and seduction And if any of our people loath this Manna because they may gather it from vnder their Feete let not their palates be humourd ic this wanton nauseation They are worthy to fast that are wearie of the Bread of Angels And if herein we bee curious to satisfie their rouing appetite our fauour shall be no better then Iniurious So wee haue seene an vndiscreete Schoole-master whiles he affects the thankes of an ouerweening Parent marre the progresse of a forward Child by raysing him to an higher forme and Author ere he haue wel learned his first rules whence followes an emptie ostentation and a late disappointment Our fidelitie and care of profit must teach vs to driue at the most sure and vniuersall good which shall vndoubtedly bee best attained by these safe and needfull ground-workes From these tender pastures let mee leade you and you others to the still Waters Zeale in the Soule is as naturall heat in the body there is no life of Religion without it but as the kindliest heat if it bee not tempered with a due equalitie of moysture wasts it selfe and the body So doth zeale if it be not moderated with discretion and charitable care of the common good It is hard to bee too vehement in contending for maine and euident truthes but litigious and immateriall verities may soone be ouer-striuen for in the prosecution whereof I haue oft lamented to see how heedlesse too many haue beene of the publike welfare Whiles in seeking for one scruple of truth they haue not cared to spend a whole pound-weight of precious Peace The Church of England in whose motherhood wee haue all iust cause to pride our selues hath in much wisdome and pietie deliuered her iudgment concerning all necessary points of religioÌ„ in so compleat a body of Diuinitie as all hearts may rest in These wee read these we write vnder as professing not their truth onely but their sufficiencie also The voice of God our Father in his Scriptures and out of these the voyce of the Church our Mother in her Articles is that which must both guide and settle our resolutioÌ„s Whatsoeuer is besides these is but either priuate or vnnecessarie and vncertain Oh that whiles we sweat and bleed for the maintenance of these oracular truthes we could be perswaded to remit of our Heat in the pursuit of opinions These these are they that distract the Church violate our peace scandalize the weake aduantage our enemies Fire vpon the Hearth warmes the body but if it be mis-placed burnes the house My brethren let vs bee zealous for our God Euery heartie Christian will powre Oyle and not Water vpon this holy flame But let vs take heed least a blind selfe loue stiffe preiudice and factious partialitie impose vpon vs in stead of the causes of God Let vs be suspicious of all New verities and carelesse of all vnprofitable And let vs hate to thinke our selues either wiser then the Church or better then our superiors And if any man thinke that he sees further then his fellowes in these Theologicall prospects let his tongue keepe the counsel of his eyes Least whiles he affects the fame of deeper learning he embroyle the Church and rayse his glory vpon the publike ruines And ye worthy Christians whose soules God hath entrusted with our spirituall Guardianship be ye alike minded with your teachers The motion of their tongues lyes much in your eares your modest desires of receiuing needfull and wholsome truthes shal auoide their labour after friuolous and quarrelsome curiosities God hath blessed you with the reputation of a wise and knowing people In these diuine matters let a meeke sobrietie set bouÌ„ds to your inquiries Take vp your time and hearts with Christ and Him crucified with those essentiall truthes which are necessarie to saluation Leaue al curious disquisitions to the Schooles and say of those problemes as the Philosopher did of the Athenian shops How many things are here that we haue no need of Take the neerest cut yee can yee shall finde it a side way to heauen yee need not lengthen it with vndue circuitions I am deceiued if as the times are yee shall not find worke enough to beare vp against the oppositions of professed hostility it is not for vs to sqander our thoughts and houres vpon vse-lesse janglings Wherewith if we suffer our selues to be still taken vp Satan shal deale with vs like some craftie cheater who whiles he holds vs at gaze with trickes of iugling pickes our pockets Deare brethren what euer become of these worthlesse driblets bee sure to looke well to the free-hold of your saluation Errour is not more busie then subtile Superstition neuer wanted sweet insinuations make sure worke against these plausible dangers Suffer not your selues to bee drawne into the net by the common stale of the Church Know that outward visibilitie may too well stand with an vtter exclusion from saluation Saluation consists not in a formalitie of profession but in a soundnesse of beliefe A true body may be ful of mortall diseases So is the Romane Church of this day whom we haue long pitied and laboured to cure in vaine If she will not bee healed by vs let not vs be infected by her Let vs bee no lesse ielous of her Contagion then she is of our Remedies Hold fast that precious Truth which hath been long taught you by faithfull Pastors confirmed by cleare euidences of Scriptures euinced by sound reasons sealed vp by the bloud of our blessed Martyrs So whiles no man takes away the Crowne of your constancie yee shall be our Crowne and reioycing in the day of the Lord Iesus To whose all-sufficient grace I commend you al and vow my selfe Your common Seruant in him whom we all reioyce to serue IOS EXON The Contents CHAP. I. THe extent of the differences betwixt the Churches Fol. 1. CHAP. II. The Originall of the differences Fol. 7. CHAP. III. The Reformed vniustly charged with noueltie heresie schisme 14. CHAP. IV. The Roman Church guiltie of this schisme 22 CHAP. V. The newnesse of the Article of Iustification by inherent righteousnesse 27 SECT II This doctrine proued to be against Scripture 36 SECT III. Against reason 42 CHAP. VI. The newnesse of the doctrine of merit 45 SECT II Against Scripture 48. SECT III. Against reason 50 CHAP. VII The newnesse of the doctrine of Transubstantiation 53 SECT II Against Scripture 62 SECT III. Against reason 67 CHAP. VIII The newnesse of the Halfe-Communion 71 SECT II Against Scripture 75 SECT III. Against reason 77 CHAP. IX The newnesse of the Missall Sacrifice 79 SECT II Against Scripture 81 SECT III. Against reason 84 CHAP. X. The newnesse of Image-worship 87 SECT II Against Scripture 94 SECT III. Against reason 98 CHAP. XI The newnesse of Jndulgences and Purgatorie 100 SECT II Against Scripture 108 SECT III. Agaiâ—st reason 112 CHAP. XII The newnesse of Diuine Seruice in an vnknowne tongue 114 SECT II Against Scripture 120 SECT III.
much excesse of indulgence vnder the Papacie may bee as much good as it selfe is euill Neither doe we censure that Church for what it hath not but for what it hath Fundamentall truth is like that Maronaean wine which if it bee mixed with twentie times so much water holds his strength The Sepulchre of Christ was ouer-whelmed by the Pagans with earth and rubbish and and more then so ouer it they built a Temple to their impure Venus yet still in spight of malice there was the Sepulchre of Christ and it is a ruled case of Papinian that a sacred place looseth not the holinesse with the demolished walles No more doth the Romane loose the claime of a true visible Church by her manifold and deplorable corruptions her vnsoundnesse is not lesse apparent then her being If shee were once the spouse of Christ and her adulteries are knowne yet the diuorce is not sued out CHAP. II. The Originall of the differences IT is too true that those two maine Elements of euill as Timon called them Ambition and Couetousnesse which Bernard professes were the great Masters of that Clergie in his times hauing palpably corrupted the Christian World both in doctrine and manners gaue iust cause of scandall and complaint to godly minds Which though long smothered at last brake forth into publike contestation augmented by the fury of those guiltie defendants which loued their reputation more then peace But yet so as the complainants euer professed a ioynt allowance of those fundamentall truths which discried themselues by their bright lustre in the worst of that confusion as not willing that God should leese any thing by the wrongs of men or that men should leese any thing by the enuie of that euill spirit which had taken the aduantage of the publike sleepe for his tares Shortly then according to the Prayers and predictions of manie holy Christians God would haue his Church reformed How shall it be done Licentious courses as Seneca wisely haue sometimes beene amended by correction and feare neuer of themselues As therefore their owne president was stirred vp in the Councell of Trent to crie out of their corruption of discipline So was the spirit of Luther somewhat before that stirred vp to taxe their corruption of Doctrine but as all beginnings are timerous how calmely did he enter and with what submisse Supplications did hee sue for redresse I come to you saith he most holy Father and humbly prostrate before you beseech you that if it be possible you would be pleased to set your helping hand to the worke Intreaties preuaile nothing The whiles the importune insolence of Eckius and the vndiscreete carriage of Caietan as Luther there professes forced him to a publike opposition At last as sometimes euen poysons turne medicinall the furious prosecution of abused Authoritie increased the zeale of truth Like as the repercussion of the flame intends it more And as zeale grew in the plaintiue so did rage in the defendant So as now that was verified of Tertullian A primordio c. From the beginning righteousnesse suffers violence and no sooner did God begin to be worshipped but Religion was attended with enuie The masters of the Pythonisse are angrie part with a gainefull though euill guest Am I become your enemie because I tolde you the truth saith Saint Paul yet that truth is not more vnwelcome then successefull For as the breath of a man that hath chewed Saffron discolours a Painted face so this blunt sinceritie shamed the glorious falshood of superstition The proud offenders impatient of reproofe trie what fire and faggot can doe for them and now according to the old word suppressed spirits gather more authoritie as the Egyptian violence rather addeth to Gods Israel In so much as Erasmus could tell the Rector of Louan that by burning Luthers bookes they might rid him from the Liâ—raries of men not from their hearts The ventilation of these points difâ—used them to the knowledge of the world and now vpon serious scanning it came to this as that honor of Rotterdam professe Non defuisse â—hat there wanted not great Diâ—ines which durst confidently affirme that there was nothing in Luther which might not be defended by good and allowed Authors Nothing doth so whet the edge of wit as contradiction Now hee who at first like the blind man in â—he Gospell it is Bezaes comparison saw men like trees vpon more cleare light sees and wonders at â—hose grosse superstitions and tyrannies wherewith the Church of God had beene long abused And â—ow as the first Hue and Crie rayseth a whole Countrie the world was awakned with the noyse and startling vp saw and stood amazed to see its owne slauerie and besotâ—ednesse Meane while That God who cannot bee wanting to himselfe rayseth vp abettors to his truth The contention growes Bookes flie abroad on both parts Straight Buls bellow from Rome nothing but death and damnation to the opposites Excommunications are thundred out from their Capitoline powers against all the partakers of this so called heresie the flashes of publike Anathemaes strike them downe to hell The condemned reprouers stand vpon their owne integritie call heauen and earth to record how iustly they haue complained how vniustly they are censured in large Volumes defending their innocence and challenging an vndeniable part in the true visible Church of God from which they are pretended to bee eiected appeale next to the Tribunall of Heauen to the sentence of a free generall Councell for their right Profer is made at last of a Synode at Trent but neither free nor generall nor such as would afford after all semblances either safetie of accesse or possibilitie of indifferencie That partiall meeting as it was prompted to speake condems vs vnheard right so as Ruffinus reports it in that case of Athanasius Iudicandi potestas c. The power of iudging was in the accusers contrarie to the rule of their owne Lawe Non debet c. The same partie may not bee the Iudge accuser witnesse contrarie to that iust rule of Theodericus reported by Cassiodore Sententia c. The sentence that is giuen in the absence of the parties is of no moment We are still where we were opposing suffering In these termes wee stand what shall wee say then if men would either not haue deserued or haue patiently indured reproofe this breach had neuer beene Woe bee to the men by whom this offence commeth For vs that rule of Saint Bernard shall clearely acquit vs before God and his Angels Cum carpuntur vitia c. When faults are taxed and scandall growes hee is the cause of the scandall who did that which was worthie to bee reproued not he that reproued the ill doer CHAP. III. The reformed vniustly charged with noueltie heresie schisme BE it therefore knowne to all the World that our Church is onely Reformed or
THE OLDE RELIGION A Treatise Wherin is laid downe the true state of the difference betwixt the Reformed and Romane Church and the blame of this schisme is cast vpon the true AVTHORS SERVING For the vindication of our innocence for the setlâ—ng of wauering minds for a preseruatiue against Popish insinuations By IOS HALL B. of Exon. LONDON Printed by W. S. for Nathaniell Butter and Richard Hawkings 1628. TO MY NEWE AND DEARELY Affected charge the Diocesse of EXCETER All Grace and benediction THe truth of my heart giues mee boldnes to professe before him who onely knowes it that the same God who hath cald me to the ouer-sight of your Soules hath wrought in me a zealous desire of your saluation This desire cannot but incite mee to a carefull preuention of those dangers which might threaten the disappointment of so happie an end Those dangers are either sinnes of practice or errours of of Doctrine Against both these I haue faithfully vowed my vtmost indeuours I shal labour against the first by Preaching Example Censures Wherein it shall bee your choyce to expect either the rod or the Spirit of meekenesse Against the latter my Pen hath risen vp in this early assault It hath beene assured mee that in this time of late Vacancie false Teachers catching the Fore-locke of occasion haue beene busie in scattering the tares of errours amongst you I easily beleeue it since I know it is not in the power of the greatest vigilancie to hinder their attempts of euill Euen a full See is no sufficient barre to craftie seducers Their suggestions wee cannot preuent their successe wee may This I haue here assay'd to doe bending my stile against Popish Doctrine with such Christian moderation as may argue zeale without malice desire to winne Soules no will to gall them And since the commonest of all the grounds of Romish deceit is the pretence of their Age and our Noueltie and nothing doth more dazle the eyes of the simple then the name of our forefathers and the challenge of a particular recital of our professors before Luthers reuolt I haue I hope fully cleared this coast so as out of the right apprehension of these differences my reader shal euidently see the vanitie of this cauill and find cause to blesse God for the safetie of his station in so pregnant and vndeceiueable a truth For me I shame not to professe that I haue passed my most and best houres in quiet Meditation wherein I needed not bend mine edge against any Aduersarie but Satan and mine own corruptions These controuersorie points I haue rather crost in my way then taken along with me Neither am I ignorant what incomparably cleare beames in this kind some of the worthy lights of our Church haue cast abroad into all eyes to the admiration of present and future times no corner of truth hath lyen vnsearcht no plea vnargued the wit of man can not make any essentiall additions either to our proofes or answeres But as in the most perfect discouerie where Lands and Riuers are specially descried there may bee some small obscure in-lets reserued for the notice of following experience So is it in the businesse of these sacred quarrels That braine is very vnhappie which meets not with some trauers of Discourse more then it hath borrowed from anothers Pen Besides which hauing fallen vpon a methode and manner of Tractation which might be of vse to plain vnderstandings the familiaritie whereof promised to contribute not a little to the information and setling of weaker soules I might not hide it from you to whose common good I haue gladly resolu'd to sacrifice my selfe Let it bee taken with the same construction of loue wherewith it is tendred and that you may improoue this and all other my following labours to a sensible aduantage giue mee leaue to impart my selfe to you a litle in this short and free preamble It is a large body I know and full of ordinate varietie to which I now direct my words Let mee awhile in these lines seuer them whom I would neuer abide really dis-ioyned Yee my deare fellow-labourers as my immediate charge may well challenge the first place It is no small ioy to mee to expect so able hands vpon whom I may comfortably vnloade the weight of this my spirituall care If fame doe not ouer-speake you there are not many soyles that yeeld either so frequent Flockes or better fed Goe on happily in these high steps of true blessednesse saue your selues and others To which purpose Let mee commend to you according to the sweete experience of a greater Shepheard two maine helpes of our sacred trade first the tender Pastures and second the still Waters By the one I meane an inuring of our People to the principles of wholesome Doctrine By the other an immunitie from all faction and disturbance of the publike peace It was the obseruation of the learnedst King that euer sate hitherto in the English Throne that the cause of the mis-carriage of our People into Poperie and other errours was their vngrouÌ„dednes in the points of Catechisme How should those soules bee but carried about with euerie wind of Doctrine that are not wel Ballasted with solid informations Whence it was that his said late Maiestie of happie memorie gaue publike order for bestowing the later part of Gods day in familiar Catechising then which nothing could bee deuised more necessarie and behouefull to the Soules of men It was the Ignorance and Ill-disposednesse of some cauillers that taxed this course as preiudicial to Preachings Since in truth the most vse-full of all Preaching is Catecheticall This layes the grounds the other raiseth the wals and roofe this informes the iudgement that stirres vp the affections What good vse is there of those affections that runne before the iudgement Or of those wals that want a foundation For my part I haue spent the greater halfe of my life in this station of our holy seruice I thanke God not vnpainefully not vnprofitably But there is no one thing whereof I repent so much as not to haue bestowed more houres in this publike Exercise of Catechisme In regard whereof I could quarrell my very Sermons and wish that a great part of them had beene exchanged for this Preaching conference Those other Diuine discourses enrich the braine the tong this settles the heart those other are but the descants to this plain-song Contemne it not my Brethren for the easie noted homelinesse The most excellent and beneficiall thinges are most familiar What can bee more obuious then Light Ayre Fire Water Let him that can liue without these despise their commonnesse Rather as we make so much more vse of the Diuine bountie in these ordinarie benefits so let vs the more gladly improoue these ready facil helps to the saluation of many soules the neglect whereof breedes instabilitie of iudgment mesprision of necessarie truths fashionablenesse of profession frothinesse of discourse obnoxiousnesse to all errour
Against reason 122 CHAP. XIII The newnesse of a full forced Sacramentall Confession 124 SECT II Not warranted by Scripture 129 SECT III. Against reason 132 SECT IV. The noueltie of absolution before satisfaction 134 CAAP. XIV The newnesse of the Romish Inuocation of Saints 136 SECT II Against Scripture 140 SECT III. Against reason 146 CHAP. XV. The newnesse of seuen Sacraments 148 SECT II Besides Scripture 152 SECT III. Against reason 154 CHAP. XVI The newnesse of the Romish Doctrine of Traditions 156 SECT II Against Scripture 162 SECT III. Against reason 66 CHAP. XVII The newnesse of the vniuersall Headship of the Bishop of Rome 169 SECT II The newnesse of challenged Infallibilitie 177 SECT III. The newnesse of the Popes superioritie to Councels 179 SECT IV. The new presumption of Papall Dispensations 182 SECT V. The new challenge of Popes domineering ouer Kings and Emperours 185 CHAP. XVIII The Epilogue both of Exhortation and Apologie 190 An Aduertisement COurteous Reader I shall entreat you where you finde some few either â—iterall or verball faults to haue recourse to this following Errata committed by the Printer which will bee verie vnpleasing to the Reuerend Authour who is many miles distant from the Presse which errors if you shall vouchsafe to pardon in this Impression they shall be more carefully amended in the next N. B. Errata PAg. 5. in margine for Probant read Prolaeus pag. 9. in marg for Pierius read Prierius p. 10. l. 8. for angry part read angry to part pag. 11. lin 7. for professe read professeth p. 15. in marg for Haeresia read Hereses p. ibid. in marg for Bellidanus read Bellidauus p. 22. in marg for Pushius read Pighius p. ibid. for Turrectsm read Turrecremat p. 24. l. 6. for censures read censurers p. 4â— l. 23. for by And read by faith And p. 43. l. 22. for muddle read muddie p. 48. l. 3. for habita read habitatio p. 48. l. 3. for them yeelding read them yeelding p. 62. l· 5. for Barengarius read Berengâ—rius p. 118. dele that p. 124. l. vlt. dele not p. 140. l. 14. for practices read practicers p. 148. l. 5. read mirrour p. 150. l 14. for vnnecessarie read necessarie p. 163. l. 18. for Salonons read Salomons THE OLD RELIGION CHAP. I. The extent of the differences betwixt the Churches THe first blessing that I dayly begge of my God for his Church is our Sauiours Legacie Peace that sweete Peace which in the verie name of it comprehends all happinesse both of estate and disposition As that mountaine whereon Christ ascended though it abounded with Palmes and Pines and Mirtles yet it caried onely the name of Oliues which haue beene an ancient Embleme of Peace Other graces are for the beautie of the Church this for the health and life of it For how so euer euen Waspes haue their Combes and heretickes their assemblies as Tertullian so as all are not of the Church that haue Peace yet so essentiall is it to the Church in Saint Chrysostomes opinion that the very name of the Church implyes a consent and concord No maruel then if the Church labouring here below make it her dayly suite to her glorious Bride-grome in heauen Da pacem giue Peace in our time O Lord The meanes of which happinesse are soone seene not so soone attained euen that which Hierome hath to his Ruffinus Vna fides Let our beleefe be but one and our hearts will be one But since as Erasmus hath too truely obserued there is nothing so happie in these humane things wherein there is not some intermixtures of distemper and S. Paul hath told vs there must be heresies and the Spouse in Salomons Song compares her blessed husband to a yong Hart vpon the mountaine of Bether that is Diuision Yea rather as vnder Gensericus and his Vandals the Christian Temples flamed higher then the Townes so for the space of these last hundred yeeres there hath beene more combustion in the Church then in the ciuill state My next wish is that if differences in Religion cannot bee avoided yet that they might bee rightly iudged off and be but taken as they are Neither can I but mourne and bleede to see how miserably the World is abused on all hands with preiudice in this kinde whiles the aduerse part brands vs with vniust censures and with loude clamours cries vs downe for heretickes On the other side some of ours doe so sleight the errours of the Romane Church as if they were not worth our contention as if our Martyrs had beene rash and our quarrels trifling Others againe doe so aggrauate them as if we could neuer bee at enough defiance with their opinions nor at enough distance from their communion All these three are dangerous extremities The two former whereof shall if my hopes faile me not in this whole discourse be sufficiently conuinced wherein as wee shal fully cleare our selues from that hateful slander of heresie or schisme So we shall leaue vpon the Church of Rome an vnauoydable imputation of many no lesse foule and enormious then nouell errours to the stopping of the mouthes of those Adiaphorists whereof Melancthon seemes to haue long agoe prophesied Metuendum est c. It is to be feared saith he that in the last age of the world this errour will raigne amongst men that either Religions are nothing or differ onely in words The third comes now in our way That which Laertius speakes of Menedemus that in Disputing his very eyes would sparkle is true of many of ours whose zeale transports them to such a detestation of the Romane Church as if it were all errour no Church affecting nothing more then an vtter opposition to their doctrine and ceremonie because theirs Like as Maldonate professeth to mislike and auoide many faire interpretations not as false but as Caluins These men haue not learned this in Saint Austens Schoole who tels vs that it was the rule of the Fathers well before Cyprian and Agrippinus as since that whatsoeuer they found in any schime or heresie warrantable and holy that they allowed for its owne worth and did not refuse it for the abettors Neither for the chaffe doe we leaue the floore of God neither for the bad fishes doe we breake his nets Rather as the Priests of Mercurie had wont to say when they eate their Figs and Honie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All truth is sweet it is indeed Gods not ours wheresoeuer it is found the Kings coyne is currant though it be found in any impure channell For this particular they haue not well heeded that charitable profession of zealous Luther Nos fatemur c We professe saith hee that vnder the Papacy there is much Christian good yea all c. I say moreouer that vnder the Papacie is true Christianitie yea the very kernell of Christianitie c. No man I trust will feare that feruent spirits too
beseeching him that no such pictures may be hanged vp contrarie to our religion Though by the way who can but blush at Master Fishers euasion that it was sure the picture of some profane Pagan When as Epiphanius himselfe there sayes it had Imaginem quasi Christi vel sancti cuiusdam the Image as it were of Christ or some Saint Surely therfore the Image went for Christs or for some noted Saints neither doth he find fault with the irresemblance but with the Image as such That of Agobardus is sufficient for vs Nullus antiquorum Catholicorum None of the ancient Catholiques euer thought that Images were to be worshipped or adored They had them indeed but for historie-sake To remember the Saints by not to worship them The decision of Gregory the Great some six hundred yeeres after Christ which he gaue to Serenus Bishop of Massilia is famous in euerie mans mouth and pen Et quidem quia eas adorari vetuisses c. Wee commend you saith hee that you forbade those Images to bee worshipped but we reproue your breaking of them adding the reason of both For that they were onely retained for historie and instruction not for adoration which ingenuous Cassander so comments vpon as that he showes this to be a sufficient declaration of the iudgement of the Roman Church in those times Videlicet ideo haberi picturas c. That Images are kept not to bee adored and worshipped but that the ignorant by beholding those pictures might as by written records be put in minde of what hath beene formerly done and bee thereupon stirred vp to pietie And the same Author tells vs that Sanioribus scholasticis displicet c. the sounder Schoole-men disliked that opinion of Thomas Aquine who held that the Image is to be worshipped with the same adoration which is due to the thing represented by it reckoning vp Durand Holcot Biel. Not to spend many words in a cleere case What the iudgement and practice of our Ancestors in this Iland was concerning this point appeares sufficiently by the relation of Roger Houeden our Historian Who tells vs that in the yeere 792. Charles the King of France sent into this Isle a Synodall Booke directed vnto him from Constantinople wherein there were diuers offensiue passages but especially this one that by the vnanimous consent of all the Doctors of the East and no fewer then 300. Bishops it was decreed that Images should be worshipped quod Ecclesia Deiexecratur saith he which the Church of God abhorres Against which errour Albinus saith he wrote an Epistle maruellously confirmed by authoritie of diuine Scriptures and in the person of our Bishops and Princes exhibited it together with the sayd Booke vnto the French King This was the setled resolution of our Predecessours And if since that time preuailing superstition haue incroached vpon the ensuing succession of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the old rules stand as those Fathers determined Away with nouelties But good Lord how apt men are to raise or beleeue lies for their owne aduantages Vspergensis and other friends of Idolatrie tell vs of a Councell held at London in the dayes of Pope Constantine Anno 714. wherein the worship of Images was publiquely decreed the occasion whereof was this Egwin the Monke after made Bishop had a vision from God wherein hee was admonished to set vp the Image of the Mother of God in his Church The matter was debated and brought before the Pope in his See Apostolike There Egwin was sworne to the truth of his vision Thereupon Pope Constantine sent his Legate Boniface into England who called a Councell at London wherein after proofe made of Egwins visions there was an act made for Image-worship A figment so grosse that euen their Baronius and Binius fall foule vpon it with a facile inducimur c. we are easily induced to beleeue it to be a lie Their ground is that it is destitute of all testimony of Antiquitie and besides that it doth directly crosse the report of Beda who tells vs that our English together with the Gospell receiued the vse of Images from their Apostle Augustine and therefore needed not any new vision for the entertainment thereof Let vs inquire then a little into the words of Beda At illi but they Augustine and his fellowes non daemoniaca c. came armed not with the power of Deuils but of God bearing a siluer Crosse for their Standard and the image of our Lord and Sauiour painted in a Table and singing Letanies both for the saluation of themselues and of them whom they came to conuert Thus he This shewes indeed that Augustine and his fellowes brought Images into England vnknowne here before A point worthy of good obseruation but how little this proues the allowed worship of them will easily appeare to any reader if hee consider that Gregorie the first and Great was he that sent this Augustine in England whose iudgement concerning Images is cleerely published by himselfe to all the world in his fore-cited Epistle absolutely condemning their adoration Augustine should haue been an ill Apostle if he had herein gone contrarie to the will of him that sent him If withall he shall consider that within the verie same centurie of yeeres the Clergie of England by Albinus Bedes Scholler sent this publique declaration of their earnest disauowing both of the doctrine and practice of Image-worship SECT II. Image Worship against Scripture AS for Scripture We need not to goe further then the verie second Commandement the charge whereof is so ineuitable that it is very ordinarily doubtlesse in the guiltinesse of an apparent checke left out in the deuotionall Bookes to the people Others since they cannot raze it out would faine limit it to the Iewes pretending that this precept against the worship of Images was only Temporall and Ceremoniall and such as ought not to be in force vnder the Times of the Gospell Wherin they recal to my thoughts that which Epiphanes the sonne of Carpocrates answered When his lust was checked with the command of Non concupisces True said hee that is to be vnderstood of the Heathen whose Wiues and Sisters wee may not indeed lust after Some more modest spirits are ashamed of that shift and fly to the distinction of Idols and Images a distinction without a difference of their making not of Gods Of whom we neuer learned other then that as euery Idoll is an Image of something so euery Image worshipped turnes Idoll The Language differs not the thing it selfe To be sure God takes order for both Yee shall make you no Idoll nor grauen Image neither reare you vp any standing Image neither shall you set vp any Image of stone in your Land to bow downe to it Yea as their owne vulgar turnes it Non facies tibi c. statuam Thou shalt not set thee vp a Statue which God hateth The Booke of God is full of his