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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88669	The ancient doctrine of the Church of England maintained in its primitive purity. Containing a justification of the XXXIX. articles of the Church of England, against papists and schismaticks The similitude and harmony betwixt the Romane Catholick, and the heretick, with a discovery of their abuses of the fathers, in the first XVI ages, and the many heresies introduced by the Roman Church. Together with a vindication of the antiquity and universality of the ancient Protestant faith. Written long since by that eminent and learned divine Daniel Featly D.D. Seasonable for these times.	Lynde, Humphrey, Sir.; Featley, Daniel, 1582-1645.	1660 (1660)	Wing L3564B; ESTC R230720	398,492	686

and Hezekias nay farther Polydore accounteth him a dissolute and audacious man who judgeth otherwise of the worship of Images then hath beene approved by the Decree of two or three Councels which he there alledgeth Peresius denieth not the worship of Images but that the picture is to bee adored with the same worship as the prototype or thing represented by it which maketh nothing against the doctrine of the Catholique Church touching the worship of Images Agobardus his drift in his booke De picturis imaginibus is onely against the idolatricall use or abuse rather of images against which hee speaketh very much by occasion of some abuses in his time Although it were true that some silly women or ignorant rusticks should bee so blockish as to conceive some Divinitie in pictures and accordingly adore them yet the use of pictures must not bee taken away for the abuse for the axiome of the law is utile perinutile non vitiatur The Hammer AS those who beheld the head of Medusa wereturned into stocks and stones and presently deprived of all life and sense so those who gaze upon with admiration this head of the Romish doctrine concerning Image-worship become so stupid and senslesse as if they were turned into those stocks and stones to which they give religious veneration A notable experiment hereof we have in a conference in France in which a Sorbon Doctour present hearing how absurdly the Patrones of Images maintained the worship of them said of a truth I find the words of Psalmist verified those that make them are like unto them and so are all they that put their trust in them But wee need not goe so farre for an instance the Iesuit in this Section maketh good that observation shewing us a forehead of the same metall the images are made for which hee pleadeth For he loadeth the Knight with shamelesse calumnies and most impudently defendeth such grosse idolattie as the wiser of the heathen were ashamed of hee whetteth his poysonous tooth and like a mad dogge snaps at all hee meeteth with and farre out-raileth Rabsekah himselfe as the Reader cannot but judge if hee peruse but a few passages ensuing namely first page 298. This is your discourse Sir Humphrey wherein you have given so sufficient testimonie of notorious had dealing especially in the two places of Eusebius and of the civill law that if there were nothing else falsified or corrupted in your whole booke this were enough utterly to deface all memorie of you from among honest men And page 301. What say you to all this Sir Humphrey looke now into your owne conscience and see whether it can flatter you so much as to say you are an honest man And page 205. May not you then beare away the bell from all lying and corrupting fellowes that have ever gone before you Hee that seeth such foule stuffe come out of the Iesuits mouth would hee not thinke that he were sicke of the disease called miserere but I leave his Grobian language and come to consider first what hee laieth to the Knights charge and after how hee dischargeth himselfe of the idolatrie and superstition wherewith the Knight in this chapter burdeneth the Roman Church First he chargeth the Knight with false translation of the Councell of Trent Wee teach that the image of Christ the Virgin Mother of God and other Saints are chiefly in Churches to be had and reteined which Decree he might have translated a little better and more clearely by saying that those images are to bee had and reteined especially in Churches the Latine word being praesertim and his translating it chiefly and placing it so odly gives cause to thinke he had an evill meaning therein as if hee would have his reader thinke that the Councell taught that those images were the chiefe things to be had in Churches c. It is a signe of a light head to stumble at a straw yet here lyeth not so much as a straw in the Iesuits way only he wanted a festrawe to point to the accent which is set upon Churches not upon had the meaning of the Councell and the Knights is all one to wit that images by that Decree were to bee had and reteined chiefly or especially in Churches not to bee had or held to bee the chiefe thing in Churches For no man would imagine that the Councell could bee so absurd and impious as to preferre images before the sacred Scriptures the Font and Chalice the Altar or communion Table much lesse the sacred Symbols of Christs body and bloud Secondly he chargeth the Knight with grosse ignorance in Chronologie But I may aske you saith hee how come you to say the Iewes never allowed adoration of Images for foure thousand yeares when as the people of the Iewes were not such a people above two thousand yeares nay Moyses lived not past 1500. yeares before our Saviour so that of your owne liberalitie and skill in Chronologie you have added 2000. yeares to make your doctrine seeme ancient There is a grosse mistake I confesse but in the Iesuit not in the Knight who saith not 4000. yeares but for almost 4000. yeares in the first edition and in the later editions this scape of the presse is mended and the figure altered For the matter it selfe the Knight might truly have said that the people of God who lived partly under the law of nature partly under the law of Moyses never allowed adoration of Images for 4000. yeares so ancient is the doctrine of the reformed Churches in this point Thirdly he chargeth the Knight with Simbolizing with Iewes in the hatred of Christ You saith hee in alledging the Iewes hate of the crosse as an argument why you should also hate the same tacitly confesse that you love Christ so well as they 1 Cor. 16.22 A fearefull charge for whosoever loveth not the Lord Iesus let him bee anathemamaranatha but a ridiculous proofe for a man may hate an idolized crucifix out of love of Christ because hee cannot endure Christ his honour to bee given to graven images Heate of zeale against idolatrie doth no way argue coldnesse of affection to the true religion 2. King 15.4 Witnesse King Hezekiah the non pareil of a religious Prince who demolished the brazen Serpent and stamped it to powder calling it nehustan though it were an image and type of Christ crucified as Christ himselfe teacheth us Io. 3.14 As Moses lifted up the Serpent in the wildernesse So must the Son of man be lifted up Witnesse Saint Peter who loved Christ more then the rest of the Disciples 1 Pet. 4.3 Diligis me plùs quàm hi and yet hee brandeth all Image worship by the title of abominable idolatrie Nay witnesse S. Iohn the beloved Disciple who went behind none in zeale against idolatrie 1 Io. 5.21 saying babes keepe your selves from idols It is one thing to dislike crucifixes in Churches out of hatred of Christ as Iewes Turkes and Infidels

36. Beares whelpe Jnformis caro sine oculis sine pilis ungues tantum prominent In which consideration n Ben. Syr. Apoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sa●t●ns nutu stultus fuste Drus in Alph. v●t sap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thought it most needfull to make choise of a Patron of eminent qualitie who with his Authoritie might stoppe the mouth of such railing Rabshakah's and if need be lend them a smart blow with his Crozure as (o) Hom. Is s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vlisses did Thersites with his golden Scepter Now although the Knight vvanted not many Noble and vvorthie friends and some of your Lordships Sacred order who honoured him living and would willingly have afforded him their protection being dead Yet two reasons were prevalent with me to dedicate this Apologie to your Lordship First because none of your Lordships ranke now living to my knowledge hath so often entered into Lists with the Romish Adversaries nor served so long in this sacred Leguer as your Lordship in so much that at my aboade in France now 25. yeares agoe where I saw the (p) Fitzg Hector Romulidum cecidit sub Achille Iuello Rhemensi Hannibali Scipio Fulcu● erat Tum cor papicolis Rainoldus fregit in Hatto Alba Stapletonum jugera deinde premunt Ac ●edes nostris prerium Deringe pa●yris Net gemmae Renues Annulus ire comes Abfuit Elysiis tantum sua Laurea lucis Te Deus in lu●os tranflulit ergo suos Armes of other Champions of the truth blazoned in a Latin Epigram I descried your Lordships among them in an apposite Anagram made by a renowned Pastor of the French Church THOMAS MORTONIVS homo Martis notus With this or the like Euloge Quassanda est istâ Pelias hasta manu The other reason was your Lordship in your last no lesse unimitable then unanswerable (q) Mort. institut sacram l. 3. c. 3. p. 158. Of Rom. Transub This sentence I have seene lately canvased by a Iesuit against a judicious and religious Knight falsly imputing unto him diverse falsities c. And l. 7. c. 7. pag. 545. Your Iesuit in his booke of Spectacles made in confutation of a judicious and religious Knight among many other of his Paradoxes and Absurdities c. masterpiece held up your buckler over the Knight then living more then once and ward off the Iesuits blowes and therefore I doubt not but that your Lordship will now bestride him being dead and save him from all further injury For my selfe as nothing induced me to make this supplement to his Apologie but the love of Gods truth and the truth of my friends love so I hope that all who love the truth in sincerity upon the impartiall perusall hereof will doe the Knight honour and me right For envie it selfe cannot denie that he hath much advantaged the common cause both by convincing the Adversaries in all the maine points of difference betweene us out of their owne mouthes and discovering more at large then any the mystery of their Indices expurgatorij● wherein though they professe to correct onely their owne writers and that but from the yeare 1518. yet the Knight hath traced them upwards and detected their corruption of all sorts of Writers in all former ages whereby the judicious Reader may observe such indirect dealing in our Adversaries towards us as (r) Melancth orat Tom. 1. de Od Sophist Cum triginta Tyranni legem tulissent ne quis è suo Catalogo in dict â causà necaretur Critias tamen Therammenem collegam suum cujus nomen in Catalogo scriptum erat in dict â causâ interfici jussit cumque Therammenes legis occiliū peteret respondet legem scriptam esse de iis quorum nomina sunt in Catalogo se vero jam Therammenes nomen in Catalogo delevisse Critias in the Athenian State practised against Therammenes there being a law enacted in the time of the 30. Tyrants at Athens that none of them should be put to death without a legall tryall whose names were written in a certaine Catalogue Critias bearing a spleene to Therammenes first blots his name out of the Catalogue and then proceeds to sentence him to death and when Therammenes pleaded the priviledge of the law as being one of the thirty Governours whose name was set downe in the Catalogue Critias answered that the benefit of the law was restrained to those whose names were in the Catalogue but that he had newly strucke out the name of Therammenes Let any that hath a single eye judge whether the proceedings of our Romish Adversaries against us are not altogether as injurious as this of Critias towards his Collegue Therammenes First they raze out our Records and burne our writings and then nonsuit us for want of Evidence Secondly they blot and cut out by their Indices Expurgatorij the most pregnant testimonies of Antiquity for us and then charge us with false Allegations because forsooth they agree not with their castrated Copies I freely confesse that if any man shall search all the Knights quotations especially out of the Romish Writers in the latter corrected or rather corrupted Editions of them or looke upon him through the Iesuits Spectacles unrubbed he will thinke him very foule in some Allegations at least but let him inquire into the more Auncient and uncorrupted Copies or looke upon the Knights writings without the Iesuits false glasses and glosses or even through those Spectacles he hath fitted for him in this last Pamphlet as they are now wiped and clensed by me he will finde him a most faire and ingenuous Writer There is no text of Scripture among many scores no Allegation of Antiquity among many hundreths vellicated by the Iesuit which is not here vindicated no argument seeming to be blunted which is not sharpened and a new edge set on it no paint colour or varnish layed by the Iesuit on the rotten Pillars of Popery which is not here scraped out or washed away And thus at the length the Case for the Spectacles begunne by the Knight is finished on which I crave leave to imprint your Lordships Name and Armes entreating your Lordship to accept this Dedication as an indication of my sincere love to my deceased friend and withall an acknowledgment of that great debt of thankes I owe your Lordship for your Lordships many undeserved favours which I am able no other wayes to discharge then by underwriting my selfe Your Lordships most humbly and affectionatly Devoted DA. FEATLEY The CONTENTS of the first Part. In the Epistle to I. R. FAlsifications objected by the Iesuit answerd and retorted pag. 2. Personall succession of visible Professors is no certaine note of a true Church pag. 3. The second Commandement is morall and the Iesuits leaving it out of the Decalogue is unexcusable pag. 8. In the Answer to the Preface The Iesuits answer is full of railing slanders sophismes and tergiversations pag. 16. CHAP. I. The Articles of the Roman Creed