A Godlye and fruitefull Sermon against Idolatrie: VVherein the foolishe distinctions and false interpretations of the seconde commandement, and other scriptures pretended by the Papists, are plainly and fully confuted: Preached the .xv. daye of Ianuarie. 1581. in the Parrishe Church of Eaton Sooken, within the Countie of Bedforde, by P. W. Minister and Preacher in that place.
Jdolum tam fieri, quam coli, Deus prohibet.
Non est dubium quin religio nulla sit, vbicun (que) simulachrum est.
AT LONDON Imprinted by Frauncis Coldocke. 1581.
To the Reader.
SVCHE HATH been the rash and vndiscreet deling of the defendours of the Popishe errours and abuses, reprooued in this little treatise, that after the preaching of this Sermō, diuers slanderous reports were giuen forth of me: whereby I am enforced in the defence of my Ministery, to bring to the view of many, that thing which at the firste I deliuered to a fewe, rather yeelding my selfe vnto the iudgement of euery indifferent reader, then to hazard wyth silence the credit of my function to the mouthes of slanderous reporters. And herein I am to desire the reader to beare with me, for that I haue not so strictly folowed my text in this place, as the nature of reading & preaching requireth: but taking [Page] occasiō therof to enter the handling of a common place, remember (I pray you) that extraordinary occasion did leade (yea rather drawe) me thervnto. For where I had begun to read and interprete the reuelation of S. John, and had in my last Lecture handled some part of this Text here recited, by reason of a contention begun amongst vs, about a remnaunt of a Roodelofte, then standing in the Churche where this Sermon vvas preached, (which Roodelofte indeed wanteth nothing of his former state, but only the images and vppermost front. The loft being nine foote in bredth yet standeth, with the beame where the Roode or Idoll did stande, hauing the Tabernacles that sometimes stoode vpon the Alters placed from the beame aforesayde, downewarde vnto the loft for a Diuision, and all the neither front downeward, remaining as it did In the time of [Page] popery.) A monument with small charge and lesse laboure, quicklye repayred for the idolatrie that it was firste appointed vnto. Vpon this occasion (I say) after a shorte recitall of thinges touched in my lecture last before, I tooke matter of the Candlesticks mencioned in the Text to handle the Question then in contention among vs, following the same at large as I haue layde it foorth to the view of all that shall reade it. Wherein I haue neither (as I thinke) shewed malice, rashnesse, or yet plaid the part of a mad man, (as it hath pleased some to report of me) but simply and truelye, to the conuincing of popish errors and idolatrie, and to the quieting and strengthning of the weake consciences of the simple of mine owne charge, layed foorth the truth for some discharge of my dutie and function in this behalfe. But such is the difficultie of the reedifying & building [Page] vp of the Lordes house, as well appeareth both by the building of the materiall Temple, in the dayes of Zorobabell, Iosedech, Nehemias, 1. Esdra. 4. Agg. 1. Nehem. 4. Ioh. 2. and Esdras, where not only the forraine enemies but also counterfeite Israëlites, did so disturbe and hinder the Builders, that in fortie and sixe yeares, they with much difficultie did hardlye finish the same. And the building of the spirituall house or Temple of the Lorde, but cheefely now in these euill, last, and daungerous dayes, wherein the Deuil and Antichrist rageth extremely (because their time is but shorte) yea euen amongst vs, where the freedom in building of this House vnder a most godly and gracious Prince, (whome the Lord euer preserue) is freelye graunted: by outward enemies, as the professed Papistes, Harding, Saunders, Dorman, Heskins, Allen. &c. with the rable of Jebusites (no Ihesuits) subuerters, [Page] no sauers, doe together with domesticall enemies, as Atheists, Newters, counterfeit Gospellers, and dissembling Papistes, seruing the time, and seeking the ouerthrow of our common Weale, busily let and hinder this heauenlye building. Wherein they do and will preuaile vntill such time, as al filthie rubbish of popish religion, be vtterly remoued and cast forth, as well from the hartes, of all such as builde and are to be builded, as from churches and all other places: which the Lord Iesus▪ spedily accomplish, that we his people of Englande, may be framed an holye and acceptable building vnto him selfe, that his glorye maye euer shine among vs, and we continuallye preserued thorow the power of the same.
The Text.
WHere heeretofore, (Derelye beloued) we haue by occasiō of this, learned that Christe Iesus our Sauiour is alwais presēt vnto al those which at y e hearing of his voyce turne vnto him, & y e figure of this Angel, testifying the presence of Christ, sheweth how vnpossible a thing it is, to laye foorth and expresse the glorye and properties of the person & office of Christ, by an Image made, grauen, and paynted by man, whereby, not onely the madnesse of the Heathen, that in grauen Images pretended the representation [Page] and worship of god, but also of the Papistes, who in their Imagery pretended the like is euidently conuinced.
It now remaineth, that we examine why in this place the church of God is resembled or represented by Candlesticks, & why it may not be lawfull to haue the vse of Candlesticks, and other such ceremoniall figures, now in the church of God, And this the rather, because in this place, the questions of these & such like, hath broke in amōg vs. For the deciding whereof, the right reuerend & learned father my L. of L. was determined this day to haue occupied this place, who being letted w t weightie matters otherwise, cannot now answere your expectations, wherefore as it shall please God to make me able for the time, I will speake to the conuincing of error, and satisfying the consciences of the troubled.
First, that the holye spirite of God, may alwayes appeare to bee [Page] constante and vnuariable, hee vseth not any one similitude in this reuelation, or in the whole newe Testament, but he hath eyther the same or the like in the olde, as the figures of Candlestickes from Exodus the xxv. Other causes maye bee giuen, Exod. 2 [...]. which when the Angels interpetation shall (of these Candlestickes) be handled you shall heare.
Then that it is not only vnlawfull, but also manifestly wicked, to bring ceremoniall fygures and Images into the Churche, because that all ceremoniall fygures at the death of Christ were remooued and cleane taken awaye, And to bring them agayn, Galat. were (as Saint Paule sayth) to denye Christe, Exod. 20. And images by the law and word of god are forbidden.
But if any do pretend the Cherubs ouer the Ark and the brasen serpent to colour Imagery, they do bewray their folly, and lack of vnderstāding, for as a perticuler precept doth not [Page] disanul or make frustrate a generall cōmandement: but serueth or is applied vnto the perticuler or speciall parties & place, for whom & where it is cōmanded: so these Cherubs were not seene but only by the hie Priest, & that but once by the yeere, and the brasē serpent was not erected in the Tabernacle or temple, but in y e wildernesse, where the firy serpents did bite y e people, which serpent Ezechias brake al to powder, & cast it into the brooke Cedrō, which he would neuer haue done, if there had any vse at all remayned thereof vnto the people. Therefore these thinges be so farre frō the coulering of imagery in the Church, y t they vtterly ouerthrowe thē. Thus much for y e candlesticks. The question among vs now in contention is of imagery, and whether this part of the Roodelofte yet standing be a monument of Adolatry or not: whyche question through the paine iangling of some rash and vnskilful persons are grown into these [Page] braunches.
1 First that the Papists placed their images in the Churche onely to represent and put menne in memorye and not to bee worshypped of the people.
2 That the second cōmandment doth not forbid the making & hauing of images in religion, but the worship of them only: for the which there is pretended a translation of St. Hierome, which hath the Text in this maner, Non facies sculptile vt adores, Thau shalte not make any grauen image, to the intent to do Godly honour thereto. There is further pretended Lactantius de Jmaginibus, and Augustine, who should say, you shal not breake down images wher they may do good as by images S. Austin thought some good might come.
3 Thirdly that Jdolum & Simulachrum do far differ from that which is called image or similitude.
4 Fourthly, y t this part of y e Roodloft yet standing is no monument of idolatry.
5 That the defendors of these absurdities (whose opinion & iudgemēt to the discredit of the doctrine of y e gospel in this place was & is takē for Apollo his oracles, in so much as some here present haue sayd, that they had rather haue their learning, who defended these thinges, then much riches: & many of you haue sayde, that they be wel read in scriptures & doctours, they haue the scriptures & fathers at their fingers ends, so redye are they y t our minister is not able to answere them. That y e defendors I say haue neither learning, reason▪ nor gouernmēt of thēselues. It shal appeare in handling of these things both by scripture doctors, and otherwise, as occasion offereth.
Now touching the first branche, It shall playnely appeare that the papistes both by decrees of Counsels, writings of their Doctors & practises, had Images in their Churches not only to represent, but especially to be worshipped. In the 2. councell [Page] of Nice it was thus decreede, Definimus enim omni diligentia et cura, venerandas & sanctas imagines ad modum et formam venerande et viuificā tis crucis coloribus et tessellis aut alia quauis materia commodé paratas dedicandas et in templis sanctis Dei collocandas habendas (que). We doe with all care & diligēce decree that holy Images worthy of worship be made after the manner & fashion of the worshipful & holy Crosse that giueth life, with colours & wainscot or any other matter conueniently prepared be placed & had in the holy temples of god, And in y e same sessiō, Concil Nic 2. An. 681 temp Adriani primi Pope act. 10. Imaginis enim honor in [...] resultat, et qui adorat imaginem, in ea adorat quodcun (que) descriptū argumentum, Truly the honor done vnto the image reboundeth vnto that thing that the image doeth represente, and hee that worshippeth an image worshippeth in the image, vvhatsoeuer is by the image represented. And ymmedyatelye after, in the same [Page] session, Jbidem. Sancta synodus exclamauit, omnes sic credimus, omnes idem sapimus, omnes approbantes subscripsimus, haec est fides Apostolorum, haec est fides patrum, haec est fides orthodoxorū, haec fides orbem terrarum confirmauit, credentes in vnum Deum in trinitat [...] laudatum venerandas imagines amplexamur, qui secus agunt Anathemate percelluntur, qui sic non sentiunt ab ecclesia depelluntur. The holy Synode cried out a main, we al do thus beleeue, we all so think, we all allowing the same haue subscribed, this is the faith of the Apostles, this is the faith of the fathers, this is the faith of all them that taught the truth, this fayth hath confyrmed the whole world, we beleeuing in one God praised in trinitie do receiue and imbrace Images to be worshipped, whosoeuer do not so, be excommunicated, whosoeuer thinketh otherwise, let him be expelled out of the Church. The fourth councell of Constantinople [Page] holden in the time of Pope Adrian the second hath thus decreede, Sacrā imaginem domini nostri Iesu Christi et omnium saluatoris equo honore cū libro sanctorum Euangeliorum adorari decerminꝰ, We do decree, that the holy image of our Lord Iesu Christe the Sauior of al mē, Act. 8. Cap. 3. shall be adored and worshipped with equall honour of the bookes of the holy Euangelists. And in the ende of the same Canon, Dignius est enim propter congruentiā rationis, et antiquissimam traditionem, propter honorem qui ad principalia ipsa refertur, et iam declaratiue imagines honorentur et adorentur, It is very meet both for the congruence of reason, & the most ancient tradition, and for the honor that is referred vnto the principal that images be honored and worshipped, And in the councell of Trident the last session, usdem Episcopis mandat, vt doceant sanctorum inuocationem, reliquiorum honorem, et imaginū vsum, et eos qui aliter doceant [Page] impié sentire, praedicent, id quod consiliorū praesertim verô secundae Niciae decretis contra imaginum oppugnatores est sancsitum. The Synode cōmanded the Bishops, that they teache the inuocation of Saintes, the honour of reliques, the vse of images and they shall preach that all that teach otherwise, are of a wicked iudgement, the which thing is stablished in the decrees of Counsels but especially in the second counsel of Nice against the oppugnors or gainsaiers of images. Rationale durandi lib. 3. de pict. et ornamentis Ecclesie. And doctor Durandus amōg other things for y e worship of images, hath this verse: Effigiū Christi qui trāsis pronus adora, Thou that passest by the Image of Christ, fall downe groueling and worship: And a little after, Picturas non licet frangere ea occasione quod adorari non debent, pictura nam (que) videtur plus mouere animum quā scriptura. It is not lawful to breake images because they shoulde not be worshipped for it is thought an [Page] Image doeth more moue the mynd then Scripture. Thus you heare that imagery was placed in the Church of Papistes to be worshipped, whereby you may well perceiue, how litle learning they haue, that among you so stoutly and boldly affirme the contrary, yea, theyr knowledge is little worth, no not in Popery.
To the second branch of this question, The second braunche. I say it is euident vnto al men that are not wilfully blinded that the second commaundement doth as sharpely forbidde the making and hauing of images in religion, as the worshippe of them: The commaundement standeth of three braunches, The firste forbyddeth the makyng of Images in relygion: For the Lorde in the first table doeth onely respecte his owne worshippe, and thynges belonging vnto hys worshyppe and Relygyon: Wherefore all vayne ianglynge of cauelynge Papystes, that drawe [Page] the vse of stamping, printing, grauing, caruing, or paynting, to prophane or ciuile ends, is vtterly remoued from the meaning and interpretation of this commaundement, and can therefore haue no place in this question. 2 The second braunch forbiddeth the worshipping of images. 3 The third braunch conteineth a sharpe threatning of almightie God against such as shall for religion sake either make or worship an image. For the first braunch of the second cōmaundement these are the words: Exod. 2.4. Non facies tihi scuptile, nec vllam similitudinem eorum quae sunt in coelo. &c. Thou shalt not make to thy selfe any grauen image, nor any likenes of any thing that is in heauen. &c. Of the second braunch these are y e words, yea after S. Hierome, Non adorabis neque coles ea, Thou shalt neither bowe thy selfe vnto them, nor before them, nor worship them. Deut. 4. And thus doth Moyses in y e fourth of Deutronomy interprete [Page] the commandment, saying▪ Take heede vnto your selues diligently, for you saw no Image, nor likenes of any thing at the time or day when the Lorde spake with you in Horeb in the midste of the fyre, Deut. 4. ver. 15.16.17.18.19. least happilye you corrupte your wayes, and make vnto your selues any grauen image or likenesse of anye thing. &c. Loe here not only the Worship, but the making is forbidden, and the making of Images is here called the corrupting of their wayes. Esayas after Hierome his translation Plastoe idoli omnes nihil sunt, Esay. 44. All the makers of Images are of no reputacion, yea not only the Image, but the Image maker is accursed. The Prophet Dauid after Hierome his translation saith, Psal. 113.134. Similis sunt ijs omnes qui ea faciunt, They are all like vnto Images that make Images, And Tertullian that is pretended for Images, sayeth: Jdolum tam [Page] fieri quam coli Deus prohibet, Libro de. Idolat. God doth forbid as well the making and the worshipping of images. Quantò precedit vt fiat qùod coli possit, can [...] prius ne fiat si coli non licet, propter hanc causam ad eradicandam, scilicet materiam idolatriae lex diuina proclamat ne fecerit is idolum, et coniungens ne (que) similitudinem eorum &c. By how much the making of an Image goeth before the worship: euen so much must the making be first auoyded if it may not bee worshipped, therefore to the vtter pulling vp of the matter of Idolatry, the lawe of god proclaimeth that you make no image and ioyneth heereto, nor anye similitude of thynges in Heauen. &c. And Lactantius, Lac [...]a [...]t. R. de origine erroris. cap. 19. Non est dubium quin religio nulla sit vbicun (que) Simulachrum est, Nam si Religio ex diuinis rebus est, Diuini autem nihil est nisi in Coelestibus rebus, carent Religione Simulachr [...]: [Page] There is no doubte, that there is no religion wheresoeuer there is any imagery, for if religiō be in diuine thinges, and nothing is deuine, but that is in Heauenlye thinges, then is imagery voide of all religion. Concil. Eliber. Anno dom. 300. The councell of Elibertine holden in Spayne Anno three hundred, thus decreede agaynst Images, Placuit picturas in Ecclesià esse non debere, ne quod colitur et adoratur in parietibus depingatur. It is decreed that pictures oughte not to be in the church, nor that which is honoured and worshipped bee paynted or stained vppon Walls. And Saynt Augustine iudged that Marcus Varro the Romane came so muche nearer vnto Religion, August. de Ciuitate Dei. by howe muche hee abhorred Imagerye in Religion. The Law of Nature did teache Varro, that God being inuisible, and withall incomprehensible, coulde in no wife be represented by thinges visible, & thinges made by the skill of man of [Page] the same iudgement was Iuuenall and diuers others, Dicite pontifices (sayth Iuuenall) in sacro quid facit Aurum: Tell me ye Priests what profiteth your golden Images in Religion: Lactan. lib. 2. de origine erroris. 2. In like maner Persian & Horace, who in deriding imagery are brought in by Lactantius and S. Ierome.
Oh the cares of men, how void of the vnderstanding of thinges heauenly, oh how groueling vpon the earth doe they vainely bend their cogitations. And Horace,
Olim truncus eram siculnus inutile lignum, cum faber incertus scannum faceret ne Priapum, maluit esse Deum, Deus inde ego furum at (que) auium, maxima formido. Yerewhile I was a doted wilde figge Tree, both barren and vnprofitable, when the workeman was in doubt whether [Page] he would make me a forme, a trestle, or (his God) Priapus, in the ende hee woulde haue mee a god, from this parentage I am become a god, a terrible scarecrowe to theeues and crowes, Thus wee heare by scripture and fathers that the second commaundement doth as well forbid the making of Images as the worship of them, and Doctors, Councels, yea & heathen men, also condemne the hauing of them in religion. The learning therefore reading and wisedome of those that with all boldnesse say the contrary, ye see is nothing, and in these matters is as little worth, but you may see in them the common Prouerbe verified, None is so bolde as blinde Bayard that seeth nothing, Thus much for the second Branche of the Question.
That the places of Scripture reprouing the Idolatrie of the Heathen are not to be applied vnto the Images of Christians, and that betweene [Page] idolum simulachrum and imaginem, is greate dyfference, whereto was aleaged Saint Paule, Non est Idolum in Mundo, 1. Cor. 10. There is not an Image in the world. Also S. Augustine was aleaged to the same purpose. This dystinction (I say) is lewd, wicked, and Popyshe first it is lewd and wicked, because it is dyrectly agaynst the worde of God, and the practise of the true Churche of God, and misconstrueth the meaning of Saint Paule and falsifieth bothe the wordes and meaning of Saynte Augustine (as you shall heare.)
For betweene the Iewe and the Chrystyan in substaunce of Relygion, there is no difference, they bothe haue the selfe and the same GOD and Saluation in Chryste Iesus as appeareth by Adam, Gen. Isaac, Iacob, and all others. Therefore Chryste sayde vnto the Iewes Abraham was gladde to see my daies, [Page] hee sawe it, and reioyced. And Saynte Paule bryngeth the Relygion of Chryste from the promyses made to Abraham. Galat. 4. And to the Hebrewes, hee ioyneth the Iewe and the Christyan togeather, in one promyse and felowshyppe in Chryste, Heb. 11. Christe being as saith S Peter, the Corner stone. Irenaeus also witnesseth the same in these words: Siue d [...]bitatione igitur &c. Pet. act. 2. Therefore w tout all doubt or gainsaying, y e Apostle witnessing y e same, there is one & y e selfe same god which iudged those things (of y e Hebrewes) and sifteth out the thinges (of y e Christians) y t now are. Thys also affyrmeth Origen, Origen hom. en Esay. 6. Eusebius also, & Augustine agree in y e same. In outward things in deede as Polityque gouernment, Ceremonyes, Eus. hist. eccl. lib. 1. Ceremonyal Lawes, and the outward partes of the Sacrament, Aug. sup. Ioh. hom. 2 [...]. there is greate dyfference, but in signification, grace, substance of Religyon, Morrall preceptes, [Page] and commaundeth, there is no difference, otherwise Christ Iesus, S. Paule, and the other Apostles, had expounded and applied them vnto Christians in vayne, then there being no difference in these respectes, betweene the Iewes & Christians, when we see the Appostles apply the name Idole, and the hauing or making of Images, with the detestation as well vnto the Iew as vnto the Gentile, Ier. 2. we maye well see and perceiue that the like application belongeth vnto vs. This shall you see in Ieremy, Ezech. 16. Ezechiell, Esay, and S, Paule, and many other places: It is lewde and wicked therefore to denye the application of the scripture by condemning the Idolatrie of the Iew and Gentiles vnto or agaynste the imagery of Christians in Religion. Rom. 1. 2. Cor. 6. Now concerning the abusing of these wordes of S. Paule, Scimus quod idolum nihil est in mundo, 1. Cor. 8.2. Wee know that an Idole or Image is nothing in the World, Whereby [Page] he denieth not the being of Idoles, or Images in substance and fourm, but in vse, qualitie, and power, 1. Cor. 8. ver. 4.5: and thereto hee addeth, and that there is no other GOD but one, for although there bee that are called Gods in Heauen and in earth, (as there bee manye Gods, and manye Lordes) yet vnto vs is oure GOD the Father, of whome are all thinges, and wee in him, And our Lorde Iesus Christe, by whome are all thinges, and wee by him. Esay. 44. Rom. 1. The Gentiles and Idolaters, pretended the representation of GOD, who is incomprehensible, by an Image made by man, which cannot be, and therefore to this ende or vse there is no Idole or Image, they also pretended by theyr Imagerye manye and dyuerse Goddes, whiche is also false, and is not as Saynt Paule sayth.
They also pretended power vnto theyre Idoles, and that the [Page] thinges offered in the presence of their Images were sanctised and dedicated vnto GOD, whiche is also false, for Saynte Paule sayth, Suche Offeringes are the Offeringes and Cuppe of Deuils, and thus you maye see, Saynte Paule denyeth not the being and forme of Idoles, but the vse, qualitye, and power vnto them ascrybed by menne, and vsing the wordes of Esaye, who sayeth: an Idole or Image is nothing: it is vayn, and vanitie it selfe.
Esay. 44. Habac. 3. Habacuc sayeth: They are Mendacia, Leasinges. Thus yee also see, that the abusing of these wordes of Saynte Paule, is as lewde and wicked. And where Saynte Augustine is pretended to allowe of Images, and the Matter of them to stande where they maye doe some good, De verb. dom sup. Math, Serm. 6. (as though this Father thoughte they mighte doe good) heere is the Booke from whence that was pretended, [Page] the place is cleane contrarye. In his Sermon vppon the eyghth of Mathewe, hee greatelye enueigheth agaynste Idoles, saying they call vs, the Enimyes of theyre Idoles, so God graunte and bring them into our power that they maye be broken as the reste are, but this I warne you, when they are not in your iurisdiction, you doe it not: for it is the propertie of euill menne and furious Circumcillions, where they haue no iurisdiction to aduenture vppon them, and desyre theyr owne Death, they make vnprofytable haste. You all that were latelye presente, hearde what was reade, When the Lande is gyuen you in possessyon: Fyrste hee sayeth in possessyon, and then hee telleth what you shall doe: You shall breake downe theyre Alters, hewe downe their Groues, and ouerthrowe theyre Monumentes, when you haue authoritie, this [Page] shal you do, where we haue no autority we do it not, but where we haue authoritie, we leaue it not vndone, There be many pagans among vs, that haue these abhommacions within their possessions, what shall wee goe and breake them? No, lette vs remooue them fyrst out of their hartes, and when they beecome Christians, they will eyther desire vs to breake them, or preuent vs, in breaking them themselues, And in the ende of that Sermon, he sayth: Wee preache agaynste Idoles and Images, wee plucke them foorth of mens heartes, wee are the persecutoures of Idoles, we confesse it: What are wee, the reseruers of Idoles, in deede I brake them not where wee cannot, I doe it not where the Owner of the possession complayneth, but where the Owner will haue it done, I doe it with thankes, and if I shall not doe it I am guiltie.
Thus far Augustine, who is so far [Page] from bearing with imagery that he professeth him selfe a sharpe persecutour of Imagerye howe skylfullye, and howe trulye yea how wyselye thys place of Augustine was aleaged, for defence of the Roodeloft iudge you, except the aleagers wyll affyrme this rood lofte to bee exempted from the Prynces iurisdictyon, that hath accordyng to the wordes of God commaunded the ouerthrowe of all suche monumentes. Nowe because I haue Augustine in myne handes and that openlye in the Churche, and manye of you present, it was boldelye and rashlye sayde, Rom. 1. that there was as muche dyfference beetween the Sacramentes of cyrcumsition, and baptisme, as between a newe coate and an olde. Collo. 2. Saint Paule teachynge vs that they are bothe one, 1. Cor. 10. I wyll reade vnto you the Iudgementte of Saint Austine touchyng thys [Page] matter, Tr [...]c. 26. vppon the sixte of S. Iohn, Sacramenta illae fuerunt in signis diuersa, Sed in re significata paria sunt: These Sacramentes in signes differed from oures, but in the thing signifyed, they are like, and all one, and to this purpose, in that place hee alleageth the Apostle Saynte Paule, and further, 1. Cor. 2. ad Quodvult deum, this Augustine who is pretented to allowe Images doe recken them for Heretiques that pretende the resemblynge or representynge of GOD by an Image, and calleth them Antropomorphets, Antedecor. so doeth Origine vppon the Romaynes, so doeth also Epiphanius the Bishoppe of Cipris, who as hee wente towarde Bethell to meete with the Bishoppe of Hierusalem, passing by a Village called Anablatha, hee entered an Oratorye or house of praier, and sayth hee: inueni velum dependens [Page] in foribus eiusdem Ecclesiae, tinctum at (que) depictum, et habens imagenem quasi Christi, vel sancti cuiusdam, non enim satis memini cuius Jmago fuerit: cum hoc vidissem in Ecclesia Christi, contra authoritatem Scripturarū hominis pendere imaginem. scidi. &c. I founde a cloth hanging in the enteraunce of the Churche, stayned and paynted, hauinge the Image, as it were of Christe, or of some other Saynte, I doe not well remember vvhose Image it vvas, vvhen I sawe the Image of a manne hang in the Churche of Christe, contrarye to the aucthoritye of the Scriptures, I cutte it downe. &c.
Thus you also see the Scriptures by Augustine, by Origine, and Epiphanius, applyedde agaynste Christiannes, for the hauing of Images, yea so farre, that by those Scriptures, [Page] they condemne images, matters in religion for Heretikes: but now between Jdolum, Simulachrum, Similitudinem, or Jmaginem, there is great difference, for Idolnus and Simulacrum, do euer signify the Idols & false Gods of the Gentiles, and are not to be applied vnto the images of Christiās, this is as skilfull and learned distinction as the rest, Tert. de Idol. and of like truth. Tertullian in his booke against Idolatry deriueth [...] from his Greeke primitiue [...], quod grece formam sonat ab eo per dimunitionem, [...] deductum, ae (que) apud nos formulam facit, igitur omnis forma, vel formula idolum se dici exposcit, That in greeke doth signifie a forme, or fashion, for idole by diminutio is brought and doeth with vs indifferentlye signifie a shape or fashion, therefore euery shape or forme requireth the name of Idole. Loe here is the difference of Jdolū as a greeke word et Similitudo or Imago a Latin [Page] word, signifying the self & the same thing, for Simulacrū a Grammer Boye hauing learned the seconde parte of Grammer, can tel you that similitudo commeth from similes that signifieth like, so doeth simulacrum come from simulatum, that signifieth to liken, so simulacrum and similitudo are both one, and signifieth a likenesse or Image, as imago: Loe here is their great learning that so boldlye and rashly talke they know not what, thus muche for the thyrde branche.
They say this Roodelofte is no monument of Idolatrie, Tert de Idola [...] Tertullian telleth vs, that monumentum is anye thing that putteth in minde the memory of thinges not present. Nowe enter into the consideration of your owne myndes, and remember with youre selues, whether when you beholde this lofte, you at some time or other, thinke with youre selues, sometime yonder stoode a Crucifixe, Mary and Iohn, or when [Page] your Chyldren doe aske you what this Lofte is, or why it standeth there, and is more gaye, then the residue of the Churche: Doe you not aunswere, It was the Roodelofte, there stoode the Roode, Mary and Iohn, and when they saye further, where is now the Roodes, and why is it now taken awaye, do you not aunswere, They were Idoles, and therefore are taken away.
Thus both the iudgemente of Tertullian, yea of all learned men, the cogitation of your own mindes, the questioning of your young ones, the common name whereby it is called, teacheth that it is a Monumente of Idolatrie. Further the Lawes of this Realme, the iudgemente of our most gratious prince, (whom the Almighty euer preserue to the vtter ouerthrowe of Idolatrie) with the practise of her Commissioners giuen vnto diuerse learned menne of this Realme, as well in the common Lawes, and ciuile [Page] Lawes, as in Diuinitie, teacheth vs that this Roodelofte is a monumente of Idolatrie, for euery where in the fyrste yeare of her Gracious reigne, they gaue commaundement to ouerthrowe them in euery place, as may appeare vnto you by Saint Neots your next neighbour, where Doctor Bentā, & Doctor Neueson, and Sergent Fleetwood caused the Roodlofte there to be cut downe, by the seates of the quyer, leuing no memoryal thereof, y t their doyng myght be an example vnto the residue of the countrey to do the like. Seing therefore that these proofes do so clearelye declare it to bee a monumente of Idolatry, whyche in trueth hath and doeth greatlye offende the consciences of the beste sorte, and disquieteth the whole number of this congregation: Let me say vnto you as Moyses at the red Sea sayde to the Israelits, Exod. 14. whē Pharao had hēmed thē in [Page] with his armye, feare ye not, stande still, and beholde the great workes of the Lorde, ye see the Egiptians now, but after this day shall yee-see them no more, be not offended, quiet your myndes, ye nowe see this monumēt that hath so troubled vs, but after this, in this fourme and fashiō shall ye see it no more, the Lord will so deale with vs, assure your selues, And thus muche for the fourthe branche.
Now what learning, wisedome, and gouernmente those men haue, that take vpon thē y e defence, that Images were not by the Papistes, brought into the Church to be worshipped. That the commaundement doth not forbid the making and hauing of Images in religion, but the worship only, that there is such difftrence in signification, betweene idolum, simulachrum & imaginem, or similitudinem, that one maye not bee put for an other, and the scriptures reprouing the Idolatrie of the heathen, [Page] may not be applyed against the images of Christians: finallye that this Roodloft is no monument of Idolatrie, by these things alredy said you may easily perceiue, what learning soeuer your Minister hath, trust me they haue no learning wisdome, discretion, nor gouernment at all, lette them therefore deceiue you no more, for as in these things, so in other thinges belonging to religion shall you fynde them. There bee the bookes that they themselues pretended, take them who will, carry them whether you will, and if I haue not dealt simply, playnely, and truelye, then beleeue me no more, but if you finde this saying true, then quyet your selues, & receiue the Doctrine and doubte thereof no longer. But some will saye this is verye hote, and vncharytable, so openlye, and so sharpelye to reprooue, it woulde haue bene more mylde, and priuate: GOD is my witnesse I wish no mannes fynger to [Page] ake, but onelye in the feare of God reprooue not the persons, but reprooue and conuince the Errors, that the mayntayners thereof maye be ashamed of them, and leaue them, the simple warned to open theyre eares, to the hearing of anye suche thinges hereafter. S. Paule vnto the Galathians wisheth suche as troubled the Congregation to bee cutte off from them. Galat. Phil. 3. To the Phillippians he calleth them Dogges that maintained superstition after the receiuing of the gospell. To the Corinthians, 1. Cor. 15. he will not call them men that at Ephesus impugned his doctrine, but cals thē beastes. Christ calleth such, wolues. In the reuelation of Sainte Iohn, Apoc. 9. 2. Pet. 2. suche bee called Locustes. Saint Peter calleth them beastes without reason, which the mild spirite of God compareth y e enimies of his truth vnto, Nahum. 2. Dan. 9.10. Mich. 4. in Nahum, Daniel, Miche as & in other of the Prophets: who will reade shall perceiue. Christ our Sauiour, the [Page] mildest of all others calleth them Wolues, theeues, and murtherers▪ Iohn Basttist calleth thē the broode of adders. Mat. 3. Such therfore as mislike of the vpholding and maynteinance of errors in the sighte of God, Ioh. 1. that hee by his Ministers doth with all sharpenesse ryse vp agaynste them, giuing them greate charge, that when the Wolfe assayleth the Sheepeful [...], Mat. 10. that then they do earnestly oppose and sette themselues agaynst such Wolues, yea euen vnto the losse of their lyues▪ for if they be colde in such assaultes, and preferre the benefite of their temporall quietnesse & safetie, Eze. 34. before the glorye of God, & y e safety of the soules cōmitted vnto their charge, they shall lose theirs owne liues in y e world to come, and the blood of the simple that so peryshe throughe theyr coldenesse, will GOD in the rygour of hys Iustyce, requyre at theyr hande, the LORD therefore graunte vnto the ministers of hys Gospell [Page] suche assistaunce of his holy spirite, that with all knowledge, zeale, and boldnesse, they may diligentlye set foorth vnto his people, the truth of his worde, and with all constancy to withstand and conuince the gainesayers thereof, to the aduancing of his own glory, the euerlasting comfort of his chosen, the downfall & ruine of Antichrist, whome the Lord Iesus with the glorious presence of his spedy comming, confound & vtterly ouerthrowe, vnto whom with God the father & the holy Ghost, one eternall and euerlasting God be all glory power & dominion both nowe and euer.