio loco: Sunt digni qui in talibus spem habent. Reliqua nostra exemplaria et sunt adjiciunt et morte: Digni sunt morte qui, &c. expositoribus Lyrano, Holcotio, Carensi, et Richelio, conformiter. At utrumque dubio procul superfluit. Mirum est Glossematicos illos, de iis, quos sequendos sibi proponerent, codicibus, non magis fuisse sollicitos." Lucæ Brugensis "Notationes in Sacra Biblia," Antv. 1580, p. 224. The text as quoted in Foxe is that of Coverdale's Bible, &c.

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both that put their trust in them & that make them, and that loue them, and that worship them.

The Psalmes and prophets are full of like sentences, and how can we then prayse the thing which Gods spirit doth alwayes disprayse.

Furthermore, an Image made by a father (as appeareth in the same booke) for the memoriall of his sonne departed was the first inuention of images, and occasion of Idolatry. Sap. 14.

How much more then shall an image made in the memory of Christ, and set vp in the place of religion occasion the same offence. Euseb. Eccles. histor. lib. 7. cap. 18. Images haue their beginning frō the heathen, & of no good ground therfore they cannot be profitable to Christians. Whereunto Athanasius agreeth, writing of Images agaynst the Gentils. Athansas. con. gentes, ἡ τῶν εἰδώλων εὕρεσις οὐκ ἀπὸ ἄγαθοῦ ἀλλ᾿ ἀπὸ κακίας γέγονε, τὸ δὲ τὴν ἀρχὴν ἔχον κακην, ἐν οὐδενί ποτε κάλον κριθεῖη, ὅλον ὄν φαῦλον. 

Latin/Greek Translations  *  Close
Nicholas Ridley in a treatise, citing Athenasius, contra Gentes. 1. 7.
Foxe text Greek

ἡ τῶν εἰδώλων εὕρεσις οὐκ ἀπὸ ἄγαθοῦ ἀλλ᾿ ἀπὸ κακίας γέγονε, τὸ δὲ τὴν ἀρχὴν ἔχον κακην, ἐν οὐδενί ποτε κάλον κριθεῖη, ὅλον ὄν φαῦλον.

Foxe text translation

The inuention of Images came of no good but of euill and what so euer hath an euill beginning can neuer in any thing be iudged good seing it is wholly nought.

Actual text of Athenasius

. That is to say: The inuention of Images came of no good but of euill and what so euer hath an euill beginning can neuer in any thing be iudged good seing it is wholly nought.

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S. Iohn sayth, my little children beware of Images, but so set them in Churches which are places dedicated to the seruice and inuocation of God, and that ouer the Lordes table, being the highest & most honorable place where most daunger of abuse both is and euer hath bene, is not to beware of them nor to flee from them, but rather to embrace and receiue them. Tertullian expounding the same wordes, writeth thus. Lib. de corona militis. Filioli custodite vos ab idolis, non iam ab idolatria quasi ab officio, sed ab idolis. i. ab ipsa effigie eorum. 

Latin/Greek Translations  *  Close
Nicholas Ridley in a treatise, citing Tertullian, Lib. de corona militis. cap. 10.
Foxe text Latin

Filioli custodite vos ab idolis, non iam ab idolatria quasi ab officio, sed ab idolis. ab ipsa effigie eorum.

Foxe text translation

Little Children keepe your selues from the shape it selfe, or forme of them.

Actual text of Tertullian, lib. de corona militis, cap. 10. in Migne, P.L. Vol. 002, Col. 0091A

Joannes:Filioli, inquit,custodite vos ab idolis(I Joan. V, 21), non iam ab idololatria quasi ab officio, sed ab ipsa effigie eorum.

[Accurate citation]

That is to say. Little Children keepe your selues from the shape it selfe, or forme of them.

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Images in the Churche either serue to edify or to destroy, if they edifye, then is there one kinde of edification which the scriptures neither teach nor commaū, but alwayes dissalow: if they destroy, they are not to be vsed for in the church of God all thinges ought to be done to deify. 1. Cor. 14.

The commaundement of God is, thou shalt not laye a stumbling blocke or stone before the blinde: and cursed is he that maketh the blinde wander in his way.

The simple & vnlearned people who haue bene so long vnder blinde guides, are blind in matters of religion and inclined to error and idolatry. Therfore to set images before them to stumble at (Nam laquæi pedibus insipientium sunt) 

Latin/Greek Translations  *  Close
Nicholas Ridley in a treatise, citing Wisdom of Solomon 14. 11.
Foxe text Latin

Nam laquaei pedibus insipientium sunt.

Foxe text translation

They bee snares and trappes for the feete of the ignoraunt,etc.

Actual text of Wisdom of Solomon, 14. 11 (Vulgate)

et in muscipulum pedibus insipientium.

[An interesting substitution ofmuscipulumforlaquaei,especially as Phaedrus haslaquaeos, et muscipulatogether at 4. 1. 8.]

that is, They bee snares and trappes for the feete of the ignoraunt, or to lead them out of the true waye is not onely agaynst the commandement of God but deserueth also the malediction and curse of God. Sap. 14.

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The vse of images is to the learned & confirmed in knowlege neither necessary not profitable. To the superstitious a confirmation in error. To the simple & weake an occasiō of fall and very offensiue and wounding of theyr consciences: And therfore very daungerous. For S. Paul sayth 1. Cor. 9. offending the brethren and woūding their weake consciences, they sinne agaynst Christe. And Math. 18. Woe be to him by whom offense or occasion of falling cōmeth, it were better that a milstone were tyed about hys necke and he cast into the sea then to offend one of the little ones that beleeue in Christ. And where obiection may bee made that such offence may be taken away by sincere doctrine and preaching, it is to be aunswered that that is not sufficient as hereafter more at large shall appeare.

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And though it should be admitted as true, yet shoulde it followe that sincere doctrine and preaching shoulde alwayes and in all places continue as well as Images: & so that whersoeuer an Image to offend were erected there should also of reason a godly and sincere preacher be continually mayntayned: for it is reason that the remedye bee as large as the offence, the medicine as generall as the poison, but that is not possible in the realme of England that Images should be generally allowed, as reason and experience may teach.

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As good magistrates which intēd to banish al whoredome, doe driue away all naughty persons, specially out of such places as be suspected: euen so Images being Meretrices. id. est. Whores for that the worshipping of them is called in the prophetes fornication, and adultery ought to be banished and especially out of churches which is þe most suspected place, and where the spirituall fornication hath bene most omitted.

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It is not expedient to allowe and admitte the thinge which is hurtfull to the greatest number, but in all Churches and common wealths the ignoraunt and weake are the greatest number to whome Images are hurtfull and not profitable.

And where it is commonly alledged that Images in Churches do stirre vp the minde to deuotion, it may be aunswered that contrariwise they doe rather distracte the minde from prayer, hearing of Gods word & other godly meditations, as we read that in the Counsell Chamber of the Lacedemonians no picture or Image was suffered, least in consultation of wayghty matters of the common weale, their mindes by the sight of the outward Image might be occasioned to be writhdrawne or to wander from the matter.

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The experience of this present time doth declare that those partes of the realme whiche thinke and are perswaded that God is not offended by doing outward reuerēce to an image, do most desire the restitution of Images, and haue bene most dilligent to set them vp agayne: Restitution therfore of them by common authoritie shall confirme them more in theyr error to the daunger of theyr soules, then euer they were before, for as one man writeth.

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Nihil magis est certum, quam quod ex dubio factum est certum, 

Latin/Greek Translations  *  Close
Nicholas Ridley in a treatise.
Foxe text Latin

Nihil magis est certum, quam quod ex dubio factum est certum.

Foxe text translation

Nothing is more certayne or sure, then that which of doubtfull is made certayne.

that is to say nothing is more certayne or sure, then that which of doubtfull is made certayne.

The profit of Images is vncertayne, the perill by experience of all ages and states of the Church (as afore) is most certayne.

The benefite to be taken of them (if ther be any) is very smale: the daunger in seeyng of them which is the danger of Idolatry is the greatest of all other. Nowe to allowe a moste certayne perill for an vncertayne profite, and the greatest daunger for the smallest benefite, in matters of fayth and Religion is a tempting of God and a grieuous offence.

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