A Godly and fruitful Sermon against Idolatry: Wherein the foolish distinctions and false interpretations of the second commandment, and other scriptures pretended by the Papists, are plainly and fully confuted: Preached the xu day of januarie. 1581. in the Parish Church of Eton Sooken, within the County of bedford, by P. W. Minister and Preacher in that place.  Tertullian. 
Jdolum tam fieri, quam coli, Deus prohibet.  Lactantius. 
Non est dubium quin religio nulla sit, ubicunque simulachrum est.  
AT LONDON Imprinted by Francis Coldocke. 1581.   

To the Reader.  
such HATH been the rash and undiscreet dealing of the defenders of the Popish errors and abuses, reproved in this little treatise, that after the preaching of this Sermon, divers slanderous reports were given forth of me: whereby I am enforced in the defence of my Ministry, to bring to the view of many, that thing which at the first I delivered to a few, rather yielding myself unto the judgement of every indifferent reader, then to hazard with silence the credit of my function to the mouths of slanderous reporters. And herein I am to desire the reader to bear with me, for that I have not so strictly followed my text in this place, as the nature of reading & preaching requireth: but taking occasion thereof to enter the handling of a common place, remember (I pray you) that extraordinary occasion did lead (yea rather draw) me thereunto. For where I had begun to read and interpret the revelation of S. John, and had in my last Lecture handled some part of this Text here recited, by reason of a contention begun amongst us, about a remnant of a Roodelofte, then standing in the Church where this Sermon was preached, (which Roodelofte indeed wanteth nothing of his former state, but only the images and uppermost front. The fit being nine foot in breadth yet standeth, with the beam where the Rood or Idol did stand, having the Tabernacles that sometimes stood upon the Altars placed from the beam aforesaid, downward unto the fit for a Division, and all the neither front downward, remaining as it did In the time of popery.) A monument with small charge and less labour, quickly repaired for the idolatry that it was first appointed unto. Upon this occasion (I say) after a short recital of things touched in my lecture last before, I took matter of the Candlesticks mentioned in the Text to handle the Question then in contention among us, following the same at large as I have laid it forth to the view of all that shall read it. Wherein I have neither (as I think) showed malice, rashness, or yet played the part of a mad man, (as it hath pleased some to report of me) but simply and truly, to the convincing of popish errors and idolatry, and to the quieting and strengthening of the weak consciences of the simple of mine own charge, laid forth the truth for some discharge of my duty and function in this behalf. But such is the difficulty of the re-edifying & building up of the lords house, as well appeareth both by the building of the material Temple, in the days of zorobabel, josedech, Nehemias, 
1. Esdra. 4. Agg. 1. Nehem. 4. joh. 2.  and Esdras, where not only the foreign enemies but also counterfeit Israëlites, did so disturb and hinder the Builders, that in forty and six years, they with much difficulty did hardly finish the same. And the building of the spiritual house or Temple of the Lord, but chiefly now in these evil, last, and dangerous days, wherein the Devil and Antichrist rageth extremely (because their time is but short) yea even amongst us, where the freedom in building of this House under a most godly and gracious Prince, (whom the Lord ever preserve) is freely granted: by outward enemies, as the professed Papists, Harding, Saunders, Dorman, heskin's, Allen. etc. with the rabble of Jebusites (no Ihesuits) subverters, no saviours, do together with domestical enemies, as Atheists, neuter, counterfeit Gospelers, and dissembling Papists, serving the time, and seeking the overthrow of our common Weal, busily let and hinder this heavenly building. Wherein they do and will prevail until such time, as all filthy rubbish of popish religion, be utterly removed and cast forth, as well from the hearts, of all such as build and are to be builded, as from churches and all other places: which the Lord jesus▪ speedily accomplish, that we his people of England, may be framed an holy and acceptable building unto himself, that his glory may ever shine among us, and we continually preserved thorough the power of the same.  
Finis.   

The Text.  And I turned me, and saw seven golden Candlesticks, and in the midst of the seven Candlesticks, one like unto the son of man. 
WHere heretofore, (dearly beloved) we have by occasion of this, learned that Christ jesus our Saviour is always present unto all those which at the hearing of his voice turn unto him, & the figure of this Angel, testifying the presence of Christ, showeth how unpossible a thing it is, to lay forth and express the glory and properties of the person & office of Christ, by an Image made, graven, and painted by man, whereby, not only the madness of the Heathen, that in graven Images pretended the representation and worship of god, but also of the Papists, who in their Imagery pretended the like is evidently convinced.  
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 lawful to have the use of Candlesticks, and other such ceremonial figures, now in the church of God, And this the rather, because in this place, the questions of these & such like, hath broke in among us. For the deciding whereof, the right reverend & learned father my L. of L. was determined this day to have occupied this place, who being letted with weighty matters otherwise, cannot now answer your expectations, wherefore as it shall please God to make me able for the time, I will speak to the convincing of error, and satisfying the consciences of the troubled.  
First, that the holy spirit of God, may always appear to be constant and unvariable, he useth not any one similitude in this revelation, or in the whole new Testament, but he hath either the same or the like in the old, as the figures of Candlesticks from Exodus the xxv. Other causes may be given, 
Exod. 2●.  which when the Angel's interpetation shall (of these Candlesticks) be handled you shall hear.  
Then that it is not only unlawful, but also manifestly wicked, to bring ceremonial figures and Images into the Church, because that all ceremonial figures at the death of Christ were removed and clean taken away, And to bring them again, 
Galat.  were (as Saint Paul saith) to deny Christ, 
Exod. 20.  And images by the law and word of god are forbidden.  
But if any do pretend the Cherubs over the Ark and the brazen serpent to colour Imagery, they do bewray their folly, and lack of understanding, for as a particular precept doth not disannul or make frustrate a general commandment: but serveth or is applied unto the particular or special parties & place, for whom & where it is commanded: so these Cherubs were not seen but only by the high Priest, & that but once by the year, and the brazen serpent was not erected in the Tabernacle or temple, but in the wilderness, where the fiery serpents did bite the people, which serpent Ezechias broke all to powder, & cast it into the brook Cedron, which he would never have done, if there had any use at all remained thereof unto the people. Therefore these things be so far from the coulering of imagery in the Church, that they utterly overthrow them. Thus much for the candlesticks. The question among us now in contention is of imagery, and whether this part of the Roodelofte yet standing be a monument of Adolatry or not: which question through the pain jangling of some rash and unskilful persons are grown into these branches.  
First that the Papists placed their images in the Church only to represent and put men in memory and not to be worshipped of the people.  
That the second commandment doth not forbid the making & having of images in religion, but the worship of them only: for the which there is pretended a translation of St. Jerome, which hath the Text in this manner, Non facies sculptile ut adores, Thou shalt not make any graven image, to the intent to do Godly honour thereto. There is further pretended Lactantius de Jmaginibus, and Augustine, who should say, you shall not break down images where they may do good as by images S. Austin thought some good might come.  
Thirdly that Jdolum & Simulachrum do far differ from that which is called image or similitude.  
Fourthly, that this part of the Roodloft yet standing is no monument of idolatry.  
That the defenders of these absurdities (whose opinion & judgement to the discredit of the doctrine of the gospel in this place was & is taken for Apollo his oracles, in so much as some here present have said, that they had rather have their learning, who defended these things, than much riches: & many of you have said, that they be well read in scriptures & doctors, they have the scriptures & fathers at their finger's ends, so ready are they that our minister is not able to answer them. That the defenders I say have neither learning, reason▪ nor government of themselves. It shall appear in handling of these things both by scripture doctors, and otherwise, as occasion offereth.  
Now touching the first branch, It shall plainly appear that the papists both by decrees of Counsels, writings of their Doctors & practices, had Images in their Churches not only to represent, but especially to be worshipped. In the 2. council of Nice it was thus decreed, Definimus enim omni diligentia et cura, venerandas & sanctas imagines ad modum et formam venerande et vivificantis crucis coloribus et tessellis aut alia quavis materia commodé paratas dedicandas et in templis sanctis Dei collocandas habendasque. We do with all care & diligence decree that holy Images worthy of worship be made after the manner & fashion of the worshipful & holy Cross that giveth life, with colours & wainscot or any other matter conveniently prepared be placed & had in the holy temples of god, And in the same session, 
Council Nic 2. An. 681 temp Adriani primi Pope act. 10.  Imaginis enim honour in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resultat, et qui adorat imaginem, in ea adorat quodcunque descriptum argumentum, Truly the honour done unto the image reboundeth unto that thing that the image doth represent, and he that worshippeth an image worshippeth in the image, whatsoever is by the image represented. And ymmedyatelye after, in the same session, 
Jbidem.  Sancta synodus exclamavit, omnes sic credimus, omnes idem sapimus, omnes approbantes subscripsimus, haec est fides Apostolorum, haec est fides patrum, haec est fides orthodoxorun, haec fides orbem terrarum confirmavit, credentes in unum Deum in trinitat● laudatum venerandas imagines amplexamur, qui secus agunt Anathemate percelluntur, qui sic non sentiunt ab ecclesia depelluntur. The holy Synod cried out a main, we all do thus believe, we all so think, we all allowing the same have 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 faith hath confirmed the whole world, we believing in one God praised in trinity do receive and embrace Images to be worshipped, whosoever do not so, be excommunicated, whosoever thinketh otherwise, let him be expelled out of the Church. The fourth council of Constantinople holden in the time of Pope Adrian the second hath thus decreed, Sacran imaginem domini nostri jesu Christi et omnium salvatoris equo honore cum libro sanctorum Euangeliorum adorari decerminus, We do decree, that the holy image of our Lord jesus Christ the Saviour of all men, 
Act. 8. Cap. 3.  shall be adored and worshipped with equal honour of the books of the holy Evangelists. And in the end of the same Canon, Dignius est enim propter congruentiam rationis, et antiquissimam traditionem, propter honorem qui ad principalia ipsa refertur, et iam declarative imagines honorentur et adorentur, It is very meet both for the congruence of reason, & the most ancient tradition, and for the honour that is referred unto the principal that images be honoured and worshipped, And in the council of Trident the last session, usdem Episcopis mandat, ut doceant sanctorum invocationem, reliquiorum honorem, et imaginum usum, et eos qui aliter doceant impié sentire, praedicent, id quod consiliorum praesertim verô secundae Niciae decretis contra imaginum oppugnatores est sancsitum. The Synod commanded the Bishops, that they teach the invocation of saints, the honour of relics, the use of images and they shall preach that all that teach otherwise, are of a wicked judgement, the which thing is established in the decrees of Counsels but especially in the second counsel of Nice against the oppugnors or gainsayers of images. 
Rationale durandi lib. 3. de pict. et ornamentis Ecclesie.  And doctor Durandus among other things for the worship of images, hath this verse: Effigium Christi qui transis pronus adora, Thou that passest by the Image of Christ, fall down groveling and worship: And a little after, Picturas non licet frangere ea occasione quod adorari non debent, pictura namque videtur plus movere animum quam scriptura. It is not lawful to break images because they should not be worshipped for it is thought an Image doth more move the mind than Scripture. Thus you hear that imagery was placed in the Church of Papists to be worshipped, whereby you may well perceive, how little learning they have, that among you so stoutly and boldly affirm the contrary, yea, their knowledge is little worth, no not in Popery.  
To the second branch of this question, 
The second branch.  I say it is evident unto all men that are not wilfully blinded that the second commandment doth as sharply forbid the making and having of images in religion, as the worship of them: The commandment standeth of three branches, The first forbiddeth the making of Images in religion: For the Lord in the first table doth only respect his own worship, and things belonging unto his worship and religion: Wherefore all vain jangling of caviling papists, that draw the use of stamping, printing, graving, carving, or painting, to profane or civil ends, is utterly removed from the meaning and interpretation of this commandment, and can therefore have no place in this question. The second branch forbiddeth the worshipping of images. The third branch containeth a sharp threatening of almighty God against such as shall for religion sake either make or worship an image. For the first branch of the second commandment these are the words: 
Exod. 2.4.  Non facies tihi scuptile, nec ullam similitudinem eorum quae sunt in coelo. etc. Thou shalt not make to thyself any graven image, nor any likeness of any thing that is in heaven. etc. Of the second branch these are the words, yea after S. Jerome, Non adorabis neque coles ea, Thou shalt neither bow thyself unto them, nor before them, nor worship them. 
Deut. 4.  And thus doth Moses in the fourth of deuteronomy interpret the commandment, saying▪ Take heed unto yourselves diligently, for you saw no Image, nor likeness of any thing at the time or day when the Lord spoke with you in Horeb in the midst of the fire, 
Deut. 4. ver. 15.16.17.18.19.  least happily you corrupt your ways, and make unto yourselves any graven image or likeness of any thing. etc. Lo here not only the Worship, but the making is forbidden, and the making of Images is here called the corrupting of their ways. Esayas after Jerome his translation Plastoe idoli omnes nihil sunt, 
Esay. 44.  All the makers of Images are of no reputation, yea not only the Image, but the Image maker is accursed. The Prophet David after Jerome his translation saith, 
Psal. 113.134.  Similis sunt ijs omnes qui ea faciunt, They are all like unto Images that make Images, And Tertullian that is pretended for Images, sayeth: Jdolum tam fieri quam coli Deus prohibet, 
Libro de. Idolat.  God doth forbid as well the making and the worshipping of images. Quantò precedit ut fiat qùod coli possit, can●● prius ne fiat si coli non licet, propter hanc causam ad eradicandam, scilicet materiam idolatriae lex divina proclamat ne fecerit is idolum, et coniungens neque similitudinem eorum etc. By how much the making of an Image goeth before the worship: even so much must the making be first avoided if it may not be worshipped, therefore to the utter pulling up of the matter of Idolatry, the law of god proclaimeth that you make no image and joineth hereto, nor any similitude of things in Heaven. etc. And Lactantius, 
Lac●a●t. R. de origine erroris. cap. 19  Non est dubium quin religio nulla sit ubicunque Simulachrum est, Nam si Religio ex divinis rebus est, Divini autem nihil est nisi in Coelestibus rebus, carent Religione Simulachre: There is no doubt, that there is no religion wheresoever there is any imagery, for if religion be in divine things, and nothing is divine, but that is in heavenly things, then is imagery void of all religion. 
Concil. Eliber. Anno dom. 300.  The council of Elibertine holden in Spain Anno three hundred, thus decreed against Images, Placuit picturas in Ecclesià esse non debere, ne quod colitur et adoratur in parietibus depingatur. It is decreed that pictures ought not to be in the church, nor that which is honoured and worshipped be painted or stained upon Walls. And Saint Augustine judged that Marcus Varro the Roman came so much nearer unto Religion, 
August. de Civitate Dei.  by how much he abhorred Imagerye in Religion. The Law of Nature did teach Varro, that God being invisible, and withal incomprehensible, could in no wife be represented by things visible, & things made by the skill of man of the same judgement was Juvenal and divers others, Dicite pontifices (saith Juvenal) 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 manner Persian & Horace, who in deriding imagery are brought in by Lactantius and S. Jerome.  
O curas hominum, o quantum est in rebus inane,  
O curve in terras omnium, et coelestium inanes.  
Oh the cares of men, how void of the understanding of things heavenly, oh how groveling upon the earth do they vainly 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 atque avium, maxima formido. Yerewhile I was a doted wild fig Tree, both barren and unprofitable, when the workman was in doubt whether he would make me a form, a trestle, or (his God) Priapus, in the end he would have me a god, from this parentage I am become a god, a terrible scarecrow to thieves and crows, Thus we hear by scripture and fathers that the second commandment doth as well forbidden the making of Images as the worship of them, and Doctors, Counsels, yea & heathen men, also condemn the having of them in religion. The learning therefore reading and wisdom of those that with all boldness say the contrary, ye see is nothing, and in these matters is as little worth, but you may see in them the common Proverb verified, None is so bold as blind Bayard that seethe nothing, Thus much for the second Branch of the Question.  
That the places of Scripture reproving the Idolatry of the Heathen are not to be applied unto the Images of Christians, and that between idolum simulachrum and imaginem, is great difference, whereto was alleged Saint Paul, Non est Idolum in Mundo, 
1. Cor. 10.  There is not an Image in the world. Also S. Augustine was alleged to the same purpose. This distinction (I say) is lewd, wicked, and popish first it is lewd and wicked, because it is directly against the word of God, and the practice of the true Church of God, and misconstrueth the meaning of Saint Paul and falsifieth both the words and meaning of saint Augustine (as you shall hear.)  
For between the jew and the christian in substance of Religion, there is no difference, they both have the self and the same GOD and Salvation in christ jesus as appeareth by Adam, 
Gen.  Isaac, jacob, and all others. Therefore christ said unto the jews Abraham was glad to see my days, he saw it, and rejoiced. And saint Paul bringeth the Religion of christ from the promises made to Abraham. 
Galat. 4.  And to the Hebrews, he joineth the jew and the Christian together, in one promise and fellowship in christ, 
Heb. 11.  Christ being as saith S Peter, the Corner stone. Irenaeus also witnesseth the same in these words: Siue d●bitatione igitur etc. 
Pet. act. 2.  Therefore without all doubt or gainsaying, the Apostle witnessing the same, there is one & the self same god which judged those things (of the Hebrews) and sifteth out the things (of the Christians) that now are. This also affirmeth Origen, 
Origen hom. en Esay. 6.  Eusebius also, & Augustine agree in the same. In outward things in deed as Polityque government, Ceremonies, 
Eus. hist. eccl. lib. 1.  ceremonial Laws, and the outward parts of the Sacrament, 
Aug. sup. joh. hom. 2●.  there is great difference, but in signification, grace, substance of religion, Moral precepts, and commandeth, there is no difference, otherwise Christ jesus, S. Paul, and the other Apostles, had expounded and applied them unto Christians in vain, then there being no difference in these respects, between the jews & Christians, when we see the Apostles apply the name Idol, and the having or making of Images, with the detestation as well unto the jew as unto the Gentile, 
jer. 2.  we may well see and perceive that the like application belongeth unto us. This shall you see in jeremy, 
Ezech. 16.  ezechiel, Esay, and S, Paul, and many other places: It is lewd and wicked therefore to deny the application of the scripture by condemning the Idolatry of the jew and Gentiles unto or against the imagery of Christians in Religion. 
Rom. 1. 2. Cor. 6.  Now concerning the abusing of these words of S. Paul, Scimus quod idolum nihil est in mundo, 
1. Cor. 8.2.  We know that an Idol or Image is nothing in the World, Whereby he denieth not the being of Idols, or Images in substance and form, but in use, quality, and power, 
1. Cor. 8. ver. 4.5:  and thereto he addeth, and that there is no other GOD but one, for although there be that are called Gods in Heaven and in earth, (as there be many Gods, and many Lords) yet unto us is our GOD the Father, of whom are all things, and we in him, And our Lord jesus Christ, by whom are all things, and we 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 end or use there is no Idol or Image, they also pretended by their Imagerye many and diverse Gods, which is also false, and is not as Saint Paul saith.  
They also pretended power unto their Idols, and that the things offered in the presence of their Images were sanctised and dedicated unto GOD, which is also false, for saint Paul saith, Such Offerings are the Offerings and Cup of Devils, and thus you may see, saint Paul denieth not the being and form of Idols, but the use, quality, and power unto them ascribed by men, and using the words of Isaiah, who sayeth: an Idol or Image is nothing: it is vain, and vanity itself.  

Esay. 44. Habac. 3.  Habacuc sayeth: They are Mendacia, leasings. Thus ye also see, that the abusing of these words of saint Paul, is as lewd and wicked. And where saint Augustine is pretended to allow of Images, and the Matter of them to stand where they may do some good, 
De verb. dom sup. Math, Serm. 6.  (as though this Father thought they might do good) here is the Book from whence that was pretended, the place is clean contrary. In his Sermon upon the eight of matthew, he greatly enueigheth against Idols, saying they call us, the Enemies of their Idols, so God grant and bring them into our power that they may be broken as the rest are, but this I warn you, when they are not in your jurisdiction, you do it not: for it is the property of evil men and furious Circumcillions, where they have no jurisdiction to adventure upon them, and desire their own Death, they make unprofitable haste. You all that were lately present, heard what was read, When the Land is given you in possession: first he sayeth in possession, and then he telleth what you shall do: You shall break down their Altars, hew down their Groves, and overthrow their Monuments, when you have authority, this shall you do, where we have no authority we do it not, but where we have authority, we leave it not undone, There be many pagans among us, that have these abhommations within their possessions, what shall we go and break them? No, let us remove them first out of their hearts, and when they become Christians, they will either desire us to break them, or prevent us, in breaking them themselves, And in the end of that Sermon, he saith: We preach against Idols and Images, we pluck them forth of men's hearts, we are the persecutors of Idols, we confess it: What are we, the reservers of Idols, in deed I broke them not where we cannot, I do it not where the Owner of the possession complaineth, but where the Owner will have it done, I do it with thanks, and if I shall not do it I am guilty.  
Thus far Augustine, who is so far from bearing with imagery that he professeth himself a sharp persecutor of Imagerye how skylfullye, and how truly yea how wisely this place of Augustine was alleged, for defence of the rood-loft judge you, except the aleagers will affirm this rood loft to be exempted from the princes iurisdictyon, that hath according to the words of God commanded the overthrow of all such monuments. Now because I have Augustine in mine hands and that openly in the Church, and many of you present, it was boldly and rashly said, 
Rom. 1.  that there was as much difference beetween the Sacraments of cyrcumsition, and baptism, as between a new coat and an old. 
Collo. 2.  Saint Paul teaching us that they are both one, 
1. Cor. 10.  I will read unto you the judgementte of Saint Austin touching this matter, 
Tr●c. 26.  upon the sixth of S. john, Sacramenta illae fuerunt in signis diversa, Sed in re significata paria sunt: These Sacraments in signs differed from ours, but in the thing signified, they are like, and all one, and to this purpose, in that place he allegeth the Apostle saint Paul, and further, 
1. Cor. 2.  ad Quodvult deum, this Augustine who is pretended to allow Images do reckon them for Heretics that pretend the resembling or representing of GOD by an Image, and calleth them Antropomorphets', 
Antedecor.  so doth Origine upon the Romans, so doth also Epiphanius the Bishop of Cyprus, who as he went toward bethel to meet with the Bishop of Jerusalem, passing by a Village called Anablatha, he entered an oratory or house of prayer, and saith he: inveni velum dependens in foribus eiusdem Ecclesiae, tinctum atque depictum, et habens imagenem quasi Christi, vel sancti cuiusdam, non enim satis memini cuius Jmago fuerit: cum hoc vidissem in Ecclesia Christi, contra authoritatem Scripturarum hominis pendere imaginem. scidi. etc. I found a cloth hanging in the entrance of the Church, stained and painted, having the Image, as it were of Christ, or of some other saint, I do not well remember whose Image it was, when I saw the Image of a man hang in the Church of Christ, contrary to the authority of the Scriptures, I cut it down. etc.  
Thus you also see the Scriptures by Augustine, by Origine, and Epiphanius, applyedde against Christiannes', for the having of Images, yea so far, that by those Scriptures, they condemn images, matters in religion for Heretics: but now between Jdolum, Simulachrum, Similitudinem, or Jmaginem, there is great difference, for Idolnus and Simulacrum, do ever signify the Idols & false Gods of the Gentiles, and are not to be applied unto the images of Christians, this is as skilful and learned distinction as the rest, 
Tert. de Idol.  and of like truth. Tertullian in his book against Idolatry deriveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his Greek primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod grece formam sonat ab eo per dimunitionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum, aeque apud nos formulam facit, igitur omnis forma, vel formula idolum se dici exposcit, That in greek doth signify a form, or fashion, for idol by diminutio is brought and doth with us indifferently signify a shape or fashion, therefore every shape or form requireth the name of Idol. Lo here is the difference of Jdolun as a greek word et Similitudo or Imago a Latin word, signifying the self & the same thing, for Simulacrun a Grammar Boy having learned the second part of Grammar, can tell you that similitudo cometh from similes that signifieth like, so doth simulacrum come from simulatum, that signifieth to liken, so simulacrum and similitudo are both one, and signifieth a likeness or Image, as imago: Lo here is their great learning that so boldly and rashly talk they know not what, thus much for the third branch.  
They say this Roodelofte is no monument of Idolatry, 
Tert de Idola●  Tertullian telleth us, that monumentum is any thing that putteth in mind the memory of things not present. Now enter into the consideration of your own minds, and remember with yourselves, whether when you behold this loft, you at some time or other, think with yourselves, sometime yonder stood a Crucifix, Mary and john, or when your Children do ask you what this Loft is, or why it standeth there, and is more gay, than the residue of the Church: Do you not answer, It was the Roodelofte, there stood the Rood, Mary and john, and when they say further, where is now the roods, and why is it now taken away, do you not answer, They were Idols, and therefore are taken away.  
Thus both the judgement of Tertullian, yea of all learned men, the cogitation of your own minds, the questioning of your young ones, the common name whereby it is called, teacheth that it is a Monument of Idolatry. Further the Laws of this Realm, the judgement of our most gracious prince, (whom the Almighty ever preserve to the utter overthrow of Idolatry) with the practice of her Commissioners given unto diverse learned men of this Realm, as well in the common Laws, and civil Laws, as in Divinity, teacheth us that this Roodelofte is a monument of Idolatry, for every where in the first year of her Gracious reign, they gave commandment to overthrow them in every place, as may appear unto you by Saint Neots your next neighbour, where Doctor Bentan, & Doctor Neveson, and Sergeant Fleetwood caused the Roodlofte there to be cut down, by the seats of the choir, leving no memorial thereof, that their doing might be an example unto the residue of the country to do the like. Seeing therefore that these proofs do so clearly declare it to be a monument of Idolatry, which in truth hath and doth greatly offend the consciences of the best sort, and disquieteth the whole number of this congregation: Let me say unto you as Moses at the red Sea said to the Israelits, 
Exod. 14.  when Pharaoh had hemmed them in with his army, fear ye not, stand still, and behold the great works of the Lord, ye see the Egyptians now, but after this day shall yee-see them no more, be not offended, quiet your minds, ye now see this monument that hath so troubled us, but after this, in this form and fashion shall ye see it no more, the Lord will so deal with us, assure yourselves, And thus much for the fourth branch.  
Now what learning, wisdom, and government those men have, that take upon them the defence, that Images were not by the Papists, brought into the Church to be worshipped. That the commandment doth not forbid the making and having of Images in religion, but the worship only, that there is such difftrence in signification, between idolum, simulachrum & imaginem, or similitudinem, that one may not be put for an other, and the scriptures reproving the Idolatry of the heathen, may not be applied against the images of Christians: finally that this Roodloft is no monument of Idolatry, by these things already said you may easily perceive, what learning soever your Minister hath, trust me they have no learning wisdom, discretion, nor government at all, let them therefore deceive you no more, for as in these things, so in other things belonging to religion shall you find them. There be the books that they themselves pretended, take them who will, carry them whether you will, and if I have not dealt simply, plainly, and truly, then believe me no more, but if you find this saying true, then quiet yourselves, & receive the Doctrine and doubt thereof no longer. But some will say this is very hot, and uncharitable, so openly, and so sharply to reprove, it would have been more mild, and private: GOD is my witness I wish no man's finger to ache, but only in the fear of God reprove not the persons, but reprove and convince the Errors, that the maintainers thereof may be ashamed of them, and leave them, the simple warned to open their ears, to the hearing of any such things hereafter. S. Paul unto the Galathians wisheth such as troubled the Congregation to be cut off from them. 
Galat.  
Phil. 3.  To the philippians he calleth them Dogs that maintained superstition after the receiving of the gospel. To the Corinthians, 
1. Cor. 15.  he will not call them men that at Ephesus impugned his doctrine, but calls them beasts. Christ calleth such, wolves. In the revelation of saint john, 
Apoc. 9 2. Pet. 2.  such be called Locusts. Saint Peter calleth them beasts without reason, which the mild spirit of God compareth the enemies of his truth unto, 
Nahum. 2. Dan. 9.10. Mich. 4.  in Nahum, Daniel, Miche as & in other of the Prophets: who will read shall perceive. Christ our Saviour, the mildest of all others calleth them Wolves, thieves, and murderers▪ john Basttist calleth them the brood of adders. 
Mat. 3.  Such therefore as mislike of the upholding and maynteinance of errors in the sight of God, 
joh. 1.  that he by his Ministers doth with all sharpness rise up against them, giving them great charge, that when the Wolf assaileth the Sheepeful●●, 
Mat. 10.  that then they do earnestly oppose and set themselves against such Wolves, yea even unto the loss of their lives▪ for if they be cold in such assaults, and prefer the benefit of their temporal quietness & safety, 
Eze. 34.  before the glory of God, & the safety of the souls committed unto their charge, they shall lose theirs own lives in the world to come, and the blood of the simple that so perish through their coldness, will GOD in the rigour of his justice, require at their hand, the LORD therefore grant unto the ministers of his Gospel such assistance of his holy spirit, that with all knowledge, zeal, and boldness, they may diligently set forth unto his people, the truth of his word, and with all constancy to withstand and convince the gainsayer thereof, to the advancing of his own glory, the everlasting comfort of his chosen, the downfall & ruin of Antichrist, whom the Lord jesus with the glorious presence of his speedy coming, confound & utterly overthrow, unto whom with God the father & the holy Ghost, one eternal and everlasting God be all glory power & dominion both now and ever.  
FINIS.